This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.
Topics - Sardar_Ji
Pages: 1 ... 19 20 21 22 23 [24] 25 26 27 28 29 ... 34
461
« on: September 21, 2010, 07:10:33 AM »
Written History of the Khalsa The Khalsa has no equal, its history and glory can not be matched. Each page of its grand history is lined with greatness. The only misfortune has been the way this history has been recorded. The Khalsa’s constant fight for survival meant that this recording of history was not deemed a priority. This neglect left a vacuum for those who were not completely adverse to the Rehat of the Khalsa to record some of its history. It was not until the Khalsa started to govern the plains of Punjab that some significant material could be gathered and recorded, the elapse of time meant that even this recording was prone to distortion because of weaknesses in Rehat that had crept in. I don’t think that the vast majority of what has been recorded was written mischievously to distort the facts rather I think the distortion has been down to human error and perception. An author will tend to write what he deems to be correct or what he practices. So if any writer was not to follow the Khalsa Rehat then his writings would be subject to inaccuracies. Things have not changed much we still find people writing on the subject of modern Sikh History who have given a distorted picture. You tend to feel that maybe this is way it is supposed to be with us, with only the few real seekers discovering the Tath-truth. There has however been the odd writer that has left a mark of Tath for others to grasp. Finding the Neglected Evidence At a personal level I have tried to look our written history at source and may be try to bridge the missing gaps that our modern historians have neglected. I’ve tried to focus on the subject of Rehat and have tried to find evidence that has not been presented. In my limited search I have come across a few discoveries. One of the most significant being the one related to Sarbloh Rehat, which I am presenting below. Although there have been many references to Sarbloh Rehat in many languages, people have still tried to make the excuse for the limited mention of Sarbloh for utensils/cooking. However the mention of dietary Bibek in historical writings has been abundant. I came across the mention of this specific Sarbloh Rehat in Singh Sagar Granth written by Vir Singh Bal completed in 1827. This Granth is older than Pracheen Panth Prakash and Gurpartap Suraj Granth written in 1841 and 1843 respectively. Although being older than these two granths it rarely gets a mention and very little is quoted from it. From my limited observation I have found Singh Sagar Granth to be more in tune with Gurmat values than the other two not to say that Pracheen Panth Prakash and Gurpartap Suraj Granth have nothing to offer. Vir Singh Bal – The Author The author Vir Singh Bal was born in Sathiala (near Baba Bakala), Amritsar around 1785. He was the grandson of Sabha Singh Bal and was the son of Bakhat Singh Bal. There is not much detail known about the life of Vir Singh Bal other than he went to serve in the Patiala Darbar as a Kavi where he wrote most of his writings including Singh Sagar Granth and Gurkirat Prakash Granth. Some have said he went to many deras before his service at the Patiala Darbar but was not satisfied, this might indicate where he attained the art of various languages. One thing is for sure that he must have had the opportunity to see and hear from GurSikhs who might have been contemporaries of Guru Gobind Singh Jee or his close associates making his writings very valuable. There is something however very distinctive from the writings of Vir Singh Bal and that is his love for Guru Gobind Singh Jee. It seems to be more than some literally love, he seems to be a devout believer in Guru Gobind Singh Jee specifically. This affection is engraved in his literature even in the non religious literature. Below is an example from his Ranjha Heer poetry: - ਮੇਰੀ ਬੰਦਨਾ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਨੂੰ, ਜਿਹੜਾ ਮਾਲਕ ਸਰਬ ਸਰੀਰ ਦਾ ਜੀ II ਜਾਨਮਾਲ ਕੁਰਬਾਨ ਗੋਬਿੰਦ ਸਿੰਘ ਤੇ, ਸਾਨੂੰ ਜ਼ੋਰ ਗੋਬਿੰਦ ਸਿੰਘ ਪੀਰ ਦਾ ਜੀ II ਸਦਾ ਆਸਰਾ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦਾ, ਜਿਕੂੰ ਮੀਨ ਨੂੰ ਆਸਰਾ ਨੀਰ ਦਾ ਜੀ II - ਸੋਢੀ ਪਾਤਸ਼ਾਹ ਜੀ ਜਾਣੀ ਜਾਣ ਹੈ ਤੂੰ, ਕੋਰੋ ਆਸ ਪਰੀ ਮਾਹਰਾਜ ਮੇਰੀ I ਵੀਰ ਸਿੰਘ ਨੂੰ ਜ਼ੋਰ ਤੁਸਾਡੜਾ ਹੈ, ਰਖ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਲਾਜ ਮੇਰੀ I Then in his Baramah this emotion is extensively presented in paragraph after paragraph, some examples are given below : - ਪਲ ਪਲ ਵੀ ਤੇ ਸੈ ਵਰਿਆ ਦਾ, ਬਿਨਾਂ ਗੋਬਿੰਦ ਸਿੰਘ ਮੈ ਮਰ ਜਾਂਦਾ, ਘੜੀ ਨ ਜੀਂਵਦਾ I - ਗੁਰੂ ਤੇ ਬੀਰ ਸਿੰਘ ਬਲਿਹਾਰ, ਗੁਰ ਪਰ ਵਾਰਿਆ ਸਭ ਪਰਿਵਾਰ, ਮੈਨੂੰ ਦੇਈ ਸਦਾ ਦਿਦਾਰ, ਮੈਂ ਵਿਚ ਔਗੁਣ ਲਖ ਹਜ਼ਾਰ, ਤੈਂ ਬਿਨ ਕੋ ਨਾ ਬਖਸਨਹਾਰ, ਗੁਰੂ ਜੀ I ਜਯੋਂ ਭਾਵੈ ਤਯੋਂ ਤਾਰ, ਬਿਰਦ ਬਿਚਾਰ ਕਰ I Having conveyed such sentiments in his literature I have no doubt that he must have either been a follower of Guru Gobind Singh Jee’s Rehat or close to sangat following such Rehat. Vir Singh Bal wrote two Granths exclusively on Gursikhee the first being GurKirat Prakash based on the 10 Gurus that was completed in 1824 and the other being Singh Sagar based on the life of Guru Gobind Singh Jee completed in 1827. He has written many other non-GurSikhee literature while serving as a Kavi in the Patiala Darbar, the first most notable one being Kiasaa Ranjha Heer Daa written in 1812. An image from the Begigining of Gurkirat Prakash written by Vir Singh Bal The Evidence - Sarbloh Rehat Bachan Singh Sagar Granth is solely based on the life of Guru Gobind Singh Jee written in Brij language following on from the ‘Bilas’ parampara of writings. A copy of this Granth is kept at Moti Bagh Library Patiala ref no 102 it has 250 pages of content. The evidence of Sarbloh Rehat appears in the 12th chapter of Chamkaur Judh. The Bachan of Sarbloh Rehat is given after meeting Pir Muhammad. Guru Gobind Singh Jee has been recorded to have said the following Vaach-Bachan ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਵਾਚ ਚੌਪਈ
ਤਬ ਸ੍ਰੀ ਗੁਰ ਇਹ ਵਾਕ ਉਚਾਰੇ ਹਾਲੀ ਜਾ ਜਬ ਖੇਤ ਮਝਾਰੇ I
ਸਰਬ ਲੋਹ ਕੀ ਫਾਲੀ ਭਈ I ਖੇਤ ਲੁਣਨ (ਕੱਟਣਾ) ਦਾਤੀ ਲੋਹ ਲਈ II ੭੭ II
ਗਾਹਿ ਨਾਜੁ ਜਬ ਮਿਣਨੇ ਲਾਰੋ ਮੁੰਦ੍ਰਾ(ਖਾਣਾ) ਲੋਹ ਮੇ ਪਗ ਲਤਾਰੋ I
ਤਾਸ ਤੀਆ ਜਬ ਛੜਨੈਂ ਗਈ I ਮੂਸਲ ਸਿਯਾਂਮ ਲੋਹ ਨਿਰਮਈ II ੭੮ II
ਚੱਕੀ ਲਗੀ ਪੀਸਣੈਂ ਦਾਣੇ I ਕਿੱਲੀ ਲੋਹ ਸਕਲ ਜਗੁ ਜਾਣੇ I
ਮੋਇ ਮੈਦਾ ਜਬ ਤਾਮੁ (ਭਾਂਡਾ) ਬਢਾਇਯੋ I ਸਰਬ ਲੋਹ ਕਾ ਤਵਾ ਤਪਾਇਯੋ II ੭੯ II
ਜਬੈ ਕੀਜੀਐ ਭੇਟ ਕ੍ਰਿਪਾਣਾ I ਤਬ ਹੀ ਹੋਤ ਰਵਾ (ਜਾਇਜ਼) ਯਾਹਿ ਖਾਂਣਾ I
ਜੇ ਜਗ ਮਾਂਹਿ ਮੁਰੀਦ ਹਮਾਰੇ I ਕਰਦ ਫੇਰ ਸਭ ਕਰਤ ਅਹਾਰੇ II ੮੦ II
Here Guru Gobind Singh Jee starts off by illustrating the role of a Farmer in his fields explaining that Sarbloh is the tool to employ for his Khalsa to carry out his routine in the same way a Farmer would use his tool to cut his fields. Guru Jee further explains that food needs to placed in Loh (Iron) and that Loh (Iron) is the medium in which negativity is crushed. Guru Jee also mentions the need to do Kripan Bhet in order to make the food worthy for consumption. Ja Tusi Read kita, tae thallae shoti ji summary likh dayo !
462
« on: September 21, 2010, 06:57:19 AM »
Guru Granth Sahib: Pad Chhed Printing (Bhai Manmohan Singh Jee LA) It is a fact made explicitly clear by the Satguru himself that Gurbani in Sri Guru Granth Sahib is the Word of God Himself. The Alighty Akal Purakh spoke through the Gurus in their state of oneness with Him: Jiasee Mein Aawai Khasam Ki Bani Taisara Kari Gian Ve Lalo. (ang. 52) As descends to me the Lord's Word, I express it, 0 Lalo! Dhur Ki Bani Aaee. (ang. 628) The Holy Word has dawned from the Primal Divine Source. While compiling Sri Guru Granth Sahib, The whole Gurbani was written in Gumukhi script in a continuous chain system of writing, wherein all the words in a line are joined together. Having emanated from the Limitless Divine Source or the Eternal Spirit, its true and correct reading as well as understanding is obviously beyond the limited capacity of the mundane scholarship. Even today, in spite of the hard efforts of the top Sikh scholars to ascertain the correct reading of the Gurbani, there are about 500-700 words where they have not been able to reach a consensus. Then what is the guarantee that in other controversial cases also, where they claim to have reached an agreed break-up of words, their reading is absolutely in accordance with what the Satguru had meant it to be? Moreover, Sri Guru Granth Sahib is not merely a Holy Book. Had it been so, it would have been alright to print or write it in any way one likes. Sri Guru Granth Sahib is the Satguru - the True Guru - under whose benevolent care and protection, the Khalsa Panth has been placed by the Satguru himself. If it is so and we really believe in the True Guruship of the Sri Guru Granth Sahib, then it follows as an obvious corollary that the Satguru will himself remove our ignorance and will bless us with the true wisdom enabling us to read Gurbani correctly. It is a universally accepted fact that, as already pointed out, the first volume of Sahib Sri Guru Granth Sahib, compiled by Sahib Sri Guru Aijan Dev Ji, was written in continuous form with all the words in a line joined to one another. Later, the Bir on which Sahib Sri Guru Gobind Singh Ji formally invested the GURUSHIP for all times to come, was also of the same type. On this basis, until recently, Sri Guru Granth Sahib was written or printed on the same pattern. No doubt some effort is needed to enable the beginner in reading such volumes, but such difficulties are always faced by beginners in every new field of knowledge. Until only a few decades ago, when the so-called literacy level was also low, devout Sikhs living even in remote villages were able to read such volumes by following systematic and rational methodology, i.e., first practicing difficult Banis from Gutkas and Pothis under the guidance of certain learned and devout Gianis or Granthis. Only after they developed some amount of confidence in their reading of the Bani, they used to be introduced to the reading of Sri Guru Granth Sahib in a formal ceremony - Gurcharni Lagna - after saying Ardas or prayers. Now, when the literacy percentage as well as the level of education is reported to have increased manifold, we are finding difficulties in reading from Sri Guru Granth Sahib printed in joined or continuous system. Our difficulty is the result of our own complacency because we do not want to take even elementary pains of going through preparatory stages as Gursikhs in the past used to do. We are prepared to do the hardest of labor for learning other fields of arts and sciences to which we attach much higher priority. The reading of Sri Guru Granth Sahib, to us, is of very low priority -to be done as and when time or our sweet will permits. Of course, we reap the results according to the priority and devotion we give to the reading and understanding of Gurbani. Recently, the unity and purity of Sri Guru Granth Sahib have been attacked by some important people and organizations who have been instrumental in the printing of Sri Guru Granth Sahib in Pad-Chhed form, i.e., the printing of words separate from each other. It may be mentioned here that the two main Panthic Organizations, i.e. Chief Khalsa Diwan and S.G.P.C., had categorically prohibited the printing and installation of Sri Guru Granth Sahib in Pad-Chhed form in their resolutions passed in 1945 and 1950, respectively, as follows: Chief Khalsa Diwan Resolution No.2682 dated January 1, 1945. "..... The installation of PAD CHHED BIR is not legitimate." S.G.P.C. Resolution No.7 dated January 1, 1950 :PDHARMAK COMMITTEE "Until any decision is arrived at on Panthic level Pad-Chhed bir should not be printed or installed." Under what logic an act which was wrong until 1950 has now become right is beyond comprehension. The only explanation given for this metamorphosis is that there is no demand from the general public for the Birs in original form and, therefore, S.G.P.C. itself started the printing of Sri Guru Granth Sahib in Pad-Chhed form, contrary to its own resolution of 1950. Are the Panthic Organizations made to guide the masses or follow them? Now general public amongst the Sikhs is not prepared to take Khande-ki-Pahul or Amrit. Should this system be abolished? The writing or printing of Sri Guru Granth Sahib in Pad-Chhed ('break-word") system, which was against the original continuous or chain method used by the Gurus, and even by the Panth until only recently, not only shows an utter lack of faith in Sri Guru Granth Sahib as the True Guru, but is also an attempt to introduce in Gurbani the false wisdom of the imperfect mind of the ever-fallible human. The assertion that Sri Guru Granth Sahib in its original form is difficult to read and often results in wrong reading, and its Pad-Chhed form makes its reading easier, it not so simple as it appears to be. The main point is whether we have the authority and competence to evolve a Perfect and True PadChhed form. At present, various Birs published by private publishers and even the various editions published by the S.G.P.C. itself, vary from one another at a number of places with regard to formation of certain words. All publishers claim their version to be correct, implying, naturally, that the others are incorrect. So now we have Birs which are 'not Perfect' according to some and 'Perfect' according to others. The truth is that Sri Guru Granth Sahib is ALWAYS PERFECT. Only we, the ordinary imperfect people have introduced imperfections in it by commingling our false wisdom with the True Wisdom. No doubt reading the Gurbani wrongly is sacrilegious. But who can claim to read it absolutely correctly? All of us have to do our best to read it as correctly as we can with prayers in our minds to the Guru to bless us with the required wisdom. It seems to be a more definite sacrilege to introduce such 'incorrectness' or wrong reading permanently in Sri Guru Granth Sahib. Moreover, every printer of Sri Guru Granth Sahib follows his own system of Pad -Chhed and creates more confusion in the minds of the general public. When the Gurbani, which is the treasure house of nothing but the Eternal Wisdom of the Eternal Lord, is diffused with the mundane intellect and false wisdom of the fallible man, the Guru Shakti of Sri Guru Granth Sahib is also impaired accordingly. All of us, the innocent Sikhs of the Guru will suffer; in fact, we are suffering already. One other reason generally given by the supporters of Pad-Chhed Bir is that, during Guru Sahib's time, the writing in a chain or continuous method was the general practice and that is why this system was followed while compiling Sri Guru Granth Sahib. Do we assume the All-Knowing Guru Sahib did not know that in times to come, the Sikhs will find difficulty in reading Gurbani written in this way? Could he not visualize whether PadChhed would be the proper system for the future? It is only the so-called intellectuals of the modern age who have found this shortcoming in the Perfect Work of the Perfect Lord. What an irony! This shows how much faith we have in the true wisdom of the True Guru. The fact is that: Poorey Ka Kiya Sab Kich Poora Ghat Wadh Kichh Nahin. (ang. 1412) All that the Perfect Lord does is Perfect. There is no deficiency or excess in it. Thus it is clear that we have no authority to change the original continuous (or chain) system of writing or printing of Guru Granth Sahib as a whole. Small booklets (Gutkas or small pothies) may, however, be written or printed in Pad-Chhed form for the benefit of the beginners or learners. And this practice has been in vogue for a long time.
463
« on: September 20, 2010, 02:54:52 PM »
ਕੰਡਿਆਂ ਚੋ ਖੁਸ਼ਬੂ ਦਾ ਖਿਆਲ ਬੜਾ ਔਖਾ ਏ| ਕਿਸੇ ਲਈ ਮੁਹੱਬਤ ਦਾ ਸਵਾਲ ਬੜਾ ਔਖਾ ਏ|
ਥੋਹਰ ਤੇ ਉੱਗੇ ਫੁੱਲ ਵਾਂਗ ਹੈ ਜਿੰਦਗੀ, ਮੇਰੇ ਲਈ ਜਿਉਣ ਦਾ ਖਿਆਲ ਬੜਾ ਔਖਾ ਏ|
ਕੁਝ ਪਲ ਦੇ ਵਿੱਚ ਹੈ ਡੇਰ ਹੋ ਜਾਣੀ, ਕਿਸੇ ਲਾਸ਼ ਤੋ ਪੁੱਛਣਾ ਹਾਲ ਬੜਾ ਔਖਾ ਏ|
ਕਿਸੇ ਰੁੱਖ ਲਈ ਪਤਝੜ ਦੇ ਦਿਨ ਬੜੇ ਸੁੱਨੇ, ਜਿਵੇ ਮੇਰੇ ਲਈ ਵਿਛੋੜੇ ਦਾ ਓਹ ਸਾਲ ਬੜਾ ਔਖਾ ਏ|
ਮੌਤ ਤੇ ਜਿੰਦ੍ਗੀ ਚ ਬਸ ਐਨਾ ਕੁ ਫਾਸਲਾ, ਜਿੰਨਾ ਤੇਰੇ ਮੇਰੇ ਮੇਲ ਦਾ ਸਵਾਲ ਬੜਾ ਔਖਾ ਏ|
464
« on: September 20, 2010, 02:50:35 PM »
Nokia E7 price The new Nokia E7 is a large 4-inch touchscreen smartphone featuring Nokia’s latest “Clear Black Display” (CBD) technology.It sports a full QWERTY tilt-slider keypad.It is the first touchscreen mobile phone in the Nokia Eseries mobiles.Nokia E7 is one of the Nokia’s flagship business smartphone and the successor of the Nokia E90 communicator.It also sports high speed connectivity options like 3G and WiFi n. Nokia E7 Price in India Nokia E7 Price in India : The new Nokia E7 price will be around Rs.30,000 in India.Nokia E7 launch in India will be in couple of months.
465
« on: September 20, 2010, 02:46:57 PM »
Akh Mataka karke,Sir Tedi Pagri Dharke..Koi Ashiq Nai Ban Janda..Morhaan Ute Kharhke,Hath Mushaan Ute Dharke..Koi Ashiq Nai Ban Janda..oye Gallan Baatan karke..2-4 Potheean Parhke..Koi Ashiq Nai Ban Janda..Car-Sakooter Ute Charhke..KIsse kurhi Da Pisha karke..Koi Ashiq Nai Ban Janda..Oye Ghardeyaan Naal Larhke Hath Daanga Sote Farhke..Koi Ashiq Nai Ban Janda..Ashiq Da Ghar Door Sunidaa Bulleh Shah eh Kehanda
466
« on: September 20, 2010, 02:43:55 PM »
ਸਿਵੇਆਂ ਚ ਆ ਕੇ ਮੇਰੀ ਰਾਖ ਨੂੰ ਤੂੰ ਫਰੋਲੀ ਨਾਂ,
ਲਭਣਾ ਨੀ ਏਕੀ ਤੈਨੂੰ ਐਵੇਂ ਕੀਤੇ ਟੋਲੀ ਨਾਂ।
ਹੁਣ ਜੀਉਂਦੇ ਹਾਂ ਕੋਈ ਪੁੱਛਦਾ ਹੀ ਨਹੀ ਹਾਲ ਦਿਲ ਦਾ,
ਫਿਰ ਵੇਖ ਕੇ ਲਾਸ਼ ਮੇਰੀ ਅਥਰੂ ਤੂੰ ਡੋਲੀ ਨਾਂ।
467
« on: September 20, 2010, 02:40:21 PM »
jado saade vangu tere dil te lagu gi, pher din saade naal guzare yaad aunge, gedi maardi jado diggi kise bhape de ENTICER to pher yaaran de BULLET yaad aunge.
468
« on: September 20, 2010, 01:35:47 AM »
WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH
The Sikh Gurus not only preached for the equal status of women, but also revolutionized their social life. History is full with examples where women who did not step out of house without covering their faces, performed wonderful daring deeds in life. After being baptized, they faced the enemy courageously and preferred death to an immoral comfortable life. Life story of martyr Anup Kaur is a golden example worth narration.
She was born in 1690 in village Jalopur Khere, near Amritsar. Her father’s name was Lachchman Das Sodhi. In those days, Sodhis were divided in two opposite groups. One group favored Guru Tegh Bahadur for Guruship, while the other group led by Dhir Mal claimed that Guruship belonged to them. Many members of the Sodhi dynasty, like Lachchman who favored Guru Tegh Bahadur, left the central Punjab to avoid daily bickering and friction, and settled far away at Anandpur.
Anup Kaur was only five years old when her parents migrated to Anandpur. She was an attractive, every happy, sweet-tongued and beautiful girl. She used to play with Sahibzadas (Guru Gobind Singh’s sons) and was liked by Mata Sundri. Anup Kaur spent most of her time with the Sahibzadas and was treated like a member of the Guru family. She acquired religious education and learned reading and writing Gurmukhi in their company. In 1699 when Guru Gobind Singh created Saint- soldiers, she along with her father who was now named Lachchman Singh was also baptized. It brought a wonderful change in her life and she rapidly grew physically as well as spiritually. Now she was regular in the performance of her daily prayers and visited Gurdwara daily.
She collected other baptized girls and started learning fencing and other martial arts. They also used arms like sword, shield and spear. These girls also learned horse riding. This armed group under Anup Kaur was well versed in self defense and became famous in the area. Anup Kaur with her group took part in the battle with the Sikhs against the hill chiefs. Victory in this battle created self-confidence among the young girls. The hill chiefs requested the Mughals at Delhi for help. As desired by Aurangzeb, the Mughal emperor, governor of Sirhind along with governor of Lahore and the hill chiefs besieged the Anandpur fort with a huge force. The Sikhs met the Mughal forces with fire from their guns. Sikh girls under the leadership of Anup Kaur played a very important part in this battle. They took responsibility of looking after the Guru’s family and taking the cooked food from the common kitchen to the Sikh soldiers in their trenches. They also helped in fighting wherever the Sikh soldiers needed help and showed feats of bravery. The siege continued for some days. The governor of Sirhind assured the Guru for the safety of all if the fort was vacated. The Guru did not rely on this assurance, but he knew that the effective defense was impossible owing to lack of food and other supplies. So the Guru agreed reluctantly to vacate Anandpur on the night of 20th December 1704. Anup Kaur’s group took care of the Guru’s family. The assurance proved false and the Sikhs were attacked outside the fort. Sikh soldiers and girls under Anup Kaur continued their march towards the rivulet Sirsa while fighting the enemy.
While crossing the flooded Sirsa, Anup Kaur was separated from the Guru’s family in confusion. After crossing the river, she met five Sikh soldiers who told her that Guru Gobind Singh fought a battle with the Mughal forces at Chamkaur where the two elder Sahibzadas died fighting and the Guru had left Chamkaur. She was also told that the younger Sahibzadas were arrested at Sirhand. They all started towards Sirhand, but on their way they met a patrolling party of the Mughal soldiers. In the fight with them two Sikh soldiers were killed and Anup Kaur was injured, but the Mughal soldiers took to their heels. Anup Kaur came to know from someone that Mata Gujri and her two younger grandsons had been martyred, so they started to find the Guru.
They were on their way when the chief of Malerkotla state with two hundred soldiers surrounded them. Anup Kaur’s companions died fighting but Anup Kaur’s horse stumbled, she fell down and broke her arm. She was arrested and taken to Malerkotla. When the chief came to know that the young charming girl was Anup Kaur about whose bravery he had heard a lot, he decided to marry her and instructed his soldiers to treat her respectfully and get her arm treated.
She saw through their trick and realized that she would be forced to embrace Islam and marry the chief. She was a helpless prisoner, but she made up her mind to commit suicide to save her faith and honour. At Malerkotla she was under strict watch. Her maid servants told the chief that she was always meditating and remained in a serious mood. The chief told Anup Kaur to marry him as there was no other way for her to save herself. He also promised her a comfortable life in the royal palace, but she refused. One day he called the Kazi (Muslim cleric) to forcibly convert and marry her, but they found only her dead body as she had thrust a dagger into her chest. She was buried quietly according to the Muslim rites.
Professor Ganda Singh, on the basis of his research, writes that Banda Singh Bahadur was moved to hear her pathetic story. When he marched upon Malerkotla in 1710, he said that last remains of this brave Sikh lady should not be allowed to rot in a grave. He was not opposed by anybody as the chief of the state had fled before Banda Bahadur reached there. He did not destroy Malerkotla as its chief had advocated mercy for the younger Sahibzadas at Sirhind. Body of Anup Kaur was exhumed and cremated according to Sikh rites as desired by Banda. Thus the martyr Anup Kaur who sacrificed her life at the altar of her faith and chastity was given a decent cremation she richly deserved. She had not embraced Islam and had died a Sikh. She is still remembered respectfully by the people of the area and her sacrifice will never be forgotten.
Dhan Dhan Shaheed Bibi Anup Kaur Ji, the beloved daughter of Satguru Sri Guru Gobind Singh Ji Maharaj
WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH
469
« on: September 19, 2010, 10:22:28 AM »
WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH
Let us recall that leper who was kicked out of his village because he had the deadly disease leperosy. He was moved out and even his wife, mother, children and friends deserted him. He had been centre of attention of these relations and now they had all abandoned him. Why won't they? No one wanted to catch leperosy as anyone who comes near a leper catches this terrible disease. They used to throw roti ones a day outside his small hut and leave. Some days they forgot to give him roti altogether.
This leper was very heart-broken and was totally feeling dejected. Then he had a wonderful dream. His good karma from previous lives had awakened. He saw the most beautiful person who had an amazing glow on his face with another beautiful person with similar glow on his face. He heard a voice that this person is Guru Nanak and is the only person capable of cutting his misery.
The next morning he felt a new energy in his body. He started calling out Guru Nanak Dev jee. He started remembering him day and night. How could Guru Sahib hold back to the pleas of a person calling him from heart? He himself came to the door of that leper one rainy day. He came to that door where no one dared to come for fear of catching leperosy. Guru Nanak Sahib instructed Bhai Mardana jee to bring the leper outside in the rain.
Bhai Mardana a great Sikh did not question Guru Sahib for asking him to touch a leper. He readily went inside and brought the trembling leper outside. With one graceful glance, Guru Sahib cured him of his disease. He fell at the feet of Guru Sahib and asked for Naam medicine. Guru Sahib lifted the blessed ex-leper and gave him amrit-naam. That day in one moment, the fortunate leper, was cured of all his mental, bodily and spiritual diseases. He became one with the Guru.
So great is our Guru. May Guru Sahib do kirpa on us too and give us his amrit naam.
WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH
470
« on: September 19, 2010, 10:10:17 AM »
WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH Gurdwara Kandh Sahib, Batala, Dis. Gurdaspur Guru Nanak was married here to Bibi Sulakhani. He was engaged to the daughter of Mul Chand Chauna who along with the Brahmin priests insisted on a traditional Hindu marriage while Guru Nanak wanted a simple marriage. Guru Nanak was sitting besides a crooked mud wall (kandh) discussing the marriage plans with the Brahmin clergy. It was planned to push the wall on top of the Guru but Guru Nanak was warned of the plan by an old woman. Guru Nanak just smiled and said "This wall will not fall for centuries. The will of God shall prevail." The wall is still preserved within the Gurdwara and a celebration is held here every year on the anniversary of Guru Nanak's marriage. N its been over 4 centurys now aswell. Taken from: http://www.sgpc.net/...aras/nanak.htmlWAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH
471
« on: September 19, 2010, 10:02:50 AM »
One day, Harbhajan Singh (writer - Bhajan Bandigi Daa Pratap) was standing in a shop in Jabalpur that an english couple walked in and said fateh to him loudly. Harbhajan Singh was surprised to hear fateh from the English couple. Harbhajan Singh started talking to them and asked them how come they know so much about Sikhism. Upon this the English gentleman told him his story as follows:
""""I was the police captain in 1924 when Akalis launched Bhai Pheru morcha. I got special orders from the Inspectar General of Police to crush the Sikhs. I told him that I can do so only if I am given police party of my choice. At this he agreed and I hand picked ruthless and strong young guys from backgrounds such as Lyalpuri Jaangli, Jhelami Jaat. I took my police party to Bhai Pheru and sorrounded the the disputed site with wire and had my police party stationed there.
The first Jatha started from Amritsar and slowly reached Bhai Pheru after doing prachaar (preaching) in several villages on their way. On the day of arrival of Jatha at Bhai Pheru I asked my most tough Thanedaar to get me the list of all the members of Jatha together with their father's name and address. That afternoon I got surprised when I saw the list because everyone had listed Guru Gobind Singh as their father. I got really mad when I saw the list and said bad words to the Thanedar for failing to get even the name of their father.
The thanedar replied that he tried his best but no one in the Jatha gave any other name for their father but Guru Gobind Singh. My wife who was sitting beside me mocked me by saying that if you can't even get their father's name how the hell are you going to crush them. At this I vowed that I will eat my breakfast tomorrow only after getting their father's name from them.
Next day I chose 50 Badmash type policemen and asked them to pick 25 old and weak members of the jatha and ordered that let two policemen hold one Sikh and use whatever mean to make them spit out their father's name. I further said that whoever does it first will get gold medal and special reward. Hearing this the policemen started beating the Jatha members very severly till they got unconcious. Then they would bring them back to senses and beat them again. But none of them told their worldly father's name. All they would say was Guru Gobind Singh and Vaheguru. When they failed to get any results I asked the police officers to remove their belts and get the hell out of here. By that time it was 10am and I was feeling really hungry.
I chose another 50 policemen and asked them to do the same thing. I asked them to use very severe measures to torture. I put their hands upside down under the Charpai (indian beds) and made the police guys jump on the beds. The Sikhs were in great pain but they did not yield. I even made my policemen to put nails in thier buttocks but still they were unyeilding.
By 6pm I was badly tired and was extremely hungry. I lost all my pride and ego and felt totally helpless in front of those non-violent lions. I picked up the phone and dialed to the IG of police and resigned. The next day I took train to Bombay and went to England. I wrote it down on the resignation letter that no one should take panga with Sikhs."""""
I think that the Akalis of early last century made the Sikhs very proud by achieving so much non-violently.
Daas, Kulbir Singh
472
« on: September 19, 2010, 09:56:02 AM »
The Punj Hathaa Jarnail – Sardar Nidhaan Singh
Though Sardar Nidhaan Singh jee had only two hands but he was called “Punj Hath Jarnail” meaning General with 5 hands. Sher-e-Punjab Raja Ranjit Singh gave him this title after the Nashaura war with Pathaans. Here is the story on how he got this title.
It was the battle of Nashaura where one of the greatest Sikh leader – Akali Phoola Singh jee got shaheed. Akali jee was the jathedaar of Akali army of Khalsa Panth. He was also the jathedaar of Siri Akal Takhat Sahib.
When Akali jee moved forward with handful of his Akali Singhs, despite pleas from Raja Ranjit Singh to stop, the Khalsa army was having hard time standing there watching their Akali veers fighting the enemy with much greater strength on their own. Actually Akali jee had performed ardaas to proceed to the battlefield but right after the ardaas, Raja Ranjit Singh got news from his spy about the real strength of the enemy. Raja Ranjit Singh at that time thought it was more prudent to hold on till he got more soldiers from Lahore. But Akali jee refused to wait as he had performed the ardaas and wanted to honour the ardaas at all costs.
Akali jee moved forward without caring for his life. His few thousand men were nowhere near the size of the tens of thousands of enemy army. Akali jee had firm faith in Vaheguru and wanted to fulfil his ardaas. As they were galloping ahead, the enemy opened fire and Akalis started falling. The Khalsa army that was waiting for the order of Raja Ranjit Singh, was getting increasingly impatient at the slaughtering of their Akali veers.
Raja Ranjit Singh could not hold himself back anymore and he ordered his general, Sardar Nidhaan Singh to move forward behind the Akalis. Sardar Nidhaan Singh jee’s happiness knew no bounds when he got signal from Raja Ranjit Singh to move forward. With full force he moved forward with his brave men. He fell on the enemy like lightning. They successfully opened the enemy encirclement around the Akalis. So strong was their attack that the enemy had to back off.
The enemy came back soon with reinforcements and a fierce fight started there. From behind the mountains, the enemy was raining bullets. One of the bullets hit Sardar Nidhaan Singh’s horse and his horse died on the spot. Before he could move to a new horse, the enemy from all sides surrounded him and started attacking him. Such moments in the battlefield result in sure death but Sardar jee was not an ordinary soldier. He was an amritdhaari tyaar bar tyaar Khalsa of Guru Gobind Singh jee. Before they could kill him, Sardar jee quickly took out his sword to defend himself.
At this time, he was surrounded by dozens of Pathaan warriors. We should realize that Pathaans too are very brave soldiers. They are known for their valour. The Singhs were trying to get to their general but he had gone too deep into the enemy force. Sardar jee fought with such splendid war skills and bravery that the enemy had to take a step back. Raja Ranjit Singh who was watching this fight from a hilltop was very pleased at Sardar jee’s performance.
As he was fighting, five Gaazees (Muslim veteran fighters) challenged him. It seemed that Sardar Nidhaan Singh had become the embodiment of the angel of death for the Pathaans. His movements in this battle reflected the Taandav dance (Taandav is the dance that Shiva plays before destroying the world) of Shiva. Sardar jee with a loud jaikaara accepted their challenge. The battlefield became still to watch the battle between Sardar jee and the 5 Gaazees.
Sardar jee was blocking their attacks very diligently and swiftly; at the same time attacking them. He killed the first Gaazee and placed his sword near his feet. Then he cut of the wrist of the second gaazee and placed that along with his sword too near the previous sword. This way, Sardar jee seized swords from all Gaazees and killed all of them.
After killing the 5 great gaazees of the Pathaans, Sardar jee challenged the other pathaans to a fight. No one moved forward. By this time the Khalsa army reached him and he was taken back to a safe spot. Khalsa won this battle but the price it paid was very heavy. Akali jee got shaheed in this war.
Sardar jee’s status in the Sikh army elevated greatly after this battle. He was given the title of “Punj Hatha Jarnail” meaning General with 5 hands.
Today, it is hard to find warriors of Sardar jee’s level. The Khalsa Panth is known for it martial skills and if we lose these skills, I am afraid we will lose our distinctiveness.
Daas, Kulbir Singh
473
« on: September 18, 2010, 08:16:22 PM »
mehnta de naal e kmaye note ni jede colza ch jane a udai shaha kolo fadke o paise hai lionda tere phone vich jane a pvai
mudke na pijje ohde kapde ne rehnde dukh hunde jaan duun swai jeionda rave bapu mera rab varga okhi jeda karda kmai............
474
« on: September 18, 2010, 07:38:28 PM »
ਜਦੋ ਕਿਸੇ ਵੀ ਦੇਸ਼ ਤੇ ਕੌਮ ਉੱਤੇ ਹਵਾ ਆਜਾਦੀ ਸਂਘਰਸ਼ ਦੀ ਵਗਦੀ ਏ
ਉਸ ਕੋਮ ਦੇ ਸੱਚਿਆ ਆਸ਼ਕਾ ਨੂੰ ਰਹਿਂਦੀ ਹੋਸ਼ ਨਾ ਸੀਸ ਤੇ ਪੱਗ ਦੀ ਏ
ਲੱਖਾਂ ਮੱਖੀਆਂ ਦੇ ਘਰ ਉੱਜੜ ਜਾਂਦੇ ਬੱਤੀ ਮੋਮ ਦੀ ਤਾਂ ਇਕ ਜਗਦੀ ਏ
"Mand " ਖੂਨ ਸ਼ਹੀਦਾ ਦਾ ਨੁੱਚੜ ਜਾਂਦਾ ਮਹਿਂਦੀ ਹੋਰਨਾ ਦੇ ਹੱਥਾਂ ਤੇ ਲਗਦੀ ਏ
475
« on: September 18, 2010, 06:11:57 PM »
WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH
Bhai Soma Shah - from tapoban.org
Dhan Guru Ramdas Sahib jee was doing kaar-sewa of sarovar at Siri Harmandir Sahib - Siri Amritsar Sahib. A lot of sangat used to do sewa in digging the sarovar and doing other kind of sewa. Soma Arora used to to sell ghunganiyaan (a kind of snack) to residents of Siri Amritsar Sahib and this way made his living.
One day in the evening Guru Sahib saw him and asked him how much vattee (profit) he had made. He came over to Guru Sahib and did matha tek and with extreme humility answered Guru Sahib. Guru Sahib asked him to hand over his all day’s earnings. Soma did not hesitate for a bit and placed all he had at the charan of Dhan Guru Ramdas Sache Paatshah jee.
Soma was a very poor person and met his ends with great difficulty. Second day too, Guru Sahib asked him how much he had earned and asked him to give all his earnings to him. Guru Sahib kept doing this for 5 days. Soma who was always broke, did not have any doubts on Guru Sahib. He trusted Guru Sahib one hundred percent and believed that Guru Sahib knows better.
On the sixth day, Soma saw Guru Sahib at the Sarovar looking at the sangat doing sewa, with full Kirpa-Drishtee (gaze of grace). This time Soma did not wait for Guru Sahib to ask for the money but he came, matha tekked Guru Sahib and placed all his earning at the lotus feet of Guru Sahib. Guru Sahib, who was only testing Soma, was extremely pleased at Soma and said, "Ajj asee laina nahi, kuchh dena hai. Ajj taun tu Soma nahi, Soma Shah hoiya" (Shah means very rich person).
Guru Sahib’s bachan of calling Soma, Soma Shah, forced the abundant force of Vaheguru’s power to come in action. Within days Soma became a shah. He became a shah of not only money but also of Naam.
This is a great saakhi and we can learn a lot from this. We all know that all that we have has been given to us by Satguru but yet when it is our turn to do some sewa or give back something to Guru Sahib or his panth, we find thousand reasons not to do so. We become selfish. May Guru Sahib give us the wisdom of Bhai Soma Shah.
WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH
476
« on: September 18, 2010, 05:45:29 PM »
The Final Shaheed of Chamkaur Sahib Sunday 18th of December 2005 Panthic Weekly Staff Columnist (KP) - From "Adarshak Singhnia" by Karam Singh In the battle of Chamkaur Sahib, Guru Gobind Singh jee and 40 starving Singhs fought against the Mughal army. The battle, which took place in Chamkaur Sahib's mud fort, lasted 72 hours and saw the loss of many Mughal soldiers, and also 36 of Guru Gobind Singh jee's companions along with the two Sahibzaadey (princes). Fighting an army of hundreds of thousands, Guru Gobind Singh jee gave an exhibition of his battle skills. Guru jee, following the orders of the Panth Khalsa (in the form of the Panj Pyaare) left the fort along with Bhai Daya Singh jee, Bhai Maan Singh jee, and one other Singh, after giving his clothes to Bhai Sangat Singh jee to wear. Only Bhai Sangat Singh jee and Bhai Sant Singh jee fought the battle to its end. They too were martyred. Seeing Guru jee's clothes on Bhai Sangat Singh jee, the Mughals were ecstatic. Taking him to be Guru Gobind Singh they cut off his head and took it to Delhi. In every village it was announced that Guru Gobind Singh had been killed. "Look here is his chopped off head! His family is also finished. His two sons were killed in the battle and the two younger ones will also die abandoned. The revolution has been crushed. No one should go to the Chamkaur Fort. No one should cremate the dead Singhs." A tight cordon was put around the Fort. As the soldiers were going from village to village making their announcement, the people were retreating in terror into their homes. However, in village Khroond, a daughter of Guru Gobind Singh jee, Bibi Harsharan Kaur, asked for her mother's permission to perform the final rites for the Shaheeds (martyrs). Her old mother replied, "It is total darkness outside and soldiers are everywhere around the fort, how will you even go near?" Hearing this, Kalgeedhar's lioness daughter replied with resolve "I will avoid the soldiers and perform the cremation, and if need be, I'll fight and die." The mother gave her courage and hugged her daughter, and then explained the maryada (tradition) to follow for the cremation. After performing Ardaas, Bibi Harsharan Kaur jee left for the Chamkaur Fort. The battlefield, which saw iron smashing against iron, the bellows of elephants, the trotting of hooves, and calls of "Kill! Capture!" was now totally silent and enveloped in complete darkness. In such a situation, the 16 year old girl, Bibi Harsharan Kaur jee, avoided the guards and arrived at the Fort. She saw that bodies were lying everywhere and that distinguishing between Sikh and Mughal was very difficult. She still had faith and began to find arms with kaRas (iron bangles) and torsos with kachheras (Sikh undergarment) and heads with long kesh (unshorn hair). As she found a body, she would wipe the face of every shaheed (martyr). Both Sahibzaadey and about 30 shaheeds were found and then she began to collect wood. Fearing the approaching light of dawn, Bibi Harsharan Kaur jee worked very quickly and soon prepared a pyre. She then lit the fire. Seeing the rising flames, the guards were shocked and advanced towards the pyre. Bibi Harsharan Kaur jee was seen in the light of the flames sitting beside the pyre. She was quietly reciting Keertan Sohilaa (prayer said at bedtime and funerals). The guards were shocked and confused as to how a lone woman could come into the fort on such a dark night. The guards asked in a loud voice, "Who are you?!" Bibi jee: I am the daughter of Guru Gobind Singh jee. Officer: What are you doing here? Bibi jee: I am cremating my martyred brothers. Officer: Don't you know about the order that coming here is a crime? Bibi jee: I know it. Officer: Then why have you disobeyed that order? Bibi jee: The orders of a false king do not stand before the orders of the Sache Paatshaah (True King) Officer: Meaning? Bibi jee: Meaning that I have respect for the Singhs in my heart and with the Guru's grace I have done my duty. I don't care about your King's orders. Hearing such stern answers from Bibi Harsharan Kaur jee, the infuriated Mughal soldiers attempted to capture her and attacked. Bibi jee grabbed her kirpaan (sword) and fought back with determination. After killing and maiming many soldiers, Bibi Harsharan Kaur jee was injured and fell to the ground. The soldiers picked Bibi Harsharan Kaur up and threw her into the pyre, burning her alive. The next day the cordon around the Fort was lifted because it was clear that the Sahibzaadey and most of the Shaheed Singhs had been cremated. The ancestors of the Phulkiaan family, Rama and Triloka, then cremated whichever Singhs remained. The story of Bibi Harsharan Kaur jee reached Guru Gobind Singh jee Mahaaraaj in Talvandee Sabo (Takhat Sri Damdama Sahib). Upon hearing of her daughter's martyrdom, the old mother thanked Akaal Purakh. She said, "My daughter has proven herself worthy." The story of the cremation of the Chamkaur Sahib Shaheeds will forever serve as a glowing star of inspiration for all Singhs and Singhnees.
477
« on: September 18, 2010, 12:36:14 PM »
WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH
A banker taking large offerings went to visit Sri Guru Amar Das Ji Maharaj. The offerings included a necklace of pearls and precious stones. He wanted to put it on Sri Guru Amar Das Ji Maharaj, but Guru Ji said he was too old for such ornaments. The banker might put it on him who was the Guru's image, and who was dearer to him than life, and then the banker's wishes would be gratified. The banker replied that Guru Ji might put it on whomsoever he pleased. The Sikhs began to conjecture whom the Guru could have meant. Some said Mohri, others Mohan—sons of the Guru— and others again thought of other faithful and obedient Sikhs. The Guru, disappointing them all, put the necklace with all its beauty and splendour on the neck of his beloved Bhai Jetha.
On an occasional afternoon Sri Guru Amar Das Ji Maharaj used to go with his retinue to the bank of the river Bias. On the way a filthy naked Muslim faqir, who was almost always under the influence of intoxicants, took up his position. He said in a voice loud enough for the Guru to hear as he passed by, 'He consumes the wealth of the whole world. The older he grows the more miserable he becomes. He only makes gifts to those from whom he desires something in return. He takes no notice of faqirs, and has never remembered me who am a beggar like others. I take opium and bhang, and he never offers me any, though he ought sometimes to think of the poor. I care for no one, be he king or emperor; I speak the truth to his face. When a man gives me anything I pray for his welfare.'
The faqir often used such offensive language in reference to Sri Guru Amar Das Ji Maharaj . Guru Ji, who was patience incarnate, used to remain silent and pass on. One day Bhai Jetha accompanied Guru Ji, and on hearing the graceless faqir spluttering and discharging, as it were, the sediment of his bhang, said to him. 'Why participate in sin by slandering the true Guru, the king of kings and the saint of saints ? '
The faqir replied, ' Why should I not ? He has never given me alms. Give me the necklace you wear.' On this Bhai Jetha took off his necklace, and put it on the faqir. Upon this he began to sing aloud the Guru Ji's praises 'You are more generous than Raja Harishchandra, than Raja Karan and than Raja Vikramadit.'
As the party returned from the river in the evening, and while Sri Guru Amar Das Ji Maharaj was still distant, the faqir began to shower further praises and blessings on him. 'You save the world ; may your sons and grandsons flourish ! '
Guru Ji on hearing this remarked that somebody must have been generous to the faqir, otherwise he could not so soon have altered his tone and language. On inquiry the Guru learned what had occurred. Bhai Jetha confessed,' O Guru, I have given the faqir my necklace. You have given me God's name as a necklace; I keep it by me. This perishable necklace I have offered in your name.'
On hearing this Guru Ji blessed Bhai Jetha : 'Your line shall be endless and your income and expenditure inexhaustible.'
WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH
478
« on: September 18, 2010, 12:27:22 PM »
We all know that the riots of 1947 were the worse that the Sikhs faced in the last century. Sikhs in 1947 lost all their property, money and many lost their lives. They chose to live in India and did not change their religion to secure their property, money or lives. After leaving everything in Pakistan Punjab, the came to East Punjab i.e. Indian side of Punjab and built everything from scratch. Then another massacre came in the 1980s when tens of thousands of Sikhs died for Sikhi.
In the next few days, I am going to write on selected incidents that occurred in Rawalpindi area of Pakistan, in March 1947. This area was worse affected by the riots of partition in 1947. The Sikhs were massacred by the Muslims of that area. The striking thing that I want to write under this thread is not that Sikhs got massacred but how bravely the Sikhs fought back aggression and how much they sacrificed to keep Sikhi. Some of the stories are very emotional and very hard to read. I am not sure if I can narrate these stories as well as they were narrated by the people who actually saw all this with their own eyes. I will try.
AREA OF POTHOHAAR I.E. RAWALPINDI AREA OF PAKISTAN
This area was the centre of Sikhi in those days. Bhai Sahib Randhir Singh jee writes that before he went to jail, this area was full of bibiyaan with dastaar and many families had adopted the strict Khalsa rehit. It was in this area where Sant Baba Attar Singh jee Mastuanawaale, did rigorous bhagti for many years. This is the land where great Sikh Siri Thakur Nihaal Singh, reputed to be a brahmgiyaani gursikh, did great preaching of Gurmat. This is where Baba Khem Singh Bedi did heavy parchaar of Gurmat and inspired many to take amrit of Guru Sahib.
Sikhi parchaar was so heavy in this area that even Brahmin Hindus adopted Sikhi and became tyaar bar tyaar Singhs. This area was very prosperous and Bhai Sahib Randhir Singh jee writes in one of his books that due to increase in maaiya, may Sikh families had become weak in Sikhi and had become more indulged in worldly pleasures. Who knows, maybe this is why this area was hit most severely by the riots of 1947
MASSACRE OF THEHA KHALSA AREA OF RAWALPINDI – MARCH 1947
This small town of Theha Khalsa was one of the main towns of Pothohaar (Rawalpindi area). Sikhs and Hindus living in this town were very well off. In total about 500 families lived in this small town. There were some Muslim families living there too but there was no communal problem at all.
In the fateful month of March 1947, riots started in other parts of Pothohaar. Actually it is wrong to call it riots because the Sikhs were not attacking anyone, just defending themselves. The Sikhs of Theha Khalsa town assembled at the local Gurdwara Sahib to discuss what to do. Sant Gulaab Singh was the undisputed leader of this village and he was from a very well-to-do family. His ancestral home was very big. During the discussions, he suggested that all the Sikhs of that village assemble at this house and stay there till the danger of riots is over. He said that it would be easy to defend if all the Sikhs stayed at one spot.
He further said that at this crucial time only Guru Sahib can help them.
SIKHS MOVE TO THE HAVELI OF SANT GULAAB SINGH
All the Sikhs after hearing the emotional lecture of Sant Gulaab Singh agreed to move to his house. They brought all their money, jewellery and gold etc, along with them and assembled at his house. In total about 1200 Sikhs and some Hindus assembled at his house. They fortified the haveli by making bunkers and replacing regular doors with heavy doors. They covered the walls of the haveli with shields of iron.
First of all they secured a large room and brought all Saroops of Dhan Siri Guru Granth Sahib jee over there. Over 36 saroops were brought to that room. Big tanks of water were filled and large quantity of fire-wood and grains was stocked up. The Sikhs were in great danger, so they all started doing paath day and night. They asked Guru Sahib for strength to save their faith.
MUSLIMS ATTACK THE HAVELI FILLED WITH SIKHS On March 8, 1947 while the sangat was doing Siri Rehraas Sahib paath, many thousand Muslims came and surrounded the building. They were shouting “ALLAH HOO AKBAR”, “MUSLIM LEAGUE ZINDABAD”, “KAFRON KO MAAR DO” i.e kill the infidels. There must have been at least 6000 Muslims and all had weapons. Many had guns. Some were on horse backs and they were shouting anti Sikh slogans. They were uttering obscenities against Master Tara Singh and other Sikh leaders.
The sangat kept doing simran of Vaheguru Vaheguru. The Muslim crowd assembled in the school building. It is not clear what was decided in that meeting but when they came out of the meeting they started burning the shops and houses owned by the Sikhs. Then they attacked the haveli where all the Sikhs were present. The Sikhs had some guns and they kept the crowd away.
On one side of the haveli, they attacked with great vigour. Sardar Partap Singh, a very brave young man, took along with him about 8-9 singhs and attacked the attacking Muslims. They attacked with so much force that the Muslims were pushed back. One of the bullets hit Sardar Partap Singh on his leg.
The next day again the Muslims came back but this time they did not wait for the night. They came back around 10am. The Muslims again attacked but could not get in the haveli. Then the Muslims sent a representative to talk to the Sikhs holed up in the haveli. Sant Gulab Singh refused to accept their conditions that the Sikhs should disarm themselves.
This way the fight went on for 2 more days. Finally on the last day, the Muslims came with bombs and said that they would bomb the haveli if the Sikhs did not get out of there. The Muslims promised by swearing on the Koran that they were only interested in the gold and money and not in killing anyone. The Sikhs had no choice but to get out. They did ardaas and moved out, leaving all belongings behind.
After the Sikhs came out, they got surrounded by the large crowd of Muslims. The Sikhs arrived at the sarovar of the local Gurdwara Sahib. The pathaans armed with latest weapons surrounded the Sikhs sitting around the sarovar. The Sikhs were chanting “Satnam Siri Vaheguru”. By then about 10,000 Muslims came where the Sikhs were. Along with them, they had a dozens of barbers lined up to cut the hair of Sikhs. Children were crying for food and milk. Old and young were helpless to do anything. The whole scene was a scene from hell.
SHAHEEDI SAAKA
Sant Ghulab Singh jee writes as follows:
“by this time Sardarni Lajavanti Kaur asked me if she could go to the well by my hut. I took her to the well and everyone washed their faces and drank fresh water. There were 90 bibiyaan (Sikh females). Many were unwed young girls. My granddaughters, grandsons, nieces, and other related women were there amongst them”.
“Soon a person came and asked me to go to the Gurdwara Sahib where the aggressors (jarvaane) were troubling the sangat. He said that the sangat was calling me. I said Sat Sree Akaal to bibiyaan and started walking towards the Gurdwara Sahib”.
“The well was about 200 feet from the Gurdwara Sahib. When I reached there, a Muslim leader came up to me and asked me, “So what have you decided?” I found out that the singhs had been given half an hour to accept Islam or else they get ready to die. The Singhs present there said to the Muslims that they would do what Sant jee (this daas i.e. I) tell them to do”.
“Dhan Pita Kalgidhar! I laughed after hearing this from the Muslim leader. I said, “Your cruel and tryant emperors like Aurangzeb and Farukhsiyaar too could not do anything to the Sikhs. What can you do, when they could not do anything. Do what you want to do. We will never give up Sikhi and will never become Muslims”.
“When I came to the Gurdwara Sahib, some pathaans and thugs from Punachh and Mairabaad sensing that the bibiyaan were alone at the well, reached there and surrounded the well. They addressed the bibiyaan, “Now we are going to take away your daughters and sister and will marry them after converting them to Islam.” At that time Sardarni Laajavantee Kaur could not resist Bir Rass anymore and said, “Scoundrels! Who can touch the daughters of Guru Kalgidhar. From the time we took amrit, we accepted death as reality and don’t fear it.”
The Muslims thugs got angry hearing such answer from Sardarni Lajavanti Kaur. They moved forward towards her. Sardarni jee was holding her 5 year old granddaughter and a grandson. She loudly said the jaikaara, “Bole So Nihaal!! Sat Srree Akaal!!”. Saying this she jumped in the well, in order to avoid getting her granddaughter and herself raped by the Muslims. Within seconds all Sikh women jumped in the well. All 90 jumped in. A person came running to me and told me the whole incident. After hearing this incident, all Sikhs present there said, “Dhan Gursikhee!! Dhan Guru Kalgidhar! I dashed towards the well”.
“At that time what to talk about the pathaans but all aggressors were shaken from within. They were saying that who can kill such people who can sacrifice their lives to save their honour.”
“When I reached the well, my granddaughter, Harbhajan Kaur, my daughter-in-law Kartar Kaur and one sister-in-law Sardarni Ram Rakhee were crying as the well was full and they did not drown. By then 87 lives had been taken. They were taken out of the well. I was baffled. I uttered, “Dhan Gurdev, these daughters of yours have passed your test. Please show me the way too. At that time I had clear darshan of Dhan Guru Nanak Dev jee and Hazoor said, “You still have to see more of this bloodshed. You have to do some more sewa of sangataan”.
“After this bloody massacre, the Muslims got scared and started running away but some scoundrels were left. All Sadh Sangat came to my house and stayed there for the night. Muslims tried to find a lone Sikh to convert but could not convert anyone”.
“I climbed a tall tree and saw a scene from hell. 87 lives had been sacrificed. The towns of Dera Khalsa, Kallar, Thamali, and Beval were burning. At that time I sang out baani to get peace of mind”
“At amritvela, I got darshan of Guru Kalgidhar jee and he said that our test was over.”
The above was written by Sant Ghulaab Singh and I have made a humble effort to translate the quoted paragraphs above. In any case, the military arrived soon and everyone was taken to the camps. The shaheedi of Sardarni Lajavanti Kaur and other Sikh women, saved the remaining Sikhs.
by Bhai Kulbir Singh
479
« on: September 18, 2010, 12:13:16 PM »
Bhai Bagga Singh was riding on his horse one day when he say that on the road was a man walking very slowly, holding his back with both his hands. The man called out to Bhai Bagga Singh, “Brother! I’m very sick and cannot walk. If you would let me ride the horse for a couple of miles, I will be able to go home to my village and you can drop me off there. May God bless you if you help me!”
Bhai Bagga Singh felt compassion for the man and got off his horse. He helped the sick man onto the saddle and took the reins in his hands and began to walk along side the horse, leading it forward on the road.
The man who had asked for the ride sat on the horse for some time, lightly grasping the reins as well. As time passed, sometimes he began to occasionally tightly grasp them and then let them go again. After some distance, the rider sharply pulled the reins out of Bhai jee's hands, turned the horse around and began to speed away. Bhai Bagga Singh called behind him, “Brother! Please listen to what I have to say, even it is from at a distance! If you want to take the horse, it is your decision, but listen to what I have to say!”
The thief was quite surprised but curious. He stopped the horse at quite a distance and said, “Speak!”
Bhai jee began, “Don’t ever tell anyone that you stole this horse by feigning sickness and getting a ride from me and then pulling the reins away from my hand.”
The thief asked in bewilderment, “Why??” The Sikh replied, “If you do this, you will be harming countless truly ill people who will need help during a journey. If they ask for assistance, people will think they are thieves like you who will take away their horse like that thief once took away Bagga Singh’s (my) horse. You will die one day yet there will always be people who become ill and people who can help them but the story of your actions today will forever create distrust between them.”
Bagga Singh then said no more and slowly began to walk away. The thief rode off in the opposite direction.
Bagga Singh reached home, bathed, recited Rehraas Sahib, ate and then fell asleep. Early the next morning, Bagga Singh came out into his courtyard out of habit to give hay to his horse. The horse too would recognize Bagga Singh’s foot steps and would neigh to greet him. Today as usual he heard the neigh of his horse and memory returned to him that his horse had been stolen yesterday and so where was this neighing coming from? As these thoughts went through his mind, he heard the neighing once again.
Bagga Singh walked forward in amazement and saw that his horse was tied to the gate of his home. He patted the horse on the back and looked out and saw that yesterday’s thief was standing outside, looking down in embarrassment.
Bagga Singh asked: “Well my sick friend, are you feeling better today?” The thief replied, “Bagga Singh, I was truly sick yesterday but you are the doctor who has brought me back to my senses. Take your horse back brother. Now there will be no story of treachery and no harm will come to anyone who becomes ill on a journey. In the future I too will try to become like Bagga Singh and have mercy on those in need. Give me your blessings.”
This story is a good example of how we can practically bring Sikhi into our lives. There is an increase in fraud and cheating but we should always try to increase the good in the world even at a cost to ourselves. We should never as Sikhs set a bad example because we will not only disgrace ourselves but because of our identity, we will have an impact on all other Sikhs as well.
480
« on: September 17, 2010, 12:47:09 AM »
"Hi All, A pretty woman was serving a life sentence in prison. Angry and resentful about her situation, she had decided that she would rather die than to live another year in prison. Over the years she had become good friends with one of the prison caretakers. His job, among others, was to bury those prisoners who died in a graveyard just outside the prison walls. When a prisoner died, the caretaker rang a bell, which was heard by everyone. The caretaker then got the body and put it in a casket. Next, he entered his office to fill out the death certificate before returning to the casket to nail the lid shut. Finally, he put the casket on a wagon to take it to the graveyard and bury it. Knowing this routine, the woman devised an escape plan and shared it with the caretaker. The next time the bell rang; the woman would leave her cell and sneak into the dark room where the coffins were kept. She would slip into the coffin with the dead body while the caretaker was filling out the death certificate. When the caretaker returned, he would nail the lid shut and take the coffin outside the prison with the woman in the coffin along with the dead body. He would then bury the coffin. The woman knew there would be enough air for her to breathe until later in the evening when the caretaker would return to the graveyard under the cover of darkness, dig up the coffin, open it, and set her free. The caretaker was reluctant to go along with this plan, but since he and the woman had become good friends over the years, he agreed to do it. The woman waited several weeks before someone in the prison died. She was asleep in her cell when she heard the death bell ring. She got up, picked the lock of her cell, and slowly walked down the hallway. She was early caught a couple of times. Her heart was beating fast. She opened the door to the darkened room where the coffins were kept. Quietly in the dark, she found the coffin that contained the dead body, carefully climbed into the coffin and pulled the lid shut to wait for the caretaker to come and nail the lid shut. Soon she heard footsteps and the pounding of the hammer and nails. Even though she was very uncomfortable in the coffin with the dead body, she knew that with each nail she was one step closer to freedom. The coffin was lifted onto the wagon and taken outside to the graveyard. She could feel the coffin being lowered into the ground. She didn't make a sound as the coffin hit the bottom of the grave with a thud. Finally she heard the dirt dropping onto the top of the wooden coffin, and she knew that it was only a matter of time until she would be free at last. After several minutes of absolute silence, she began to laugh. She was free! She was free! Feeling curious, she decided to light a match to find out the identity of the dead prisoner beside her. To her horror, she discovered that she was lying next to the dead caretaker.
Many people believe they have life all figured out... but sometimes it just doesn't turn out the way they planned it! "It is better to trust in the LORD than to put confidence in man. It is better to trust in the LORD than to put confidence in princes."(Ps 118:8-9). May God unveil our eyes to the reality of this message.! "
Pages: 1 ... 19 20 21 22 23 [24] 25 26 27 28 29 ... 34
|