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Showing content with the highest reputation on 04/07/2019 in all areas

  1. 2 points
    I love this raw type of stand up comedy. Not for the easily offended! https://www.youtube.com/watch?v=dOtdqUs54ic
  2. 1 point
    I have been reading about the Koh i Noor over the last few days. There is little information on who actually attacked Nadir's army. Nadir's army had so much loot that they took from Delhi. This is the actual page from the book: The reference to bare bottomed peasants I think is refering to the Sikhs who wore cholas and no pyjamas. I think the reference is to the lower half of their body not being covered. http://ignca.gov.in/Asi_data/21254.pdf In the above PDF go to page 17 and read on. There are only about 3 or 4 pages to read. It is a PDF of a translation of the original Persian written by a Kashmiri man who accompanied Nadir on his return from Delhi. He also does not name the Sikhs as such but just calls them the "inhabitants" of that country. It's very interesting to read how those "inhabitants" actually looted nadir's army on the Chenab. Also it states that Zakaria Khan was with Nadir at the time of his return through Panjab, which has been recorded by Bhai Rattan Singh Bhangu in the famous conversation between the two which is often quoted by the Sikhs.
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    Nadir took 3 groups of people with him to Persia. The first group was the skilled workers, the artisans/craftsmen who had built, but by this time, largely maintained the Moghal buildings. The 2nd group was the women who he had married (perhaps forcibly) to his soldiers. I'm guessing these would include both hindu and muslim. The 3rd group was the people who had been captured to be slaves. Only from this group were some released. I'm not sure why Zakaria asked for the release of some captives. I think that either they were Muslims or that they may have belonged to some class or had some skills that Zakaria needed. It could just have been out of pity as well. It's certainly interesting though.
  5. 1 point
    That was awesome.I'm gonna watch more of this guy.
  6. 1 point
    This one is really eye opening too. I like the fearless way he has dissected US/European history. I saw the complete shyte hole the former soviet union had become in the cold war on tv. Goray would gloat at it. It was a dire, bombed out place with starving people having to form massive queues for simple basic food. The way Putin has put the place back on the map is an example for us all on a raj-niti tip. Yeah, I know he's probably had to deal with all manner of 'strong-arm' people and do all sorts of dark ish to do it, but he made his country into something out of nothing in front of our eyes. You got to respect that.
  7. 1 point
    Dhan Sri Guru Ram Dass Ji Maharaj, April 6.
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    have a read of this: ( i have bolded, underlined and separated the text to make it easier to read). http://www.sarbloh.info/htmls/durbar_dasam8.html Treh Charittar (Charitropakhyaan) In Budha Dal tradition the stories told in Treh Charittar are without doubt all accepted as Guru Gobind Singh Ji's works. An extract from the writings of a British student of Indian religions may shed light on how exactly one such story came about to be in Dasam Guru Durbar: ‘In A.D. 1691, or thereabouts, Govind Singh, the tenth and last guru of the Sikhs, celebrated with unusual pomp at Anandpur the gay Hindu saturnailia known as the 'Holi'. Visitors were attracted thither from considerable distances, and amongst others came a young and beautiful Hindu widow named Anup Kaur, a khatrani by caste, and a resident of Lahore. Guru Govind Singh, who was only twenty-five years of age and a particularly handsome man, captivated the susceptible heart of the young widow, and she resolved to try her arts upon him. It appears that at this period the chief object of Govind’s life was to induce, I might almost say compel, the goddess Devi to appear to him and promise him her assistance against the Muhammadan rulers of the land, who were carrying on a bitter religious persecution of Hindus. For the attainment of the end he had in view, Govind had gathered many Brahmans together, for, like all Hindus, he believed that if the appropriate religious ceremonies were correctly carried out, the goddess, however reluctant, would be constrained to make her appearance. It is well known to the Hindus that besides the Brahmans there are others who, by the practice of painful austerities, have become possessed of great, sometimes unlimited, power. These thaumaturgists are to be found only here and there, it is true, amongst the sadhus, therefore, Govind frequently restored for advice and assistance in his endeavours to propitiate the goddess Devi. Having come to know this, a happy idea entered the head of the lovesick Anup Kaur. She would personate a sadhu, enter into close relations with Govind, and, in the end, attract and ensnare the object of her passion. In pursuance of this plan, she disguised herself as a sadhu, and, being possessed of ample means, she easily secured accomplices in her scheme. She took up her abode at a spot within a short distance of Anandpur, and her satellites soon let it be known through the countryside that a most holy and learned Synyasi had favoured the neighbourhood with his presence. It was also given out that this most saintly Mahatma had a special key to open the heart of the goddess Devi. The important news, of course, reached Govind, for whom it had been specially prepared, and he forthwith instructed a confidential servant to arrange an early interview with the new-comer, the youthful sadhu, however, betrayed no eagerness to meet the Guru, and merely sent word to the effect that if Govind wished to come he might do so, but on condition that he came without any pomp or following, in an ascetic garb, at midnight and alone. These conditions excited the imagination of Govind Singh, and enhanced the importance of the sadhu in his eyes. So, having donned the orange-coloured vestments of an ascetic, he sought the saintly Mahatma in the stillness of the night at the appointed hour. He was graciously received, and the usual exchange of compliments and ideas took place. After a little while, on some pretext or other the sadhu retired, and the then reappeared before the astonished Guru decked in silks and jewellery, a young and fascinating woman, with every attraction that could lure an ordinary mortal to her embraces. But Govind, like Joseph under somewhat similar circumstances, kept his virtue, and, after rebuking Anup Kaur, made good his escape; not however, before the disappointed temptress had raised the cry of "Thief!" Govind, who was never at any time deficient in artfulness, joined in the cry, and siezing Anup Kaur’s brother in the darkness, added greatly to the confusion, in which he managed to slip away safely. This adventure of Govind’s bore fruit of another kind also. The wiles of Anup Kaur had made a deep impression on him, and he wrote, or more likely collected, no less than four hundred and four stories on the wiles of women, for the timely warning, it is said, of his simple followers.’ ('The Mystics, Ascetics, and Saints of India', by J.C. Oman, 1903, Pa 196-198) Within Dasam Guru Durbar, it continues to state that Anup Kaur became an ideal chaste Sikh woman, and was later kidnapped by the Muslim chiefs of Malerkotala. Rather than surrender her honour she took her own life. The Muslims buried her as was their custom. When Banda Bahadur attained ascendancy in Punjab, the Akali Nihang Khalsa went and retrieved the corpse of the venerable Anup Kaur and cremated her according to Khalsa Sikh rites. It appears that the "mantar" was the mantar to make the devi pargat from the above text. Bombshell.
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