chatanga1

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chatanga1 last won the day on June 20

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About chatanga1

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  1. No, I wonder why though. We do our matha to a massive granth, which we accept as Guru, yet are quite averse to reading.
  2. I listened to that link, Very interesting. Shall I scan a page from Sri Sarbloh and we can all have a try at translating it?
  3. Bhai Taru Singh's Shaheedi memeorial Gurdwara. In Pakistan it's a little hard. The Sikhs are scattered except for Peshawar. I asked a Kabuli Sikh once, when there were around a good 50,000 Sikhs in Kabul, why didn't they arms themselves during the civil war, and protect themselves. He gave a feeble answer that if we had guns they would have used rockets against us. But the impression I got more from these Afghan/Pakistan Sikhs were they were more of the Khatri (trader) mentality. They didn't seem to have the "rarak-marak" ( ਰੜਕ ਮੜਕ ) that Jats/tarkhans/mazhabis have. Afghans trouble started in 1973, but the Sikhs there never thought enough to procure arms for self-defense. Coming back to Pakistan, the Sikhs there are generally much more well off as they are all traders, and have businesses (as in afghanistan), but this was the same situation the Jews found themselves in, in Germany in the 1930s.
  4. So do I. I'm not ashamed or regretful of their actions during 1947. It had to be done.
  5. if we were talking about large areas then yes, it would have been hard, but 6 villages? and it wouldn't have been for free. We could easily have given similair space to pakistan in return. If india could hold onto kashmir by force for all this time, why not Lahore?
  6. I think thats a little harsh myself, but I do understand what you are saying. However if the girl had no will to kill herself, then what? Why should death be forced on her because of others? A more fitting tactic would be for Sikh parents to tell their girls to murder their husbands (and families if possible) before they kill themselves. Poison the whole family if you can before you drink the poison yourself. It's a hard ask though bro.
  7. I did ask Anurag Singh about publication of some important texts and manuscripts, but he replied that no-one is interested in doing this. The SGPC especially. But digital publication would the way to go. It would be much easier than a printed publication, although i prefer printed myself. I wonder if we will ever see an interactive Guru Granth Sahib.
  8. Another major factor to consider is that partition violence only relates to violence post 14th august. That is when the Sikhs actually fought back. Before that date the muslims had the upper hand and were killing Sikhs in western Panjab. In Lahore the muslims had started killing hindus and sikhs from 6th july as that was the day partition was announced. Because there was uncertainty over lahore, the muslims fire-bombed hindu/sikh areas until they left, so there was no chance of Lahore ending up in India. The Sikhs should have done the same with those border villages with historic gurdwaras. It was a great mistake to have left them to pakistan, when the opportuniuty was there.
  9. The border does make things difficult, but when the Sikhs had the chance to do anything, they didn't. Neither has the indian govt done anything to help. Can you beleive that there are 6 border villages in Pakistan that have historic gurdwaras in them, the most famous one "Gurdwara Kartarpur Sahib" antim place of Guru Nanak Dev ji, yet the Sikhs didn't do anything to hold those villages in 1947 when they could easily have done so, or even after in the 65 and 71 wars. The SGPC asked the indian go vt to arrange an exchange of land, measuring the same from Indian panjab for these 6 villages, but the indian govt was not interested. % of those gurdwaras have rotted to dust, as did Kartarpur Sahib uuntil the pakistan govt decided it could be renovated for Sikh tourism purposes. The border hasn;t helped but neither have the Sikhs. Coming onto forced conversions of Pakistani Sikh girls, the Sikhs in indian Panjab need to be more aggressive and operate a quid pro quo policy.
  10. Makes no difference. There were many Muslims who were afraid to travel through Panjab to Pakistan becasue fo the violence and ended up staying in India, even though they wanted to be in Pakistan. I don't think that Muslims in India have any empathy for Sikhs outside of Panjab.
  11. Thanks for the link bro. Will listen to it soon. Share anything you find interesting from it please.
  12. Good share KDSingh. I never bothered to buy Nisari's book as I thought it was too biased from reading the reviews. But it does hold a lot of info not found in other books, so I may get it. Now coming back to your question, one of the answers is that the Sikhs have been very open about their participation in violence and acceptance of share of the disturbance. So other people will point the fingers as well. Especially Pakistanis, who are so reluctant to accept any share of partition violence. I feel sorry for these pakistanis who have been fed wholesale propaganda thatthe Muslims were the innocent party and the Sikhs were the guilty. Very few pakistanis even know about rawalpindi and hazara, and their govt doesnt tell them it happened. They have erased all their part in the violence in order to make it look like partiition was necessary for their (muslim) survival in that region. These naive pakistanis still beleive bangladesh to be an indian conspiracy.
  13. CrCrCrystal! Good to see you back bro. Well, with a name like RPG-7, I knew you would be interested in warfare and such. Interesting. I never knew the Purans held this kind of knowledge. There is a book out by Ustad Manjit Singh on Shastarvidya which i can't remember the name of but it has been out for at least 5 years. When you are talkiing about hazaras you are talking about the Panjabi (or Hindko speaking hazaras) yes ? Not the Afghan descendants of Babur ?
  14. Cheapskate! Go on, dig into those pockets.
  15. Come on then Bhagat Singh Ji, lets see this theory. I believe that if Guru Sahib could prepare a new saroop of Guru Granth Sahib and do katha of it in 9 months at Damdama Sahib, there really couldn't be any difficulty in writing the works of Dasam Granth, in the years between Guru Teg Bahadur Sahib's shaheeedi (1675) and internal dates in Dasam Granth (1696). It's a difference of over 20 years.