singh khalistan da

. hehehe :roll: :roll: :roll:

sikhi desktops u will get on sikhnet.com. check out download section.

Ingredients of a Sikh One part saint, one part soldier, One part that's always learning As one grows older. One part service, one part sword, One part that's ever-evolving On life's drawing-board. One part spiritual, one part political, One part that aims to expose All that's hypocritical. One part fearless, one part unthreatening, One part that continues to hear When the din is deafening. One part meditative, one part martial, One part that's eyes remain open Yet is completely impartial. One part kettle, one part kirpan, One part that keeps collecting knowledge As the clock ticks on. One part kirtan, one part prayer, One part that sheds light on it all So the whole sangat can share. One part devotion, one part action, One part that speaks the truth Regardless of sanction. One part candle, one part flame, One part literal translation Of our famed "Sikh" name. One part Nanak, nine parts thereafter, Blessed by Guru Granth Sahib, Our eternal chapter. - Harmohanjit Singh Pandher source: sikhsocs

stay in chardikalaa.

god is both female n male. "gurdev maata gurdev peeta gurdev swami parmeshwara gurdev sakha again bhanjan gurdev bandip sahodra" "toon mera peeta toon hain mera maata toon merra bandhip toon mera bharata" guru helps us everywhere.whenever v need mother, he comes in tat roop n help us.

wat i know is there r no particular sewadars in harmandir sahib. only sangat is doing sewa there.can u plz tell wat unhygenic cond. hav u seen there ? i know is all langar kitchens, store r kept very clean. more than 2-3 times sewadars clean d kitchen etc.

HAPPY B'DAY

Shaheed Bhai Raghbeer Singh was born in village Bhagoopura Dist. Amrtisar on March 10, 1947 to Sd. Nvaab Singh and Mata Paal Kaur. Bhai Raghbeer Singh studied till the eight grade in his home town and then in 1963 he moved to Poona with the army's Bombay Engineering Group. After five years of service, he in 1968, he had his name cut from the army's register and moved to Patiala. I (Bhai Kirpal Singh Ambala Chaunee) first met Bhai Ragbheer Singh in Poona on December 14, 1966. I was serving in the military and had been transferred to the Training Battalion #1 in the Bombay Engineering Group. I was a clerk in the office while Bhai Sahib was an engine fitter, but because he was known as a Gursikh, he was also responsible for the seva of the gurdvara. I had an idea that this young man had good karma, and it would be good if he became even more attached to the Guru. Weekly keertan programs were being held under the organization of Prof. Beant Singh jee and I encouraged Bhai Raghbeer Singh to attend these smaagams. I had with me a tape player and every day for a month, we would listen to tapes of Bhai Mohinder Singh SDO, Bhai Joginder Singh Talvara and some other Bibis. Some other Singhs would also come to listen, because Poona has many good Singhs. Bhai Raghbeer Singh was struck by the sweet arrows of baanee and keertan, and as a result, he memorised his nitnem banees and began keeping the five kakaars. One day he made a request before me: "The Singhs who's voices you play on the tape player everyday, please let me meet them in person and please have the punj pyaaray bless me with the gift of amrit-naam." I replied, "come to the Ludhiana smaagam this Vaisakhi and appear before the punj pyaaray and you will receive this gift" Bhai Raghbeer Singh replied "I am an unknowing child, and no one knows me. Please, can you take a leave and accompany me to arrange this?" I was at that point based in Ludhiana. Bhai Saahib had some trouble in securing a leave for himself but he said "I don't care what happens, I will be in Ludhiana by Vaisakhi, no matter what the cost". I had already arranged a two-month leave for myself and we both went to Prof. Beant Singh, who was close with many officers. Prof Saaib phoned Bhai Raghbeer Singh jee's officer and asked for a 10-day leave, and like this the leave was approved within one hour. Both Bhai Raghbeer Singh and I boarded the train to Ludhiana on April 9 1967 and arrived at amrit vela on April 11. On Vaisakhi day, Bhai Raghbeer Singh appeared before the punj pyaaray and received amrit-naam. He immediately became solid in the Gurmat way of life and stopped dealing with his manmukh associates. Bhai Saahib didn't even return to his village but came back to Poona and busied himself with earning the profit of naam. When I returned to Poona after my 2 month leave, Bhai Raghbeer Singh was overjoyed to see me and I too felt lucky to see such a precious jewel of the Guru. Bhai Sahib never was asleep after 12AM and after bathing, engaged himself in naam abhayas until day-break. In a short time, he memorised nitnem, sukhmani saahib, aasaa dee vaar, ramkali kee vaar, and many other baanees. He would prepare his own food but because the army forbade this, he had to stop. At that time, I was living with my Singhnee and asked Bhai Saahib to take his food from our house. One Singh from Poona, Bhai Gurcharan Singh arranged for an akhand paath saahib at his house from Dec 21 1967 to Dec 25, 1967 and with the blessings of Akaal Purakh, Bhai Raghbeer Singh listened to the entire paath in one sitting without any food or water. After the bhog, he then listend two six hours of keertan in the same seated position. He felt no fatigue at all. Bhai Saahib would also do keertan from memory for hours on end and was a very good akhand paathee. Soon, in addition to nitnem, he began to do sukhmani saahib, aasaa dee vaar, basant kee vaar, ramkalee kee vaar, shabad hazary P: 10, Svaya: Deenan kee pritpaal karay, chaupai: pranvo aad ekankaaraa, akaal ustat, barmaha maanjh & tukharee, salok M: 9, Gujri kee vaar M: 5 and many other shabads daily, from memory. After some time Bhai Saahib was free from military service with the help of his older brother Cpt. Piara Singh. Cpt. Piara Singh had hoped that Bhai Raghbeer Singh would return to the village and work on the farm, because no one was left behind to do this. Bhai Saahib refused to return to the village because he said "the conditions there are not right. If I return, I will lose everything" I and Prof Beant Singh sent him to Patiala to the Soora printing press because Sooraa needed a compositor. So, Bhai Raghbeer Singh began working at Soora for Rs. 60 a month. He would always cook his own meals. Later, Bhai Sahib began to work in the Parkash Printing Press. Bhai Raghbeer Singh always enjoyed studying. He would study, cook his food, do his nitnem and then go work in the press. Doing all this was too difficult so Bhai Sahib left the service at the press and engaged himself exclusively in naam-banee and study. From 1968 to 1973 he studied hard and did much naam-baanee. I too arrived back on pension on February 7th, 1970. Form October 7th, 1970 to November 1st,, 1970, the Jatha, under Bhai Mohinder Singh SDO did a preaching tour in the entire area. Bhia Raghbeer Singh along with Bhai Fauja Singh accompanied this tour and served in the Punj pyaaray. Bhai Sahib spent a lot of time in Patiala with Bhai Manohar Singh Red Cross and Bhai Surjeet Singh Truck-valey. He spent some time in Ludhiana with me studying. He completed the following degrees: Metric, Gyanee and then a BA. At Smaagams, Bhai Sahib would lovingly do seva in the langar. When I would have a smaagam in my home, he would with enthusiasm do this service. When Bhai Saahib was studying, I never let him have any financial problems. Suchay Patshaah himself had given me this duty. He loved me greatly and considered me his father. On November 11, 1973, Bhai Saahib was hired as a clerk at the Patiala University and then on February 1st 1975, he began as a clerk at the Punjab and Sindh Bank in village Sonaam Dist. Sangroor. Until his martyrdom, Bhai Raghbeer Singh worked here. Bhai Raghbeer Singh spoke very sweetly and was of a very good nature that made him everyone's favourite. His smiling face would win everyone over. He was filled with vairaag and would do a tearful ardaas for up to a half-hour. For hours at amrit vela he would mediate loudly on naam. The echo of his naam meditation made it seem as if many Singhs were meditating together. With Bhai Sahib's encouragement, many people became Singhs in village Sonaam. He was such a giving individual that at his bhog after the martyrdom, one person told us that "a Singh is ordered to give 10% of his earnings to the Guru, but Bhai Saahib was such a jewel of the Guru that he would live off of the 10% and give the rest to the Guru" Bhai Raghbeer Singh was married on October 18, 1975 to Bibi Hardev Kaur the daughter of Cpt. Ram Singh village Botala dist. Kapoorthala. This marriage was an ideal example of a Gursikh wedding: there was no party with the groom, and no shows like at manmukh weddings. There was only him and his father. Four other Gursikhs accompanied him and that was the entire groom-party. No instruments, no bands, no milnis. http://www.tapoban.org/raghbeer.htm

Bhai Fauja Singh Bhai Fauja Singh was born on 17th May 1936 in District Gurdaspur. His father Sardar Surain Singh was a middle class farmer. After the formation of Pakistan they moved to the village of Gazneepur which is 6 miles on the Gurdaspur Dera Baba Nanak road. During his childhood days Fauja Singh always used to be the leader of boys of a similar age in his village. He got baptised while he was studying in the tenth class, but because he did not receive the gift of Naam, the spiritual hunger inside him did not disappear and his mind was always elsewhere. At this small age he disappeared from home for one month and stayed with some Sants and Sadhs. After passing the tenth class he enrolled in Khalsa College, Amritsar, but still his mind was elsewhere. He then again disappeared. His family looked for him everywhere and even advertised in the papers. He stayed away from home for 2 years at the Deras of the Sants and Sadhs to try to satisfy his spiritual hunger. A false Sadh gave him a Mantar on which he meditated for 2 years. Then he was found and brought home and his family again put him into College. During the time when Bhai Fauja Singh was in college, he mixed with some bad company and went away from Sikhi. But Guru Maharaj quickly put him back on the right path. In 1964, he got baptised at a smagam organised by the Akhand Kirtani Jatha. On Vaisakhi 1965 his marriage took place with Bibi Amarjit Kaur and on this occasion Bhai Jeevan Singh performed the Kirtan. At the age of 28 Bhai Fauja Singh again took up the appearance which was most loved by the Tenth Guru. Whoever the Guru blesses, he shows that person how to wear the uniform of Akal Purakh`s Khalsa army. Bhai Fauja Singh learnt Gatka and persuaded other young Sikhs to learn it as well. He was the best Gatka player in the area and there was nobody around who could beat him. "I have been in the Jatha for quite a while now and have been lucky enough to meet many highly spiritual Sikhs of the Guru. Bhai Fauja Singh was different, he had Bir Ras and Nam Ras. Bhai Fauja Singh was always ready to fight against un-righteouness and stand up for the truth. Some highly spiritual Singhs from the Jatha told him to just meditate. They did not think that in these peaceful times there would be a need for our peoplc to give "Shaheedi". The Sikhs gave "Shaheedi" at the time of the Gurus because the Hindu Rajas, Mughal and Pathan rulers where trying to destroy the Sikh religion. But now the situation was different. Some brothers even joked about his Bir Ras." (Prof. Gurmukh Singh). After 1970 Bhai Fauja Singh started doing a lot of Seva for Gursikhs. He worked around Amritsar. He used to spend all the wages he and his wife earned on the Seva of the Singhs. Bibi Ji told us that sometimes he used to say "All the money we spend on ourselves is wasted but the money we spend on doing Seva for the Gursikhs is not wasted and is saved in our bank". Then he would say "The tenth Guru formed the Khalsa by shedding his blood. When this plant gets dried up, it needs more blood. Then the Guru`s beloved ones spill their blood to keep the Khalsa`s flag flying. This cycle comes approximately every 50 years". According to Bhai Fauja Singh the Khalsa Panth's plant was drying up due to the cycle. He used to say to his companions that there is a lot of disrespect taking place of our religion and future generations will ask what were our forefathers like, who accepted everything quietly. The Akhand Kirtani Jatha has been doing the Panth's Seva through Kirtan, Gurbani, with the help of strict Gurmat Rehat Rehni. There have been many beloved ones of the Guru but few of them have persuaded the Panth to give Shaheedi as part of Panthic Seva. We all take Amrit on the condition that after that day our head is the Guru뭩, and when the need arises we shall not say "no" to laying down our head. We hear and read in the Ardas daily how our forefathers gave up their lives for their religion, cut their limbs and followed Sikhi until their last breath without a single hair being separated from their bodies. All these events seemed like past history, but the massacre at Amritsar has made the memory of those Shaheeds alive. The words of Shaheeds are special. The spiritual bliss they get from reading verses like "Purja Purja Kat Marai Kab Hoo Nah Shadai Keth" only they know. Bibi Amarjit Kaur said that during his last six months, Bhai Fauja Singh kept saying to her, "Bring a picture of my dead body in front of you. Will you be able to bear it? Be strong and don't despair." Bibi Ji realised that one day he would give his life for the Panth. Bhai Fauja Singh used to say some very special things and everybody would wonder where he discovered these truths. He used to say that a greedy person could never be religious. To be a religious person you have to be honest and content and live by the Will of God. He had honesty, meditation and contentment. He ate what he received happily, and was never greedy, living by the will of God. "I first met Bhai Fauja Singh in 1972 at the Darbar Sahib. He did not know me but he said his Fateh to me and met me like we had been old friends. He took me to where he was staying and kept me there for two or three days. During this first meeting he told me something very secretive which I am sharing with the readers after his Shaheedi. He told me that in his previous life he was in Baba Deep Singh's Jatha and became Shaheed at Lohgarh. Now again he has done Shaheedi for the Khalsa Panth in the holy city of Amritsar near Lohgarh. Those that have seen and met Bhai Fauja Singh all agree that he was filled with the spirit of "Mohai Marnai Ka Chow Hai". Shakespeare said "What's in a name?", but the name Bhai Fauja Singh given to him by his parents, from the Hukamnama of the Guru Granth Sahib Ji, was definitely a true picture of him. Bhai Fauja Singh really was a soldier of the Guru`s army in this and his previous life." (Prof. Gurmukh Singh) In August-September 1977 in Gurdaspur Jail, he wrote a poem under the title of Kurbani. This was probably his first and last poem because as far as it is known, he was not a poet. This poem was written 7-8 months before his Shaheedi. There are two main points that come to light. First is the declining state of the Khalsa Panth. The soul that has met the Khalsa in his last life and gave his blood for that Khalsa, how can he accept the present situation? Even though he was only. 42 years old, because he had been doing the Seva of the Khalsa Panth, the one or two events that happened in Amritsar were intolerable for him. The incident that took place in the Misri Bajar in 1972 in which the Guru Granth Sahib Ji was treated with disrespect showed Bhai Fauja Singh's true personality. He was a farm inspector at the time. Even the police were scared to arrest the criminals. Bhai Fauja Singh intervened and caught the criminals and punished them accordingly. He was very saddened by the fact that our Panthic leaders tried to keep the whole incident quiet in case it may lead to some Hindu-Sikh conflict. He could not understand how a Sikh could quietly sit by as somebody was insulting or treating the Guru Granth Sahib Ji with disrespect. He always had one question in his mind, "What has happened to the Khalsa Panth?" The question arose again on 17th October 1975. The Sikh Sangats were celebrating Sangrand at Gurdwara Bhai Salo Ji. The Langar was being served at the time. Some thugs came and treated the Guru Granth Sahib Ji with disrespect and beat up the Sevadar and Granthi of the Gurdwara. They also made plans to burn down the Gurdwara Guru Keh Mehal that night. When Bhai Fauja Singh heard about this incident in the evening he got together some Singhs and went there straight away. First they went to see the disrespectful treatment of the Guru Granth Sahib Ji at Gurdwara Bhai Salo and the damage done to the Gurdwara. After seeing this incident the Singhs started shouting "Sat Sri Akal" and went off to protect Gurdwara Guru Keh Mehal. The thugs surrounded the Singhs from tall buildings on all four sides and started throwing stones, bricks and acid bottles at them. Even though the Singh's clothes and bodies were covered in blood, they did not care for their own lives and protected the Gurdwara from being burnt down. After 1972, this was the second painful event to happen at the Sikh headquarters, Amritsar. The Panthic leaders at that time pretended as if nothing had happened and accepted no responsibility even though so much damage had happened at the Gurdwara. The result of these actions by the Singhs was that the troublemakers now knew that one lion among sheep was more than enough. After this second incident in 1975 Bhai Fauja Singh did not sit quietly at home. Guru Maharaj stopped his daily presence at the office at the end of October 1975. He received money sitting at home, and he assumed this to be God's blessing. He said laughingly in Jan 1978 to Prof. Gurmukh Singh, "Satguru is having his Seva done and is giving my wages from the Punjab Government." After the 1975 incident Bhai Fauja Singh organised a new programme. He mentioned in his poem that "the Joth (Light) in the Khalsa was disappearing and we will again awaken it". In June/July 1976 a group of Singhs commenced religious preaching in 10 villages in Gurdaspur over 10 days. Prof Gurmukh Singh was lucky enough to be among this Jatha. Bhai Fauja Singh had a very bad impression from the previous incidents regarding Sikhs living in the cities, and thought that they were not prepared to sacrifice their lives. So he turned his attention to the villages so that perhaps the sleeping Panth, which was asleep in village life, may be awakened by telling them; about Satguru`s history, performing Gurbani Kirtan and taking Amrit. This Jatha also held Gatka demonstrations. After the Kirtan, Bhai Fauja Singh would talk to the Sangat and this had a good effect on the Sangat. A similar Smagam was held in March 1977 for 15 days at Khalsa Farm, where Bhai Fauja Singh persuaded young Sikhs to learn Gatka and told them of the problems of the Sikh Panth today, They also performed Kirtan and meditated. During this period, another incident happened which again showed the courage and spirit of Bhai Fauja Singh. The Police arrested a Hindu woman. During her interrogation, the Police officers began to rape her. Her husband, unable to stop her from being gang-raped, went to the magistrates to secure her release and file a complaint about the Police. However they refused to intervene. He then went to various pundits and mullahs for help, but none wanted to go against the Police. Eventually he went to the Singhs. People had informed him of a Singh called Bhai Fauja Singh of Amritsar. Bhai Sahib had become very prominent due to his fearless attitude. He immediately went to see Bhai Sahib, who at once with some Singhs went to the Police station. On seeing the pitiable state of the woman, he immediately released the woman, and severely punished the guilty police officers. Later he was sent to prison for this action. However he showed that the Khalsa which rescued innocent women in Sikh History, is still alive today to save humanity from injustice. In the poem "Kurbani" Bhai Sahib warns the Khalsa Panth about the disrespect of the Siri Guru Granth Sahib taking place everywhere, which he could not tolerate. He could not accept the insults at Guru Maharaj from the Nakali (fake) Nirankaris. At the end of the poem Bhai Sahib writes that my head is yours, Vaheguru, and I shall offer it to you. Bhai Fauja Singh was a great soldier, who selflessly and joyfully spent his life in fighting against injustice and standing up for the truth. For over 30 years the Nakali Nirankaris have tried to oppose the Sikhs. They would speak wrongly in front of Sri Guru Granth Sahib Ji; they would call the Kar Seva in Harmander Sahib, Bikar Seva; make fun of the Rehat-Rehni; say that Gurbani was meaningless, and insult the Panj Pyarai. Even though all this was happening the Sikh leadership closed its eyes and ears and did not care about the deeply hurt minds of the Sikhs. Because of this stance taken by the Sikh Panth, the Nirankaris grew in confidence. They grew so much in confidence that on the day of the birth of Khalsa, the Vaisakhi of 1978, in Amritsar, their leader sat under a canopy with a fan being waved over him, and held a procession through the streets boasting that Guru Gobind Singh Ji made 5 beloved ones and I have made 7 stars, (Sat Sitaraes). At this time the Akhand Kirtani Jatha Smagam was taking place and Bhai Fauja Singh was doing the Seva of kneading the flour for the Langar. Immediately after hearing the news he went outside to where everybody was gathered. Together with some other Singhs, he made a decision on what to do and then started the Ardas. This was his Shaheedi Ardas and the last Ardas that he ever did. On the day of Vaisakhi 13th April 1978 about 125 Singhs went to peacefully protest against the Nirankari procession and against Nakali Nirankari Gurbachan Singh's insults against the Gurus. Bhai Fauja Singh was barefooted and all the Singhs were reciting Gurbani. The Nakali Nirankari army fired at the unarmed Singhs, and Bhai Fauja Singh and 12 other Singhs became Shaheeds and 70-75 Singhs were wounded. After his Shaheedi, the Leaders and Jathedars of the Panth stated that Bhai Fauja Singh and the other Singhs had given "Shaheedi" for the great task from which we had been hiding. They had not only woken the Panth, but also made us stronger, so that we can pay more attention to this in the future. http://www.tapoban.org/fauja.htm

Bhai Keval Singh, a beloved jewel of the Guru, was born on March 8, 1953 in Hoshiarpur's Prem Garh neighbourhood. Bhai Sahib's parents were Sd. Amar Singh and Mata Satya Kaur. After spending his first 7 years in Hoshiarpur, Bhai Keval Singh moved with his father to Calcutta in 1960. Sd. Amar Singh has a successful transport business in Calcutta. Bhai Keval Singh was enrolled in school in Calcutta but completed only four grades before he left for Kishan Garh Bihar in 1966 to learn about electric motors. After one year of training, he returned to Calcutta. After returning, Bhai Keval Singh didn't start any job, but just did minor tasks with his family business. Bhai Keval Singh slowly became attached to the Guru Ghar and Gurbaanee and in 1971/72, received amrit at a smaagam organised by the Akhand Keertanee Jatha. It was the Guru's will that Bhai Keval Singh became very sick. He began to vomit blood and remained in a coma for 72 hours. 18 bottles of blood and 7 bottles of gulucose were administered and even then there was no improvement in his condition. The doctors too declared their helplessness. But, Vahiguru had yet to take a great service from his beloved one and he himself gave his hand and saved Bhai Keval Singh's life. Bhai Jeevan Singh Ragee of Ludhiana (then Patna Saahib) performed an ardaas for his health and he soon was cured. Bhai Keval Singh then moved back to Hoshiarpur where he met the Singhs and began to keep their company. Bhai Keval Singh was a gurmukh who was filled with warrior spirit. The author ( Bhai Harminder Singh) and Bhai Sahib travelled seven miles every day to learn gatka from a Singh, and soon Satguru jee gave them this skill. Because some of Bhai Keval Singh's hair had been removed during his sickness, he appeared before the punj pyaaray in 1973 at the Guru Nanak Gurpurab Smaagam in Jalandhar and again received amrit. After this point, he became intensely attached to the Gursikh way of life. Besides doing his nitnem from memory, Bhai Keval Singh would also daily do Sukhmani Saahib and Aasaa Dee Vaar along with many other baanees. He had deep faith in the power of the Guru's word. Once in his home in Hoshiarpur, Bhai Keval Singh again fell sick and felt intense pain in his stomach. His mother offered to call the doctor but he instead asked his younger sister to read Sukhmani Saahib by his bedside. Two or three hours passed while listening to baanee and then he fell asleep. When he woke in the morning, he was completely cured. Such was his deep love for and faith in, baanee. At his father's request, Bhai Keval Singh returned to Calcutta and helped the family. There too he read baanee and kept the company of Gursikhs. But again according to the will of the guru, Bhai Keval Singh became gravely ill and began to vomit blood. His body became very weak and there appeared to be no hope for his survival. Bhai Keval Singh, recalling this time told us "When my condition had deteriorated to that point, I could see death before me and I begged Guru jee 'True King! I know I must die one day, but father, don't let me die this death. This is the death of alley cats and dogs. Father, in the heat of battle give me martyrdom so I may be liberated from this cycle of life and death! May my body be used in your service'" For a long time he was lost in his vairaag filled ardaas, and Satguru jee then returned him to health. Bhai Keval Singh was a great fan of weapons and gatka. Whenever he would see a good weapon, no mater what the price, he would purchase it. He would sing the dohra "As Kirpaaan Khando kharag? " But where Bhai Sahib was filled with warrior spirit, he was also in love with naam and baanee. If he ever spoke in anger to any Singh, immediately he would with folded hands and deep humility ask for forgiveness. He had limitless love for gursikhs and only lived by seeing them. He didn't have any great attachment to his family, only what was required of him. Sometimes his family members would say "you always go about with the Singhs, don't you have any other work to do?" He would reply "These Singhs are mine own, and I am only for them. Don뭪 say anthying to me about it." At his home, he had hundreds of thousands in property and money but he had no care for a ny of it. He lived the life of a fakeer. He had no greed for money at all. Once, I (the author) asked Bhai Keval Singh "You do no work, and you don't listen to your family. Because of this, they're not going to leave you any of their wealth." He replied, "What do I want with their wealth??? I'm going to spend all my life with Gursikhs and only live by seeing them." Bhai Keval Singh never spoke a lie and was very opposed to lying. In November 1977 Bhai Keval Singh returned to Hoshiarpur and did some minor work for his family, but the Singhs said to him, "Bhai Keval Singh! Don't remain completely free, do some small job." So, two months before the Vaisakhi massacre, Bhai Keval Singh began to work at a store. He would say to the Singhs "with my first pay cheque, I'm going to give the Singhs a langar of ice cream". But before he could do this service with his own hands, he drank from the Shaheedee Battaa. After him, his family fulfilled his request and the Singhs took the langar with deep vairaag. Bhai Keval Singh was an enthusiastic tabla player and also did some keertan. He would do keertan with profound love. Bhai Keval Singh had supreme faith in Vahiguru. Ten minutes before the massacre, I saw him in high spirits. Bhai Fauja Singh and Bhai Keval Singh were together and when Bhai Fauja Singh fell in a hail of bullets, Bhai Keval Singh lay down on top of him so the Narakdhaarees couldn't strike him with their sticks. But the evil Nirankari Narakdhaarees riddled Bhai Keval Singh with bullets as well and gave him martyrdom. Bhai Keval Singh had one older brother, Bhai Jagjeet Singh, who is a complete Gursikh. He also had three sisters who are all married. Even though Bhai Keval Singh's death is unbearable for his family, his sacrifice is still unparalleled and is a guiding star for coming generations. With these four lines, I close: For the sake of the Faith, Keval Singh gave his martyrdom He spilled his blood to wake the sleeping Kaum. In this way is the respect of Sree Guru Granth Saahib preserved By being cut to pieces, he left us with a glowing ideal. http://www.tapoban.org/kewal.htm

1984 - 1995 : Time for a De-brief Rear-Admiral Satyindra Singh, AVSM (Retd.) Noted commentator, Vir Sanghvi, currently Editor of the popular weekly, Sunday, recently assessed Mrs. Gandhi뭩 legacy thus: "She did a lot of damage (to Indian polity).... In retrospect it seems clear that she either destroyed or subverted most of the institutions of Indian Democracy. She destroyed the powers of state chief ministers and damaged the federal structure. She pressurised the judiciary and sapped its independence by appointing mediocre judges, and transferring to inconsequential and uncomfortable outpost judges who dared to assert their independence. She damaged the independence of the bureaucracy by calling for a 뭖ommitted civil service? She politicised the army by using it for civilian purposes and by manipulating promotions." He concludes, "I feel tremendously let down. I came back to India with great hopes and a sense that good would prevail. But what I encountered was a cynical leader whose only concern was political survival". Another political scientist, Rajni Kothari is quoted in Pranay Gupta뭩 1985 book : "Vengeance - India after Mrs. Gandhi"... the politics that she pursued to achieve her goal left deep scars in the country뭩 communal, regional and political framework.? The nation is aware, but strangely silent, about the savagery indulged in by her cohorts and party in power in the wake of her assassination. Thousands of helpless, men, women and children, including serving defense personnel, who were pulled out of running trains, were butchered by rampaging mobs. We have had any number of committees, commissions and judges making recommendations to render justice, handing out the severest strictures on a partisan and criminalized police force. Throughout the carnage, Delhi뭩 policemen either made themselves scarce, or stood by while mobs set fire to defenseless human beings. Some participated in the orgy of violence. I recall in the Lajpat Nagar area in Delhi, on November 1, when a group of concerned citizens tried to organize a peace march in support of Hindu-Sikh amity, a police jeep blocked the way and police officials demanded to know if the marchers had official permission. In Trilokpuri, scores of witnesses have testified that policemen were seen supplying diesel oil and petrol to arsonists. These are but a few examples of the perversity of those in majority and in power. On October 31, Miss Payal Singh, a writer and several other Sikh friends and relatives boarded a train at Calcutta and were headed for Delhi to attend a wedding. At eleven o?clock the next morning, the train reached Ghaziabad; Delhi was still many miles away. "That was the beginning of two harrowing hours for us, when we were suspended between life and death," Payal Singh wrote in the Illustrated Weekly of India. This is what she said in her extraordinary account : "A bloodthirsty mob, almost like a pack of hungry wolves hunting for prey, went from coach to coach in search of Sikhs. In a frenzy of madness, the mob, armed with iron rods and knives, brutally dragged out Sikhs, burnt their turbans, hacked the men to death and threw them across the tracks. Even the old and feeble were not spared. The barbaric mob, totally devoid of rationality, declared that women would be spared. But in what sense were they spared? After all, what can be more torturous for women than seeing male members of their family hacked to death in front of their eyes? The main doors of our coach were locked from inside. And we waited with bated breath. The mob, hell-bent on destruction, was not to be deterred." When Payal Singh뭩 train reached Delhi at three o?clock that afternoon, its surviving Sikh males helped carry out corpses from compartments. By then other trains were also arriving in Delhi from northern Indian cities. Scores of Sikh lay dead in them. "Their bodies had been battered," Payal Singh said later. "Those Sikhs were innocent people who had done nothing. Except for being Sikhs - and travelling to Delhi on that fateful day." Over the next four days, more than three thousand Sikhs died at the hands of these mobs in Delhi. Most died gruesome deaths: they were often burnt alive, or were hacked to pieces while female members of their families were stripped and made to watch. Prepubescent boys were castrated by mobs. The carnage spread to neighbouring states as well. In Uttar Pradesh, more than a thousand Sikhs were reported killed in cities such as Kanpur, Lucknow, and Ghaziabad. In Haryana, the death toll exceeded a hundred. In Bihar, the toll rose to three hundred. Many Sikhs were also slaughtered by well-armed mobs in Madhya Pradesh, West Bengal, Himachal Pradesh, and Maharashtra. The Congress party ruled in most of these states. Pranay Gupte뭩 book had a touching piece on his visit to Amritsar: "Inside the Harimandir, the prayers were for peace and brotherhood this morning, as they are every day of the week. Priests chanted hymns in front of the Holy Granth Sahib - which lay covered with burgundy silk shawl. There was a powerful fragrance of incense. I followed Ahuja (Gupte뭩 friend) in circumambulating the inner shrine, then I knelt in front of the Granth Sahib, and applied my forehead to the floor. A hand touched my head. I looked up. It was a Sikh priest blessing me. I rose, and he handed my some marigold. There was a gentle smile on his face. "Ahuja and I walked up to the balcony of the Harimandir. I looked out at the Golden Temple courtyard, and beyond it toward an entire residential block that had been razed during the 1984 June military operation. So much history here, I thought, so much violence, and now what? Will Sikhs and Hindus ever again worship here without mutual suspicion? Will they intermarry with the same zest and enthusiasm? Will the Punjabi Hindu families, those who had traditionally converted their eldest sons to Sikhism continue the practice? Or will Sikhs now be a besieged minority in a country for which so many had shed their blood and perished in battles over the years? Ahuja and I looked at each other, as if the same thoughts rushed through our minds, but we said nothing to each other. What was there to say? "We started the parikarma again. On the way, Ahuja lingered near a blackboard on which was written in chalk the daily quotation from the Granth Sahib, which serves as Sikhism뭩 bible. The script was Gurmukhi, which had been devised by Guru Nanak뭩 successor, Guru Angad. It was one of the very first steps toward establishing a separate Sikh identity." "This world is a transitory place," the quotation read. Some of our compatriots have already gone, and some day the rest of us also have to go. This world is only a temporary abode. "It was an astonishing quotation to have put up at a time of such crisis, I thought. It was freighted with humility and fatalism. I wished I could have broadcast it to those Hindus in Delhi. "We climbed the stairs that led away from the parikarma. A fresh hymn was being broadcast, now sung in Punjabi by a granthi. He sang softly at first, then his voice rose clear and sharp. "If God is with me, came the granthi뭩 words, what do we have to fear? - Nothing." And lastly, we have all read, in our history books, that it is the invaders who came from the North West who not only plundered and killed and forcibly converted and ruled - for centuries - but also destroyed and vandalised our places of worship. But how does one explain that the native majority who 뭙pitomises?the virtue of 뭪olerance?according to their own frequent proclamations, in 1984 desecrated and destroyed nearly three hundred gurdwaras in Delhi and other places (including one in my own colony)? These have been common place of worship for Hindus and Sikhs both. Even the holy shrine of Sis Ganj Gurdwara at Chandni Chowk - the spot which earlier witnessed Nadir Shah뭩 massive killings - where Guru Tegh Bahadur had been martyred, was in siege in 1984, the Guru who is called Hind-Di-Chaddar - India뭩 robe of honour. When a wound is not healed, when basic justice is denied - it festers and when festering is not taken notice of, gangrene sets in, with surgery as the only remedy. Let us learn from history - particularly, our majoritarian secularists - for history is a cruel stepmother and when it strikes, it stops at nothing. Thanks for reading...

Philosophical Concepts Sant Waryam Singh Ji The immortality of Jeevatma - The individual Soul (Continued from Dec. 99 issue, P. 67) Gurbani teaches us that Jeevatma (the individual soul) does not perish with the disintegration of physical body after death. It takes several births in different forms in order to suffer the reward and punishment of its deeds. We will narrate some more incidents in support of this view point. The story of an American Singh - I was at the house of S. Jagir Singh of Ropar in connection with the 'bhog ceremony' of Sri Guru Granth Sahib Akhand Path (uninterrupted recitation of the Sikh Scripture). There I happened to meet an acquaintance, S. Piara Singh of Bhaku Majra, who was an ideal Sikh. I had recently returned from America. We were conversing in general, when he asked me if I had met the American Sikhs whom Yogi Harbhajan Singh had converted to Sikhism. I said that I knew of them but I had only seen them going about in cars. He said that he would tell me something about them. S. Piara Singh was a prominent Gurmukh member of a Kirtani Jatha (Gurbani singing group). He said : "Once the group of American Sikhs came to Chandigarh. Master Gurbaksh Singh of village Jhallian went to listen to their Kirtan (singing of Gurbani). One of the American Sikhs asked him if he knew S. Piara Singh (i.e. me) of village Bhaku Majra. He replied that he met me everyday. The American Sikh then requested Master Ji to ask me to see him at Chandigarh and added that he would wait for me under a tree on Chandigarh - Ropar Road at the second village outside Chandigarh. Next day, accompanied by my wife I set out for Chandigarh on a scooter. When I reached near village Badheri, somebody hailed me by my name : "Piara Singh Ji! I am waiting for you here'. I was surprised for I did not know the American Sikh. I wondered how he had recognized me. I alighted from the scooter and approached him. After exchanging greetings, we sat at a secluded place. I said: 'Mr. Singh, I do not know you; how do you know me?' At this he replied : 'Piara Singh Ji, I did not know you earlier but ever since I have started meditating on God's Name after embracing Sikhism, I have come to know you fully and I have specifically come here to see you after getting leave from my job. I have come to remove a doubt.' The American Sikh continued speaking and I kept listening to him. He further said : 'Piara Singh Ji, did you have a sister who is no more?' I replied in the affirmative and wondered how he knew about it. I was still wondering when he said that her name was Gurdial Kaur. He revealed my father's name, our home address, the structure of our house, the name of the street and the particular tree that grew near it. At this I said to him, 'Don't put riddles to me. Kindly tell me how you have come to know all these details about me and my family.' He said : 'I am none other than Gurdial Kaur. In my daily life, I was regular in doing 'Nit-nem' (banis prescribed for a Sikh for daily recitation or reading). I used to accompany you to listen to all-night Gurbani-singing sessions. I had come to realise my inner self. I enjoyed the pleasure of reciting God's Name. I had entered the region of 'anhad shabad' (mystic sound experienced by yogis in deep meditation). Then I fell ill and died. Bound by my deeds I was once again born as a human being. I am living in America. My home is in California. I embraced Sikhism through Yogi Harbhajan Singh, and on account of the 'sanskaras' (influences of previous birth, or residual proclivities of the past birth) of my previous births, as soon as I embraced Sikhism and started meditations and prayers according to Shabad Surat marg (concentrating on the primordial sound), my trikuti (middle of forehead just above the eyebrows) was opened. I started seeing into the past, and as I ascended within my inner self, the scene became more and more clear. Finally I saw my home (in previous birth). I learnt about the name of my village, province and country. The memories of my previous birth hindered my meditations on God's Name. For my satisfaction I had to come to India with the group (of American Sikhs) and to remove my doubts I have given you the trouble. Now I shall return home. Kindly let me know if I can do anything for you." Piara Singh told me that he was amazed at knowing all this and that he was revealing this secret to me that day and since then he had started doing meditation and worship with greater zeal and concentration. Other persons, sitting with me were also listening. I can't say whether or not it had any effect on him. But I was thinking repeatedly that after one's physical death the 'jeev' (individual soul) does not die but assumes another form or body.

ANG 527 OF GURU GRANTH SAHIB JE MAHARAJ Shabad Link DAYV-GANDHAAREE: Tell me - on what path will I find my Beauteous Lord? O Saints of the Lord, show me the Way, and I shall follow. ||1||Pause|| I cherish in my heart the Words of my Beloved; this is the best way. The bride may be hunch-backed and short, but if she is loved by her Lord Master, she becomes beautiful, and she melts in the Lord's embrace. ||1|| There is only the One Beloved - we are all soul-brides of our Husband Lord. She who is pleasing to her Husband Lord is good. What can poor, helpless Nanak do? As it pleases the Lord, so does he walk. ||2||2||

dhan guru nanak wahegurooooooooo

gr8 jee

wahegurooooo waheguroooooooooo gr8 poems by kaur 1699. waheguroo ji.

dhan guru nanak dhan teri sikhi dhan tere sikh. one can bcome true sikh wit his kirpa only. without guru maharaj's kirpa,v cant be a better sikh. " jis kirpa kare so paaye" "karo kirpa gopal gobinde" dhan dhan bhai sati daas jee.

jee phenji.

pauVI ] pourree || Pauree: DMnu Dnu Bwg iqnw Bgq jnw jo hir nwmw hir muiK khiqAw ] dhha(n)n dhhan bhaag thinaa bhagath janaa jo har naamaa har mukh kehathiaa || Blessed, blessed is the good fortune of those devotees, who, with their mouths, utter the Name of the Lord. Dnu Dnu Bwg iqnw sMq jnw jo hir jsu sRvxI suxiqAw ] dhhan dhhan bhaag thinaa sa(n)th janaa jo har jas sravanee sunathiaa || Blessed, blessed is the good fortune of those Saints, who, with their ears, listen to the Lord's Praises. Dnu Dnu Bwg iqnw swD jnw hir kIrqnu gwie guxI jn bxiqAw ] dhhan dhhan bhaag thinaa saadhh janaa har keerathan gaae gunee jan banathiaa || Blessed, blessed is the good fortune of those holy people, who sing the Kirtan of the Lord's Praises, and so become virtuous. Dnu Dnu Bwg iqnw gurmuKw jo gurisK lY mnu ijxiqAw ] dhhan dhhan bhaag thinaa guramukhaa jo gurasikh lai man jinathiaa || Blessed, blessed is the good fortune of those Gurmukhs, who live as Gursikhs, and conquer their minds. sB dU vfy Bwg gurisKw ky jo gur crxI isK pViqAw ]18] sabh dhoo vaddae bhaag gurasikhaa kae jo gur charanee sikh parrathiaa ||18|| But the greatest good fortune of all, is that of the Guru's Sikhs, who fall at the Guru's feet. ||18||

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Vaar 16 - Pauri 20 Pauri 2O (Greatness of the true Guru) Even if Shastras, Smritis, lakhs of Vedas, Mahabharat, Rämayan etc. are joined together;lakhs of gists of the Gita, Bhagvats, books of astronomy and acrobats of physicians are joined; then fourteen branches of education, musicology and Brahmã, Visnu, Mahesa are put together; if lakhs of ses, serpent, Sukr, Vyas, Närad, Sanak et al. are collected there; myriads of knowledges, meditations, recitations, philosophies, varnas and guru-disciples are there; they all are nothing. The perfect true Guru(Lord) is the Guru of the gurus and the holy discourse of the Guru is the basis of all the mantras. The tale of the Word of the Guru is ineffable; it is neti neti (not this not this). One should always bow before Him. This pleasure fruit of the Gurmukhs is attained in the early ambrosial hours. Translation By Dr Jodh Singh Ji

Waheguru ji ka Khalsa Waheguru ji ki Fateh Inflamed Oh bright burning candle just for Thy sight This night-winged creature has taken to flight Wings whispering Thy fanning flame excite This tongue Thy emanating name recite While encircling Thee in honored rite Pledging to ardent troth her fervent plight Kindling arousal to tempting incite Consorting with Thee attempting this night Inflamed on Thy glowing wick to alight Extinguishing herself she doth ignite Self immolating in raptured delight Embracing the glory seen in Thine light Splendorous extinction's flickering height The Impassioned union of wedded right waheguru ji

Bhai Sahib Randheer Singh jee & The Seva Panthi Mahant By Bhai Darshan Singh jee GaRguj Translated by Admin www.tapoban.org In 1941 I received a letter from Srinagar, by Bhai Sahib, that asked me to attend the Akhand Paath and Keertan Smaagam at S. Harnam Singh Daar jee's home in Abbotabad. I replied that I would attend. By Satguru jee's grace, I arrived. This smaagam took place in the first week of October. The Akhand Paath Saahib concluded and Akhand Keertan began. I remember clearly that during the keertan, Mahant Karam Chand of Shaah Jeevanaa Mandee Dist. Jhang (from Bhai Ghanaeeyaa jee's Seva Panthi order), came and sat right in front of Bhai Sahib. Mahant jee, in his own respect, maintained a lot of respect an honour from the community. I was sitting very close to Bhai Sahib as well. The seventh PauRee, "Sayv keetee Santokheeiee(n)…" concluded and Bhai Sahib gently asked me, "who is this devotee?" Mahant jee's beard was very beautiful but he had cut his hair and had a white cap (traditional to many Seva Panthis) on his head. He used to go around in this form only. In response to Bhai Sahib jee's question, I answered that this was Mahant Karam Chand from the seat established in Shaah Jeevanaa Mandee. Bhai Saahib then said, "Now I will see him again, only in Khalsa form." What were these words? It was like a mystical arrow, which cut across a period of eight years and finally hit its target. It is said that in 1948, Mahant Karam Chand and some followers went to Sree Hazoor Saahib for a pilgrimage. One evening, this group was in the parkarma of Sree Takhat Saahib jee when they received a vision of Dasam Paatshaah. This was not only a vision, but Guru jee's following words hit them like arrows: "What kind of sham appearance have you made for yourself?" Mahant jee's heart could not bear this blow and he became faint. His followers were with him and they began to massage his hands and feet. After quite a while, when he became aware again, he said "According to the previous program, we will not depart tomorrow, we will stay here 10 or 20 more days." In these days, he received the gift of amrit. From Karam Chand he became Hardarshan Singh. The next year, in 1949, Ludhiana's Kalgeedhar Singh Sabha Gurdvara was having a RaN Sabaaiee Keertan when Hardarshan Singh came and sat right in front of Bhai Sahib again. When he came and sat down, my mind recalled Bhai Sahib's words eight years previous. The RaN Sabaaiee began with the shabad "Sayvee(n) satgur aapaNaa har simree(n) din sabh raN." When the shabad finished, I asked Bhai Sahib who was the person in front of him. He immediately replied that this was the devotee from Abbotabad who had now become a Guru kaa Singh. http://www.tapoban.org/phorum/read.php?f=1...1&i=2611&t=2611 ://http://www.tapoban.org/phorum/read....&i=2611&t=2611

dhan guru nanak dhan teri sikhi dhan tere sikh. waheguru waheguru waheguru waheguru waheguru waheguru waheguru waheguru waheguru waheguru waheguru waheguru waheguru waheguru waheguru

pushhan gal eemaan dhee kaazee mulaa(n) eikat(h)ae hoee|| Qazi and maulvis got together and began discussing religion. vaddaa saa(n)g varathaaeiaa lakh n sakae kudharath koee|| A great fantasy has been created and no one could understood its mystery. pushhan khol kithaab noo(n) vaddaa hi(n)dhoo kee musalamaanoee|| They asked Baba Nanak to open and search in his book whether Hindu is great or the Muslim. baabaa aakhae haazeeaaa(n) shubh amalaa(n) baajho dhovae(n) roee|| Baba replied to the pilgrim hajis, that, without good deeds both will have to weep and wail. hi(n)dhoo musalamaan dhoe dharagehi a(n)dhar lain n dtoee|| Only by being a Hindu or a Muslim one can not get accepted in the court of the Lord. kachaa ra(n)g kusu(n)bh kaa paanee dhhothai thhir n rehoee|| As the colour of safflower is impermanent and is washed away in water, likewise the colours of religiosity are also temporary. karan bakheelee aap vich raam reheem kuthhaae khaloee|| (Followers of both the religions) In their expositions, denounce Ram and Rahim. raah shaithaanee dhuneeaa goee ||aa|| The whole of the world is following the ways of Satan. source:::::::: sikhitothemax.com