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Amritsar, Punjab (September 06, 2014): On September 06, 1995 Jaswant Singh Khalra, a human rights activist was picked up from his Kabir Park, Amritsar (Punjab) based residence in broad day light by Punjab police personnel.


The Police denied his arrest or detention and even all district police heads (SSPs) filed affidavits in the Supreme Court of India (SCI) declaring that Jaswant Singh Khalra was not wanted to their police in any case and thereby denied his arrest or detention by the Punjab police. Jaswant Singh Khalra was never seen by any one, his family members or the knows, after that incident. He was tortured to death by the Punjab police during his enforced disappearance.
Jaswant Singh Khalra’s path breaking work in Punjab has been recognized as legendary contribution towards the human rights. He had brought forth the fact of systematic and wide-spread enforced disappearances, extra-judicial killings and secret cremations by state’s security forces in Punjab. He took great risk over his life, and ultimately sacrificed it, to tell the world that how innocent civilians were subjected to mass level atrocities in Punjab by the state forces.
Sikh Siyasat News (SSN) remembers, and salute the martyrdom of, Shaheed Jaswant Singh Khalra – the legendary martyr of Human Rights, on his day of disappearance (Sept. 06).
Historic speech of Shaheed Jaswant Singh Khalra:
Related

Amritsar, Punjab (September 06, 2014): On September 06, 1995 Jaswant Singh Khalra, a human rights activist was picked up from his Kabir Park, Amritsar (Punjab) based residence in broad day light by Punjab police personnel.


The Police denied his arrest or detention and even all district police heads (SSPs) filed affidavits in the Supreme Court of India (SCI) declaring that Jaswant Singh Khalra was not wanted to their police in any case and thereby denied his arrest or detention by the Punjab police. Jaswant Singh Khalra was never seen by any one, his family members or the knows, after that incident. He was tortured to death by the Punjab police during his enforced disappearance.
Jaswant Singh Khalra’s path breaking work in Punjab has been recognized as legendary contribution towards the human rights. He had brought forth the fact of systematic and wide-spread enforced disappearances, extra-judicial killings and secret cremations by state’s security forces in Punjab. He took great risk over his life, and ultimately sacrificed it, to tell the world that how innocent civilians were subjected to mass level atrocities in Punjab by the state forces.
Sikh Siyasat News (SSN) remembers, and salute the martyrdom of, Shaheed Jaswant Singh Khalra – the legendary martyr of Human Rights, on his day of disappearance (Sept. 06).
Historic speech of Shaheed Jaswant Singh Khalra:
Related

Amritsar, Punjab (September 06, 2014): On September 06, 1995 Jaswant Singh Khalra, a human rights activist was picked up from his Kabir Park, Amritsar (Punjab) based residence in broad day light by Punjab police personnel.


The Police denied his arrest or detention and even all district police heads (SSPs) filed affidavits in the Supreme Court of India (SCI) declaring that Jaswant Singh Khalra was not wanted to their police in any case and thereby denied his arrest or detention by the Punjab police. Jaswant Singh Khalra was never seen by any one, his family members or the knows, after that incident. He was tortured to death by the Punjab police during his enforced disappearance.
Jaswant Singh Khalra’s path breaking work in Punjab has been recognized as legendary contribution towards the human rights. He had brought forth the fact of systematic and wide-spread enforced disappearances, extra-judicial killings and secret cremations by state’s security forces in Punjab. He took great risk over his life, and ultimately sacrificed it, to tell the world that how innocent civilians were subjected to mass level atrocities in Punjab by the state forces.
Sikh Siyasat News (SSN) remembers, and salute the martyrdom of, Shaheed Jaswant Singh Khalra – the legendary martyr of Human Rights, on his day of disappearance (Sept. 06).
Historic speech of Shaheed Jaswant Singh Khalra:
Related

Amritsar, Punjab (September 06, 2014): On September 06, 1995 Jaswant Singh Khalra, a human rights activist was picked up from his Kabir Park, Amritsar (Punjab) based residence in broad day light by Punjab police personnel.


The Police denied his arrest or detention and even all district police heads (SSPs) filed affidavits in the Supreme Court of India (SCI) declaring that Jaswant Singh Khalra was not wanted to their police in any case and thereby denied his arrest or detention by the Punjab police. Jaswant Singh Khalra was never seen by any one, his family members or the knows, after that incident. He was tortured to death by the Punjab police during his enforced disappearance.
Jaswant Singh Khalra’s path breaking work in Punjab has been recognized as legendary contribution towards the human rights. He had brought forth the fact of systematic and wide-spread enforced disappearances, extra-judicial killings and secret cremations by state’s security forces in Punjab. He took great risk over his life, and ultimately sacrificed it, to tell the world that how innocent civilians were subjected to mass level atrocities in Punjab by the state forces.
Sikh Siyasat News (SSN) remembers, and salute the martyrdom of, Shaheed Jaswant Singh Khalra – the legendary martyr of Human Rights, on his day of disappearance (Sept. 06).
Historic speech of Shaheed Jaswant Singh Khalra:
Related

Banaras Hindu University (BHU) is one of the oldest and topmost universities of India. A society with the name The Hindu University Society was registered on 15th December, 1911 for the establishment of the BHU. A large sum of money was required to set up this university. Pandit Madan Mohan Malaviya, a key member of the Hindu University Society, issued an appeal on 15th July, 1911 for donations of one crore of rupees. The Sikhs responded favourably to this appeal. When the Hindu University delegation visited Punjab cities, the Sikh Sangats warmly welcomed the delegation and made generous contributions. Maharaja Ripudaman Singh of Nabha made a donation of Rs. 1,00, 000. Maharaja Jagatjit Singh of Kapurthala donated Rs. 10, 000 and also sanctioned a recurring grant of Rs. 6, 000 per annum to support a Chair on Agricultural Botany. Maharaja Yadavindra Singh of Patiala made a donation of Rs. 5,00,000 for teaching in the fields of mechanical and electrical engineering. He also gave a recurring grant of Rs. 24, 000 per annum.

The Banaras University Act was passed on 1st October, 1915. About a year before the passing of this Act, the Hindu University Society decided to make a beginning of the University by laying the foundation of Sanskrit College by a Sikh saint Sant Attar Singh Mastuane Vaale (1866-1927). In May, 1914 Pandit Madan Mohan Malaviya went to Punjab to invite Sant Attar Singh personally. As a mark of respect to Sant Attar Singh and caring little for summer heat, Pandit Malaviya removed his shoes at Sangrur railway station and walked bare-foot on the sandy and hot road for about 8 kms to reach the Ashram of Sant Attar Singh at Mastuana. After reaching, he conveyed to Sant Attar Singh the request of the Hindu University Society for laying the foundation and requested him to perform five Akhand Paths (non-stop recitations) of Guru Granth Sahib before the foundation ceremony. Sant Attar Singh agreed to reach Banaras a few days before the foundation laying ceremony to be held on 24th December, 1914. Maharaja Ripudaman Singh of Nabha, brought Sant Attar Singh to Banaras by his private royal train. Near the site, where the foundation of Sanskrit College was to be laid, a beautiful open 'pandal' was erected and continuous reading of Guru Granth Sahib (Akhandpaths) for 10 days was done in a special tent. After performing of 'Ardas' (Sikh Religious Prayer), Maharaja Ganga Singh of Bikaner brought the building material in a silver 'tagari' (plate). Maharaja Prabhu Narayan of Kashi State offered 11 gold bricks. Sant Attar Singh with a golden 'krandi' put lime in the foundation (buniad) of Sanskrit college and placed 11 gold bricks on the lime. After the ceremony, the Maharaja of Kashi requested Sant Attar Singh to stay at Kashi for one week. Out of great respect for Sant Attar Singh, he requested him to sit on his throne on which he never sat considering it a seat of Lord Vishwanath. On the occasion of the foundation laying ceremony, a Hindu saint of Niranjani Akhara, Asi Ghat Bhadaini, composed a poem which was later published. One line of the poem was "Hindu University neev pawitar Attar Hari ne dhari kar se" (the foundation of the Banaras Hindu University was laid with the hands of Sant Attar Singh Ji"). The above account of the foundation laying ceremony is based on the description given in the book "Jiwan Katha, Gurmukh Piare Sant Attar Singh Ji Maharaj, Part I" (Life story of Gurmukh Piare Sant Attar Singh Ji Maharaj) written by Sant Teja Singh (M.A. Punjab, L.L.B. Punjab, A.M. Harward, U.S.A.).

After the passing of the BHU Act on 1st October, 1915, the foundation-stone laying ceremony of the BHU was performed by the British Viceroy Lord Hardinge on February 4, 1916. A fortnight before this ceremony, religious ceremonies were started which continued till the evening of February 8, 1916. These ceremonies included Sikh religious ceremonies too. An Akhand Path (non-stop recitation) of Guru Granth Sahib was performed near the site where foundation-stone laying ceremony was to be conducted. The foundation ceremony of 4th February was followed by lectures by distinguished experts on 5th, 6th, 7th and 8th February. The closing function on 8th of February, 1916 consisted of religious ceremonies which again included Sikh religious ceremonies. Maharaja Ripudaman Singh of Nabha attended the closing function in person. At 3:00 PM in the afternoon Bhai Arjun Singh and Sant Amar Singh made recitations from Guru Granth Sahib in the School Hall. These recitations were followed by an address by Pandit Madan Mohan Malaviya in Hindi on the Hindu religion in general and Guru Granth Sahib in particular.

The Banaras University Act, passed on 1st October, 1915, came into force on 1st April, 1916. As per this Act, 14 heads of local administrations in British India became Ex-officio Patrons of the University whereas 18 Ruling Princes or Chiefs were appointed to be the Patrons of the University. These Patrons included two Sikh Maharajas, namely, Maharaja Ripudaman Singh of Nabha and Maharaja Jagatjit Singh of Kapurthala. Further, as per the Act, highest governing body named as Court was constituted for the university. After the inclusion of the names of the elected members on August 12, 1916, the total strength of the Court became 140 members and out of these, the following 8 were Sikhs:

1. Maharaja Ripudaman Singh of Nabha
2. Maharaja Jagatjit Singh of Kapurthala
3. Sardar Bachan Singh, Education Minister, Nabha
4. Bhai Arjun Singh of Bagrian, District Ludhiana
5. Baba Gurbaksh Singh Bedi of Kullar, District Rawalpindi
6. Major-Genral Bakshi Puran Singh of Kapurthala
7. Dewan Lilaram Singh of Hyderabad (Sindh)
8. Bhai Sardul Singh, Editor, Sikh Review, Delhi

Presently, the Court consists of only 51 members out of which 30 are nominated by the President of India. In December, 2005, the then President of India, Dr. A. P. J. Abdul Kalam, nominated the author of this article as the Member of the Court of BHU for a period of three years (2006-2008).

Now here i have to praise RSS but why SGPC is not doing this is also a question ? The best way to deal with Christian missinaries is by social work among poor people and also we need organisation which motivates Sikhs to marry Sikhs from different caste, Back bone of Christian missionaries is American funding and we should focus on converting Christians in America.

Banaras Hindu University (BHU) is one of the oldest and topmost universities of India. A society with the name The Hindu University Society was registered on 15th December, 1911 for the establishment of the BHU. A large sum of money was required to set up this university. Pandit Madan Mohan Malaviya, a key member of the Hindu University Society, issued an appeal on 15th July, 1911 for donations of one crore of rupees. The Sikhs responded favourably to this appeal. When the Hindu University delegation visited Punjab cities, the Sikh Sangats warmly welcomed the delegation and made generous contributions. Maharaja Ripudaman Singh of Nabha made a donation of Rs. 1,00, 000. Maharaja Jagatjit Singh of Kapurthala donated Rs. 10, 000 and also sanctioned a recurring grant of Rs. 6, 000 per annum to support a Chair on Agricultural Botany. Maharaja Yadavindra Singh of Patiala made a donation of Rs. 5,00,000 for teaching in the fields of mechanical and electrical engineering. He also gave a recurring grant of Rs. 24, 000 per annum.

The Banaras University Act was passed on 1st October, 1915. About a year before the passing of this Act, the Hindu University Society decided to make a beginning of the University by laying the foundation of Sanskrit College by a Sikh saint Sant Attar Singh Mastuane Vaale (1866-1927). In May, 1914 Pandit Madan Mohan Malaviya went to Punjab to invite Sant Attar Singh personally. As a mark of respect to Sant Attar Singh and caring little for summer heat, Pandit Malaviya removed his shoes at Sangrur railway station and walked bare-foot on the sandy and hot road for about 8 kms to reach the Ashram of Sant Attar Singh at Mastuana. After reaching, he conveyed to Sant Attar Singh the request of the Hindu University Society for laying the foundation and requested him to perform five Akhand Paths (non-stop recitations) of Guru Granth Sahib before the foundation ceremony. Sant Attar Singh agreed to reach Banaras a few days before the foundation laying ceremony to be held on 24th December, 1914. Maharaja Ripudaman Singh of Nabha, brought Sant Attar Singh to Banaras by his private royal train. Near the site, where the foundation of Sanskrit College was to be laid, a beautiful open 'pandal' was erected and continuous reading of Guru Granth Sahib (Akhandpaths) for 10 days was done in a special tent. After performing of 'Ardas' (Sikh Religious Prayer), Maharaja Ganga Singh of Bikaner brought the building material in a silver 'tagari' (plate). Maharaja Prabhu Narayan of Kashi State offered 11 gold bricks. Sant Attar Singh with a golden 'krandi' put lime in the foundation (buniad) of Sanskrit college and placed 11 gold bricks on the lime. After the ceremony, the Maharaja of Kashi requested Sant Attar Singh to stay at Kashi for one week. Out of great respect for Sant Attar Singh, he requested him to sit on his throne on which he never sat considering it a seat of Lord Vishwanath. On the occasion of the foundation laying ceremony, a Hindu saint of Niranjani Akhara, Asi Ghat Bhadaini, composed a poem which was later published. One line of the poem was "Hindu University neev pawitar Attar Hari ne dhari kar se" (the foundation of the Banaras Hindu University was laid with the hands of Sant Attar Singh Ji"). The above account of the foundation laying ceremony is based on the description given in the book "Jiwan Katha, Gurmukh Piare Sant Attar Singh Ji Maharaj, Part I" (Life story of Gurmukh Piare Sant Attar Singh Ji Maharaj) written by Sant Teja Singh (M.A. Punjab, L.L.B. Punjab, A.M. Harward, U.S.A.).

After the passing of the BHU Act on 1st October, 1915, the foundation-stone laying ceremony of the BHU was performed by the British Viceroy Lord Hardinge on February 4, 1916. A fortnight before this ceremony, religious ceremonies were started which continued till the evening of February 8, 1916. These ceremonies included Sikh religious ceremonies too. An Akhand Path (non-stop recitation) of Guru Granth Sahib was performed near the site where foundation-stone laying ceremony was to be conducted. The foundation ceremony of 4th February was followed by lectures by distinguished experts on 5th, 6th, 7th and 8th February. The closing function on 8th of February, 1916 consisted of religious ceremonies which again included Sikh religious ceremonies. Maharaja Ripudaman Singh of Nabha attended the closing function in person. At 3:00 PM in the afternoon Bhai Arjun Singh and Sant Amar Singh made recitations from Guru Granth Sahib in the School Hall. These recitations were followed by an address by Pandit Madan Mohan Malaviya in Hindi on the Hindu religion in general and Guru Granth Sahib in particular.

The Banaras University Act, passed on 1st October, 1915, came into force on 1st April, 1916. As per this Act, 14 heads of local administrations in British India became Ex-officio Patrons of the University whereas 18 Ruling Princes or Chiefs were appointed to be the Patrons of the University. These Patrons included two Sikh Maharajas, namely, Maharaja Ripudaman Singh of Nabha and Maharaja Jagatjit Singh of Kapurthala. Further, as per the Act, highest governing body named as Court was constituted for the university. After the inclusion of the names of the elected members on August 12, 1916, the total strength of the Court became 140 members and out of these, the following 8 were Sikhs:

1. Maharaja Ripudaman Singh of Nabha
2. Maharaja Jagatjit Singh of Kapurthala
3. Sardar Bachan Singh, Education Minister, Nabha
4. Bhai Arjun Singh of Bagrian, District Ludhiana
5. Baba Gurbaksh Singh Bedi of Kullar, District Rawalpindi
6. Major-Genral Bakshi Puran Singh of Kapurthala
7. Dewan Lilaram Singh of Hyderabad (Sindh)
8. Bhai Sardul Singh, Editor, Sikh Review, Delhi

Presently, the Court consists of only 51 members out of which 30 are nominated by the President of India. In December, 2005, the then President of India, Dr. A. P. J. Abdul Kalam, nominated the author of this article as the Member of the Court of BHU for a period of three years (2006-2008).

Banaras Hindu University (BHU) is one of the oldest and topmost universities of India. A society with the name The Hindu University Society was registered on 15th December, 1911 for the establishment of the BHU. A large sum of money was required to set up this university. Pandit Madan Mohan Malaviya, a key member of the Hindu University Society, issued an appeal on 15th July, 1911 for donations of one crore of rupees. The Sikhs responded favourably to this appeal. When the Hindu University delegation visited Punjab cities, the Sikh Sangats warmly welcomed the delegation and made generous contributions. Maharaja Ripudaman Singh of Nabha made a donation of Rs. 1,00, 000. Maharaja Jagatjit Singh of Kapurthala donated Rs. 10, 000 and also sanctioned a recurring grant of Rs. 6, 000 per annum to support a Chair on Agricultural Botany. Maharaja Yadavindra Singh of Patiala made a donation of Rs. 5,00,000 for teaching in the fields of mechanical and electrical engineering. He also gave a recurring grant of Rs. 24, 000 per annum.

The Banaras University Act was passed on 1st October, 1915. About a year before the passing of this Act, the Hindu University Society decided to make a beginning of the University by laying the foundation of Sanskrit College by a Sikh saint Sant Attar Singh Mastuane Vaale (1866-1927). In May, 1914 Pandit Madan Mohan Malaviya went to Punjab to invite Sant Attar Singh personally. As a mark of respect to Sant Attar Singh and caring little for summer heat, Pandit Malaviya removed his shoes at Sangrur railway station and walked bare-foot on the sandy and hot road for about 8 kms to reach the Ashram of Sant Attar Singh at Mastuana. After reaching, he conveyed to Sant Attar Singh the request of the Hindu University Society for laying the foundation and requested him to perform five Akhand Paths (non-stop recitations) of Guru Granth Sahib before the foundation ceremony. Sant Attar Singh agreed to reach Banaras a few days before the foundation laying ceremony to be held on 24th December, 1914. Maharaja Ripudaman Singh of Nabha, brought Sant Attar Singh to Banaras by his private royal train. Near the site, where the foundation of Sanskrit College was to be laid, a beautiful open 'pandal' was erected and continuous reading of Guru Granth Sahib (Akhandpaths) for 10 days was done in a special tent. After performing of 'Ardas' (Sikh Religious Prayer), Maharaja Ganga Singh of Bikaner brought the building material in a silver 'tagari' (plate). Maharaja Prabhu Narayan of Kashi State offered 11 gold bricks. Sant Attar Singh with a golden 'krandi' put lime in the foundation (buniad) of Sanskrit college and placed 11 gold bricks on the lime. After the ceremony, the Maharaja of Kashi requested Sant Attar Singh to stay at Kashi for one week. Out of great respect for Sant Attar Singh, he requested him to sit on his throne on which he never sat considering it a seat of Lord Vishwanath. On the occasion of the foundation laying ceremony, a Hindu saint of Niranjani Akhara, Asi Ghat Bhadaini, composed a poem which was later published. One line of the poem was "Hindu University neev pawitar Attar Hari ne dhari kar se" (the foundation of the Banaras Hindu University was laid with the hands of Sant Attar Singh Ji"). The above account of the foundation laying ceremony is based on the description given in the book "Jiwan Katha, Gurmukh Piare Sant Attar Singh Ji Maharaj, Part I" (Life story of Gurmukh Piare Sant Attar Singh Ji Maharaj) written by Sant Teja Singh (M.A. Punjab, L.L.B. Punjab, A.M. Harward, U.S.A.).

After the passing of the BHU Act on 1st October, 1915, the foundation-stone laying ceremony of the BHU was performed by the British Viceroy Lord Hardinge on February 4, 1916. A fortnight before this ceremony, religious ceremonies were started which continued till the evening of February 8, 1916. These ceremonies included Sikh religious ceremonies too. An Akhand Path (non-stop recitation) of Guru Granth Sahib was performed near the site where foundation-stone laying ceremony was to be conducted. The foundation ceremony of 4th February was followed by lectures by distinguished experts on 5th, 6th, 7th and 8th February. The closing function on 8th of February, 1916 consisted of religious ceremonies which again included Sikh religious ceremonies. Maharaja Ripudaman Singh of Nabha attended the closing function in person. At 3:00 PM in the afternoon Bhai Arjun Singh and Sant Amar Singh made recitations from Guru Granth Sahib in the School Hall. These recitations were followed by an address by Pandit Madan Mohan Malaviya in Hindi on the Hindu religion in general and Guru Granth Sahib in particular.

The Banaras University Act, passed on 1st October, 1915, came into force on 1st April, 1916. As per this Act, 14 heads of local administrations in British India became Ex-officio Patrons of the University whereas 18 Ruling Princes or Chiefs were appointed to be the Patrons of the University. These Patrons included two Sikh Maharajas, namely, Maharaja Ripudaman Singh of Nabha and Maharaja Jagatjit Singh of Kapurthala. Further, as per the Act, highest governing body named as Court was constituted for the university. After the inclusion of the names of the elected members on August 12, 1916, the total strength of the Court became 140 members and out of these, the following 8 were Sikhs:

1. Maharaja Ripudaman Singh of Nabha
2. Maharaja Jagatjit Singh of Kapurthala
3. Sardar Bachan Singh, Education Minister, Nabha
4. Bhai Arjun Singh of Bagrian, District Ludhiana
5. Baba Gurbaksh Singh Bedi of Kullar, District Rawalpindi
6. Major-Genral Bakshi Puran Singh of Kapurthala
7. Dewan Lilaram Singh of Hyderabad (Sindh)
8. Bhai Sardul Singh, Editor, Sikh Review, Delhi

Presently, the Court consists of only 51 members out of which 30 are nominated by the President of India. In December, 2005, the then President of India, Dr. A. P. J. Abdul Kalam, nominated the author of this article as the Member of the Court of BHU for a period of three years (2006-2008).

Banaras Hindu University (BHU) is one of the oldest and topmost universities of India. A society with the name The Hindu University Society was registered on 15th December, 1911 for the establishment of the BHU. A large sum of money was required to set up this university. Pandit Madan Mohan Malaviya, a key member of the Hindu University Society, issued an appeal on 15th July, 1911 for donations of one crore of rupees. The Sikhs responded favourably to this appeal. When the Hindu University delegation visited Punjab cities, the Sikh Sangats warmly welcomed the delegation and made generous contributions. Maharaja Ripudaman Singh of Nabha made a donation of Rs. 1,00, 000. Maharaja Jagatjit Singh of Kapurthala donated Rs. 10, 000 and also sanctioned a recurring grant of Rs. 6, 000 per annum to support a Chair on Agricultural Botany. Maharaja Yadavindra Singh of Patiala made a donation of Rs. 5,00,000 for teaching in the fields of mechanical and electrical engineering. He also gave a recurring grant of Rs. 24, 000 per annum.

The Banaras University Act was passed on 1st October, 1915. About a year before the passing of this Act, the Hindu University Society decided to make a beginning of the University by laying the foundation of Sanskrit College by a Sikh saint Sant Attar Singh Mastuane Vaale (1866-1927). In May, 1914 Pandit Madan Mohan Malaviya went to Punjab to invite Sant Attar Singh personally. As a mark of respect to Sant Attar Singh and caring little for summer heat, Pandit Malaviya removed his shoes at Sangrur railway station and walked bare-foot on the sandy and hot road for about 8 kms to reach the Ashram of Sant Attar Singh at Mastuana. After reaching, he conveyed to Sant Attar Singh the request of the Hindu University Society for laying the foundation and requested him to perform five Akhand Paths (non-stop recitations) of Guru Granth Sahib before the foundation ceremony. Sant Attar Singh agreed to reach Banaras a few days before the foundation laying ceremony to be held on 24th December, 1914. Maharaja Ripudaman Singh of Nabha, brought Sant Attar Singh to Banaras by his private royal train. Near the site, where the foundation of Sanskrit College was to be laid, a beautiful open 'pandal' was erected and continuous reading of Guru Granth Sahib (Akhandpaths) for 10 days was done in a special tent. After performing of 'Ardas' (Sikh Religious Prayer), Maharaja Ganga Singh of Bikaner brought the building material in a silver 'tagari' (plate). Maharaja Prabhu Narayan of Kashi State offered 11 gold bricks. Sant Attar Singh with a golden 'krandi' put lime in the foundation (buniad) of Sanskrit college and placed 11 gold bricks on the lime. After the ceremony, the Maharaja of Kashi requested Sant Attar Singh to stay at Kashi for one week. Out of great respect for Sant Attar Singh, he requested him to sit on his throne on which he never sat considering it a seat of Lord Vishwanath. On the occasion of the foundation laying ceremony, a Hindu saint of Niranjani Akhara, Asi Ghat Bhadaini, composed a poem which was later published. One line of the poem was "Hindu University neev pawitar Attar Hari ne dhari kar se" (the foundation of the Banaras Hindu University was laid with the hands of Sant Attar Singh Ji"). The above account of the foundation laying ceremony is based on the description given in the book "Jiwan Katha, Gurmukh Piare Sant Attar Singh Ji Maharaj, Part I" (Life story of Gurmukh Piare Sant Attar Singh Ji Maharaj) written by Sant Teja Singh (M.A. Punjab, L.L.B. Punjab, A.M. Harward, U.S.A.).

After the passing of the BHU Act on 1st October, 1915, the foundation-stone laying ceremony of the BHU was performed by the British Viceroy Lord Hardinge on February 4, 1916. A fortnight before this ceremony, religious ceremonies were started which continued till the evening of February 8, 1916. These ceremonies included Sikh religious ceremonies too. An Akhand Path (non-stop recitation) of Guru Granth Sahib was performed near the site where foundation-stone laying ceremony was to be conducted. The foundation ceremony of 4th February was followed by lectures by distinguished experts on 5th, 6th, 7th and 8th February. The closing function on 8th of February, 1916 consisted of religious ceremonies which again included Sikh religious ceremonies. Maharaja Ripudaman Singh of Nabha attended the closing function in person. At 3:00 PM in the afternoon Bhai Arjun Singh and Sant Amar Singh made recitations from Guru Granth Sahib in the School Hall. These recitations were followed by an address by Pandit Madan Mohan Malaviya in Hindi on the Hindu religion in general and Guru Granth Sahib in particular.

The Banaras University Act, passed on 1st October, 1915, came into force on 1st April, 1916. As per this Act, 14 heads of local administrations in British India became Ex-officio Patrons of the University whereas 18 Ruling Princes or Chiefs were appointed to be the Patrons of the University. These Patrons included two Sikh Maharajas, namely, Maharaja Ripudaman Singh of Nabha and Maharaja Jagatjit Singh of Kapurthala. Further, as per the Act, highest governing body named as Court was constituted for the university. After the inclusion of the names of the elected members on August 12, 1916, the total strength of the Court became 140 members and out of these, the following 8 were Sikhs:

1. Maharaja Ripudaman Singh of Nabha
2. Maharaja Jagatjit Singh of Kapurthala
3. Sardar Bachan Singh, Education Minister, Nabha
4. Bhai Arjun Singh of Bagrian, District Ludhiana
5. Baba Gurbaksh Singh Bedi of Kullar, District Rawalpindi
6. Major-Genral Bakshi Puran Singh of Kapurthala
7. Dewan Lilaram Singh of Hyderabad (Sindh)
8. Bhai Sardul Singh, Editor, Sikh Review, Delhi

Presently, the Court consists of only 51 members out of which 30 are nominated by the President of India. In December, 2005, the then President of India, Dr. A. P. J. Abdul Kalam, nominated the author of this article as the Member of the Court of BHU for a period of three years (2006-2008).

Welcome Vikram Singh Khalsa . Sikh nation welcomes you.

Sikh Texts on Distinctiveness of Sikhism Bhai Mani Singh writes in Gian Ratanavali:
Hajees asked Baba Nanak, "O Saint, are you a Hindu or Moslem?" Then Baba Nanak replied, "I am witness for both."
Gur Partap Sooraj Parkash:
First there were Hindus and Muslims, take note, there are three now. (Gur Partap Surya)
On his way towards Deccan, Guru Gobind Singh reached Pushkar .The discussion that took place there is recorded this way in Surya Prakash.
Brahmins, Merchants and others came with Pandit Chaitin. Having made salutation they sat down in the assembly and asked, “What is their Caste? How we recognize them. Your companions wear unshorn hair, what we can say is their Caste? There are many new garbs, but none of them is Hindu or Moslem.” Having heard that Guru replied, “Khalsa is the third Panth in the world. It is distinct from Hindus and Moslems. They are servants of the Eternal, Immortal.” When Guru Gobind Singh met the Emperor Bahadur Shah, this discussion transpired.
Bahadur Shah said, “There are two religions, Hindus and Moslems, What appeals to you? On what you have faith, Hinduism or Islam?”
To that Guru Gobind Singh replied, "Hindu, Moslems whatever way they follow we wish them both well. The Moslems preach fasting; prayer call and five prayers are supreme for them. Hindus perform Sandhya, adoration and rites of stone Gods, and such others are acceptable to Hindus. We consider both the same way abandoning all others; we have established the Khalsa as the third (religion). Without distinction we abandon all else and seek the shelter of the Eternal, the Purusha." (Gur Pratap Surya)
Rehatnamas:
Khalsa should stay distinct from Hindus and Moslems. (Rehatnama Bhai Chaupa Singh-l0)
Khalsa should remove the domination (influence) of Hindus and Moslems. (Rehatnama Bhai Daya Singh-11)
Bhagat Ratnavli:
Not only the baptized Sikhs are separate from Hindus and others, but also stories of Sahajdhari Sikhs tell us that they abandoned other rites and customs and adopted Gurmat. For this see the explanation of the 11th Var of Bhai Gurdas. (Bhagat Ratanavali by Bhai Mani Singh)
Sikhs addressed their supplication, "O True King, the Pundits in Kashmir do not allow the Sikhs to read Bani (Word) of the Guru. They say that Sanskrit is the language of the Gods and the vernacular is the language of mortals. You have abandoned the daily rites and so we are not going to have daily relations with you." Then the Guru asked Sodhi Madho to go to Kashmir and preach Sikhism there.
Gur Bilas and Panth Parkash:
To the two religions was added the Third. Taking the support of Almighty, Guru Gobind Singh created the Khalsa Panth, above the Hindus and Moslems. "Forgetting all ways adopt the Khalsa Panth,” said the Tenth Guru, the Light Incarnate. (Gur Bilas)
Again distinct from the Hindus and Moslems, He said, "Establish I this Panth, powerful indeed." (Panth Parkash)
Conversation between Nadir Shah and Governor of Lahore
It (Khalsa Panth) is distinct from Hindus and Moslems. Distinct and marvelous is their sect. They perform marriage ceremony neither like Hindus nor like Moslems.
Their marriage is Anand ceremony. When a Singh (man) or Singhni (woman) dies, they prepare sacred food and distribute it. They do not perform the Hindu rites and they do not throw the bones (of the dead) in the Ganges. On the tenth day they complete the reading of the Granth and distribute the offerings to the poor. They do not wear the sacred thread, nor put the mark on their forehead. They never worship idols. They worship the One Almighty and do not make obeisance to anyone else. Vedas, Puranas and other (Semitic) books, they do not accept the authority of any. Whatever Guru Nanak said, they keep faith on that. From the same vessel they administer Amrit (baptismal water) to everyone. They all eat together and live like true brothers. They leave behind all caste, Varna, family names, Karma and Dharma of the ancestors. On the contrary, if any Sikh comes to our religion (Islam), on getting the opportunity he goes back and baptizing him they absorb him in their religion.
Tat Khalsa is the representation of the Guru “(they say) it is beyond the coming and going through the life cycles. Hindus are blind, Muslims are one eyed, but really sages are the Sikhs of the Guru” distinct from Hindus and Moslems.
All the customs are different, among them. They do not acknowledge the ghosts at all. They do not recognize graves and cemeteries. They do not go to the Ganges for pilgrimage. They do not consider impure puerperium (state after child birth).
They do not wear the Janeau and do not put the sacred mark. They do not abide by the rites of the Hindus like keeping a Bodi (tuft of hair), Dhoti and Rosary of Tulsi, performing Hom, or Shradh.
They consider their own religion to be better and if somebody calls them Hindu they get angry. They have abandoned all the customs of the Hindus. They live like real brothers, and respect each other. They are greatly united.
A Sikh always sacrifices himself for other Sikhs gladly in time of need.
Another Historic Account:
Bhai Dhesi and Bhai Jodha sought protection of Guru Arjan. They addressed their appeal thus, "O True King, the Pundits do not let us sit in Pangat. They complain, in spite of being Brahmins we have become disciples (Sikhs) of a Kshatriya. We have abandoned the language of the Gods in the Vedas and sing the songs of the Guru in Vernacular, having abandoned Janam Ashtmi, Shivratri, Ekadsi, we feed Sikhs. We have abandoned Gyatri, Tarpan, Sandhya, Pind, Patal, rites of birth and death and perform the Sikh prayer and distribute Karah Prasad after Ardas, as the rites of the dead. O Protector of the humble we have come to your shelter. You have saved us. The egoist Brahman has gone away from us. We have received gnosis and name of the Lord."

Gurbani Concerning Hinduism “Many Shashtras and many Simirtis have I seen and searched them all. Nanak, they equal not Lord God's invaluable Name.” (Ang 265)
“You worship gods and goddesses, but you do not know the Supreme Lord God. Says Kabeer, you have not remembered the Lord who has no ancestors; you are clinging to your corrupt ways.” (Ang 332)
“The Pandits, the religious scholars, the teachers and astrologers, and those who endlessly read the Puraanas, do not know what is within; God is hidden deep within them. || 4 ||” (Ang 419)
“The Hindus have forgotten the Primal Lord; they are going the wrong way. As Naarad instructed them, they are worshipping idols. They are blind and mute, the blindest of the blind. The ignorant fools pick up stones and worship them. But when those stones themselves sink, who will carry you across? ||2||” Ang 556
“Why worship gods and goddesses, O Siblings of Destiny? What can we ask of them? What can they give us? The stone gods are washed with water, O Siblings of Destiny, but they just sink in the water.” (Ang 637)
"The Hindu is sightless; the Muslim has only one eye. The spiritual teacher is wiser than both of them." (Ang 875)
"I do not make pilgrimages to Mecca, nor do I worship at Hindu sacred shrines. I serve the One Lord, and not any other." (Ang 1136)
"I do not perform Hindu worship services, nor do I offer the Muslim prayers. I do not perform Hindu worship services, nor do I offer the Muslim prayers." (Ang 1136)
"I am not a Hindu, nor am I a Muslim." (Ang 1136)
"I have abandoned both the Pandits, the Hindu religious scholars, and the Mullahs, the Muslim priests. ||1||Pause|| I weave and weave, and wear what I weave. Where egotism does not exist, there I sing God's Praises. ||2|| Whatever the Pandits and Mullahs have written, I reject; I do not accept any of it. ||3||" (Ang 1158)
"They who say the stone is a god; in vain is their service. He who falls at the feet of the stone; vain goes his labor. My Lord ever speaks. The Lord gives gifts to all the living beings. The Lord is within, but the blind one knows not. Deluded by doubt, he is caught in a noose. The stone speaks not, nor gives anything. In vain are the ceremonies of the idolater, and fruitless his service." (Ang 1160)
"The blind ignorant ones stray in doubt and so deluded, deluded they pluck flowers for worship. They worship the lifeless stones and adore tombs. Their service all goes in vain." (Ang 1264)
If the Lord Allah lives only in the mosque, then to whom does the rest of the world belong? According to the Hindus, the Lord's Name abides in the idol, but there is no truth in either of these claims. ||1|| (Ang 1349)
"I do not accept Ganesha as important. I do not meditate on Krishna, neither on Vishnu. I do not hear them and do not recognize them. My love is with the Lotus feet of God. He is my protector, the Supreme Lord. I am dust of his Lotus feet." (Guru Gobind Singh)
"Mahadev called himself eternal; Vishnu called himself Supreme, Brahma called himself lord; none of them realized the Transcendent Lord. All those sages created by Hari, They propagated their own Simritis, the way by which one can enshrine the Lotus feet of Hari in mind, they did not adopt that way of meditation. Brahma produced the four Vedas but those who love the Lotus-feet of Hari rest outside the attachment of the Vedas. Prophet Mohammad was created by the Lord. He was made sovereign of Arabia. He also created a new Dharma and the circumcised (Muslims) became supreme. All were forced to meditate on his name (Mohammad Rasul). Nobody remembered the Name of the True Lord. Then I (Hari) adopted you as my Son so that you may start the Khalsa Panth. Everywhere you spread the Dharma and instruct the public not to practice chicanery. What the Hari says I (Gobind Singh) utter that, and do not subject myself to anybody’s influence. We do not worship stones, neither adopt various garbs. We do not keep matted hair nor wear ear rings. We do not subject ourselves to anyone’s influence. We perform whatever God ordains. I have come for this in the world. The Lord sent (me) to uphold Dharma. All the Avtars (Prophets) that have been before proclaimed themselves only." (Bachittar Natak, Guru Gobind Singh Ji)
"Some say the Muslim rosary, others meditate by Hindu Mala. Some read Puranas, others read Quran. Both waste themselves in the love of arguments. Lord is distinct from both." (Bachittar Natak, Guru Gobind Singh Ji)
"Ever since I have grasped Your feet, I have not thought of anybody else.
I do not accept the doctrines enunciated by various faiths, believing in Ram, Rahim, Puranas and Qoran.
The Simritis, Shastras and Vedas mention different concepts but I do not subscribe to any of them.
O God, the Sword-bearer (of justice)! With Your Grace, all that has been uttered by me has been done under Your command.
Dohra!
I have shunned every door and have entered Your door
Please hold my arm and keep my honour, Gobind is ever Your slave." (Raam Avtar, Guru Gobind Singh)
Guru Gobind SIngh Ji on Khalsa:
Day and night they meditate on the Light manifest. Accept the One, and they do not contemplate anyone else. In complete love they keep the form. They never keep faith in fasts, graves, Mausoleums, pilgrimages, ritual charity, false compassion, austerity, false constraints. Except the one, the Lord, they do not recognize anyone. When the Light illuminates the Mind, only then Khalsa is known, distinct and pure. (33 Swaiyas)

why does it seem like nonsense? because it doesn't fit in with your hindutva terror strategy?



of course he wasn't. many people remember your security forces entering Sri Darbar Sahib and attacking the Sikhs in the 1960s.

Everything was good till Hindu fanatics were allowed to write anything.

Always remember Hindu Putram kise ka naa Mitram , eh log apne pao de ve sakke ne hunde . Dont have any link with them . Sikh livings abroad are lucky that we dont have to deal with them daily . Dont have any link with Punjabi Hindus dont invite them to your Houses and dont go their houses .

This happened on 2nd April 1984. Also keep this in mind, Harbans Lal Khanna was responsible for the killings of 11 Sikhs, on 14th February 1984. Harbans Lal Khanna also had ordered the beadbi of Sri Darbar Sahib's model and of Guru Ram Das Ji at the railway station of Amritsar.

How Khanna was sent to Hell

Bhai Sahib and Bhai Labh Singh Panjwar got ready with their motorcycle to punish Harbans Lal Khanna. MLA of Bharti Jayanta Party (BJP) Harbans Lal Khanna was sitting at his shop in Amritsar on 2nd April 1984 along with his gunmen. The singhs also reached the shop. Bhai Sahib remained on the motorcycle and Bhai Labh Singh got off the motorcycle and quickly entered the shop. Bhai Sahib and Bhai Labh Singh were dressed in police uniforms and Bhai Sahib was waiting on the running motorcycle. The gunmen of Harbans Lal Khanna thought Bhai Sahib was a real police officer. Bhai Labh Singh fired his Stengun and killed the bodyguards, soon as Harbans Lal Khanna saw this he shouted, "Terrorists, terrorist". Bhai Labh Singh put the Stengun to Harbans Lal Khanna's chest and said, "Dhoti (Hindu trousers), topi (cap) Jamuna par. Khalistan Zindabaad". After saying this Bhai Labh Singh coloured the white sofa in the shop red with the blood of Harbans Lal Khanna. Before leaving the scene the singhs grabbed the weapons of the dead bodyguards and also burnt their jeep which was outside the shop. The singhs then shouted war cries of Bole So Nihal Sat Sri Akaal and fired bullets from their Stengun as they fled the scene.

The guy is a Hindu loser who hasn't achieved much in his life apart from some bogus political science degree so he needs to portray himself as a Sikh to have some level of self respect. Interesting point, have you ever come across a Sikh pretending to be a Hindu online and yet there are literally thousands of Hindu losers pretending to the Sikhs. Historically the only way a Hindu in Punjab could stop being a dhimmi and have any self respect was to become a Sikh. Maybe this is a modern day perversion of that process.

“In the important gathering of today, we are discussing the reasons for the failure of the revolt of 1857 but the whole energy seems to be focused around emphasizing that if Sikhs did not betray the revolt of 1857 would not have failed. By speaking like that about Sikhs you have insulted the whole Sikh community. The Sikh people have given more sacrifices as compared to their population proportion in this country and today the same Sikh community is being made to stand in the court. I am sitting back there and thinking from some time, that if at all the Sikhs have betrayed then whom and why? No! No! this allegation is totally false and against the facts. First of all we should discuss – was the revolt of 1857 in reality the first war of independence? No! I do not consider it as the first was of independence, not by any means! This was not any planned and organized revolt. The issue just arose from the fats of cow and pig. The cartridges of the bullets for the rifles are opened with mouth by soldiers. Somebody spread rumors in army that the cartridges are coated with cows and pigs fats. Due to the mention of cow’s fat the Hindus got angered and the Muslims got angered due to pigs fats. An army man named Mangal Pandey got angered due to some reason in the Meerut cantonment and shot his British officer. The unplanned and un-organized uprising started from here and the violence started spreading as more people came to know about this. But all this was happening due to religious feelings and not for the freedom of the country. Some shrewd people are trying to paint this religious disturbance as the struggle for independence. At that time, all the kings and chieftains were having their own different views on this religious disturbance. The whole country at that time was divided into small regions. Neither was there a common leader, nor was there any means of communication between all of these small regions.
I simply do not accept this uprising as the first war of independence because Hindustan (India) was in the shackles of slavery from 700 years. The person who encouraged people for independence for the first time was Guru Nanak Dev ji, and his voice was further strengthened by the Singhs (Sikhs): -

Excellent reply to Hindu fanatics by Dr Ganda Singh

Whenever a discussion regarding the independence of India has begun the newspapers, the communication mediums and the historical books have gone by leaps and bounds to represent the 1857 uprising as the first war of independence. The revolt of 1857 has been imposed on the brains of common people with that strength that a majority of them have accepted it as first war of independence without reasoning or questioning. Like this was not enough, with immense emphasis it has been said, “The revolt of 1857 would have never failed, provided the Sikhs did not betray. India could have got its independence 100 years earlier, but due to the betrayal by the Sikhs Britisher’s ruled for 90 years and kept plundering and destroying India.”
In 1957, a mega conference of top historians of India was held under the auspices of Central Government and topic of discussion was – “What was the reason for the failure of 1857 revolt?” Top academicians from universities delivered lengthy speeches. Most of them almost focused on only one thing that the revolt of 1857 failed due to betrayal by Sikhs. India had to see the 100 more years of slavery just because of the Sikhs. The famous Sikh historian Dr. Ganda Singh was also present in this mega conference. In fact, Dr. Ganda Singh was the chairman of this conference. He could not tolerate the insult to whole Sikh community. He felt deeply hurt due to the addressing of Sikhs with the word traitor by the top historians. Eventually, when listening and watching this despicable act was not more tolerable to Dr. Ganda Singh, he resigned from the president ship of this conference. At the same time Dr. Ganda Singh asked for time to speak on the stage. The conference hall became turbulent, people starting wondering what is going on? The president was scheduled to speak in the end of the conference, what is going on? First he submitted resignation and now he is asking for time to speak? – people where wondering and watching dumb stuck. Dr. Ganda Singh excellently presented the Sikh side of story and that too with such logic and reasoning that the audience was astonished. The whole way of thinking changed and atmosphere got reversed. The historians started to sweat they, who were speaking in loud voices before, started sneaking out of the conference now. Those who were yet to speak, they starting reconsidering the tought of speaking and one of them though it was better not to speak at all. What Dr. Ganda Singh spoke was quite a few and nobody gave any satisfactory reply to that. Its not possible to describe everything here what Dr. Ganda Singh spoke, but the following is the summary and central meaning of that talk:-

Amritsar, Punjab (September 06, 2014): On September 06, 1995 Jaswant Singh Khalra, a human rights activist was picked up from his Kabir Park, Amritsar (Punjab) based residence in broad day light by Punjab police personnel.


The Police denied his arrest or detention and even all district police heads (SSPs) filed affidavits in the Supreme Court of India (SCI) declaring that Jaswant Singh Khalra was not wanted to their police in any case and thereby denied his arrest or detention by the Punjab police. Jaswant Singh Khalra was never seen by any one, his family members or the knows, after that incident. He was tortured to death by the Punjab police during his enforced disappearance.
Jaswant Singh Khalra’s path breaking work in Punjab has been recognized as legendary contribution towards the human rights. He had brought forth the fact of systematic and wide-spread enforced disappearances, extra-judicial killings and secret cremations by state’s security forces in Punjab. He took great risk over his life, and ultimately sacrificed it, to tell the world that how innocent civilians were subjected to mass level atrocities in Punjab by the state forces.
Sikh Siyasat News (SSN) remembers, and salute the martyrdom of, Shaheed Jaswant Singh Khalra – the legendary martyr of Human Rights, on his day of disappearance (Sept. 06).
Historic speech of Shaheed Jaswant Singh Khalra:
Related

I worry about you sometimes. You have learned nothing on this forum, and I would be so forward to say, that you are incapable of learning.

Accepted.

Now after the Sikh community came into existence, what have the Hindu community done, except create division, sell their mother TWICE, (land and language), helped the British destroy the last independent indigenous rule, tarnish the image of the Sikhs nationally and internationally, and many other vile acts, that go beyond the pale of humanity?

Mulraj was a victim of circumstances, his troops killed the British officers sent to replace him. He revolted because he had no other option otherwise his soldiers would have strung him up as well. Mulraj was not the last man standing, it was Sher Singh Attariwala and his father. The Mulraj revolt was technically a revolt against the Khalsa Raj as the British according to the treaty of Bhyrolwal were the regents acting on behalf of the Maharaja. Sher Singh went to enforce the rule of the Maharaja and when he realised what the British plans were he revolted. Multan was always a sideshow, the fiercest fighting took place in the Chenab-Jhelum river areas. The Malwa Maharajas were lackeys of the British and their interests lay in either the status quo or a British takeover of the Punjab. States such as Jind were lukewarm in their support of the British and the Maharaja of Ladwa joined the Khalsa army as did many of the Sikhs of Malwa who used to waylay the British stragglers and kill them. Now the question is where are the Hindu Punjab Maharajas in all this? Nowhere because they did not exist! You claim that the Sikhs cut their mother into three but most of the areas that became Haryana and Himachal were never Punjabi speaking and had either become a part of Punjab because of the Sikh conquest (Kangra ) or been added to Punjab by the British as in the southern Haryana districts. What the Punjabi Hindus did by their betrayal is was to take Punjabi speaking areas such as Ambala, Una, Sirsa, Fatehabad from the Punjab and into the Hindi and Pahari speaking states. It was your people that cut their mother into three!