Harbhajan

source: http://www.punjabnewsline.com/content/view/11533/38/ Resignation of Vedanti first step to exonerate Gurmit Ram Rahim ? GAGANDEEP AHUJA Tuesday, 05 August 2008 PATIALA: The resignation of Jatehdar Akal Takht (highest Sikh temporal seat of Sikhs) Gyani Joginder Singh Vedanti on Tuesday seems to be the first step to exonerate the chief of Sacha Sauda Gurmit Ram Rahim. SAD sources reveled here on Tuesday that he has resigned from his post under pressure from SAD Supremo Parkash Singh Badal and his son Sukhbir Singh Badal. The need of resignation of Vedanti arises as he has refused to exonerate Baba Ram rahim. SAD wanted to absolve him immediately to get the votes of his followers in Malwa area as parliament election could be held during November -December. The intelligence sources said that both Badals have met social activist Swami Agnivesh, Jain Munni leaders and president of All India organization of Imams Mulana Jamil Ahmed Illyasi, The in charge of Ajmer Sharif Hazi Sayeed, Sheikh Asif Ai of Ajmer and asked them to mediate with Dera Sacha sauda. Both have reportedly told the religious leaders to come forward and help them. They also conveyed that SAD will create the atmosphere in Punjab to exonerate Baba. After getting nod from Punjab chief minister and SAD Three muslim leaders Mulana Jamil Ahmed Illyasi, The in charge of Ajmer Sharif Hazi Sayeed, Sheikh Asif Ai of Ajmer met Baba in Sirsa on Saturday. Baba has reportedly given green signal to the leaders, said IB sources. The sources said that Chief Minister Parkash Singh Badal had himself told Vedanti telephonically to step down otherwise he would be sacked in the executive meeting of SGPC to be held today at Kurukeshtra. Sources further added that Sukhbir Singh Badal himself or his wife Harsimrat Kaur may contest the elections from Bathinda parliament constituency and without Baba's Support it will be difficult to win this seat. Presently Sukhbir is representing Faridkot seat as it has declared reserve seat as per new delimitation of parliament seats. On July 27 Baba has asked media to mediate with Sikhs or SAD the request was later turned down by SAD president Sukhbir Singh Badal and asked him through media to appear before the Akal Takhat Sahib. Regarding Dera Sacha Sauda chief's proposal to Sikh community for negotiation to solve the matter, Sukhbir Singh Badal had said that it could be decided only through the Akal Takhat as all Sikhs were bound to follow the decision of the Takhat Sahib. Strategically Sukhdev Singh Dhindsa has touched all Sikh issues in his speech for vote against UPA government in Lok Sabha had not touched the word Sacha Sauda and Dera.

Giani Joginder Singh Vedanti quits as Akal Takht Jathedar Amritsar, Aug 5 : Citing 'personel reasons', Giani Joginder Singh Vedanti today resigned as Jathedar of the Akal Takht, the highest temporal seat of Sikhism. "I resign as Jathedar of Akal Takht due to personel reasons", the one line resignation letter submitted to Shiromani Gurdwara Prabansik Committee (SGPC) general secretary Sukhdev Singh Bhaur and SGPC executive members Rajinder Singh Mehta at around midnight stated. The two SGPC members had gone to the Jathedars residence in the Golden Temple complex for accepting the resignation letter. Mr Bhaur will table the letter before the SGPC executive, which is meeting at Kurukshetra in Haryana today. When contacted, Giani Joginder Singh Vedanti, confirmed having submitted his resignation to Mr Bhaur. He, however, refused to elaborate on his resignation or whether he was 'forced' to quit. " I have resigned, you contact the SGPC", he stated while answering querries of mediapersons. However sources close to the Jathedar claimed that Mr Bhaur and Mr Mehta had sought the resignation of the Jathedar, obviously after instructions from 'above', that is the Shiromani Akali Dal (SAD) hiearchy. The SAD has complete control over the SGPC. The executive will complete the formality of the acceptance of the resignation and may appoint a new Jathedar. The SGPC executive is the sole appointing or removing authority of the Jathedar's of Akal Takht, Takht Damdama Sahib and Takht Keshgarh Sahib. These three Takhts which are in Punjab are under the control of the SGPC. The other two Takhts---Patna Sahib and Hazoor Sahib in Nanded in Maharashtra are outside the jurisdiction of the SGPC, though the Akal Takht, being supreme can define religious parameters for these two Takhts. --- UNI ********************************************************************************* Dera row: Akal Takht Jathedar quits CHANDIGARH, AUG 5 (PTI) Akal Takht Jathedar Joginder Singh Vedanti on Tuesday quit his post alleging he was asked to resign by a top functionary of the SGPC, a statutory body that manages affairs of Sikh shrines. Shiromani Gurdwara Prabhandak Committee president Avtar Singh Makkar, however, said Vedanti quit on health grounds. He resigned "voluntarily citing ill-health as the reason", Makkar told reporters in Haryana's Kurukshetra district after a meeting of the SGPC executive committee. The meeting, lasting three hours, accepted Vedanti's resignation and appointed Golden temple Head Priest Gurbachan Singh as acting Jathedar of the Akal Takht, the highest temporal seat of the Sikhs. Earlier in the day, Vedanti, the senior high priest in a group of five that governs Sikhism from the Golden Temple in Amritsar, submitted his resignation to SGPC General Secretary Sukhdev Singh Bhaur. When contacted, the top Sikh cleric, who is in Amritsar, said Bhaur along with Rajinder Singh Mehta, a member of the SGPC executive committee, visited his place last night and asked him to resign. Vedanti declined to give more information leading to his resignation. ***************************************************************************************************

Shaheed Singhs and their duty to protect GurSikhs Their faces glow of redness, and their eyes shine. They have strong builds. They wear full bana, and are always shasterdhari. There are Singhs and Singhnia, both wear cholas (blue) and adorn dhumallas. They have khandas on these dumallas. They come with specific purposes upon the Hukam of Akaal. -Bhai Rama Singh Ji Below are some of the narrated episodes of those who have witnessed Shaheed Singhs come to protect that which is dear to the Guru. They have been entrusted to Panthic Seva even when they are already in the next world. It is believed that these Shaheed Singhs come to the protection of GurSikhs. Gurudwaras and also to continue to pay respect wherever the Word of the Guru’s Bani is recited in complete devotion.Though they are at rest with the Akaal Purakh, they are still sent forth by the Guru to continue the work of the Guru and sent forth into the physical world in accordance with the Guru’s instructions. The following accounts are published to build faith in the Gurus so that we may not waver in our trust in Him. Shaheed Singhs are basically Pure Spirits, all of us are born with them, and they are with us at all times whenever we most need help. When we are born we start clinging to Maya and get polluted with it, to forget why we came here, we loose our great Essence of Purity we once had when we came onto this Earth. Shaheed Singhs help and guide you on the path of Sikhi, but if one does not make that effort to lead the life of a Gursikh, Shaheed Singhs will never come to their help. We only need to realise this and make a start on the path for them to help us. Guarding Gurudwaras There is an army of Shaheed Singhs that have been ordered by Guru Sahib to constantly protect Gurdwaras and Gursikhs. They are the special forces of Guru Sahib and completely one with him. They are very powerful and even greater than the Hindu gods who do not have as much power. The Shaheed Singhs dress in old Khalsa bana, either blue or sometimes white, and also carry many shastars. Although they usually go about in secret and cannot be seen, at times they make themselves visible. These Shaheed Singhs have been seen during the 1947 Partition, guarding Gurdwaras and at other times have helped Singhs protect Guru Granth Sahib Ji. Shaheed Singhs & Singhnia in the SaadhSangat There was an incident at the second Bangor based Khalsa Camp. I was given seva in the Darbar sahib. I was standing at the back on the Darbar Sahib during a late night keertan darbar. Bhai Rama Singh Ji was sitting down quite close to me. The keertan was very Chardikala, and the sangat was mast in Waheguru Simran. The lights had been switched, but for a lamp near Guru Maharaj. Everyone was deeply engrossed in Bani. There was bibi who attended the camp. It had quite a bit of impact on her, and she was getting Biaraig in the keertan. At the side of the darbar there was a double door out to a graden area. They were closed, but suddenly the doors flung open. I think the weather was not too good, so I walked over and closed them again. At this point, the keertan was every higher in Chardikala. The bibi had become so mast in Bani, that she was physically affected. The bibi then turned and did matah tek, and stayed in that position, and sat again in Guru ji presence, and was even more mast. The whole sangat was highly engrossed in Naam and Bani. The keertan went on till quite late and was very memorable. The next day, after Amritvela, myself and Bhai Rama Singh ji were sitting in the langar hall having langar. Possible there were other Gursikhs there as well. Bhai Sahib and I were talking about the keertan the night before. We were both agreeing it was really excellent, and we were blessed to experience these darbars. I asked Bhai sahib about the bibi. I said why did she matte tek in the other direction? Bhai sahib replied, ‘Did you not see them?’ I replied, ‘See who?’ Bhai sahib said, ‘The shaheed Singhs who entered the Darbar. They came to join the SadhSangat. She bowed to them.’ I became highly intrigued by this. I said, ‘Bhai sahib, tell me about them?’ He replied, ‘Its no matter really, if you did not see, then forget about it.’ I was not going to let this drop, so began harrasing him for a few minutes. Eventually Bhai Sahib came around, and starting talking. He said ‘They are special souls who came to listen to Bani in the SadhSangat.’ Upon detailed questioning Bhai sahib revealed a basic description, extremely reluctantly. He said, ‘Their faces glow of redness, and their eyes shine. They have strong builds. They wear full bana, (as in a blue chola), and are always shasterdhari. There are Singhs and Singhnia, both wear cholas (blue) and adorn dhumallas. They have khandas on these dumallas. They come with specific purposes upon the Hukam of Akaal.’ I kept pressing Bhai sahib for more, but he was very relunctant and telling me to just Naam aap. But I was young, and really interested, and Bhai Sahib knew he could not distract me. I asked tell me more about them. But he kept saying, forget it. ‘Eventually to stop me, he said, do you know ___________ Singh in UK? They all look like that. Now let’s go to the lecture.’ I have not mentioned the Gursikhs name because he is still alive and does seva in the jatha in UK. I think most people will guess who it is anyway. When you go to rainsbhais, there is always one elder that stands out. A few weeks later, Bhai sahib and I were at a Gursikhs house in Southall. A youth had drawn a sketch picture, it was of a scene of 1984, showing the damaged Siri Akal Thakht Sahib. From the sky through the clouds he had drawn Shaheed Singhs coming to the Akal Thakht. The scene was amazing. Both myself and Bhai Sahib looked at it for some time. I am not sure what the inspiration was for that Youth, but the picture he had drawn was amazing. Shaheeds answer Fateh Bhai Soorat Singh was a Gursikh who even in 1949 used to do yatra of Hemkunt Sahib. He says that, “Every year I would go from Gobind Dham to Hemkunt Sahib and in the evening return back. I would do the bhog of a sehaj paath there in 15 or 16 days. When I would o paath there though, I wouldn’t speak but sometimes it seemed to me tha thte Gurdwara Sahib was filled with Singhs and sometimes there was no one. On the day of the bhog, I finished by saying a Fateh! And to my surprise, it was answered by 16 Singhs sitting in the sangat. Five or six of them were wearing blue clothes and the rest were wearing white. All had shastars. One Singh stood and said, “Bhai Sahib, do not doubt us. We are 16 Shaheed Singhs in this Gurdwara and many others also go around here.†Incident at the Sarovar Many times I would spend the night in the veranda and I would hear the keertan of Asa Dee Vaar. Once, at 3:15, I was sitting in the veranda when I saw a being riding on a white lion come, bathe in the sarovar and then ride off again on the lion. Singh protecting the tent of a Sant The Shaheed Singhs also stay with Gursikhs at all times. During the time of Sant Attar Singh jee, it was seen that a Singh riding a horse would circumambulate Sant jee’s tent. The tent was on the banks of the Jehlum, and the horse would go on the three sides which were faced by land, but also on the fourth side which was the river Jehlum. The rider would yell out a jaikara as well. When Sant jee was asked about this, he said that Shaheed Singhs do come and protect Gursikhs but those that can see this should not tell others. Guarding Singhs Naam Abhyaasi Gursikh Subedaar Baghael Singh once told me that in Shaheedi Fauj of Guru Gobind Singh Ji is properly organised and there are several Generals in it. Bhai Bachitter Singh is one of the top most Generals in Shaheedi Fauj. Subedaar Baghael Singh told me that he personally once got darshan of Bhai Bachitter Singh Ji. Bhai Sahib Randhir Singh Ji once casually mentioned to a Singh that there are always 4 Singhs present in the Narangwal area (Bhai Sahib’s pind) to guard the Singhs there. Baba Harnaam Singh of Rampurkhera is said to have had several encounters with Shaheed Singhs. Shaheed Singh in the Gurudwara At a gurdwara sahib I went to regularly, the double doors to the gurdwara main hall which faced outside would swing open by themselves sometimes. There would be no wind at all and all of a sudden, they would open. This was not during a time when there was much sangat, but just me standing there. This happened on a few occassions but did not happen after that time. Once when coming to the gurdwara sahib late at night, I was on the road in the car and looked at the gurdwara’s window. The light of the main hall was on and I noticed the outline of a Singh with round dastar and open beard walking by the window. When we came in, there was no one, and we found that everyone was asleep and no one was up at that time when I asked the next day. I’m sure I saw a Singh though. Ever-present As a young child of about 3 holding my late dad’s finger and walking along one evening reciting Rehrass . . . I distinctly remember hearing hoof beats following us at the back . . . when I turned to have a look, my dad reprimanded me and said, “Dont look back. It is a Shaheed Singh Ji and he is following us because we are reciting Gurbani. At age 12 due to some financial difficulties my dad and mum had to work out station and we children were left on our own. I being the ledest was in charge. We would go upstairs to our second storey balcony and gaze far to see dad coming back every evening. One night we waited until almost midnight and dad still hadnt tunred up…suddenly we heard a neighing sound and a Shastar Dharee Singh Ji on a White Horse so tall that it reached up to the second story balcony appeared in front of us in a shining white light and we heard a voice that dad was in the local hospital in a coma due to an accident. I quickly got downstairs and cycled five miles to the local hospital and sure enough there was my dad with two broken arms after being involved in a motor accident…the surgeon wanted to shave his arms for an operation to reset the badly smashed bone and he awoke just in time to say no way . . . he healed very well without any surgery. Later my dad related to me that this particular shaheed singh was a Bhai Darshan Singh who had been martyred in a Battle with a Muslim soldier and he had been appearing regularly in our hour of need. In 1975 while in Singapore, i was on a road shoulder of a busy road waiting to cross and somehow i got so engrossed in my paath that i ddint realise i had stepped on the road and begun crossing..right in front of a speeding bus . . . suddenly i got such a strong “kick†that I went flying to the opposite side…safe and sound but shocked at a narrow escape..when i reached home . . . my dad was on the phone from Kuala Lumpur 250 miles away scolding me for being so careless . . . if not for Shaheed darshan Singh Ji he told me I would be history by now. The last thing my dad told me before he left this world in 1984 was that a very major event is about to take place in Punjab and that he was going to join the shaheed faujaan as a nimana soldier . . . he had taken a hukmnama a week before and knew his end was near . . . just four weeks later Bluestar took place. These are a few of my own personal experiences with this special aspect of “spiritual†life. as far as i know these are not “bhoots†or roohaan as we normally think of. They are special forces and they have their own rules and practises most of which are beyond our realm. Mostly they keep out of our way but on ocassion if help is warranted they do help. Thats all I caa say with conviction. Dastaar for a Shaheed Singh One day a middle aged Sikh came to our house. My mom gave him a siropa (dastaar) as present but he refused and said this siropa does not belong to him as the house is being guarded by shaheed singhs, and the person whom this should go to one day will come and get it from you. An incident at Sri Harmandir Sahib During a visit to Darbar Sahib, Amritsar I noticed the following things happening at Amrit Vela. The Sangat was finishing the last few minutes of Sukhmani Sahib, waiting for the doors to the cause way to be opened, when there was an instantaneous strong whirl wind accompanied by a drop in temperature, it went real icy even though moments before it was a hot and humid night. A couple of hours later, Guru Ji’s Saroop was being carried along the cause way to Darbar Sahib, again a strong wind occurred in seconds and the temperature plummeted dramatically. I noticed the pattern repeating over several days, same time, same place with the same changes. I was told the opening of the doors for the Sangat after Darbar Sahib’s Ishnan seva and Guru Sahib Ji’s arrival, are very important moments and protected by many Shaheed Singhs. The strong wind was caused by their arrival . . . and the purity of their souls was such that even the intense heat of the environment was cooled instantly by their presence. Present at Guru Granth Sahib Ji’s Hazoori A Singh I know used to do Sri Japjee Sahib roals for Akhand Paths early on, he had only just taken Amrit and the roles used to be the hard ones i.e. 12-2am, 2am-4am, etc. He used to get drowsy/sleepy whilst doing the roles and used to start seeing Singhs occurring and disappearing whilst walking up the red carpet to Maharaj’s Hazoori and this used to freak him out and keep him awake. At other times he used to actually see a Singh standing next to him (whilst on the role) with full bana and barsha (spear) in hand, this also used to send a chill down his spine and he used to start reading the Path with a renewed vigour and fear. After he narrated these experiences to a few Singhs they never ocuured again. The point of narrating this is not to argue in anyway the validity of doing Sri Japji Sahib roals, but rather to emphasise the presence of Shaheed Singhs in Maharaj’s Hazoori and especially in Sri Akhand Paths. Clattering of hooves at Amritvela At other times in Amrit Vela - the clattering of hooves of horses on stairs has awoken many Gursikhs. Maharaj awakes his Gursikhs himself. Darshan of Shaheed Singhs in a dream Imprisoned Gursikhs have told me how they feared what dire consequences they may undergo and questioned whether Shaheed Singhs would protect them. One of them told me that he had Darshan of 3 Shaheed Singhs in a dream (all 3 were in blue bana with Shastars), on the night he was imprisoned and he never feared anything whilst in jail as he knew the Shaheed Singhs would look after him. Guru Gobind Singh Ji in command 1984 attack - recently a Kathavachak who has great knowledge of the movement narrated experiences of Operation Blue Star. He said during the attack a Singh was on top of Sri Akaal Takhat Sahib and he could see Sri Guru Gobind Singh at Darshan Deori - he shouted loudly and then narrated how Maharaj went to Darbar Sahib and paid his respects and upon return gave out chole bhatoore to the Singhs in battle. Maharaj himself is present in all major battles of Sikhs and Shaheed Fauja are present also, either in human form (born again for this purpose) or spiritual form. The Power from Shaheed Singhs There was a Rainsbhai Kirtan organised by the Jatha in 1998 - to commemorate the 20 years since 1978 (in Slough, UK). A lot of gifted Gursikhs were present in the Sangat and the majority of the Kirtan turned into Simran only. Some of the youth did not enjoy the Rainsbhia that much due it mostly being Simran - but a lot of the gifted Gursikhs felt that it was the Shaheed Singhs who created this atmosphere of Simran repitition. At the Gates of Sachkhand Once, a Sikh I know, went into a state of mind where he almost died. He hit the gates of Sachkhand, walking through a tunnel and came to a Light. When he saw the light he saw beautiful gardens and heard Gurbani! But then he saw so many Singhs in bana. He go scared so turned around. Then a spirit asked him where he was going (this was the spirit of Baba Deep Singh) he said, ‘Bhai Sahib you have won your place here, why are you turning away! These are the gates to Sachkhand. Then why are you outside?’ The spirit of Bhanda Singh Bahadur now rises and replies ‘We have not finished our duty. We wait to fight the battles for Khalsa Raj again! When it is established we will be there fighting for it too! We will be there to witness the day Khalsa has Victory!’ Protected from a stalker I heard a story about a very Chardikala bibi who was coming back from the Gurdwara late at night. She saw a man standing infront of her with a knife. As she approached him he looked scared and backed off. A week later the man was caught by the police and arrested, being a murder suspect. The bibi was asked to come to the police station and identify him. She pointed him out and asked the officer if she could talk to the man. He said yes. She asked him, ‘When you saw me that night walking home alone, there was no one about, it was dark, you could have easily got away with it, so why didn’t you attack me?’ He replied, ‘Are you mad?! What about those two guys that were standing either side of you, in blue robes, holding massive swords longer than me! I didnt want to get killed! The bibi knew that she had been protected by the Shaheed Singhs. Protection from being left behind This happened on the day the Panth celebrated Guru Nanak Dev Jiis Prakash Dihara. I was sitting in Darbar for about two hours listening to katha/dhadi vaars and my parents were lookin for me but I never knew that. Suddenly, I had they urge to just get up and go to my car. when I went to my car, there were my parents in the car trying to leave but couldn’t. When I sat in, my mom asked me where I had been. I replied by saying i was ‘inside, upstairs in the main hall’. She said ‘We’ve been looking for you for about half an hour and we’ve been in the car for about 1/2 hour tryin to unlock the emergency brake but couldn’t.’ Then i tried and suddenly, very easily it opened. I think that it was Maharaj who was trying not to let my parents leave without me because thats what they were going to do. SOURCE: http://lakhvir.wordpress.com/?s=Shaheed+Singhs

Bhai Mani Singh was a great Sikh personality of eighteenth century and occupies a very esteemed position in Sikh history. He assumed the control and steered the course of the Sikh destiny at a very critical stage in their history. A great scholar, a devoted Sikh and a courageous leader, Bhai Sahib willingly laid down his own life to uphold the dignity of the Sikh nation and religion. Bhai Mani Singh is a Martyr par excellence in Sikh history and his name has become an integeral part of daily Sikh Ardas (prayer). Ethinicity Bhai Mani Singh Shaheed came, according to Bhai Kesar Singh ji Chhibbar [1], his contemporary, of a Kamboj family, but according to Giani Gian Singh Dullat [1822-1921], author of the Panth Parkash, of a Dullat Jatt family of Kamboval village (now extinct), near Sunam [2] in Sangrur district of the Punjab. Since Giani Gian Singh himself belonged to Dullat lineage, hence he has claimed Bhai Mani Singh as one of his Dullat ancestors . [3]On critical review of Giani's own family history, its chronology and other relevant issues in the light of available physical evidence, it is virtually impossible to accept Giani Gian Singh's claim on Bhai Mani Singh Shaheed. [4]. Even in the well-known classic Punjabi Mahankosh, the distinguished Sikh scholar of 20th century, Bhai Kahn Singh Nabhha, clarifies that the Dullat Jatt ethnicity of Bhai Mani Singh is being pressed forward solely and solely by Giani Gian Singh alone. Numerous other scholars/writers, on the other hand, invest Bhai Sahib with a Kamboj ethnicity [5]. According to Giani Garja Singh, no person by the name Mani Singh has ever been in the ancestral line of Giani Gian Singh [6]. Since Bhai Kesar Singh Chhibber, a contemporary of Bhai Mani Singh [7], claims to have personally met and seen the latter several times during his early age [8], he therefore, is a very reliable eyewitness on Bhai Mani Singh's family particulars. Moreover, being a non-Kamboj himself, Bhai Chhibber can be assumed to be absolutely non-committed with regard to his write-up on Bhai Mani Singh's ethnic background. In contrast, Giani Gian Singh ji Dullat is far removed in time by over a century and half from Bhai Sahib ji. And he has also an understandable motivation for investing Bhai Mani Singh ji with a Dullat Jatt lineage and thus connecting him with his own (Dullat) family to claim credit and honor for his family. Hence, his claim or evidence on Bhai Mani Singh's ethnicity |ethnic identity apparently becomes much weaker and dubious as compared to the evidence of a non-committed eyewitness like Bhai Kesar Singh ji Chhibber. Koir Singh Kalal, another contemporary of Bhai Mani Singh, also lends support to Bhai Kesar Singh Chhibber's evidence on the Kamboj lineage of Bhai Mani Singh [9]. Based on Shaheed Bilaas by Kavi Seva Singh, Giani Garja Singh ji (a Punwar Vanjara Rajput) has claimed that Bhai Mani Singh Shaheed belonged to Punwar (Vanjara) Rajput lineage and was born on March 10, 1644 AD [10] in village Alipore in Multan, now Pakistan. Shaheed Bilaas was originally writen in Bhattakhri in 1803 AD and is claimed to be based on Bhat Vahis. It is stated to have been transliterated into Gurmukhi draft by Chhajju Singh Bhat in 1870 AD which curiously remained unpublished over 90 years until Giani Garja Singh ji edited and published it with his own comments in 1961 AD. It is notable that inspite of persistent demands, the original drafts of Shaeed Bilaas by Sewa Singh in Bhattakhri (1803 AD) as well as its transliterated version in Gurmukhi script (1870 AD) have not been presented by Giani Garja Singh or his supporters to the Scholars at Punjabi University Patiala for the review and examination of their authenticity, genuineness and contemporariness. Giani Garja Singh’s claim on Bhai Mani Singh and Bhai Dayala Ji has recently been rejected by scholars of note from Punjabi University Patiala who call in question the authenticity of the referential sources cited by Giani Garja Singh to prove the Rajput lineage of Bhai Mani Singh Shaheed. These sources are yet to receive the rigourous and critical review from the scholar community for their authenticity and trustworthiness [11] . Scholars assert that, in order to seek favors and to please his patron Bhai Sangat Singh who was a great Grand son of Bhai Mani Ram Rajput [22] , Kavi Sewa Singh Bhat has wrongly transmuted Bhai Mani Ram Dewan (Rajput) into Dharama Acharya, Bhai Mani Singh Shaheed [12]. Dr G. S. Nayer, Member Editorial Board, Punjabi University Patiala, also asserts that there is no real reason to reject the evidence of Bhai Kesar Singh Chhibber on Bhai Mani Singh as coming of Kamboj lineage [13]. Prof Gurmukh Singh Waraich of Patiala University has also rejected Garja Singh's unattested and uncritiqued referential sources about Bhai Mani Singh Shaheed as being unscientific. In his research article on the identity of Bhai Mani Singh, prof Waraich asserts that Bhai Mani Singh Shaheed belonged to the Kamboj lineage [14]. According to Sher Singh Sher (a Non Kamboj scholar), Bhai Mani Singh Shaheed was a paternal nephew (i.e Bhateeja) of Bhai Dayala Ji and belonged to the Kamboh |Kambo caste.[15] Latest, a well known Punjabi writer and historian, S. Kirpal Singh has written a research book on Bhai Mani Singh Shaheed which was published in 2004. The book is in response to Shaheed Bilaas of Giani Garja Singh and it treats of the subject from the very fundamentals, and establishes that it was Bhai Mani Singh Kamboh (Kamboj) of village Kambohwal (now Longowal) and not Bhai Mani Ram Dewan (a Punwar Rajput) of village Alipore, Multan, who was martyred by being cut piece by piece at Lahore. [16] [17]. According to Karam Singh historian, in the wake of Anandpore disaster when Bhai Mani Singh had escorted the wives (Mehils) of Tenth Guru ji to Delhi, they were also accompanied by some devoted Kamboh families who had been in the service of Gurughar. It appears highly likely that these families originally belonged to Kambohwal and had moved to Anandpur in the shelter of Gurughar and had permanently stayed there in the service of ninth Guru ji. Bhai Dayala Ji |Bhai Dayala ji and Bhai Mani Singh, to all probability, belonged to these devoted families of the Kamboh lineage. Karam Singh Historian had recommended further research on these Kamboj families. Early life There is some uncertainity about the exact year of birth of Bhai Mani Singh. Giani Thakur Singh writes his year of birth as 1672 AD while some other writers put it at 1670 AD. But according to Sohan Singh Seetal, a well known Sikh historian, Bhai Mani Singh was born in 1664 AD. Principle Satbir Singh wrote the year of birth as 1672 in his 1970 edition but changed it to 1662 AD in the later editions of "Sada Itihaas" (See: Sada Itihaas, 1998, p 154, Principle Satbir Singh). According to Dr Santokh Singh also, Bhai Mani Singh was born in 1662 AD (The Guru's Word). These earlier dates are indirectly based on Giani Giani Singh's references to ninth Guru's visit to village Akoi/Malwa in year 1665 AD. Based on critical analysis of ancient Sikh writings, it appears certain that Bhai Mani Singh was born no later than 1665 AD, hence years given by Giani Sohan Singh Seetal or Principal Satbir Singh/Dr Santokh Singh etc appear more closer to truth. According to Shaheed Bilaas edited and published by Giani Garja Singh ji in 1961, the birth date of Bhai Mani Ram (alias Bhai Mani Singh Rajput) of Alipore, Multan is 1644 AD. In the shelter of the Guru Bhai Mani Singh is said to have been brought in the early years of his childhood to the presence of Guru Tegh Bahadur at Anandpur. He was approximately of the same age as the Guru's own son, Gobind Rai. Both grew up together - Gobind Rai [Das] and Mani Ram were the names they went by in those pre-Khalsa days. Mani Singh remained in his company even after he had ascended the religious seat as Guru. Mani Singh accompanied the Guru to the seclusion of Paonta where Guru Gobind Singh spent some three years exclusively given to literary work. Bhai Ji was asked to stay back with Gobind Rai when Guru Teg Bahadur Sahib proceeded to Delhi to save the Hindus from being forcibly converted to Islam. Bhai Ji became a great soldier while serving the Tenth Guru, Guru Gobind Singh. He accompanied Guru Ji when the Guru visited Nahan, at the invitation of Hill Chief Raja Medni Prakash. Bhai Ji fought bravely in battle of Bhangani in the year 1688 A.D., when Hill Chiefs mounted a combined attack on Guru Gobind Singh. Bhai Hari Chand, one of the brothers of Mani Singh attained martyrdom in this battle. Bhai Mani Singh was named Dewan of Guru’s court after the battle of Nadaun in which he showed his quality of a fearless and brave warrior. Bhai Mani Singh took Amrit at the hands of Guru Gobind Singh Ji on the day of the creation of Khalsa (Baisakhi in 1699 A.D). After taking amrit paan, his name was changed from Manik Dass to Mani Singh. When Guru Gobind Singh Ji left Anandpur on the night of December 20, 1704, his family got separated at river Sirsa in the confusion created by the Mughal attack. Bhai Mani Singh took Mata Sundri Ji and Mata Sahib Devan to Delhi via Ambala. In 1706, Bhai Mani Singh escorted Guru Sahib's wives to Talwandi Sabo where the Guru was staying. At Damdama Sahib (Sabo Ki Talwandi), Bhai Mani Singh wrote Demdami copy of Adi Guru Granth Sahib (in its present form) under instructions from Sri Guru Gobind Singh Sahib. The same volume of Sri Guru Granth Sahib was later bestowed Guruship at Nanded by the Tenth master. When Guru Sahib left Agra with Emperor Bahadur Shah for Nander in 1707, Mata Sahib Devan and Bhai Mani Singh accompanied him. When Guru Gobind Singh proceeded to South India, Bhai Mani Singh escorted Mata Sahib Devan Ji back to Delhi where she lived with Mata Sundri Ji for the rest of her life. After Baba Banda Singh Bahadur attained martyrdom in Delhi, some among the Sikhs started worshipping him as a Guru which was against the orders of Guru Gobind Singh, who had bestowed Guruship on Sri Guru Granth Sahib. They even changed the Sikh salutation to Fateh Darshan from "Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh." His followers, led by Bhai Mahant Singh Khemkaran, proceeded to wards Amritsar to forcibly take over the management of Harmandir Sahib. On the other hand, staunch followers of Sikh tenets, as specified by Guru Gobind Singh led by Baba Kahan Singh, son of Baba Binod Singh (an advisor of Baba Banda Singh appointed by Guru Gobind Singh) had in advance obtained permission from Mughal Rulers for holding a special congregation at Harmandir Sahib on the occassion of Diwali. Sikhs of both sides came in large numbers to Harmandir Sahib, Amritsar to claim the right of its management and were prepared to fight it out, but somehow on the intervention of some wise counsels, the occasion passed off peacefully although the government of the time wanted blood shed between the two Sikh groups to take place. However, these danger signals prompted some well meaning Sikhs to approach Mata Sunder Kaur Ji at Delhi to resolve the dispute between Tat Khalsa and Bandai Khalsa military factions of the Sikhs. Mata Sunder Kaur despatched Bhai Mani Singh for the purpose of appointing him Granthi of Harmandir Sahib for proper management of the Shrine and sent him to Amritsar with Mama Kirpal Singh (Chand), the maternal uncle of Guru Gobind Singh Ji. After analysing reasons for the dispute, Bhai Mani Singh invited Sikhs of at shades of opinion of Khalsa, gathered on the occassion of birth of the Khalsa on Baisakhi Day. While Baba Kahan Singh, Jathedar of Tat Khalsa captured, Akal Bunga, Bhai Mahant Singh of Bandai Khalsa captured. Jhanda Bunga in the premises of Harmandir Sahib. So much so that Bhai Mahant Singh went to the extent of coming right upto the entry point to Harmandir Sahib riding a chariot sitting on cushions. In 1721, Bhai Mani Singh intervened and suggested a novel method for settling the dispute to which both sides agreed. On the Baisakhi day Bhai Mani Singh took two pieces of plain paper. He wrote “Waheguru Ji Ki Fateh†on one and “Fateh Darshan†on the other. Folding these papers separately, he dropped both these papers in the sacred sarovar (Water Pool) of Harmandir Sahib. It was agreed by the two parties that the party whose folded paper floated back first would manage the shrine. For a while the both papers remained under water. Later one of these surfaced. The same was taken out and read by Bhai Mani Singh. It was revealed that the words “Waheguru Ji Ki Fateh†representing Tat Khalsa were written on this. Thus, Tat Khalsa won the right to manage Harmandir Sahib and bloodshed was avoided among Sikhs. Thus dispute was peacefully settled and he restored peace among the Khalsa and put the affairs of Harimandir Sahib in order. Thereafter, Bhai Mani Singh decided and announced that Sikhs gather at Harmandir Sahib twice a year on the occassion of Baisakhi and Diwali. The Mughal Empire In 1735 A.D., Zakria Khan, the Governor of Lahore, ordered village headmen and landlords to finish Sikhs of their areas. He also appointed Diwan Lakhpat Rai, an enemy of the Sikhs, the administrator of Amfitsar and Qazi Abdul Razak as the police chief. One day the Governor asked them, 'What is the reason that no matter what the number of Sikhs we kill more are created ?" The Qazi replied, "Their Guru had put the elixir of life in the pool at Harmandir Sahib. Whosoever bathes in that pool, gains eternal life." Hearing this, the Governor ordered the filling up of the pool with sand and turned Bhai Mani Singh out from the service of Harmandir Sahib. Having been turned out from Harmandir Sahib, Bhai Mani Singh took up residence at the Sultan Wind's well. one evening Qazi Abdul Razak came to Bhai Mani Singh and said, "My children are very ill. Medicines of local physicians and doctors are having no effect. Children wake up with nightmares." Bhai Mani Singh went with him to his house. He sprinkled water from the pool of Harmandir Sahib over the children and said to them, "Be not afraid during the night." As the Lord would have it, the children stopped having nightmares. Qazi Abdul Razak stopped silting up the pool. By 1737, the Mughal government of Lahore had strictly prohibited the Sikhs to visit Amritsar and bathe in the holy tank. To overcome this restriction, Bhai Mani Singh applied to Governor Zakaria Khan for permission to hold the Diwali festival at Harimandir Sahib. With the help of the Qazi Abdul Razak, Bhai Mani Singh got permission from the Governor to allow Sikhs to have free access to Harmandir Sahib for ten days on the occasion of Diwali. The permission was granted for a tribute of Rs.5,000. He hoped that he would be able to pay the sum out of the offerings to be made by the Sikhs who were invited to come. He wanted the Sikhs to gather in large numbers to plan their future strategy and to devise ways for infusing hish spirits and unity among Sikhs. Zakaria Khan had wicked intentions while granting permission for the celebration. He had planned to encircle, attack and kill large number of unsuspecting Sikhs when they were absorbed in celebrations. Zakariya Khan, under the pretext of keeping order, mobilized and deployed large contingents of army units around Amritsar under the command of Dewan Lakhpat Rai. It was to march towards the city just on the day of the festival so that the Sikhs might be frightened and dispersed. Sensing foul intentions of rulers, Bhai Mani Singh sent out messengers to all concerned informing Sikhs of the impending danger and requesting them not to come to Amritsar on the occasion of Diwali. Inspite of warnings sent out by Bhai Mani Singh, a fairly large number of Sikhs arrived at Hanmandir Sahib. Lakhpat Rai mounted a surprise attack and killed a large number of Sikhs while they were bathing in the sacred sarover. Bhai Mani Singh sent a note of protest against this unproved killing of Sikhs to Zakaria Khan. Execution Bhai Mani Singh was arrested for not paying the stipulated sum. He was asked by the Qazi to embrace Islam or else face death. Bhai Mani Singh stoutly refused to barter his religion and boldly opted for death. By orders of Zakarya Khan, Bhai Mani Singh was executed at Nakhas, Lahore in December, 1737 AD. The Nakhas has ever since been known as Shaheed Ganj - the place of martyrdom. [21]This was a gruesome execution in which Bhai Mani Singh's body was chopped to pieces joint by joint starting from the extremities interior-wards. The Martyrdom greatly inflamed the passions of the Sikhs. They pledged to uproot the evil forces of the Mughals sooner than later. As a scholar Bhai Mani Singh acted as scribe when Guru Gobind Singh Ji compiled Sri Guru Granth Sahib from his sacred tongue. Bhai Sahib is also stated to have transcribed many copies of the sacred Sikh scriptures which were sent to different preaching centers in India. He also taught the reading of Gurbani and its philosophy to the Sikhs. Bhai Sahib was responsible for collecting the Bani (holi writings) of Guru Gobind Singh Ji and compiling it in the form of Dasam Granth. Besides this, Bhai Sahib also authored several invaluable books like Japji Sahib Da Garb Ganjni Teeka (teeka means translation and explanation of a work), Janam Sakhi Guru Nanak Dev ji, Sikhan Di Bhagatmala etc. He also prepared a new version of Sri Guru Granth Sahib in which he took out Guru-bani from the Ragas and rearranged/systematised it for each Guru separately for the convenience of Sikh Sangat. He did a similar thing with the Bhagat-bani also. It is stated that the segregation of Bani thus was disapproved by the Sikh-Sagat in general and Bhai Sahib was reprimanded for the sacrilege accordingly. In his capacity as a Granthi of Darbar Sahib, Bhai Singh is also stated to have composed the Ardaas (Sikh Prayer) in its current format. He also started the tradition of adding the deeds of the Gursikhs with the prayer Celebate life Bhai Mani Singh remained unmarried all his life. This is very well attested by the ancient Sikh scholar, Bhai Rattan Singh Bhangu [18]. Bhai Rattan Singh Bhangu further attests that Bhai Mani Singh was ''Pujarion sir baddo pujaree'' [19] i.e ''"a foremost worshipper (at Harimandir)"'', which evidence pre-eminently projects the scholarly side of Bhai Mani Singh's personality[20]. But compared to this, Bhai Mani Ram Dewan (Rajput) of Giani Garja Singh's ''"Bhat & Panda Vahis"'' was married twice, is stated to have fathered ten sons and was more of a warrior bent of mind than scholar. How can a married man and a father of ten sons be called a celebate? This evidence proves that Grihasthi: ''Bhai Mani Ram Dewan'' (Rajput) of Alipore, Multan, was not the same as the ''Jati-Sati'' (i.e. celebate) ''Dharam-Acharya: Bhai Mani Singh Shaheed''. References Bansawalinama, Charana 10, 13, Bhai Kesar Singh Chhibber Panth Parkash, Second Edition, Lahore, p 271, Giani Gian Singh Shaheed Bilaas, 1961, p 14, Giani Garja Singh; Bhai Mani Singh Shaheed, 2004, p 20-23, Kirpal Singh; also: Bhai Mani Singh and his caste, Dated Nov, 21, 1993, Dr Parkash Singh Jammuu, Punjabi University Patiala It is important to know that Giani Gian Singh ji Dullat often goes on changing his own statements about the basic parameters of his own ancestors in different editions of his Panth Parkash. And there are numerous inconsistencies in his own ancestral family particulars. This goes to prove that Giani Gian Singh ji is not sure of what he is writing about. This adds enough elements of doubt to his professed claim on the actual Bhai Mani Singn Shaheed. [http://en.wikipedia.org/wiki/Bhai_Dayala_Ji#References] Another important point here: Giani Gian Singh Dullat was born in 1822 AD. Bhai Nagahya Dullat was the elder brother of Bhai Mani Singh Dullat. If Bhai Mani Singh was born around 1662-1665 AD, then Bhai Nagahya Dullat must have been born, at least around 1660-1662 AD. Thus, there is an intervening period of over 160 years between the "year of birth" of Bhai Nagahya Dullat (great grand father) and that of Giani Gian Singh Dullat (great grand son) if we accept Giani Gian Singh's claim on Bhai Mani Singh. This involves THREE human generations, which gives us about 54-55 years for one human generation. This number is prepostrously huge (55 years/per generation) and virtually impossible. Based on the numerous generational data worldwide, the average human generation is often taken to be about 25 (i.e. 20 to 30) years by all scholars though it may also extend upwards to as much as 35 or 40 years under special circumstances only. It is extremely important to note that if only ONE of these THREE generations (55 years each) of Giani Gian Singh's family from Naghahya (great grand father) to Giani Gian Singh (great grand son) happens to be of the usual length of 30 years (for which there is an extremely high probability), the average for the remaining TWO generations would then become about 68 years!. This number is utterly absurd and unacceptable! This single argument alone virtually negates Giani Gian Singh's claims on Bhai Mani Singh Shaheed whom he calls Dullat Jatt from his lineage Encyclopaedia of Sikh Literature, Mahan Kosh, 1974, foot note, p 951 Shaheed Bilaas, 1961, p 14, Giani Garja Singh On carefully reading the Bansawalinama, it becomes known that Bhai Kesar Singh Chibber was born in 1699. This is because Chhibber himself attests that at the time of writing of Bansawalinama, he was of 70 years old. e.g Sattar baras sodh main keeti, taan ih katha sunai: (Bansawalinama Charan 14, verse 625). It is notable that the Bansawalinma was written in 1769 AD. Bhai Mani Singh assumed control of Harimandir as its Granthi in 1721 and stayed in that capacity till his martyrdom in 1737. Bhai Kesar Singh Chhibber's own father Bhai Gurbaksh Singh was working as Daroga of Harimandir Sahib and Bhai Kesar Singh Chhibber was also staying with him at Amritsar. Therefore, Bhai Kesar Singh Chhibber who lived close to Bhai Mani Singh after his appointment as Granthi of Harimandir in 1621 AD, must have naturally become very familiar with Bhai Mani Singh. Bhai Kesar Singh Chhibber was, therefore, in very good position to collect information and make correct judgement about Bhai Mani Singh and his ethnic particulars. He, therefore, correctly and unambiguously states that Bhai Mani Singh Sahib belonged to Kamboj lineage (e.g: Ih Granth Avtar Lila da jo hai se, Bhai Mani Singh Musadee, jaati (caste) Kamboh horan tyaar karvayaa; OR: Tab Bhai Mani Singh jaati (caste) Kamboh kahiye, so aan miley jin ke sam Sikh koi aisa Guru ka nahiye etc etc : see Charan 10th, Bansawlinama, Bhai Kesar Singh Chhibber ) and also expressly states that Bhai Sahib ji was martyred by being chopped piece by piece (See: Bansawlinama Charan 10). Bansawalinama, Charan 13, 14, Kesar Singh Chibber Koir Singh Gurbilaas, Patsahi 10, (Ed) Shamsher Singh Ashok, Punjabi University Patiala, 1986, p 294-295. See Verses 204-209; Shaheed Bhai Mani Singh, 2004, pp 91-94, Kirpal Singh (a research book), The Kambojas through the Ages, 2005, p pp 265-66. Ancient Sikh tradition, deeply ingrained in the mind of Sikhs, however tell us that Tenth Guru ji and Bhai Mani Singh were approximately of the same age and were Bal-sakhas or childhood friends. This is also confirmed by Giani Gian Singh (e.g: Mania maat-pita kai sangai | Gayo huto guru paas nisangai || balk kai sang balak thaaso | ketak din Anandpur baaso || sahibjade sangai khelat | rehat ren-din Anand jhelat ||: Panth Parkash, Bhasha Vibhag, 1987, p 676). This tradition clearly teaches us that Bhai Mani Singh Rajput (birth 1644) was over 22 years older than Guru Gobind Singh ji (birth 1666 AD) and thus can not be said to be a balsakha or childhood friend of the latter. Encylopedia of Sikhism, Vol IV, p 95-96, Dr Harbans Singh op cit., p 95-96), Dr Harbans Singh; Shaheed Bhai Mani Singh (a reserch book), 2004, pp 37-98, S Kirpal Singh. Identity of Bhai Mani Singh, Article, Published in Punjab History Conference, Twenty Second Session, March 25-27, 1988, part I, Proceedings, Punjabi University Patiala, 1989, pp 80-81; Kambojas Through the Ages, 2005, p 248-267; Bhai Mani Singh Shaheed, 2004, Kirpal Singh. Identity of Bhai Mani Singh, Article, Published in Punjab History Conference, Twenty Second Session, March 25-27, 1988, part I, Proceedings, Punjabi University Patiala, 1989, p 80-81, Gurmukh Singh Waraich; also see: Kambojas Through the Ages, 2005, p 255 Glimpses of Sikhism and the Sikhs, 1982, p 207, Sher Singh Sher. Bhai Mani Singh Shaheed, (research book), 2004, pp 37-95; See also: The Kambojas Through the Ages, 2005, pp 249-266 The author S Kirpal Singh rejects, one by one, the arguments put forward by Giani Garja Singh to pass on Bhai Mani Ram Bhai Mani Ram "Rajput" as the "scholar" and "Dharamacharya", Bhai Mani Singh Shaheed. Kirpal Singh especially visited Hardwar to personally review and verify the contents of the Panda Vahis relating to Garja Singh's family and reports that there are dubious entries as well as discrepancies in chronological order as well as indications of tempering of the "Panda Vahis" at Hardwar in respect of Giani Garja Singh's family. Kirpal Singh has further found that the Panda Vahis at Hardwar can very easily be got manipulated or tempered with through the Pandas by any one at any time, and are therefore, by no means a reliable and scientific source of correct information. Similar arguments also apply to the Bhat Vahi Multani Sindhi and others Vahis which Garja Singh or his supporters like Piara Singh Padam, Dr Piar Singh etc depend on to prove their case. This new information by S Kirpal Singh very much negates the claim of Garja Singh. S Kirpal Singh notes a clear-cut forging of the documentaion and evidence by Giani Garja Singh ji(Op cit., 2004, pp 37-98) See: Prachin Panth Parkash, Rattan Singh Ghangu, Edited by Bhai Sahib Dr Veer Singh, 1998 edition, p 222 op cit., p 223, Rattan Singh Bhangu Mani Singh jo sant mahaan, Jati-Sati aur Gyani maan. Hathi tapi aur mat ko puro, sahansheel aur dil ko suro(See: Prachin Panth Parkash, 1998, p 222, Rattan Singh Bhangu). Shaheed Bilaas of Giani Garja Singh (1961) states that Bhai Mani Singh (Rajput) was arrested after Diwali of 1733 AD and was executed on June 14, 1734 AD i.e about 8 months after his arrest following Dewali (See: Shaheed Bilaas, Bhai Mani Singh, 1961, p 93, Editor Giani Garja Singh) whereas all other ancient sources and oral Sikh traditions assert that Bhai Mani Singh was martyred shortly after his arrest following Dewali---hence his Martyrdom is said to have occured in the month of November or December according to other ancient sources. It must be remembered that the Mughal rulers of Punjab were noted for their quick executions of the Sikhs. It is highly improbable that they could ever have waited for eight months to execute Bhai Mani Singh after he was formally arrested and charged shortly following the Dewali. This does not make sense at all. This is another point in Shaheed Bilaas of Giani Garja Singh which conflicts with the traditionally accepted ancient Sikh sources. To all probability, Bhai Mani Ram alias Bhai Mani Singh Rajput of Alipore (born 1644) had died naturally of old age on June 14, 1734. He was already over 90 years on that date. His death was later confused with that of actual Bhai Mani Singh Shaheed by Kavi Sewa Singh Bhat simply to please his Patron, Bhai Sangat Singh, the great grand son of Bhai Mani Ram Rajput (See: The Encylopedia of Sikhism, Vol IV, 1998, p 95-96, (Ed) Dr Harbans Singh; Shaheed Bhai Mani Singh (a reserch book), 2004, pp 37-98, S Kirpal Singh). Shaheed Bilaas, Bhai Mani Singh, 1961, p 93, (Ed) Giani Garja Singh. Books and Articles Ancient Bansawalinama, Charan 10, 13, 14, Bhai Kesar Singh ji Chhibber. Panth Parkash, Giani Gian Singh ji. Prachin Panth Parkash, (ed) Bhai Vir Singh, New Delhi Edition, p 222-223, Rattan Singh Bhangu. Encylopedia of Sikhism, Prof Harbans Singh. Encyclopaedia of Sikh Literature, Mahan Kosh, 1974, foot note, p 951. Gurmat Sudhakar, Bhasha Vibhag, 1970, p 221, Bhai Kahn Singh Nabha. Sri Guru Gobind Singh ji di Shabad Murti, p 38, Bhar Randhir Singh ji. Bhai Mani Singh Shaheed and his Caste, Kamboj Chetna Manch 1993, p 86, Dr Parkash Singh. Sidki Jeewan, Mani Singh Shaheed Da Jeewan Britaant, 1907, Giani Thakur Singh. Jeewan Sandesh, (Itihaas Number), Giani Gurdit Singh ji. Bhai Mani Singh, Bhasha Vibhag, 1961, p 85, Dr S. S. Kohli. Sri Guru Gobind Singh ji de Darbari Rattan, 1994, p 251-252, Prof Piara Singh Padam. Glimpses of Sikhism and the Sikhs, 1982, Sher Singh Sher. Bansawalai Nama Das Patshahian ka, Bhai Kesar Singh Chhibber, Singh Brothers Amritsar, 1997, p 26, Editor Piara Singh Padam, Kambojas Through the Ages, 2005, p 248-267; Bhai Mani Singh Shaheed, 2004, Kirpal Singh ji. Punjab History Conference, Twenty Second Session, March 25-27, 1988, part I, Proceedings, Punjabi University Patiala, 1989, p 80, Dr G. S. Nayer Member Editorial Board, Punjabi University Patiala. Identity of Bhai Mani Singh, Article, Published in Punjab History Conference, Twenty Second Session, March 25-27, 1988, part I, Proceedings, Punjabi University Patiala, 1989, p 80-81, Prof Gurmukh Singh. Bhai Mani Singh Shaheed, (a research book), January 2004, Jullundur, K. S. Dardi. These Kamboj People, 1979, K. S. Dardi. - From the Internet Search

Please check the following link for detailed information on the RAJPUTS: http://en.wikipedia.org/wiki/Rajput

PREFACE: At present the remote control of the Punjab Government, Shromani Akali Dal (SAD) and Akal Takht is in the hands of Sukhbir Badal. Mean while we the Sikhs have a total vacuum in our religious / spiritual field ! The fact is that Vedanti & Makkar (& SGPC) are total "chumchas" of Badals ! The Badals are playing the British game with the Sikhs: "DIVIDE & RULE" ! Now there is a fork in the road ahead ( FUTURE ) for the Sikhs. Will they ever choose and harness the 'high road" and get rid of the "implosive forces" and stop blaming the so called outsiders when the "ROT" is within ? How can we achieve this goal / aim / objective in a positive, concrete and united way ? How can we "re-new and re-focus" the Sikhs ? Humbly, Harbhajan S. Sangha BACK GROUNDER: Sikh radicals forced Vedanti to leave Balkar Singh's bhog ceremony JAGMOHAN SINGH - Punjabnewsline Sunday, 06 July 2008 AMRITSAR : Piquant situation arose on Sunday at Village Jamarai, falling in the district Tarn Taran nearly 30 kilometers away from Amritsar when a strong group of radicals interrupted the Vedanti’s address and forced him to leave the function before it concludes. The group of Sikhs was led by the former MP and President of SAD (Shriomani Akali Dal Amritsar) Simranjit Singh Mann.Incident occurred when Vedanti was addressing the gathering and rebuttal the views of Mann who completed his address just before Vedanti. Reacting on Vedanti’s address, Sikh youth took out their swords and started march towards Vedanti while raising the slogans of Khalisthan Zindabad and Sant Jarnail Singh Bhindranwala Zindabad. Sensing the situation sensitive, with in not time a special contingent of Punjab Police was called on the spot and it provided security cover to Vedanti. Thereafter, Vedanti preferred to leave the function before its completion and accepted the safe passage provided by the special team of Punjab police. Vedanti, dozens of people with radical thoughts, Chief of Damdami Taksal Bhai Harnam Singh, Simranjit Singh Mann and various prominent Akali and religious leaders had assembled there to attend the Bhog Ceremony of Akhand Path which was organized at the residence of Balkar Singh. Blakar Singh was allegedly shot dead at Mumbai by the gunman of Dera Sacha Sauda Chief Gurmit Ram Rahim Singh last month.

Minority Sikhs in other States living in penury: Minority Commission Pioneer News Service - Chandigarh - Tuesday, July 01, 2008 Harcharan Singh Josh, member minority commission of India on Monday said that Sikhs in some other States like Madhya Pardesh particularly in Tilangana and Gunadhar regions are living in pathetic condition. Addressing a Press conference here, Josh said that he was preparing a report on the living condition of minority Sikhs in other states and he will send his report to the Prime Minister. He said that he would also study the problems of Sikhs living in states of Punjab, Haryana and Chandigarh and will make part of his report.Josh stated that Sikh clans identified as Sikligar and Vanjare who were blessed by Guru Gobind Singh. They all are living outside Punjab. Harcharan Singh Josh, said that most of them are living in penury and state government have not made any welfare plans for them. He said that he had received 32 complaints of discrimination by members of minority communities from Punjab, Haryana and Chandigarh. Harcharan Singh Josh, said that he would raise the issue of ignoring Punjabi language in Chandigarh with the Punjab Governor and UT administrator. He said that when Prime Minister Dr.Manmohan Singh on October 29,2008 come to Takht Hazoor Sahib for Gurgadi diwas programme, he will present the report on Sikh minorities and will also take up issue of Chandigarh with him. Taking up the issue of falling standard of education in Punjab and Haryana and scarcity of jobs for Sikhs in these states, he blamed the political leadership for these problems. Harcharan Singh Josh, also demanded to probe the menace of drugs in school colleges in Punjab. Harcharan Singh Josh, said that fighting drug menace should be the priority of Punjab Government.

Waraich found guilty of killing wife Updated: Thu Jun. 26 2008 12:12:37 ctvbc.ca A man charged with murdering his wife in front of their infant son has been found guilty of second-degree murder. The five women and seven men on the jury told the judge at New Westminster Supreme Court that they believed Jatinder Waraich murdered his wife Navreet Waraich. If the jury had accepted Jatinder's story -- that he blacked out before he stabbed her to death -- the jury would have rendered a verdict of manslaughter. During the nine-day trial, police recounted the gruesome discovery of Navreet's blood-stained body in October 2006. She had been stabbed 39 times, and bled to death before she reached the hospital. Jatinder Waraich was later charged with second degree murder. Two neighbours also testified that they heard screaming and yelling coming from the suite below. They banged on the door of the adjoining suite, and when Jatinder opened it, they told the court they saw Navreet laying on the kitchen floor, covered in blood. Jatinder told the court that Navreet had threatened to leave him and take their infant son Brambeer away. The also pledged to teach the child to spit on his family's name. Jatinder wept in the prisoner's box on Wednesday, and told the court he was provoked into stabbing her, and testified he remembers stabbing her only once. A second-degree murder verdicts results in a life sentence with a chance of parole after a period from 10 to 25 years. The jury has not yet made any recommendations about how much to sentence.

http://mid-day.com/news/2008/jun/260608city8.htm Six days later, Dera sect slams Balkar's murder By: Vinod Kumar Menon Date: 26 Jun, 2008 09:18 AM The Dera Saccha Sauda (DSS) management in Sirsa, Haryana, has finally condemned the brutal killing of Balkar Singh (45) outside the Nirmal Lifestyle Mall in Mulund. Balkar was allegedly shot dead by bodyguards of DSS chief, Baba Gurmeet Ram Rahim, on June 20. Pawan, spokesperson of the DSS, told MiD DAY from Sirsa, "It was an unfortunate incident that should not have taken place. Baba's bodyguards opened fire because they feared the worst. Baba did not know about the incident till he reached his ashram in Kalapur that evening." When asked why the guards did not fire in the air, he did not respond. Pawan said some anti-Dera protestors had gathered outside the mall and tried to stop his convoy. He had escaped an assassination attempt three months ago, when miscreants attempted to blow off his convoy with RDX near Karnal, Punjab. His bodyguards feared something similar in Mulund and hence opened fire. The spokesperson also clarified that on the fateful day, the DSS chief did not buy anything for himself. He first went to the Alpha showroom near Andheri and then halted at the Nirmal Lifestyle Mall. He was already in his car (black Tavera) when the incident took place. The incident Bodyguards of Baba Ram Rahim apparently opened fire at protestors outside the Nirmal Lifestyle Mall in Mulund. Malkar Singh died in the firing. Mulund was tense as thousands resorted to violence. The Dera chief later went to his ashram in Raigad.

http://www.tribuneindia.com/2008/20080626/punjab1.htm#4 [align=center:6b5b9e8e49]Dera Row ‘Inept handling by SGPC, Akal Takht, SAD deepened crisis’ Varinder Walia Tribune News Service [/align:6b5b9e8e49] Amritsar, June 25 Inept handling of the Dera Sacha Sauda issue by the SGPC, Akal Takht and the Shiromani Akali Dal seems to have resulted inthe hijacking of the agenda by radical Sikhs leading to complicating the situation. Instead of taking a clear stand, the Sikh clerics chose the middle path while discussing the apology tendered by Dera Sacha Sauda chief Gurmeet Ram Rahim Singh on May 29 last year at a meeting at Akal Takht secretariat. Giani Iqbal Singh, Jathedar, Takht Patna Sahib, alleged he was under pressure from Giani Joginder Singh Vedanti, Jathedar, Akal Takht, to take a “lenient view†regarding the Dera Sacha Sauda chief. He alleged that Jathedar, Akal Takht, was under pressure from the Akali Dal and the SGPC. Such decisions gave much space to hardliners to hijack the matter. The Jathedar, Akal Takht, is again abroad. He has not issued any statement urging the community to maintain peace. In an attempt to defuse the Dera Sacha Sauda issue, the Sikh clerics had adopted a midway approach by adopting a Gurmatta that neither rejected nor accepted the apology tendered by the Dera chief for hurting Sikh sentiments at Salabatpura in Bathinda district on May 13 last year. Then the venue was shifted from Akal Takht to Bathinda district by announcing that the call to boycott the Dera made from Takht Damdama Sahib on May 17 would continue. This step on the part of Sikh high priests resulted in bloody incidents because the situation had gone out of control after the Sikh conclave at Damdama Sahib. Later, Balwant Singh Nandgarh,Jathedar, Takht Damdama Sahib, gave a call to assassinate the Dera Sacha Sauda chief while addressing a gathering on May 19 last year with a view to defusing the situation at the cremation of Kanwaljit Singh, who was killed in firing at Sunam (Sangrur). However, the Jathedar, Nandgarh, was virtually humiliated by Jathedars of other Takhts for not supporting him when he was on dharna on the Rajasthan border in February this year. Finally, Jathedar, Nandgarh, had to lift the dharna because there was no support coming from any quarter though he had announced “Come what may, I will lead the Khalsa March in Rajasthan as announced after the Ardas (prayer)â€. Though the route of the Khalsa March, taken from Fatehgarh Sahib on May 31 last year was shortened at the behest of the SAD though Akal Takht had announced it would culminate in Chandigarh and memorandum would be submitted to Governors of Punjab and Haryana. Instead an ADC to Governor, Punjab reached Fatehgarh Sahib to collect the memorandum. Now SAD chief Sukhbir Singh Badal has decided to rush to Mumbai tomorrow following the high-level meeting. The saner elements in the community say the situation should be handled in a way it does not go out of control again.

http://www.indianexpress.com/printerFriendly/327145.html Its chief at the centre of a row, Dera Sacha Sauda spreads its wings The Indian Express - NAVJEEVAN GOPAL Wednesday, June 25, 2008 The Sirsa-based Dera Sacha Sauda has made the headlines for all the wrong reasons in the past one year but this has not affected the sect in spreading its tentacles across India. Over the years, the religious body has brought in its fold people from all sections of the society regardless of caste, creed, race and religion and now boasts of a following of 2.25 crore. The controversy surrounding the sect sparked off in May 2007 with the Dera chief Gurmeet Ram Rahim Singh allegedly imitating Guru Gobind Singh in a ceremony that emulated the creation of the Khalsa. Soon after he was charged with raping a disciple and murdering two men, including a journalist. The Dera chief got into a fresh row recently after a youth was killed and two others were injured when his bodyguard opened fire on Sikh protesters in Mumbai on June 20. “Before the Dera row started, we had been constructing houses for the poor — almost 10 to 15 per year for the last 10 years in Bathinda district alone. The poor people associated with Dera get spiritual as well as monetary benefits,†said Gurdev Singh, president of Bathinda block level committee of the sect. The Dera activities include construction of houses for the poor on the recommendation of Dera committee heads at the village level, block level and district level. The organization also organises eye and blood donation camps. By registering 15,432 blood donors at a camp in Sirsa in December 2003 it had made it to the Guinness Book of World Records and broke its own record in October 2004 with 17,921 blood donors at a camp in Sriganganagar. The Dera Sacha Sauda has about 50 Deras in 19 states in India. In Punjab, there are three Deras, the largest being Salabatpura, spread over 100 acres. Besides, it has a number of Naam Charcha Ghar (Religious Discourse Houses) across the country. Punjab, Haryana, Uttar Pradesh, Rajasthan, Himachal Pradesh are among the main states where Dera has a huge following. Dr Aditya Insan, the sect’s spokesperson, said the religious body today has a following of 2.25 crore who are registered with the Dera for meditation. Free health and educational facilities attract the poor from all sects and cast to its fold. But, most importantly it appeared to be the identity crisis among the lower strata of society that helped Dera get a huge following. The neglected, looked down upon and alienated lower classes of different religions got an identity after coming to the Dera, say experts. “The lower strata of society strive for an identity and that well explains the Dera Sacha Sauda mass base of landless laborers,†said Parmod Kumar, director of Chandigarh-based Institute of Development and Communication. “Another reason for the people’s shift towards the Dera culture is that the dominant religions do not change with time and Punjab has been a place where the atmosphere is congenial for the emergence of new religions,†added Kumar. “Most are from the mobile population that does not have much faith in religion and adopting to the Dera culture is easier for them, as they believe in so called living gods. The weekly congregations, which they consider a world away from their world of problems give solace to their minds,†observed Dr R S Sandhu, Head of the Department of Political Science in Guru Nanak Dev University in Amritsar. Experts believe that Dera’s initiative to pursue people to abstain from all kinds of drugs has also appealed to the rural women, who feel that coming in the Dera fold was the best way to keep their husbands away from drugs. The Dera managements claims no Maatha Tikai (monetary offerings) are taken from people except in case of donations for disaster management operations that is undertaken by the religious body. The Dera management claims agricultural produce from its own fields at Sirsa, which is spread over a sprawling 500 acres, is the only source of money apart from selling products like Sach brand of jams and sauce. A variety of crops are sown in the Dera land and the majority of it is sold to its followers, who buy the produce considering it as the parsad from the Baba. With the followers offering voluntary service, Dera also never feels the labour problems.

The Most Beautiful Heart One day a young man was standing in the middle of the town proclaiming that he had the most beautiful heart in the whole valley. A large crowd gathered and they all admired his heart for it was perfect. There was not a mark or a flaw in it. Yes, they all agreed it truly was the most beautiful heart they had ever seen. The young man was very proud and boasted more loudly about his beautiful heart. Suddenly, an old man appeared at the front of the crowd and said, "Why your heart is not nearly as beautiful as mine." The crowd and the young man looked at the old man's heart. It was beating strongly, but full of scars, it had places where pieces had been removed and other pieces put in, but they didn't fit quite right and there were several jagged edges. In fact, in some places there were deep gouges where whole pieces were missing. The people stared ­ "How can he say his heart is more beautiful?" they thought. The young man looked at the old man's heart and saw its state and laughed. "You must be joking," he said. "Compare your heart with mine, mine is perfect and yours is a mess of scars and tears." "Yes," said the old man, "Yours is perfect looking but I would never trade with you. You see, every scar represents a person to whom I have given my love - I tear out a piece of my heart and give it to them, and often they give me a piece of their heart which fits into the empty place in my heart, but because the pieces aren't exact, I have some rough edges, which I cherish, because they remind me of the love we shared." "Sometimes I have given pieces of my heart away, and the other person hasn't returned a piece of his heart to me. These are the empty gouges - giving love is taking a chance. Although these gouges are painful, they stay open, reminding me of the love I have for these people too, and I hope someday they may return and fill the space I have waiting. So now do you see what true beauty is?" The young man stood silently with tears running down his cheeks. He walked up to the old man, reached into his perfect young and beautiful heart, and ripped a piece out. He offered it to the old man with trembling hands. The old man took his offering, placed it in his heart and then took a piece from his old scarred heart and placed it in the wound in the young man's heart. It fit, but not perfectly, as there were some jagged edges. The young man looked at his heart, not perfect anymore but more beautiful than ever, since love from the old man's heart flowed into his. They embraced and walked away side by side. Author: Unknown

Dera-Sikh clash! How many more Sikhs will be killed ? Dera-Sikh clash: Three arrested in connection with firing MUMBAI, JUNE 21 (PTI) Three persons have been arrested in connection with the firing by the body guard of Dera Sacha Sauda chief Ram Rahim Singh outside a suburban mall here, which left one person dead. "Three persons of the group, who are suspected to have fired, have been arrested and the revolver used in the crime has also been recovered from them," a senior police officer said here. A group of Sikhs had raised anti-Dera slogans inside the Nirmal Lifestyles mall in suburban Mulund during a visit by the Dera head to the place last evening, which led to an altercation between Singh's supporters and the Sikh group, that later turned violent. Asked if any action would be taken against the sect head, the officer said it will depend only upon the progress made during investigations and on the statements of arrested people as well as the witnesses. A case of murder, attempt to murder and unlawful assembly under the provisions of Arms Act has been registered in connection with the incident, which left one dead and two others injured. The police officer said the entire probe into the case has been now handed over to the city police's crime branch for investigation. The body of the deceased, Balkar Singh Thakur Singh has been, meanwhile, sent for postmortem and security has been beefed up across the city to avert any possibility of road blockades by the Sikh community to protest against the incident. Security has been stepped up at the mall, the Mulund police station and other spots in the vicinity. The Lal Bahadur Shastri Marg, and the Eastern Express Highway, both important arterial roads, were blocked by protestors from the Sikh community till 0230 hours this morning but traffic has been moving smoothly since daybreak. Ram Rahim Singh left Khopoli last night itself and is reported to have reached Pune airport from where he will take a flight for a north Indian destination, police sources said. "A mob of over hundered persons were stopped on their way to Khopoli at Airoli junction on the Eastern Express highway resulting in a traffic blockade. We had reports that the mob was on its way to take action ....Against Singh and his followers, who were held near Khopoli," the officer added. Sikhs have been enraged at Singh after he was seen at a public function dressed as Sikh Guru Gobind Singh in Haryana's Sirsa where a religious commune started by him is located. ************************************************************************************************* MURDER AT THE MALL Guard of Sirsa's rapist baba shoots a Sikh dead, Baba whisked away Emergency meeting at 6 pm at Sri Guru Singh Sabha Dadar WSN Bureau MUMBAI: SHOTS rang out in a crowded Mall in India's commercial and business capital Mumbai when security guards of Dera Sauda head Gurmeet Ram Rahim fired point blank into unarmed, innocent Sikhs protesting against the self-styled fraudulent holy man. One Sikh was killed, the Baba was whisked away. The incident occured at the upmarket Nirmal Lifestyle Mall and agitating Sikhs immediately took to the streets and blocked traffic. The victim was identified as Balkar Singh. Two others were also injured. The Dera chief was present in the area when the killing happened. The Sikh community in Mumbai has announced that they will not cremate Balkar Singh, unless the 'Baba' is arrested. On Saturday, the Sikhs blocked railway tracks and a shutdown was observed in areas dominated by the community. Last evening witnessed clashes between Sikh protesters and bodyguards Gurmeet Ram Rahim. India's federal investigative agency, the Central Bureau of Investigation (CBI), has named Gurmeet as a prime accused in murder and rape cases but the Government of India continues to back and support the baba because of his anti-Sikh stance. Sikhs squatted on railway tracks near Mulund station and stopped suburban and long distance train services from 11.30 a.m. This inevitably caused some hardship to thousands of office-goers and college students. A Central Railway spokesman said the agitators blocked all the four lines and damaged the Mulund railway station. He added that two suburban lines were later cleared with police help and the other two would be cleared soon. Mulund and neighbouring suburbs of northeast Mumbai remained tense Saturday with a shutdown observed since morning. Groups of Sikhs were seen walking the streets, brandishing swords. All schools and colleges run by the Sikh community remained closed and a shutdown was in place in Sikh majority areas in Thane district like Kalyan and Ulhasnagar. Badal protests Punjab Chief Minister Parkash Singh Badal has called his Maharashtra counterpart Vilasrao Deshmukh and demanded that those responsible for the firing be arrested. Maharashtra Deputy Chief Minister R.R. Patil ordered an inquiry into the incident. SGPC chief Avtar Singh Makkar and the DSGMC chief Paramjit Singh Sarna, alongwith many others, have expressed solidarity with the Sikhs in Mumbai and urged the government of Maharashtra to arrest the pseudo-baba. SGPC has announced a grant of Rupees two lakhs for the family of the deceased who was a daily wage earner for his family. Some of India's TV news channels went hammer and tongs against the Sikh protesters in their bulletins, ignoring the long drawn out struggle being put up by the Sikh community against the Baba who has been provided Z-level security by the state, the highest in the land. The Sikhs of course must take care during the protests because there is no end to the embedded enemies in the media that will make a mountain out of any mistake. And for a community that professes Sarbat Da Bhala, it is all the more necessary that it sends out signals to that effect. And the TV channels would do well to see the restraint of the Sikhs over the months right from the time when the Sikh crowds could have razed Salabatpura dera to dust but held their rage and anger. The point is: When will the media start seeing the things in a wholesome perspective? 20 June, 2008

source: http://www.tribuneindia.com/2008/20080619/punjab1.htm#3 Panthic Crisis Two outside Takhts defy Akal Takht Varinder Walia Tribune News Service Amritsar, June 18 An unprecedented Panthic crisis has been created in the Sikh Panth with the clergy of Takht Patna Sahib and Hazoor Sahib openly defying the directive and Gurmattas, passed in the meetings of Akal Takht on June 6. The situation seems to have reached a point of no-return since the Sikh clerics of Punjab have stopped inviting jathedars of both Takhts and took a diametrically opposite stands on the Maryada (Sikh code). Takht Patna Sahib and Takht Hazoor Sahib have already rejected the Nanakshahi Calendar, approved by Akal Takht and SGPC, and continue to recite the Dasam Granth. The crisis has developed at a time when the Sikh community and different Panthic organisations are busy in chalking out programmes to mark the tercentenary celebrations of the Gurta Gaddi of Guru Granth Sahib in October. Members of the Sikh community all over the world are of the view that if the jathedars of all five Takhts have failed to resolve their own disputes, it will be difficult for them to solve the problems being faced by the Sikh community. Most of the problems arose as the Jathedar, Akal Takht, failed to give proper leadership to the Sikh high priests. This was why the community was divided on almost all Sikh centenaries, celebrated during the stint of Giani Joginder Singh Vedanti as Jathedar, Akal Takht. Various Sikh organisations had been accusing Jathedar Vedanti of passing controversial edicts/directives in the meetings of Akal Takht. It is said Jathedar Vedanti remains on foreign tours most of the time and gives less time to affairs of Akal Takht. Serious allegations were levelled against his personal assistant and relative, Prithipal Singh Sandhu. The Panthic circles are of the view that the current division between Sikh clergy of Punjab (Akal Takht, Kesgarh Sahib and Damdama Sahib) and two outside Takhts (Patna Sahib and Hazoor Sahib) would cause irreparable damage to the age-old Sikh institutions. The meeting of Takht Hazur Sahib has clearly announced that directives issued from Akal Takht without the presence of the representatives of all the five takhts won’t be acceptable to the Sikh Panth. The meeting of Akal Takht, held on June 6, had imposed an undeclared ban on Jathedar Iqbal Singh from attending the meetings and called upon the Sikh Panth to reject all the controversial edicts issued by him (from Takht Patna Sahib).

SIKH INSIGHT & HEINOUS CRIME ! INSIGHT: Krodh is derived from the Sanskrit word krodha, which means wrath or Rage. This is an emotion recognized in the Sikh system as a spring of conation and is as such counted as one of the Five Evils. It expresses itself in several forms from silent sullenness to hysterical tantrums and violence. In Sikh Scripture krodh usually appears in combination with kam — as "kam krodh". The coalescence is not simply for the sake of alliterative effect. Krodh (ire) is the direct progeny of kam (desire). The latter when thwarted or jilted produces the former. The Scripture also counts krodh (or its synonym kop) among the four rivers of fire. Violence, attachment, covetousness and wrath," says Guru Nanak "are like four rivers of fire; those who fall in them burn, and can swim across, O Nanak, only through God's grace" (GG, 147). Elsewhere he says, "Kam and krodh dissolve the body as borax melts gold" (GG, 932). Guru Arjan, Nanak V, censures krodh in these words: "O krodh, thou enslavest sinful men and then caperest around them like an ape." In thy company men become base and are punished variously by Death's messengers. The Merciful God, the Eradicator of the sufferings of the humble, O Nanak, alone saveth all" (GG, 1358). Guru Ram Das, Nanak IV, warns: "Do not go near those who are possessed by wrath uncontrollable" (GG, 40). Krodh is to be vanquished and eradicated. This is done through humility and firm faith in the Divine. Guru Arjan's prescription: "Do not be angry with any one; search your own self and live in the world with humility. Thus, O Nanak, you may go across (the ocean of existence) under God's grace" (GG, 259). Shaikh Farid, a thirteenth-century Muslim saint whose compositions are preserved in the Sikh Scripture, says in one of his couplets: "O Farid, do good to him who hath done thee evil and do not nurse anger in thy heart; no disease will then afflict thy body and all felicities shall be thine" (GG, 1381-82). Righteous indignation against evil, injustice and tyranny is, however, not to be equated with krodh as an undesirable passion. Several hymns in the Guru Granth Sahib, particularly those by Guru Nanak and Kabir, express in strong terms their disapproval of the corruption of their day. source: http://en.wikipedia.org/wiki/Krodh ************************************************************** Woman pleaded for help after being repeatedly knifed, trial told Tuesday, June 17, 2008 CBC News A Surrey, B.C., woman lay in a pool of blood and gasped for help after being repeatedly stabbed, a murder trial in New Westminster heard Monday. Navreet Waraich, 23, was stabbed 39 times in her basement suite in the Newton area on Oct. 29, 2006. She later died in hospital. Her husband, Jatinder Waraich, is on trial charged with second-degree murder. The trial, which began Monday, is expected to last 10 days. Shalinder Kaur Basran, a Crown witness, testified Monday that she rushed downstairs to the basement after hearing screams. Basran, the couple's landlord, lived upstairs. Basran said when she saw Waraich lying in a pool of blood she was still alive. "When I saw a lady on the floor and a lot of blood, I said, 'Jatinder, what did you do inside our home?'" Basran told the court. "Jatinder said, 'She wanted to take away our son from me' … At the time the lady was alive and twice she said, 'Save me! Save me!'" Basran told the court that she tried to pull Waraich back after he dropped a knife and was able to get him outside the suite. Dilbag Singh Gill, the victim's father, told reporters outside the B.C. Supreme Court that it's been hard to deal with his young daughter's death. "[My] daughter would have lived a long life and spent a lot of time with her son singing him songs and doing things a mother does with a son," Gill said through a translator. Hero too late to save woman, B.C. court told Mon Jun. 16 2008 20:43:24 ctvbc.ca The husband of a Surrey, B.C., woman, who was stabbed 39 times in her home in October 2006, faced a jury in the British Columbia Supreme Court in New Westminster, Monday. Jatinder Waraich is charged with second degree murder in connection with the death of his wife Navreet Waraich, who died in front of the couple's infant son. During testimony, the court heard chilling details about what lead up to her death. A woman and her daughter who lived up stairs from the Waraich, told the court they heard screaming and yelling from the suite below, and a woman calling for help. They banged on the door of the adjoining suite and when Jatiner opened it they saw Navreet laying on the kitchen floor, covered in blood. Shalinder Basran ordered her daughter to call police, so she left the apartment. Shalinder had to confront Jatinder alone. Testifying through an interpreter she said: "At that time the lady was alive and said save me, save me. Jatinder said I will kill her. He grabbed the knife and when he bent to stab with it to the lady, then I drag him back towards myself." Shalinder says he dropped the knife, and she brought him outside and held him until police arrived. Today Navreet's father reacted to her story of bravery. "I think she was a very brave woman..should have more women like that,'' he said Despite the herioc efforts of Shalinder Basran and daughter Tajinder Basran, Narveet died of her injuries shortly after emergency crews arrived. The trial is expected to last another nine days. With a report by CTV British Columbia's Julia Foy. ************************************************************

Community in knots as Takht fights Takht Jagmohan Singh - World Sikh News The right-wing enemy is amusedly happy and the Sikhs as a whole are heading towards a divide, similar to the one seen during the times of the Bandhai Khalsa and Tat Khalsa dispute. AMRITSAR / PATNA: AT a time of extreme crisis within the Sikh community, here is the snap shot from the battle front in the year of Guru’ta Gaddi celebrations: Takht is arraigned against Takht with all the might possible, one jathedar is calling the others ‘Mahadoshi’, two Takhts have joined forces against other three, a Supreme temporal leader is pushed, shoved, jostled, hassled and kept out of the meeting of Panth’s top clergy, and allegations have come down to issues of number of marriages a Jathedar has had. In the battle of the Takhts, even Sri Guru Granth Sahib ji is being sought to be arraigned against another Granth that some believe in fiercely and others detest the idea of seeing it as a competing scripture. The Dialogue is dead, and an all out war has been declared. The simple Akal Purakh-fearing hardworking kirti Sikh men and women are helplessly watching the scenario unfold. Compromising the highest ideals of the Sikh religion, the religious leadership occupying the highest seats of the religion has reached the nadir of its working style and management of a crises situation. While everyone saw this coming, including the dramatis personae themselves, a resolution has not even been attempted seriously. The insensitivity and upmanship of the Jathedars is winning the day, the community is losing by the day. Jathedar Iqbal Singh of Takht Patna Sahib was forcibly and physically prevented from attending a meeting of the Takhts, his hukumnamas rejected; he, in turn, reached Patna and rejected the entire exercise. Every devout Sikh is upset; the common Sikh has become immune to the routine infighting; ‘Spokesman’ continues to play dirty teasing the whole community; the Indian media is lapping up fodder against the Sikhs and their religious institutions; the Badals are pursuing the sinister agenda of undermining the Jathedars; the right-wing enemy is amusedly happy and the community as a whole is heading towards a divide, similar to the one seen during the times of the Bandhai Khalsa and Tat Khalsa dispute. On Tuesday, when Giani Iqbal Singh, the senior-vice-Granthi of Takht Harmandir Sahib Patna, in cohorts with his team rebuked the Jathedar of Akal Takht, Amritsar and his team, he set the ball rolling for another inglorious chapter in the year when they should have been preaching to the Sikhs and the world the significance of Shabd Guru as part of the Tercentenary Celebrations of Guruship of Guru Granth Sahib. In recent times, Takht Patna Sahib had never issued a hukamnama. The Jathedar of Patna Sahib, known for his bitter tongue, planned his way into meetings at Akal Takht, threatened action against the present chief of SGPC and obtained rights to issue diktats. This happened sometime back. Since then, he has been plotting one move after another –supremacy and equality of Takhts, the Nanakshahi calendar, the Dasam Granth controversy, excommunication of Jathedar Darshan Singh and others, adding ambiguity to the meaning and ethos of Hukamnama and Gurmata and many other smaller moves. Not to be outdone, the Jathedars in Punjab continue to play the game of either “wait and watch†or “sending emissaries to tide over the temporary crisis situations†or “willy-nilly continue to play their own shots†till the situation reached such an impasse. Both are playing political games and as Jathedar Kulwant Singh of Takht Hazur Sahib has said, “they invariably resort to road-roller undemocratic methods, which hinders unity, though we are all for unity of the Panth.†So far, Kulwant Singh, the Jathedar of Takht Hazur Sahib has refrained from being part of the name-calling game and it is hoped that he will continue to remain incommunicado for such purposes to the media and the Sikh leadership. He may have made it known his and the Takht’s opinion about Dasam Granth, but it is not expected that he would join Giani Iqbal Singh in fostering a vertical divide in the community. No one will buy the argument of Jathedar Vedanti that neither he nor the SGPC leadership were aware that Giani Iqbal Singh would come to participate in the Jathedars meeting on June 6 at Amritsar. They knew it. They simply bungled the situation and allowed the nasty SGPC task force to up the ante and physically humiliate Giani Iqbal Singh and disallow him to attend the meet. If the Akal Takht Jathedars and others wanted to discredit Giani Iqbal Singh for upstaging his authority, they should have done it earlier and not waited so long. Furthermore, if the Dera Wadbhag Singh people have to be brought back within the fold of Sikhism, it is a welcome sign, but the community should be taken into confidence and all social, religious and political groups should be involved in the decision-making as is the tradition. Using intemperate and unparliamentary language and tactics, both the sides have saddened the Sikhs. Calling each other “culprits†they have demeaned the sanctity of the august body. In the coming days, weeks and months, we will see dirty linen being washed in public in the name of “White Paper†from both the sides. The Badal Dal, which covertly calls the tune, both in Amritsar and Patna, cannot absolve itself of the blame of being narcissistic. Avtar Singh Makkad in Amritsar and Mohinder Singh Romana are their men and they have miserably failed. Personal misgivings and allegations against the Jathedars apart, virtually the entire Sikh religious leadership has put the Sikhs to shame. Bhai Gurdas in his ballads narrates the journey of Guru Nanak to Mecca. When the Maulvis there asked Guru Nanak, “Who is superior, the Hindu or the Muslim?†Guru Nanak’s reply was apt and prompt, “without good deeds, both are in the wrongâ€. The same can easily be said about “our Jathedarsâ€. Jagmohan Singh is a commentator based in Ludhiana. He may be contacted at jsbigideas@gmail.com 11 June, 2008

Out-of-body experience clues may hide in mind Scientists: Misfiring brain behind bizarre sensation By Marsha Walton (CNN) (CNN) --Over the years, many people have described having "out-of-body" experiences, but there's not much solid scientific data on what causes them. Now, a chance event may shed some light on what produces the feeling. Neurology researchers in Switzerland report the case of a woman who described "floating above her own body and watching herself" while she was undergoing testing and treatment for epilepsy. The strange experience only occurred when one particular part of her brain, the angular gyrus in the right cortex, was stimulated with an electrode. And it happened every time the angular gyrus was stimulated. "Of course it was a big surprise when she told us," said Dr. Olaf Blanke, a neurologist at Geneva University Hospital, and author of the findings in this week's edition of the British journal Nature. "You hear strange reports sometimes, but in five or six years of doing this I've never gotten that sort of response before," said Blanke. He says the patient wasn't really frightened, but she did say it was a very strange sensation. Blanke said it would have been difficult for the patient to fake such an experience. She had up to 100 electrodes implanted in her brain for these sessions, and had no idea which electrode would be stimulated, or when. The stimulations each took 2 seconds or less. At other times during the same session, Blanke said, the patient screamed, because she "saw" her legs shortening, and "saw" her knees about to hit her face. Electrodes and brain 'mapping' The unidentified 43-year-old patient had suffered from epileptic seizures for 11 years. Doctors were using electrodes to try to pinpoint the origin of her seizures. Such brain "mapping" is also used to help doctors identify critical areas of the brain, like those responsible for speech or movement, so they aren't damaged during surgery. While the electrodes are implanted under full anesthesia, patients are fully awake during the testing procedure, so their comfort, language skills, and responses can be constantly monitored. This case is a little unusual for researchers, since the out-of-body experience was a surprise to both the patient and the doctors. Since nothing was planned, as it would have been in standard research, there were no control groups or other measures, like perhaps videotaping the session. Others in the field say these serendipitous findings sound plausible, and intriguing for further study. "It does fit in with a body of work on how we perceive our bodies and space," said Dr. Barry Gordon, professor of neurology at Johns Hopkins Medical Institutions. He says similar descriptions have come from other people with epilepsy, and from stroke victims and others who have had seizures. This region of the brain may also tie in to the well-documented descriptions of "phantom limbs" by amputees. "Our brains are not built the way we think; the inner mind is more bizarrely constructed than we might think," said Gordon. As an example, Gordon said, when you look at an apple, you might see red and round and shiny and think of the word, "apple." But the brain may see the red in one place, the round and shiny in another, and process the word "apple" in yet another. We count on our brains to sort it all out and combine it into something we understand, he said. An out-of-body experience may be a slight disconnect or misfiring of the processing of information. And, said both Blanke and Gordon, the trauma of having electrodes implanted in one's skull, plus the fear and uncertainty that go along with a complex clinical procedure, could possibly help trigger such a misfiring of information, such as the case of the Geneva patient. "Sometimes patients describe looking down on their own bodies, and that experience is actually an aura or a warning that a seizure is about to occur," said Dr. Cindy Kubu, a neuropsychologist at the Cleveland Clinic Foundation. She has worked with patients with epilepsy for more than a decade. She said some patients see lights flashing, others see cartoon characters, others have feelings of deja vu, or its opposite, jamais vu (when what is really a very familiar experience seems to be happening for the first time). All of these events can be precursors to a seizure. Neuroscience and the paranormal The angular gyrus is a complex part of the brain, responsible for things like body and space awareness, and logical sequencing. If something is awry there, said Kubu, a patient might put on his pants first, and then his underwear, and not understand that there's a problem. Or the patient might feel like a hand or arm is not connected to the rest of the body, and he can't make it function. The next step in learning more about out-of-body experiences will likely be efforts to try and replicate the results in other patients who agree to take part in such tests. "This is fun, fascinating stuff," said Kubu. "And it could help our patients get better," she said. As for Blanke's patient in Geneva, she is doing much better, he says, and her seizures are under control. Dr. Blanke is hopeful that many different experts will be able to work together in using this unexpected information from his patient. He says there's even some value in what's often viewed as the "paranormal." "Lots of people try to explain something away which is for many people, an amazing experience that has transformed their lives. I hope we can add some precise neuroscience and try to collaborate with people in many fields," said Blanke. http://archives.cnn.com/2002/TECH/science/...oolsc.outofbody Personal recommendation: Recite "Kirtan Sohila" daily prior to bed time !

Dal Khalsa for forced retirement of Jathedars Varinder Walia Tribune News Service Amritsar, June 11 Even as the Sikh Nation Organisation, headed by Dr Manjit Singh Randhawa, has appealed for a truce among Sikh high priests, radical Sikh outfit Dal Khalsa has urged the authorities concerned for compulsory retirement of all Jathedars. Secretary-general of the Dal Khalsa Kanwarpal Singh said the warring Jathedars had brought shame to the Sikh community and they had no right to lead the Sikh Panth. There’s a feeling among Sikhs that all five Jathedars have become a liability, he said, demanding that the Jathedars either resolve their disputes amicably or quit forthwith to put an end to religious controversies, which are a cause of concern for Sikh diaspora the world over. We don’t think that Jathedar Vedanti will ever be able to restore the dignity of the office he has been holding since long, he said. Gaini Iqbal Singh’s performance in the capacity of the Jathedar of Takht Patna Sahib was too bitter to swallow, the Dal Khalsa leader added. President of Sikh Nation Organisation maintained that personal ego had no place in the Sikh way of life, which is based on kindness, truthfulness, love and humility. Recent religious controversy was due to clash of egos of the high priests. He said whatever happened on June 6 in Amritsar during a meeting of the high priests was a “blatant violation†of Sikh Maryada. He maintained that the high priests of all five Takhts were equal in status and powers.

Patna priests reject Akal Takht Gurmatta Impeach Vedanti, 4 other high priests Varinder Walia Tribune News Service Amritsar, June 10 The Sikh clergy of Patna Sahib today impeached Jathedars of all three Takhts of Punjab (Akal Takht, Takht Damdama Sahib and Takht Kesgarh Sahib), besides the Head Granthi and Granthi of the Golden Temple, debarring them from taking part in any panthic activities. Takht Patna Sahib has also rejected the Gurmatta passed by Sikh high priests at Akal Takht on June 6. The action of the Takht has created chaos in the panthic circles. Earlier, Takht Patna Sahib had excommunicated Prof Darshan Singh, former Jathedar of Akal Takht. His excommunication was rejected through the Gurmatta passed by Akal Takht on June 6. The Patna Sikh clergy took serious view of the humiliation of Giani Iqbal Singh, who was roughed up and not allowed to attend the Akal Takht meeting held here to mark Ghallughara Divas. Declaring them “mahan doshi†(guilty of religious misconduct) for rejecting the directives of the Sikh clergy of Patna Sahib, Giani Iqbal Singh, Jathedar, Patna Sahib, and other four high priests resolved that the high priests of Punjab had tried to denigrate Takht Patna Sahib. The Gurmatta of Takht Patna Sahib reiterates that the Takht is the temporal authority of the Sikhs since it is related to the birth of the Tenth Sikh Master, Guru Gobind Singh. The Gurmatta further states that Prof Darshan Singh was declared Tankhaya and was cleared of serious charges by Akal Takht under a “deep-rooted†conspiracy.

source: http://www.tribuneindia.com/2008/20080609/punjab1.htm#1 Takht Hazoor Sahib rejects Akal Takht Gurmatta Varinder Walia Tribune News Service Amritsar, June 8 In a jolt to Jathedar, Akal Takht, Giani Joginder Singh Vedanti, Takht Hazoor Sahib today decided, in principle, to reject the Gurmatta passed by the Sikh clergy at Akal Takht on June 6. Jathedar, Patna Sahib, Giani Iqbal Singh had already rejected the religious resolutions passed at a meeting of Sikh high priests at Akal Takht secretariat. Talking to The Tribune from Abchal Nagar (Maharashtra), Giani Kulwant Singh, Jathedar, Takht Hazoor Sahib, said any decision without the presence of the representatives of all five Takhts had no value. He said it was a matter of concern that Takht Hazoor Sahib and Takht Patna Sahib were not invited to the meeting of Akal Takht to take arbitrary decisions without opposition. Takht Hazoor Sahib has deputed senior functionaries to collect facts, including the copy of the controversial Gurmatta. The meeting of Sikh high priests at Akal Takht on June 6 had put undeclared ban on the entry of Giani Iqbal Singh on the pretext that he had been misusing his authority as Jathedar. Takht Hazoor Sahib believes the controversial decisions taken at Akal Takht secretariat, including appeal made to Sikh masses to ignore the decisions of Giani Iqbal Singh, are “most unfortunate†which aim at dividing the Sikh clerics. Takht Hazoor Sahib has also supported the stand of Giani Iqbal Singh and other Sikh high priests of Takht Patna Sahib on Dasam Granth. Both Takhts believe Dasam Granth was penned by Guru Gobind Singh. Jathedar Kulwant Singh has also taken a serious view of allowing breakaway group of dera Wadbhag Singh to join Sikhism. He said a formal decision regarding Dera Wadbhag Singh would be taken by Takht Hazoor Sahib shortly. Coming heavily on Jathedar Vedanti, Bhai Ranjit Singh, a former Jathedar, Akal Takht, has said the Sikhs had snapped ties with Baba Wadbhag Singh and his followers during Guru’s period. He said time had come to remove Vedanti as Jathedar, Akal Takht, for his alleged violation of the Maryada. Bhai Ranjit Singh called upon Sikh masses to reject Giani Vedanti as Jathedar. He alleged it was for the first time Akal Takht has put its official stamp on a religious dera working in violation of the established Sikh Maryada since the period of the Sikh Gurus.

source: http://www.punjabmailonline.com/ TAKHT PATNA SAHIB JATHEDAR HAS NO RIGHT TO SUMMON SGPC CHIEF Fatehgarh Sahib June 3: Akal Takht Jathedar Giani Joginder Singh Vedanti has said that Takht Sri Patna Sahib, Jathedar Giani Iqbal Singh, has no right to summon Shiromani Gurdwara Parbandhak Committee (SGPC) chief Avtar Singh Makkar. Talking to mediapersons at Gurdwara Sri Fatehgarh Sahib here on Monday, Vedanti said that Giani Iqbal Singh also had no right to summon former Akal Takht Jathedar Prof Darshan Singh Ragi. It may be mentioned here that Giani Iqbal Singh had recently summoned Makkar on the issue of publication of a controversial book by the SGPC and Prof Darshan Singh on his stand on 'Dasam Granth' and 'Raag Mala'. Vedanti said that it was only the domain of the Akal Takht to decide all panthic issues as it is related to the Sikh community. Jathedars of various Takhts can decide issues related to their respective areas only but all the panthic issues can be decided by Jathedars of all Takhts jointly at the Akal Takht Sahib. He said Giani Iqbal Singh had taken certain decisions on issues on which he had no domain. Hence, these were not valid. He said that a meeting of the Sikh clergy would be held at the Akal Takht on June 6, where important issues would be discussed. Vedanti refused to comment on any controversial issue. On some issues, where Vedanti could be held in a tight spot his personal assistant Prithipal Singh Sadhu answered the queries. He said that 'Parkash' of Dasam Granth could not be conducted parallel to 'parkash' of Guru Granth Sahib. Guru Granth Sahib is the only 'Guru' and no other granth could be installed parallel to it. Asked about the controversy about 'Dasam Granth', he said that a committee of scholars had already constituted to go into the matter. When asked about his closed-door meeting with SGPC president Avtar Singh Makkar where the latter expressed his displeasure about Vedanti's statement regarding a separate State of Sikhs (Khalistan), the Akal Takht Jathedar said that this issue was not discussed at the meeting. He said that it was a routine meeting. He handed over his mobile phone to mediapersons to contact Makkar to know what actually transpired at the meeting. Baseless reports were appeared in a section of the Press on this issue. When asked about his statement regarding Khalistan during his US visit, he said that the position would be cleared at an appropriate time. On the translation of Guru Granth Sahib in other languages, Vedanti said that first of all there was need for a Guru Granth Sahib 'tika', which is acceptable by all. He said that a committee had been constituted in this regard. After publishing of 'Tika', the translation work could be started. Source : Punjab Mail Online

source: http://www.canada.com/vancouversun/news/st...da-ed5b1172a0f7 Scotland's minorities adopt the kilt Jewish, Sikh citizens show patriotism by creating their own tartans, which they use for skullcaps and turbans Golnar Motevalli Reuters Saturday, May 31, 2008 EDINBURGH -- Scotland's kilt shops are making room for tartan skullcaps and turbans as the country's minority groups create their own patterns to go alongside traditional clan tartans. Tartans, the plaid patterns traditionally designed and woven in Scotland, have been used for centuries by Scottish clans and families as a badge of identity. Around 7,000 tartans are listed on two unofficial registers and in recent years, Chinese, Poles, and Sikhs have registered their designs alongside traditional tartans, while a rabbi plans to popularize a pattern for use by Scotland's Jewish community. "There's certainly been an upsurge in interest in the unique benefits of having a tartan," Brian Wilton, director of one of the registers and designer of the Jewish tartan said. Wilton said this was because tartan is "the only fabric design in existence which makes a statement about belonging to a clan." Howie Nicholsby, whose family run a 40-year-old kilt-weaving and tailoring business on Edinburgh's Royal Mile, said: "It's totally what tartan's about -- it's about unifying people under one colour scheme and banner." Nicholsby was cautious about the level of demand for a Jewish tartan but said his shop would support it. Glaswegian Rabbi Mendel Jacobs got the idea for a Jewish tartan from a member of his synagogue. "There's a Scottish-Jewish pride thing in Scotland as well as expatriates who are proud of their Jewish identity but also proud to be Scottish," Jacobs said, adding there were many parallels between Jews and Scots. "Not everyone is part of a clan or has a long Scottish heritage but yet they want to feel and show they are proud of being Scottish." On Edinburgh's main shopping thoroughfare, Princes Street, about half of the Scottish souvenir shops are owned and managed by a Sikh family called Singh. Dressed in a Singh tartan turban and kilt, Roshan Singh, whose family runs 25 kilt shops across Scotland, said demand for the Singh tartan was healthy. "It can get made into anything, a lady's sash, a kilt -- we sell a lot of ties," said Singh, who manages the Pride of Scotland shop. "The Sikhs are a big part of Scotland," he added. "A lot of people, non-Sikhs, pick up the ties because they like the pattern." The Singh tartan, which has a sky-blue background with a green and red plaid, was registered by a millionaire Sikh property magnate in 2000. The government, led by member of Scottish parliament Jamie McGrigor, plans to create an official register of tartans based in Scotland. McGrigor said he would be "delighted to accept any new tartan into the register," adding that 150 to 200 new tartans are designed every year. "If you were in Timbuktu and you saw someone wearing tartan shorts you would think of Scotland, wouldn't you?" McGrigor said. Like Rabbi Jacobs, Roshan Singh and his cousin and business partner, Galab Singh, feel Sikhs and Scots are alike in many ways. "The Sikh history is very, very similar to Scottish history: They both fought for one simple fact and that was the right to express your own thoughts. We're very peace-keeping people," Galab said. © The Vancouver Sun 2008

source: http://www.thestar.com/comment/article/431244 Silent crisis within a community May 27, 2008 Jasmeet Sidhu Community Editorial Board - The toronto star Although I often have struggled with my cultural identity in this patchwork nation of Canada, I have always retained a sense of pride and devotion to my religion, Sikhism. The Sikh community's integral contribution to Canadian society in business, politics and philanthropy has helped me to maintain this unbroken connection. As an ardent feminist as well, I have always been especially proud of the fact that Sikhism, a religion born in patriarchal 15th-century India, holds gender equality as one of its core tenets and explicitly advocates respect for women as equals. But my pride in my religion has not been an unwavering one, especially when actions in the community are completely antithetical to what the religion advocates, and what I believe in as a person. One of these is the seriousness of physical and emotional abuse of women in the Punjabi-Sikh community, and the accompanying complacency surrounding the topic in the community at large. The Punjabi Community Health Centre (PCHC), an advocacy group based in Peel Region, has called violence against women "the most silent kept secret within the Sikh community" and described the role of the Sikh community in confronting the problem and aiding abused women as "pathetic." With a religion whose holy scriptures written more than 500 years ago explicitly challenged the inferiority of women and whose founders elevated and emphasized women's social status to that of equals, why then, in a research study conducted by the PCHC, is wife abuse in the Sikh community considered a serious problem by 75 per cent of the Sikhs surveyed? Wally Oppal, British Columbia's attorney-general and a Sikh, has even called domestic violence a "cancer" in the community. His comments were made after a string of Sikh women were murdered, allegedly by their husbands, in the Vancouver area in 2007. After such blunt claims, Oppal was accused by some in the community as being a traitor to his ethnicity and culture. On top of this troubling accusation of "treachery" and the obvious denial within the community, the harrowing possibility exists that gender-based oppression is not just limited to women in intimate partner relationships, but to unborn Sikh daughters as well. While the nationwide average according to Statistics Canada is 105 male births to every 100 female births, a 2003 study by the Institute of Marriage and Family Canada found that in Surrey, B.C. – populated heavily by Sikh Canadian families – there were 109 boys to every 100 girls. There is no conclusive public data that would prove these numbers were the result of sex-selective abortions. However, the statistics are deeply troubling in light of allegations last year that several Punjabi Canadian newspapers (including a Mississauga-based one) were carrying advertisements by ultrasound clinics promoting female foeticide. The allegations, made by the head of a B.C.-based immigrant society, were countered by one of the ultrasound clinics that claimed there was no proof regarding how couples were using ultrasound data. The gap between the gender equality explicitly called for in Sikhism and its practice is deeply disturbing, though in some ways, not surprising. Indeed, other religions also have been labelled as racist or sexist when in reality only a chosen few engage in these behaviours and there is absolutely nothing within the faith that promotes or supports such attitudes or actions. Regardless of whether violence against women in the Sikh community is the result of a deeply rooted chauvinism in Punjabi culture or other reasons, what is more disconcerting is the complacency of Sikhs in terms of understanding and tackling the issue. By publicly acknowledging what now are regarded as individual or private matters, by engaging Sikh men and challenging the still very male-dominated atmosphere of Sikh temples by including more women in leadership roles, a sense of community consciousness can emerge that will not tolerate the physical and emotional abuse of Sikh women. In the more than 100 years since Sikhs first immigrated to Canada, they have proven to be a resourceful, dynamic and engaged religious community that has tackled issues of external prejudice and religious rights in Canada. However, the same level of will and leadership must be shown to end one of the most serious yet least acknowledged problems within the Sikh community. Jasmeet Sidhu is a university student.

source: http://en.wikipedia.org/wiki/Anal_sex Anal sex exposes participants to two principal dangers: infections, due to the high number of infectious microorganisms not found elsewhere on the body, and physical damage to the anus and the rectum due to their vulnerability. Recent reports have documented that risky behavior is on the rise among men who have sex with men.[15] Likewise, among men who have sex with women, a 1992 study of socially and sexually active Puerto Rican men indicated that of the more than 40% who reported having anal sex with women, very few had used condoms.[27] Among gay men, anal sex without the use of a condom is referred to as barebacking. Infectious diseases Among the diseases with which anal sex is associated are HIV,[28] anal cancer,[29] typhoid fever[30] and various diseases associated with the infectious nature of fecal matter or sexual intercourse in general. Among these are: Amoebiasis; Chlamydia; Cryptosporidiosis; E. coli infections; Giardiasis; Gonorrhea; Hepatitis A; Hepatitis B; Hepatitis C; Herpes simplex; Human papillomavirus; Lymphogranuloma venereum; Pubic lice; Salmonellosis; Shigella; Syphilis; Tuberculosis.[31][32][33] HIV/AIDS The high concentration of white blood cells around the rectum, together with the risk of cuts to the rectum and that one of the functions of the rectum is to absorb fluid, increases the risk of HIV transmission because the HIV retrovirus reproduces within the immune system's T-cells/CD4 cells. Use of condoms and other precautions are a medically recommended way to lessen risk of infections. Unprotected receptive anal sex is the most risky sexual behavior in terms of HIV transmission.[34][35][36] Physical damage Physical damage to the rectum and anus can manifest as generalized ano-rectal trauma, hemorrhoids, anal fissures,[31] and rectal prolapse. An insufficient amount of lubricant can make it especially painful or injurious.[37] Damage is more likely if intercourse is forcible or aggressive, if alcohol or other drugs have dulled sensitivity, if communication is poor, or if technique is clumsy. Incontinence Incontinence has also been reported; the result of the anal sphincter losing its tonus.[38] However a 1997 study published in the American Journal of Gastroenterology found no difference in levels of incontinence between homosexual men who engaged in anal sex and heterosexual men who did not, and severely criticised an earlier 1993 study published in the Journal of the Royal Society of Medicine which had found that fourteen out of a sample of forty men receiving anal intercourse experienced episodes of frequent anal incontinence for its inclusion of flatus in its definition of incontinence.[39][40] Dr. Jack Morin recommended kegel exercises to prevent loss of muscle tone from anal fisting or insertion of large objects in a presentation of clinical aspects of anal sexuality, delivered at the 1998 joint conference of the Society for the Scientific Study of Sexuality and the American Association of Sex Educators. He added, however, that he had never personally observed "loosening" in any of his patients[41]. Cancer Most cases of anal cancer are related to infection with the human papilloma virus. The incidence of the disease has jumped 160% in men and 78% in women in the last thirty years, according to a 2004 American study. The increase is attributed to changing trends in sexual behavior and tobacco use. Current use of tobacco increased the incidence of anal cancer four-fold, while a history of multiple sex partners (fifteen or more) or receptive anal sex increased the incidence seven-fold

source: http://www.thestar.com/News/GTA/article/429199 'Rent-a-guest' schemes tipped off immigration Investigators reportedly probing marriage scams May 23, 2008 Nicholas Keung - Toronto Star IMMIGRATION/DIVERSITY REPORTER When Canadian immigration officials in New Delhi began to notice the same guests appearing in photos of different weddings submitted as evidence for sponsoring overseas brides and grooms to Canada, an alarm went off. Officers at the visa post pulled out all the other spousal sponsorship files to compare notes, and further investigations would discover several local temples were actually involved in "rent-a-guest" operations, setting up wedding ceremonies for immigration purposes. "At a price, you could get packaged services with a wedding ceremony where people stand in as guests and relatives, posing for photos as in a real marriage," said immigration lawyer Richard Kurland, who obtained an internal government report on these allegations through an access to information request. "The officials started to see the same faces over and over again. They called in people for questions. When they couldn't answer these questions, it became apparent that something was not right." To crack down on those using phony marriages to come to Canada, Citizenship and Immigration Canada, according to news reports, is now sending investigative teams around the world, especially to high-fraud regions such as India, China and Vietnam, to gather intelligence on staged marriages. Immigration officials would not confirm the establishment of such overseas teams. "The government is concerned about marriages of convenience and is currently engaged in the investigation of these cases," said department spokesperson Danielle Norris. "We regularly review and examine our practices and procedures to further enhance our policies and action is taken to address concerns associated with marriages of convenience." Until now, Canadian officials could do little to go after Canadians who knowingly enter into a marriage of convenience to bring foreign nationals here, except to reject their sponsorship applications. While fraudulent marriages are not a new phenomenon, the investigative team, said to be made up of five undercover investigators, is a new tool for potential prosecution against the Canadian collaborators. Kurland said these Canadian investigators can serve as expert witnesses in trials here, and their intelligence information can be used to obtain search warrants for evidence, such as email correspondence and phone bills, as well as arrest warrants to pursue Canadians involved in such scams. Some who enter such marriages may be innocent victims, dumped by their foreign spouses as soon as they've arrived in Canada. But "this is an organized criminality that also rips off people's hearts and purses, and the (intelligence) team is an excellent use of public resources to facilitate the prosecution of immigration violations," Kurland said. Whether in a marriage of convenience or not, a Canadian sponsor is stuck with the financial obligation to a foreign spouse required under the sponsorship for up to three years. If the spouse ends up on government assistance, the sponsor must repay the government and could risk being denied future sponsorship applications. However, genuine couples could be paying the price for the increased scrutiny. Toronto immigration lawyer Avvy Go has had applicants who were denied but later successfully appealed and had their cases sent back to the visa posts for reassessment. "There is no time limitation on that. Some of my clients ended up being separated from their spouses for three, four years before they were joined in Canada," said Go, of the Metro Toronto Chinese and Southeast Asian Legal Clinic. Immigration's Norris said a survey and a case assessment tool have been created to help the regional offices identify gaps and a staff anti-fraud manual has been updated.