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  1. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh! A Basic Rundown of Vaisakhi Vaisakhi is a dharmic, and cultural festival which is celebrated on the 13th or 14th of April every year. For Sikhs, it commemorates the formation of Khalsa Panth, for Punjabi's it marks the beginning of the harvest season. The celebration of Vaisakhi predates Sikhi itself, however after the formalization of the Khalsa in 1699 it was mainly celebrated as a religious event for Sikhs. A lot of people might not realize this, but Guru Nanak Dev Ji was also born on Vaisakhi 1469 (Wikipedia is wrong), the same day Guru Gobind Singh Ji, the 10th Human form of Nanak, decided to lay down the formalization for the Khalsa Panth. This fact is often forgotten, but it amplifies the importance of Vaisakhi for Sikhs, as not just a celebration for the creation of the Khalsa, but also the day Guru Nanak Dev Ji was born. The Truth about Vaisakhi Vaisakhi used to be a Punjabi new years harvest festival, and was transformed by Guru Gobind Singh Ji to celebrate the creation of the Khalsa, but modern day Vaisakhi has mostly devolved from a celebration of the Khalsa back into a Punjabi festival. Vaisakhi for Sikhs isnt about Bhangra dancing, colorful cloths, or free food, it's about celebrating the creation of the Khalsa Panth. When I ask non-sikhs, and even some sikhs about Vaisakhi, they seem to be clueless as to why we celebrate it in the first place, and instead make it about free food or socializing with friends. We attend all these Nagar Kirtan parades and we eat food and meet friends, but at the end of the day we dont end up learning anything about Sikhi. Sadly, Vaisakhi also gets hijacked by corporations trying to promote their business, and Politicians trying to promote their party. This is bad becuase their are taking advantage of such an important occasion, however isn't that bad becuase these corporations and politicians also contribute a lot of funds to organizing Vaisakhi, help spread awareness, and participate in it themselves to attract even more people. I think we should find a way to limit them, if not cut them out completely. We are not responsible for promoting another culture at a Sikh event, especially when they are using Gurdwara money, on Gurdwara property, under the name of a Sikh event. Punjabi culture itself is often times anti Sikh as it promotes alcohol, sexism, caste system, etc. If we allow any of it, then we risk mixing it and passing it off as Sikhi to the rest of the world. This will create a lot of problems becuase people will be fed misinformation that will be the direct result of Sikhi being watered down by Punjabi culture. Now before you get triggered and start calling me a radical, fundamentalist, zealot, extremist or any of the buzzwords people like to use, just keep in mind that I am a freedom of speech and expression advocate, and I dont feel like we should outright ban Bhangra, Punjabi Music, or food. I definitely feel like their are a lot of people who come to Vaisakhi just for the food, music, dancing, etc, and to ban the aforementioned practices would cut off a lot of people who could be potentially educated on Sikhi. Instead of having a complete blanket Ban like some Sikhs propose, I think that we should try to somehow limit the Punjabi culture and push back hard and find a way to bring the focus on Vaisakhi back to Sikhi instead of Punjabi culture. Typical Punjabi "Counterarguments" When I bring up the issue of the Punjabiization of Vaisakhi, I often times hear the same pathetic counterarguments from Punjabis who try to defend the Punjabification of Vaisakhi. I will now address some of these common "counterarguments" that Punjabis bring up in defense of the current state of Vaisakhi. One common argument Punjabis like to bring up is "oh but most people who attend Vaisakhi are already Sikh, why do you have to promote relgion so much?", that might be true, but keep in mind that most people are only Sikh in name, and when confronted, they know very little about Sikhi, or just know misinformation. When I personally do parchaar and hand out the "3 Facts about Sikhi" leaflets at Vaisakhi, a lot of Punjabi "Sikhs" reject my lefts saying something along the lines of "were already Sikh,we know about Sikh-ism, just focus on the white people, not us", however when I ask them to explain the basic principles they fail miserably and then finally bend the knee and accept the leaflet. Another common argument is "oh but Vaisakhi existed before Sikhi, and was celebrated by farmers as a new year's/harvest festival, you can't just hijack it", it's true that Vaisakhi and was celebrated as a new year's/harvest festival prior to Sikhi, however Sikhs celebrate it becuase of the creation of the Khalsa, and that is what really popularized Vaisakhi, and is what it's known for today. How many people, especially Sikhs in the west, honestly celebrate Vaisakhi as a harvest festival? Most of us aren't even farmers, without Sikhi, Vaisakhi would be all but irrelevant in the modern age. If someone wants to celebrate Vaisakhi as a harvest festival, then they are free to do so and we aren't stopping them, however we as Sikhs must remember that we celebrate Vaisakhi as the creation of the Khalsa. Make Vaisakhi Great Again At the moment Vaisakhi is nothing more than a Punjabi festival with a Sikhi twist, we need to reverse that. I propose that we start by increasing all efforts to do parchar and educate the community on Sikhi. Vaisakhi attracts hundreds of thousands of people, all of whom have the potential to be educated. This is a golden opportunity that only comes once a year, and we as a Panth need to capitalize on it if we are to grow Sikhi. What better place and time to spread Sikhi than at a Nagar Kirtan during Vaisakhi time. It honestly says a lot about the Sikh community when very few "Sikhs" are educated on it, and even fewer are fully committed to the faith. I feel like we need to really focus on our community, and not sideline them in favor of non-sikhs, becuase at the end of the day these are the people who identify as Sikh and still practice some form of Sikhi, even tho it is a watered down, and heavily Punjabiized version. Punjabi culture is like a double edged sword, it promotes anti-sikh practices, however it also promotes pride & bravery to defend ones way of life. When things get serious, Punjabi's are often the first one to go fight on the frontlines. During 1984 many non Amritdhari Punjabis, who were otherwise never religious and would never wake up for Amritvela, joined the fight and died fighting in defense of Harmandir Sahib. The thing about Punjabi's is that they are always ready to die for the Panth, but aren't willing to live for the Panth. I feel like Punjabis have a place in the Sikh community becuase without them we wouldn't get very far. We need to take the good things about Punjabi culture and leave the bad, this is why I dont feel like Punjabis are a lost cause and are worth doing Parchaar to. What I propose is that we drastically increase our education efforts. This can be done in the form of educational events, school programs, university courses, and most importantly: street parchaar. We must also compare and contrast between Sikhi and Punjabism in order to separate them, and demonstrate Sikhi's obvious superiority. Instead of a straight up ban, I would suggest we specifically stop Music that contains anti Sikh themes that promote drugs, alcohol, degrading women, etc at Sikh associated events and Gurdwaras. If someone wants to go around blasting anti Sikh music then by all means go ahead, but not at a Sikh event. As for bhangra, although it does not represent Sikhi, if someone wants to dance to celebrate the creation of the Khalsa then I think it's fine. If we follow through with the aforementioned strategies, we can still keep the Punjabis happy, all while promoting Sikhi! My Question for the Community What would you improve or change for Vaisakhi to make it focus more on sikhi, rather than Punjabi culture? Please leave your suggestions down below. Resources Informative Leaflets RajoanaTV Exposing the Culturalization of Vaisakhi Nanak Naam on why Sikhs celebrate Vaisakhi, & its significance Basics of Sikhi on The Unique Khalsa Panth! Vaisakhi Katha
  2. I recently played the new assasins creed game and it is about vikings and I was wondering what you think the Sikhi perspective is on Norse mythology? I don't think there is any reference to Norse mythology in any of the Sikh Granths. Do yuu think that Norse Gods are real and Asgard also Vallhala? I think most Sikh people probably think Norse mythology is fake but believe in Hindu Mythology.
  3. There doesn't appear to be any decent platforms for meeting people these days and no one seems willing to suggest people. Where are we supposed to begin?
  4. Guest

    Sikhi around the world

    I wonder if we can work together to produce a sort of idea of what Sikhi is like in various countries around world. Especially out of india. Things like - how much sangat seem serious about sikhi - regular gurdwara, Sikhi saroop etc - youth interest in sikhi - availability to learn gurmukhi, santhiya, kirtan, gatka etc - amount of community engagements like nagar kirtan, hola mahala gathering, major yearly smagms, sikhi camps - any places doing especially good job keeping sikhi alive we can learn ideas from?
  5. (Request, please leave in general section) SikhVibes.com A Sikh Multimedia Website with thousands of rare Audio recordings, Videos and Katha from Worldwide. We have recently redesigned our layout with links to the following: Gallery section - connected to our Instagram account. Videos section - connected to Youtube! Events section - updated of local Toronto area programs. Visit our website daily for updates! www.SikhVibes.com FACEBOOK || INSTAGRAM || YOUTUBE || TWITTER
  6. As title suggests. I have noticed an increase in ppl from punjab rocking tattoos infact i noticed this for a while and just shrugged it off for some reason. Anyways do you guys also notice this I also seen women having tattoos as well. To me personally i am not a fan of tatoos and they kinda look immature and childish but i would never think of someones opinion to be lesser just because they have a tattoo i even have friends with it
  7. How did the singh sabha movement converted so many people into sikhi? I have thought abt it various times and have heard from many people that singh sabha movement helped to get many people into sikhi.
  8. I see lots of patka wearing boys into Sikhi up until about age 16. It’s like they are young and dumb (in a good way). Their mums tie their patka and it looks very smart, and bring them to the gurdwara regularly. But age 16 onwards what happens? First they tie their hair back with patka, then they tie African durags. It’s not uncommon to spot them wearing caps and topis. When the facial hair comes through it gets trimmed and shaped. Once 18 drinking and clubbing begins. Young and dumb (being innocent) gets replaced growing up, but what with? Is it fashion, bad sangat or something else? What are your thoughts? Because it’s a real shame. Some kids who were so into Sikhi young becoming what they become. It’s not all boys. Some tie really beautiful dumalas/dastars, let facial hair grow and follow Sikhi. Well done to them!
  9. Whats your racial/ethnic background? Are you a convert to Sikhi or born into it? If a convert what about Sikhi attracted you to the faith and what has your journey in the faith been so far?
  10. Did Duleep Singh Embrace Christianity of His Own Free Will? Harbans Singh Noor Maharaja Dalip Singh before (left) and after (right) Conversion A hundred and fifty years ago, on March 8, 1853 14-year-old Maharaja Duleep Singh, son of Maharaja Ranjit Singh and the last sovereign of the Khalsa Kingdom of Punjab, was proselytized into Christianity by the advice and consent of Lord Dalhousie, Governor General of India. The British put forth a lie that it was Maharaja’s own free will. Several scholars have found this presentation questionable, but it has not yet been nailed once for all. In this essay, an attempt has been made to present a proof positive that it was a devoted and missionary spirited Dr John Spencer Login, who got himself appointed as guardian of the 10-year-old Duleep Singh; wished and planned from day one to convert the lad, “young enough to mould” and “one who may yet influence so many thousands of people”. Following sequence of Login’s own words, from Lady Login’s book, Sir John Login and Duleep Singh, published in 1889, and from Lady Login’s Recollections, by Login’s daughter, E Dalhousie Login, illustrates how devoted a Christian John was, and how eager he always was to place copies of the Bible, in hands of Jews and ranking Muslims, Hindus and Sikhs. He was always anxious to be “useful” and he wanted his wife also to be “useful” to the cause of spreading Christianity. It was with Duleep Singh’s money, given by his guardian, Dr Login, that American Presbyterian Mission ran 10 schools in Farukhabad “Whereby 400 youth were thoroughly educated in the Christian faith and some were being fitted to evangelize their own people.” We also find how Login ‘connived’ with Bhajun Lai, a Hindu employee of the household, to bring the lad into the fold of Christianity. Conscious of the role he had played, the same Bhajun Lai tried to ‘blackmail’ Dr. Login to get rewarded for his ‘services’. He demanded such favours that Login could not have delivered under any circumstances, and finally succeeded in extracting sufficient cash, with which he established a flourishing business. Some of the other officers who helped Login in his scheme became victims of the wrath of inhabitants during the ‘Mutiny’ in 1857. Ten years before he came in contact with Duleep Singh, Dr John Login was posted in Herat. He was attached to Major D’Arcy Todd’s Mission to Shah Kamran. From there, he wrote to his mother on July 29, 1839: “I think I ought to remain here - a wide field of usefulness is open to me, and I may, through Divine blessing, be preparing a way for a Christian Mission in this centre of Asia ere long. ... “There are several families of Jews here. I had yesterday a long conversation with two of them; they were much delighted with the epistle of St Paul to the Romans [from the Bible] which I read to them in Persian.” In a footnote to this letter, Lady Login says: “As they appeared much delighted with the small tract which Login got one of the Rabbis transcribe for them, he was induced to employ the same man on a transcription of Martyn’s Persian Testament.... Thirteen years after [in 1852] Login had the happiness of learning that this last named Jew had through this work been led into the truth of the Gospel, and died as a Christian in Bombay - Ferriers Caravan Journey, p 123. ” Lady Login wires: During his residence in Herat, Dr Login often came in contact with the members of Shah Kamran’s household.... The needlework done by the ladies was beautiful, and they were always sending the specimens of their skill - embroidered vests, and quilted chogas and rasais. Covers were made for Login’s Bibles and Prayer Book, and this opportunity was made use of by him to send a Persian Testament to have a cover made of it; and when he found it bore marks of having been read (by whom he never discovered) he offered to exchange it for a volume of Hafiz’s poems, which was eagerly accepted... Login says: “The very first book in Pushtoo ever seen by Shah Kamran and his family was a New Testament which I had brought from India, and which had been published by the missionaries of Serampore in Persian characters.... It was in possession of Shahzadah Mohamed Yusef.... He had got it from me.... May I hope that it has been equally as useful as the Hebrew transcription.... In connection with this, I may mention, that I gave away several copies of Martyn’s Testament to people in Herat, and a Testament in Turki to Khalifa of Merv, a man of considerable sanctity among the Turcomans.” (Lady Login, Sir John Login and Duleep Singh, pp 36-38, - hereafter LL) This then is the portrait of John Login, who would be appointed guardian of 10-year-old Duleep Singh, deposed Maharaja of Punjab. Would the boy be able to hold his own, under Login’s care? Or, would he be coached, influenced, or brainwashed into making decisions? Punjab was annexed by the British on March 29, 1849, but Login was privy to the secret of planned annexation long before that. He was anxious to get charge of the 10-year-old Maharaja Duleep Singh. On March 18, he wrote to his wife in England: “I am not, of course, at liberty to tell you all I know, but Lawrence says that as it will be public in England soon, I may tell you this much - that annexation is determined on by the Governor General.” (LL, p 149) Again on March 28, he wrote: “I showed both Henry and John (Lawrences) the paper I drew up, and of which I sent you a copy, and I believe they have come to the conclusion to recommend me very strongly to Government for the charge of the young Maharaja Duleep Singh, when the Punjab is annexed.” (LL, p 149) After the Annexation On 6th of April 1849, Dr John Spencer Login was installed as Governor of the Lahore Citadel. The Maharaja, the Toshakhana and all the State prisoners, including Dewan Mool Raj, Governor of Multan, came under his charge. Login gave a Bible, in Persian, to Dewan Mool Raj, when he was locked up in Lahore Citadel1, for his trial. In return Mool Raj sent him a sheet of paper with “Ram, Ram, Ram” written on it. (LL, p. 171) Login wrote to his wife in 1850: “I told you, I think, that when at Lahore I had a letter from Lucknow, telling me of my old friend Azeemoolah’s death; he had written me only a few days before, asking my advice whether he should accept an appointment offered by the King. I advised him: “No”; that he had plenty already of this world’s goods, and that he should now take rest and time to think and prepare for the fate that must befall all men; that I wished him to compare what is written in his own books with what our Bible says (I had given him one) and ask God to give him light to understand and do His will.” (LL, p. 226) Now, as guardian of young Duleep Singh, Login misses no time at all in putting his plan into action. He starts teaching him precepts from the Bible. His favourite segment was Mathew from the New Testament. In a letter dated May 6 and 8, 1849 he wrote: It is an amusement to him [Duleep Singh] to have an English writing lesson with me, so I give him a precept to write out and translate, “Do unto others as you would they should do unto you.” [Mathew 7; 12] I intend. As I cannot put the Bible in his hands yet to let him have such principles as these.... (LL, p 159) Duleep Singh was too young and not in a position to ask him, if the British would have wanted the Sikhs to do to them, what they did to the Sikhs. On November 28, 1849 Login informed his wife: “I have just returned (two pm) from him [Lord Dalhousie], He “I have just returned (two pm) from him [Lord Dalhousie], He “I have just returned (two pm) from him [Lord Dalhousie], He told the Little Maharajah to Futtehghur; and that he wished much that I continue in charge of him there on my present allowances2 and do all that I could to make him comfortable.... told me that he did not wish to restrict me to Futtehghur, but that I might take him to Agra or Delhi...wherever I liked, and eventually to England in course of a year or two. I then had an opportunity of giving him my ideas of sending some Sikh nobles to England, and showing them something of our power and resources.” (LL, pp 188-89) Duleep Singh was taken from the Lahore Citadel to be exiled to Fatehgarh, District Farukhabad, in U.P. He was accompanied by his nephew, 6 year-old Kanwar Shiv Dev Singh, son of Maharaja Sher Singh - another lad Login wanted to convert. In Duleep Singh, Login saw the possibility of a medium to influence thousands more. On March 6, 1850 he wrote to his wife from Fatehgarh: “I am disappointed at having to leave Lahore, before arrival of Dr Duff, after having had so much to do these last few years in urging him to take up Punjab. He was much pleased at my sending him my subscription [Rs 500], as it showed him I was in earnest.” He was also anxious to seek the help of his wife in influencing the lad, who had been separated from his mother. “I shall be glad when you join me, for I cannot expect to have more than two or three years in which we can influence the young Maharajah’s mind favourably towards our domestic life; and I must not lose them on any account.... Is it not worth running some risk to health, by coming back so soon to occupy a position of such usefulness, towards one who may yet influence so many thousands of people?” On May 16, 1850 Dr Login wrote to his wife: “Since last writing I have seen the Governor General... I have spoken strongly about getting a good tutor looked for in England, for the boy; but I see that he thinks it would not be prudent to get Dr Duff to recommend one, as it might think that it was with the intention of making the lad a Christian, so I must do it through another channel... “If you see Dr Duff in Edinburgh, you can explain to him that Lord Dalhousie is afraid if he were asked to recommend a tutor that it might imply an interference with the boy’s religious faith; I trust, however, that God helping, we shall be enabled, as “written epistles” [.Bibles - written as letters - contained in the New Testament.] to manifest the spirituality and benevolence of a Christian life, if we cannot otherwise preach to him... “Observing that Guise, Barlow, Tommy Scott, and I have morning prayer together, he asked me to order his porohut (priest) to come to him also at a fixed hour daily to read in his holy book (the Grunth). This I think indicates devotional feeling, that may hereafter be directed aright;...” (LL, pp 216-17; Emphasis added) [Guise and Tommy Scott’s sister and brother were killed during the Mutiny in 1857.] On May 19, 1850 Login wrote to his wife: I have, it is true, all the pleasure, which I could desire, from the expenditure of the Maharaja’s money, quite as much as if it were my own. So much has been left to my discretion in the way of applying it. After putting his house and grounds in order, I intend to get up a school for the children all round Futtehghur, in which he can take an interest, and also find other ways to give him a taste for benefiting the poor, and making the people round him happy. A footnote reads as follows: “Within the last three months we have started a day-school for girls of respectable caste as an experiment. The Reverend Gopee Nath Nundy’s zealous and exemplary wife and daughter superintend it (vernacular and industrial). I look for great results eventually.” (LL, p 218; Emphasis added) [The Mission was destroyed by the mutineers in 1857.] There is no doubt that Dr Login was a benevolent zealous Christian. In a letter from Fatehgarh, July 16, 1850 Login wrote: “I have just been looking at my account at the Cawnpore Bank, and find it rather low. I have had rather unusual expenses since you left - I mean more than I calculated on. Besides paying the necessary subscriptions to the Funds (Bengal Military and Orphan), which, as you know are especially heavy in my case, I have had to pay, for instance: Dr Duff’s Mission in Punjab - 500 Rs. Brian Hodgson’s children - 250 Rs. Lahore Mission - 100 Rs. Church of Lahore - 100 Rs. Of course, this besides our various subscriptions as usual, such as: The Lawrence Asylum The Free Church Mission The C M Society [Church Missionary Society] I feel sorry indeed that I cannot engage [for Duleep Singh] the tutor, so highly recommended by Dr Duff.” Maharaja Duleep Singh had been betrothed, before the Second Anglo-Sikh War, to be married to the daughter of Sardar Chattar Singh Attariwala. Dr. Login wrote to the Governor General asking for advice in the matter. Duleep Singh was only 11 years old then. On April 13, Dalhousie wrote to Login: “The marriage of the Maharajah is a more difficult matter for us to arrange. I should object decidedly, and do not wish to countenance any relations henceforth between the Maharajah and the Sikhs, either by alliance with a Sikh family, or sympathy with Sikh feeling. The [11-year-old] Maharajah having personally desired to break off his betrothal with Chuttar Singh’s daughter, appears to have opinions of his own as to marriage. If he chooses to marry one of the Rajah of Coorg’s daughters, after having everything about her explained to him, I can’t see why he should not. There are two, one3 that His Highness wants to send to England, another about seven or eight for whom he does not propose English education.” (LL, pp 230-31) Now was the time to change the domestic staff, in line with needs and objectives. In a Memorandum to Lord Dalhousie, Login wrote: On departure from Lahore, Duleep Singh’s “retinue consisted principally of Mahomedans; and even the Sikh priests and many of the Brahmins ... declined to accompany him. “Soon after the Maharajah’s arrival at Futtehghar, his old servant Mean Kheema, a Mahomedan who had been with him ever since his birth, and was much attached to him (the same who advised him to sign the Treaty with a good grace), claimed his promise to let him return to his family and country; it became necessary, therefore, that I should appoint a trustworthy successor. Bhajun Lai, a young Brahmin of Furuckabad, was recommended, as being of excellent moral character, and having received a good education at one of the American Mission at Furruckabad.... “He could read and speak English fairly, which was a great recommendation to the young Maharajah, who was anxious to learn the language. He was therefore, installed as confidential personal attendant.” (LL, p 232) Lady Login arrived from England in December 1850. She had a Christmas present waiting for her. Mrs Login tells us: “It was whilst Login was away from his charge on this occasion that the Maharajah took an important step, by suddenly announcing his intention of embracing the Christian religion.... The whole subject gave rise to an extensive official correspondence...” (LL, p 241) Login submitted a long report and several statements from persons at Fatehgarh, acknowledging which Sir H. Eliot, Secretary to Government wrote to Login on February 17, 1851: “The Governor-General is entirely satisfied by this statement and by the documents transmitted in support of it, that no improper influence had, either directly or indirectly, been used by you, or by any of the English gentlemen who have been connected with His Highness’s establishment, to induce His Highness to abjure his original faith and to profess Christianity. His Lordship requests that his conviction on this head be made known to you and may by you communicated to others.” (LL, p 263) Lord Dalhousie reported the “case so important and so novel” to the Court of Directors, in England, for consideration. On June 11, 1851 Sir Henry Eliot conveyed to Login a letter from the Court of Directors saying: “We concur entirely in the views expressed by Lord Dalhousie.”(LL, p 265) Commenting on this letter from the Court, Sir Eliot wrote: “It is Governor-General’s wish, that if the Maharajah’s desire shall not have been a transient fancy, he should henceforth receive every aid and guidance which can be given to him.” (LL, p 265) Hence, after this, he was given every necessary aid and guidance to embrace Christianity - including chopping off his ‘long and abundant’ hair, and presenting them to Login’s wife. The Truth Behind the Coverup Here are some excerpts from Login’s statement and the supporting documents, which were sent by Login to the Governor-General, to show that conversion was Duleep Singh’s own decision, and that he had no involvement in it. Login used his co-conspirator Bhajun Lai’s statement for coverup. Also presented were letters from Duleep Singh, written for him by Bhajun Lai. Duleep Singh’s letter of December 2, 1850 to Login, when he was at Calcutta, to receive his wife coming from England, said: “Will you kindly send me a nice Bible, for I like very much to read, because yesterday [December 1] Bhajun Lai read to me...” (LL, p 249) His letter dated December 7 said: “I have begun to read the Bible. And generally read one or two chapters.” On December 20, 1850 Captain J Campbell (7th Madras Cavalry) thus reported to the Government: “On Sunday, the 8th inst., His Highness the Maharajah communicated to me through Master Thomas Scott, his desire to become a Christian, as he termed it...” It is strange that Duleep Singh, to whom Bible was read for the first time on December 1, ‘decided’ to become a Christian on December 8. One also wonders why Captain Campbell did not wait for the Maharaja’s guardian, Dr Login to report his ward’s decision to the Government. Was it an emergency or was it preplanned? Bhajun Lai in his statement given to Login said: “When the Maharaj began to learn out of an English book, by the name of “English Instructor.” There were some lines at the back end of the book with a few words about Christian religion. Yu [Dr Login] once said to Maharaj, “These are records about Our religion; if you want to read them, then read; if you don’t want to read, then leave them” but His Highness say to me, :Never mind, I will read them, because I want to know everything; then they were read... “Now, Sahib, after sometime you went to Calcutta. Maharaj saw one copy of Holy Bible into my hand, and asked of me, “Will you sell this over to me?” I replied and said, “Maharaj, I don’t want to sell it to you, but I can present you, if you can read a chapter out of it without any assistance.” So he did read, and I presented. After some short time, he asked me to read to him, and let him hear it, and according to his orders I did read. First day I read 6th4 chapter St. Mathew, and few others during the week...” (LL, p 246) Bhajun Lai did not mention the role he had played in creating prejudice in young lad’s mind about the truth of Hindu religion, though he himself was a Brahmin. He used the same method, which Christian missionaries usually employed - i.e., telling tall tales from Hindu mythology and tradition. Login’s daughter tells us : “This young man [Bhajun Lai] was aware...that he [Duleep Singh] was skeptical with regard to many of the “pious stories” in the Shastras, e.g., that of the virtuous Rajah who distributed daily in alms ten thousand cows before he broke his fast, and yet came short of eternal salvation, because his servants, unknown to him, had placed amongst the daily tale of cows one that had already been numbered in the charitable dole!” (E Dalhousie Login, Lady Login’s Recollections, p 95, - hereafter EDL) In December 1851, Lord Dalhousie visited Fatehgarh, and dined with Logins and Duleep Singh. [Later, on April 18, 1854 Dalhousie presented to Duleep Singh, a Bible as his parting gift.] We are told that: When at length [Duleep Singh’s] hair was allowed to be cut off and he brought it to Mrs. Login as a memento; it was long and abundant as a woman’s.” (LL, p 278) With offer of his beautiful hair at the altar of his guardians, not only Logins but also others who had played their overt or covert role in this endeavour felt a sense of achievement. Maharaja now became favourite of all the British officials. He was taken round to Agra, Delhi, Meerut, Saharanpur, Aligarh, etc. He was a trophy on display at all Military stations. He and the Logins spent the summer of 1852 in Mussoorie hills. Login’s wish of getting back to England had not yet been fulfilled. Now was the time to push for it. He had more than earned it. On September 24, 1852 Lord Dalhousie recommended to Dr Login, immediate baptism of Duleep Singh: “I am advocate for his [Duleep Singh’s] going to England, and shall do my best to persuade the Court to it; and if it should help in marriage between him and little Coorg.5 “If Duleep Singh is to go to England, let him be quietly baptized and by his own name of Duleep Singh. Indeed I am prepared to advise his being baptized now.”(LL, p 296) Now Login had obtained advice and consent of the Governor- General. On March 8, 1853 Maharaja Duleep Singh, not even 15 years old, was baptized “in his own house. In the presence of about twenty of the European residents of Futtehghur, and about an equal number of the Maharajah’s principal native servants, who had been invited to attend.” Lady Login says: ”At the last moment, by a happy inspiration, I made the suggestion that there would be a special appropriateness in the use of Ganges water for the sacred rite, seeing the veneration in which the Ganges (Ganga-jee) is held by all Hindoos.” (EDL, pp. 96-97) Proselytizing Sikh Maharaja Duleep Singh, the last sovereign of Punjab, was a feather in Lord Dalhousie’s cap also. On March 16, 1853 the Governor-General wrote: “I regard it as a remarkable event in history and in every way gratifying.” (LL, p 307) Lady Login, perhaps justifiably, blames the Sikhs for not having made efforts for Duleep Singh’s religious education. She says: “As a matter of fact, very little effort was made by his own people to instruct him in the Sikh religion. Though every inducement was made them, very few of his Sikh attendants, none of his Sikh priests, or Grunt’hees, and even one Brahminporohut (family priest) consented to come with him from Lahore. The last-named had been prevailed on by Login with difficulty, making many conditions.” (EDL, p 94) On January 31, 1854 Lord Dalhousie wrote to Login: “I have just received the Court’s leave for the Maharajah to go to England.” (LL, p 318) Duleep Singh had been baptized; and Login had high hopes in his nephew Kanwar Shiv Dev Singh also falling in line. But he was still under his mother’s control, who saw the Kanwar, next in succession to Duleep Singh. Login proposed to the Governor General that Duleep Singh should not be separated from his nephew Shiv Dev Singh. Dalhousie had already written to Login in his letter of November 29, 1853: “You give so many good reasons why the Shahzadah should go with His Highness, if he goes to England, that no objection will be made by Government. In that case all your arrangements will be approved.”(LL, pp 317-18) In February 1854, Dalhousie wrote to Login: “No objection will be raised to the Shahzadah going to England, if the Maharajah desires it.” (LL, p 323) When Login told the Kanwar to get ready to go to England, his mother sent a strong protest to the Governor General, accusing Login of his moves to convert the Shahzadah also to Christianity. In March 1854, Login received a letter from the Governor General: “I have sent you a huge memorial from the mother of the Brat [Shiv Dev Singh] you have brought, accusing you of many enormities, of which child-stealing is the least!” (LL, p 328) As a result of the mother’s protest, the idea of taking the Shahzadah to England was dropped. In an official letter of April 18, 1854 Login was informed: “The Government entirely acquits you of attempting to influence the Shahzadah’s religion.” Bhajun Lai’s Payoff Bhajun Lai was conscious of the role he had played, in league with Login, to convert the young Duleep Singh to Christianity; and the following cover up. He was hoping to go to England with the Maharajah. He knew that Login would not refuse to comply with his wishes. But, his parents would not allow him. Lady Login tells us: “Bhajun Lai up to this time [1854] had fully determined to go to England with his master; but his people knew well that if he did so, he would take the opportunity of declaring himself a Christian; they were therefore bent on preventing his going. His convictions were very strong; but in his own case he had not the courage to throw off the bondage of Hindooism, though he had helped the Maharajah in his decision with all the energy of which his nature was capable.” (Emphasis added) Bhajun Lai’s parents were conscious of the hand in glove relationship that the ‘confidential’ employee of the household had with the Guardian. They wanted to cash that relationship. Lady Login writes: “On the occasion of his [Bhajun Lai’s] brother’s marriage he was induced by his father to prefer a request that in the public [marriage] procession through the city the sawaree/cavalcade of His Highness, i.e. the horses, carriages, and elephants, should form a prominent feature, and that the Maharajah’s tents, etc., should also be lent in which to celebrate the wedding festivities.” Evidently, the first part of this fantastic demand was ludicrous. To any other person, Login would have not only flatly refused, but would also have administered a rebuke for making such a proposal. But Login understood, Bhajun Lai wanted a payoff, for the role he had played in Maharaja’s conversion and the cover up, since the Maharaja and the Logins would soon be off to England. Login was in no position to honour such a demand. He cleverly wriggled out of the predicament with the excuse that the bridegroom and the bride were of a tender age. “He told Bhajun Lai that he could only grant his request on one of two conditions, viz., either the marriage was deferred, until the bride and bridegroom were of an age to understand the importance of the contract they were about to enter into (in which case, besides the loan of the things asked for, the Maharajah would bestow a sum of money to set up the young people up in the world), or else, a bond or agreement should be given to the young girl, to the effect that, in the event of her boy-husband dying while she was still marriageable, she should be permitted to select another partner for herself, from among the widowers or unmarried youth of her husband’s family.” (LL, p 321) Bhajun Lai’s family’s demand was fantastic, but it amounted merely temporary pomp and show, which was not worth submitting to Login’s long lasting conditions contrary to Brahmin customs. “Poor Bhajun Lai, in whom family affection and love of money were equally ruling passions, was persuaded by his relatives to send in his resignation, and thus cut himself adrift from his chance of becoming a Christian. ... A handsome present of money and a horse were given to him on leaving.... “It may be as well to mention here all that is known of the later history of Bhajun Lai. He wrote occasionally to Dr Login, but his letters were full of money-getting; he became a bunniah in the city of Furruckabad, and at the time of the Mutiny proved himself faithful, and was of great use, though he was unable to save the property of the Maharajah from loot and destruction. He is now the head of the great firm of tentmakers at Futtehghur (Bhajun Lai & Co). (LL, pp 321-22) In response to the complaint by Shiv Dev Singh’s mother, Sir H Elliot, Secretary to the Government, wrote to Login: “You will inform the Ranee that the Raj of the Punjab is to end forever, and that any contemplation of the restoration of her son, or of anybody else to sovereignty there is a crime against the State, It is her duty to instruct him [Shiv Dev Singh] accordingly. If on any future occasion, either she or her son is detected in expressing or entertaining expectations of restoration to power, or to any other position than that which he now occupies, the consequences will be immediate and disastrous to his interests.” [LL, p 276) Duleep Singh sailed for London on March 19, 1854. Dalhousie gave him a Bible as a parting gift. (LL, p 330) En route, the party stopped in Egypt; visited Cairo and Alexandria. “While at Cairo he was taken round to visit the American Mission Schools6, and was greatly interested to see so many orphan girls being educated in Christian religion.” (LL, p 332) Login was Knighted by Queen Victoria. Duleep Singh was given by her a status equal to that of an English Prince, and he was considered chief of the native princes of India. Rest of the story is beyond the subject of this essay. However, it is worth noting that Duleep Singh became very bitter, after fighting the East India Company, for years, and failing to get any compensation for his personal properties, left in Punjab; for his property destroyed by the mutineers in Fatehgarh (U P) and for revision of his annual allowance, keeping in view an average of 200,000 pounds a year surplus, in Punjab revenues, to which he was entitled through the Treaty of Bhyrowal - “Five-Lakh-Fund”/400,000 to 500,000 rupees a year, for him and his dependants. At one time Duleep Singh’s lawyer told Lady Login: “..The India Office do not seem to be very communicative, and in private they are only abusive -1 may say, vulgarly abusive! ...They can be shown to be in the wrong; but to attain redress is another question.” (EDL, p. 254) On the way to Renunciation of Christianity and back to Sikhism Login-appointed Brahmin teachers at Fatehgarh used to tell tall tales from Hindu tradition and Hindu mythology, to create disbelief in truth of Hindu religion. Similarly, Duleep Singh took advantage of his knowledge of the Bible to quote from scriptures and ridicule Christian pronouncements. “He [Duleep Singh] used his acquaintance with the Scriptures, even at this juncture, in a mere profuse quotation of texts, torn from their contexts, and with an utter irrelevance to their meaning, which produced an effect of profanity.” (EDL, Lady Login’s Recollections, p 264) Maharaja Duleep Singh’s plans to return home fail but he succeeds in fulfilling his wish to re-embrace Sikhism Maharaja’s financial position was very precarious. He considered himself poor, yet he had to maintain the status of a Prince. Since 1858, after coming of age, he was allowed 25,000 pounds a year. He had to pay every year 5,654 pounds for interest on 198,000 pounds that had been loaned to him for a residence, by the Government. There were other heavy deductions, such as 3,000 pounds for insurance on his life, and substantive amounts towards pensions for the widows of Sir John Login, and Colonel Oliphant, who had risen to Login’s position after his death. That reduced his income so much that he could not keep up his establishment at Elvedon, which Government had arranged to sell at his death. He thought it advisable to move to India, where on his present means, he believed, he and his children would enjoy greater advantage than in England, (EDL, p 249) He was also determined to re-embrace Sikhism. “On August 23, 1884, he announced his departure for India, as he could not otherwise undergo all the rites of re-initiation as a Sikh!” (EDL, p 256) In March 1886 Maharaja Duleep Singh publicly announced, from England, his plans to come to Punjab, and issued an appeal to his countrymen to help him. In April 1886, he sailed for India by S S Verona, with his wife Maharani Bamba, and their six children - three sons: Victor Albert Jay, 20; Frederick Victor, 18; Albert Edward, 7; and three daughters: Bamba Sophia Jindan, 17; Catherine Hilda, 15; and Sophia Alexandria. Before leaving for India, he had wound up his affairs in England, closed his house and decided to live in India, “because with his limited resources, he could not maintain his position in England. Living in India would be cheaper.” The only condition imposed on him was that he would not be allowed to visit or live in Punjab. When the ship arrived at Aden, on April 21, 1886 the British Resident in London, Brigadier General AST Hogg went up the ship and told Duleep Singh that he could not proceed further, under orders from Lord Dufferin, Governor-General of India. After fruitless negotiations, 43 days later, on June 3, 1886, Duleep Singh left on a French ship, for Marseilles, France. His family had left for England on May 6, 1886. At the time of starting from England, he had planned to re-embrace Sikhism, fully, by taking Pahul at theAkal Takht, or at Hazur Sahib, Nanded. Since, that was not possible, he took Pahul (initiation ceremony with a double-edged sword) with permission of the Viceroy, at Aden, on May 25, 1886. Notes Dr Login was given the charge of Lahore citadel, but he stretched his hands much farther. On February, 20,1850, Bhai Nihal Singh Muhtmid of “Guru” Sadhu Singh Sodhi of Kartarpur reported to Deputy Secretary to the Board of Administration, Punjab, that Dr Login had taken away his Grantb (the original Kartarpuri Bir of Guru Granth Sahib), and begged that it may be restored to him. After negotiations the Granth Sahib was returned - but not the “Golden Charpoy" on which the Granth Sahib formerly rested. Another volume of “Baba JT [Granth Sahib) taken from Bhaees Ram Singh and Nidhan Singh of Mangat was also returned, in August 1850. The “Golden Charpoy” must have been returned later. (See: Nahar Singh, Documents relating to Guru Gobind Singh’s Swords and Sacred Books of the Sikhs in England, 1967; The Punjab Past and Present, VHI,I- ii, pp 287-313). Login was paid Rupees 1,200 per month - half from Government of India funds and half from the annual income of the Maharaja. (LL, p 202) This young Coorg Princess when arrived in England was converted to Christianity. Efforts were made to get her married to Duleep Singh, but the plan did not materialize. But when praying, do not say the same things over and over again just as the people of the nations do, for they imagine they will get a hearing for their use of many words. (Mathew 6; 7) “This would have meant for Duleep Singh: Do not say: Ram, Ram; Wahiguru, Wahiguru, etc.” “You must pray this way: Our Father in the heaven...” (Mathew 6; ? Little Coorg - daughter of Maharaja of Coorg, had recently been baptized in London, sponsored by Queen Victoria, giving the girl her own name Victoria Gouramma. Later, in England efforts were made to get the princess married to Duleep Singh but Duleep Singh refused. He was interested in a British girl, related to Login, but Lady Login did not agree. Ten years later, in 1864, when Duleep Singh was returning from India, after immersing the ashes of his mother Rani Jindan, in the waters of Narbada at Nasik, he came to one of these schools in Alexandra, to hurriedly get himself a wife, because he had taken a fifty pound bet with Lady Login that he would get married by June 1, 1864. “I promise to pay Lady Login 50 pounds if I fail to get married by June 1, 1864. — Duleep Singh”. (E Dalhousie Login, Lady Login’s Recollections, p 234) Duleep Singh did not know the 15-year-old bride’s language, and she did not know his. Source - Connecting the Dots in Sikh History by Harbans Singh Noor
  11. According to Wikipedia Congrats brothers and sisters!
  12. Found this post on yet another saabat soorat, amritdhari guy who claims to be preaching guru's shabad Notice his thinking underlined in red. Rather than having a positive outlook, he's sure sikh demography will further plummet. Since he already thinks and believes that, he will conduct accordingly. And what the heck is this "Sikhi will outlive sikhs" ?? Also notice the comment "Its quality,not quantity" . really ? do we even have the quality ?
  13. does anyone know where i can buy a taksali gutka with gurmukhi and roman translations? I want to buy one online. If there isnt any, can any one at least tell me if there is a trustable website were i can buy a taksali gutka.
  14. I dont know if you guys are interested, I'm currently listening to this audio book, I'm just a hour in and its interesting how people outside of Sikhs interpret our religion and philosophy. This is a 14 hour audio book. Think it's worth a listen.
  15. I think we would know what state Sikhs would be in a muslim majority indian punjab we just need to look at condition of our oppressed and brutalised Sikh brothers and sisters in afghanistan, pakistan and kashmir But what about if it became a christian majority state what would be the consequences for the safety and security of Sikhi and Sikhs?
  16. I read this article. This Namdhari Dalip Singh has said a very good thing. Read article attached
  17. VJKKVJKF i love to read books about sikhi, especially autobiographies and history. I have read these books already: In English: Se Kinehiya Autobiography of Bhai Sahib Randhir Singh Autobiography of Bhai Rama Singh (In search of the true guru) Warrior Saints (volume 1) Chalda Vaheer Jatha life of Bhai Rajinder Singh ji Kurbani 1978 Zafarnama Hymns from Bhai Gurdass Compositions Ascending Spirits Bhai VIjay Singh Cosmic Symphony In punjabi: Jail chitthiya Puratan Itihaasik Jeevania Puratan So Sakhi (100 sakhi) Satwant Kaur some more i can't remember right now but if you have any suggestions like these books please let me know.. I would like to read more punjabi books as my punjabi is not that great at the moment and would like to improve. I can read and write okay but my vocabulary is limited so I have a hard time following along punjabi books especially jail chitthiya, i could not understand any of it. I have read Bhai Rama Singh jis autobiography in Punjabi too and that was pretty straight forward. Thank you ? VJKKVJKF
  18. Guest

    Feeling so broken

    Wjkk wjkf I don't know how to start but I'll try to talk, I am heartbroken I know having lust is bad in Sikhi but I am human and will do mistakes I am hoping waheguru does forgive me. So there's this Sikh guy he was my friend for like 15 years...he use to be a mona Singh but few years ago he went into Sikhism..... he doesn't drink no more...wears a dhamalla ..and loves going gurdwara..... I had fallen in love with him but he does like other girl picture and keeps on liking her pictures she drinks and is not into sikhi it keeps breaking my heart. I told him my feelings and all my problems he said he is only a friend to me ... sometimes he use to talk to me like he has feelings for me to so I asked why... and said goodbye to him... now he has blocked me on all social websites and it is hurting me so much. I know in the guru granth sahib ji it says don't attach to anyone as they all are Temporary only waheguru is permanently in our lives... but my heart is broken in such a way that I don't know what to do Please please help me.... I really had the thought he was the one in my destiny but I was wrong. Please forgive me for any mistakes I am just a human I am not perfect sorry if I said anything but please help me i don't feel like doing anything at all in so heartbroken it hurts so badly. Wjkk wjkf
  19. I've noticed something about christian missionary vultures with their relative recent surge in activity in punjab from 1990s. What they couldn't manage by force and invasion in 1800's with the racist white christian british empire and brutal troops ruling over them they are achieving with indigenous punjabi evangelical christian pastors preaching to the masses freely and unhindered by any authorities. These missionary christians slowly groom the unsuspecting naive sikhs and other punjabis telling them Jesus is a guru too and eventually tell them that jesus is only Guru and then he is God they must exclusively follow. That they must reject their previous faith, culture and customs. If they do not their soul will go into hellfire as they will be seen as sinners who rejected Jesus. It seems something has changed in punjab and the punjabi character in being so secular and liberal allowing abrahamics to invade their minds whereas in previous generations they would have thought it unthinkable to become a christian it would have seen something of a embarrassment of choosing the religion of your oppressor. And the missionaries would not have dared to try and convert Sikhs in punjab especially with them telling our people secretly and openly our religion is from the devil and we are all going to hell if we do not become Christians. Have we become too tolerant too soft?
  20. Is there any crime or sin in Sikhi that would be seen as unforgivable? I know in the janamsakhis Guru Nanak Sahib Ji is mentioned to have forgiven and reformed alot of infamous evil characters even mass murdering man eaters. So I was thinking if the Guru Sahib can forgive and reform evil doers is there any crime us Sikhs would not forgive? and how would we justify harsh punishment for heinous crimes if our own Guru's forgave mass murderers?
  21. Live stream going on right now Some fun while at home
  22. khadim hussain rizvi the new kuttah Islamic brelvi sunni extremist molvi praising the killings of hindus and sikhs.
  23. When we look at stats and the current situation in panjab we see that the missionaries are rampant disease. They are targetting the poor and rich alike. Not only are sikhs, but hindus, muslims etc are also being converted. Why is that no sikh finds this issue worrysome and scary? We still have not seen any major sikh group, including akal thakht, say a word about this issue. What do you guys think?
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