Tuesday, 31 January 2012

Funeral of Baba Thakur Singh

Video of Baba Jee's Funeral:

Sant Jagjit Singh Harkhowale's meetings with Sant Jarnail Singh Bhindranwale

Bibi Inderjit Kaur, sister of Baba Jarnail Singh Ji was married to Sardar Amarjit Singh Ji of Kokri Nagar. When Amrit Sanchar was held in Kokri with my inspiration, Sardar Amarjit Singh along with his family and many others took Amrit. At that time Sant Jarnail Singh Ji stayed at his own place. It was through his brother-in-law that Sant Jarnail Singh Ji got to know me. With my guidance, Amarjit Singh abstained from a non-vegetarian diet, and became Amritdhari. He would visit me often and we would have discourse on knowledge. His grandmother Nand Kaur who belonged to Heran village, had taken Amrit from Sant Baba Kartar Singh Ji of Kikri village. He also blessed her ad told her that in her family a Gurmukh would be born who would guide many people to take Amrit.
In 1978 when the Nirankari crisis occurred, Sant Jarnail Singh Ji was preaching around India in his own bus with his followers. He would wear a sky blue ‘chola’ and a black rounded turban.
I was at Sultanpur at that time and stayed in some simple dwellings made in a field of master Gurbachan Singh Ji. While here I would practise 113 rosaries of Mool Mantar, recite the five banis, Asa-di-war, Sukhmani Sahib, and recite God’s name with each breath. I would at all times keep essence sticks and an oil lamp burning when reciting naam. At both times morning and evening, katha would be performed at ‘Guru ka Bagh’. Later on the request of Shiromani Prabhandak Committee’s member Sardar Hajara Singh Ji Badala, Sardar Puran Singh Ji the manager, Puran Singh Ji, and Sardar Piyara Singh, the katha was also commenced as ‘Ber Sahib’. The dwelling where I now keep residence, stands Dehra Herkhowal, Sultanpur. It was made with the instruction of Sant Baba Roshan Singh Ji. With the efforts and seva of Ishar Singh of Meani who was a high official for grain markers in Sultanpur, the dwelling was built by labourers.
The bus of Sant Jarnail Singh Ji happened to be passing through Sultanpur. At that time, a program was arranged by the Sangat and the committee in remembrance of thirteen Singhs who were martyred, and with my guidance Akhand Path and langar were being held at Ber Sahib.

I was informed that Sant was passing through the town and I decided to meet him. Saddled on a motor cycle driven by Sardar Jaimal Singh Ji we chased Mahapursh and stopped his bus. He embraced me as we saw each other after a long time. I requested him to visit Ber Sahib and take langar, but he said he had other plans. Jokingly however, he said to the other, “Since I have heard this Baba is very strict, I will have to listen to him.”
So he visited Ber Sahib briefly and we discussed its greatness, and related the history of Sultanpur to the Sangat. A Saropa was offered to him from the Saadh Sangat and he was praised. He then pointed out to me that I had never invited him and his group to the samagams I held within the area. I told him that whenever he wished to visit he would be welcomed.
The next time we met was at Taran Taran where we arranged to hold an Amrit Sanchar at Sultanpur. Upon that event, Mahapursh would visit Sultanpur each year along with his group. He would stay at Hatt Sahib and we would do katha, kirtan and Amrit Sanchar there, at Ber Sahib or Gurudwara Guru ka Bagh. The Sangat would gather in their thousands. Before him Sant Kartar Singh Ji and Giani Gurbachan Singh Ji used to do katha there. They would say that Sangat would not get together to hear Katha, but not with the Guru’s grace Sangat was visiting in great numbers. I told Sant Jarnail Singh Ji that the land around this area had been barren for a long time and was not cultivated. I explained that this made the people there less welcoming. With the introduction of a tube well, crops were harvested and thus people started settling in more comfort and that is why there was more Sangat visiting those events. Sant Ji however stated that it was actually because of me that people of the area had started showing an interest in Satsang, as he said I had spread gian in that area. He said the earth there was deficient and the people did not believe in God but by lighting gian I had invoked Sikhi within them."

Monday, 30 January 2012

Bhai Gopal Ji & Jamaal Khan

Bhai Gopal Ji was a respected individual who use to run a karyana ( grocery) store during the time of Guru Arjun Dev Ji Maharaj. People use to deposit money with him for safe keeping purposes.

One day a person named Jamaal Khan deposited 500 coins with Bhai Gopal Ji. Bhai Gopal Ji forgot to register them in his book and forgot to put them in his safe. After sometime Jamaal Khan asked for the return of his 500 coins. Bhai Gopal ji checked his book and checked the safe. The money was not recorded and not in the safe and he said to Jamaal Khan he did not have his money. Jamaal Khan said he would report Bhai gopal to the muslim emperor if he didn't return his money. Bhai Gopal checked once again but could not find the coins. He said to Jamaal Khan " I dont have your money. But if your saying, then I'll; give you the 500 coins".

Jamaal Khan went to the emperor who called Bhai Gopal Ji. The emperor said Bhai Gopal ji "what am I hearing...I know your Nanak's Sikh and you won't do anything of this sort but I also know that Jamaal Khan doesn't lie either." Bhai Gopal Ji said I don't have his money but if you say I will pay him 500 coins. The emperor not knowing how to do justice said he would leave it to God. They would heat a pan of oil and throw a copper coin in. The one who picks the coin out without getting burnt will be the truthful one.

Bhai Gopal Ji did Ardas to Guru Ji. "some people have someone for support and some people have others for support, but for me you are my one and only support. Please help me and look after me."  Bhai Gopal Ji put his hand into the hot oil and picked the coin with no harm to his hand or arm.

kis hee koee koe ma(n)n(j) nimaanee eik thoo ||
Some people have others, but I am forlorn and dishonored; I have only You, Lord.

kio n mareejai roe jaa lag chith n aavehee ||1||
I might as well just die crying, if You will not come into my mind. ||1||
-          Guru Granth Sahib Ji, Ang 791

Next Jamaal Khan put his hand in to the hot oil but his hand got burnt before he could pick up the coin. Immediately he was given medical treatment.

Bhai Gopal Ji was upset that someone had been hurt because of him. Anyway some time passed and a customer came into Bhai Gopals store. Whilst looking for the item requested by the customer Bhai Gopal Ji found the 500 coins in a container with the food stuffs. Immediately he went to Jamaal Khan and said I have found your 500 coins here. Jamaal Khan refused to take the coins saying he had been embarrassed in the Royal court and in front of the village and that Bhai Gopal ji should keep the money. Bhai Gopal Ji said it was not his money and he was not authrosied by Guru Ji to keep something which didnt belong to him.

Jamaal Khan agreed to accept the money on condition that he could meet Guru Ji.

Bhai Gopal Ji and Jamaal Khan both visited Guru Ji who was in the middle of a diwan. As soon as Bhai Gopal Ji saw Guru Ji, his eyes washed Gurru Jis lotus feet with his tears. Guru Ji said to Bhai Gopal Ji.. "Bhai Gopal you have been accepted in Guru Ji's house". Jamaal Khan asked Guru Ji a question "both Gopal and I were both truthful yet my hand got burnt and his didn't. Why was this ?

Guru Ji replied "Firstly, Bhai Gopal Ji didn't deliberately do anything wrong or underhand. Secondly, Bhai Gopal Ji recited his Ardas to the one supreme god in whom he had complete faith and who helped him at his time of need. When you put your hand in, you recited/remembered various peers to help you but you didn't have faith and trust in ONE. Jamaal Khan agreed and said yes he had recited the support of various peers. In the company of Guru Ji both Bhai Gopal Ji and Jamaal Khan were both exalted by Guru Ji's darshan.

swihbu myrw eyko hY ] eyko hY BweI eyko hY ]1] rhwau ]
saahib maeraa eaeko hai || eaeko hai bhaaee eaeko hai ||1|| rehaao ||
My Lord and Master is One; He is the One and Only; O Siblings of Destiny, He is the One alone. ||1||    ( Guru Granth Sahib Ji, Ang 350)

Sunday, 29 January 2012

Amritvela and Baba Thakur Singh

Some of the students at Taksal sometimes got lazy and would miss Amritwela. Sant Gyani Baba Thakur Singh Ji Khalsa knew about this and he would lovingly tell the Singhs about the importance of Amritwela and he would beg them never to miss it.

If the Singhs Baba Ji had spoken to missed Amritwela again, Baba Ji would go to their rooms. Once Baba Ji was there he would start massaging their legs and feet.

When the Singhs who were asleep felt the touch of a Puran Brahmgyani’s hands they felt a bolt of lightning of naam energy pass through them and they immediately jumped out of bed. They saw Baba Ji standing with his hands clasped together begging them to get up and do their nitnem and naam abiyhaas. 

Baba Ji would literally stand there and ask the Singhs, "what else could an ‘old man’ do to get you Singhs up for Amritwela?"

Bhai Jagga Singh

Bhai Jagga Singh Ji performed most assiduous service for Guru Gobind Singh Ji Maharaj and was consequently much envied by his fellow sevadars. Some said that several men and women had done similar service and gone away ungrateful, and Bhai Jagga Singh Ji was not superior to any of his predecessors.

Others said that he being a new sevadar was no doubt diligent, but his zeal would soon evaporate. 

All knowing Satguru Sri Guru Gobind Singh Ji Maharaj knew what was being said about his beloved Bhai Jagga Singh Ji so he sent for a vessel of water, a stone and some sweets. He put the stone and sweets into the water. After a short time he ordered them to be taken out. The stone came out as whole, however, the sweets had all dissolved. 

Guru Ji read his beloved Sikhs a moral lesson from what they had seen. Maharaj said, that those who served him well and heartily, blended with him as the sweets had done with the water; while those who served him for show and appearance, had hearts like the stone which never dissolved.
Guru Ji then ordered that no one should in the future molest or speak evil of his faithful sevadar Bhai Jagga Singh.

Sant Bishan Singh Murewale and Sant Sundar Singh

One time Sri Maan Sant Baba Bishan Singh Ji Muralewale was walking and he came across one of his students Sant Baba Sundar Singh ji who was doing tapasaya in kapli asan (posture)
Sant Ji’s head was on the floor towards the earth and his feet were high in the air cross legged.

Sant Baba Bishan Singh Ji Muralewale asked Sant Baba Sundar Singh Ji, ‘what are you doing?’
Sant Baba Sundar Singh Ji replied, ‘I don’t know what to do, but wherever I look I see Satguru Sri Guru Nanak Dev Ji Maharaj. Which ever direction I put my feet in, there I see Guru Nanak Dev Ji. I don’t know where to put my feet, so I sit in this position’.
Sant Baba Bishan Singh Ji Muralewale replied, ‘Dhan Dhan Sri Guru Nanak Dev Ji Maharaj is extremely pleased by your recitation of Sri Jap ji sahib and your Dib Drishtee(celestial vision) has fully opened.'

Bhagat Sain Ji and King Raja Ram

Bhagat Sain was a disciple of Bhagat Ramanand and consequently lived in the end of the fourteenth and the beginning of the fifteenth century of the Christian era. He was a barber at the court of Raja Ram, king of Rewa, then called Bandhavgarh. The tendency of the age was towards devotion and religious composition, and Sain found leisure in the midst of duties to study the hymns of Ramanand, shape his life on the principles inculcated in them, and successfully imitate their spirit and devotional fervour. 
The accomplishments and duties of an Indian court barber at the time of Sain were and are still of a miscellaneous character. He is something of a surgeon and ordinarily a marriage or match-maker, he oils the king’s body, shampoos his limbs, pares his nails, shaves his face and head, if he be a Hindu, and clips his moustaches, if he be a Musalman; amuses him with gossip and tales; often plays the rebeck and sings his own compositions, which deftly combine flattery of his master with social satire or pleasentry. 
God is said by the Hindu chronicler to have cherished Sian as a cow her calf. He frequented the society of holy men and was very happy in their company. He performed for them all menial officies, for he believed that serving saints was equivalent to serving God himself. 
The Bhagat Mal contains a legend which at once illustrates Sain’s devotion to saints and the estimation in which he was held for his piety.
Bhai Gurdas Ji has also recorded this sakhi in his Waars:

sun parathaap kabeer dhaa dhoojaa sikh hoaa sain naaee
Hearing of glory of Kabir, Sain also turned to be a disciple.

praem bhagath raathee(n) karai bhalakae raaj dhuaarai jaaee
In the night he would immerse in loving devotion and in the morning he would serve at the door of the king.

aaeae sa(n)th paraahunae keerathan hoaa rain sabaaee
On one night some sadhus came to him and the whole night was spent in singing the Lord's praises

shhadd n sakai sa(n)th jan raaj dhuaar n saev kamaaee
Sain could not leave company of the saints and consequently did not perform the king’s service the following morning.

sain roop har hoeikai aaeiaa raanae no(n) reejhaaee
God himself took the form of Sain. He served the king in such a way that the king was overjoyed.

saadhh janaa(n) no(n) vidhaa kar raajadhuaar gaeiaa sharamaaee
Bidding fairwell to the saints, Sain hesitantly arrived at the palace of the king.

raanae dhoorahu(n) sadhakai galahu(n) kavaae kholh painhaaee
The king From a distance the king called him nearby. He took off his own robes and offered them to Bhagat Sain.

vas keethaa hou(n) thudhh aj bolai raajaa sunai lukaaee
‘You have overpowered me’, said the king and his words were heard by one and all.

paragatt karai bhagath vaddiaaee aa
God himself manifests the grandeur of the devotee.
When going one day to perform his usual ministrations for King Raja Ram, he met some holy men on the way. He thought it was his first duty to attend to them, He took them with him, and began to render them with the customary services. With the greatest mental satisfaction to himself he gave them consecrated and secular food to relieve their souls and bodies. In acting this way Sain disregarded his duty to the king and braved his displeasure. 
The legend states that God himself, in order to avert the king’s wrath and save Sain from punishment, assumed his appearance, and having gone and performed the customary duties for the king, took his departure. Soon after Sain arrived and began to apologise for the delay. 
The king said, “You have only just gone after the usual services to me; why apologise?” 
Sain replied, “ I have not been here. Perhaps your majesty says this so to excuse my absence.” 
The Raja then knew that a special providence had intervened and performed for him the usual tonsorial duties. 
He uttered the words, "You have overpowered me" and was at once converted, fell at Sain’s feet, worshipped him as his guru, and thus sought an asylum in Akaal Purakh. 
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Unprinted works of prof.puran singh

A new-comer, fresh from the white eternity into the world, the eyes of the Khalsa glow with the vision of the Invisible. The whispering millions on the other side of the River of Life mingle their voices and the Khalsa is truly one in many. On the bed of thorns, he lies as if on roses. What matters for him is not the husk or the shell, but the seed or the kernel within. The Khalsa looks at the world from a supreme height, blessing all, helping all, loving all. He has found the common Centre of Life and enshrined God in the temple of his heart.
This world with all its gay gardens is to the Khalsa but a camping ground. He holds the present life to be but a journey and an interlude. Death has no sting for him, nor extinction any terror. If a child is born, he is a "Guru's soldier come," if he dies, it is a "Guru's soldier gone." The Khalsa sees life as a whole and believes all is good, nothing is amiss. It is, therefore, that when he prays, he utters himself in accents of steel, flint, fire and lightning that move the heavens with him.
The tent of the Khalsa is a temple. The Khalsa is the Dharamshala for all. He gives a drink, and a hymn of the Guru to all who pass by. He has evolved a language whose flaming words reflect the inner glory of national realization, and that of joy which is supreme in its conquest over the sorrows of the world. In fact, the idiom of the Khalsa is as opulent and vast as the amplitude of his soul.

The Khalsa was literally baptized in the shadow of the sword. He lived poised on its sharp edge, and he died kissing its cold steel. Indeed iron had gone into his soul at his nativity. But it would be a great mistake to associate the Khalsa with wanton wars and bloodshed. He took to the sword because of a crisis of conscience.
I find such a crisis even in Walt Whitman. It is my faith, he is the Guru's Sikh born in America to plant his Khalsa ideal in the modern mind. John Bailey in sketching the spiritual change that the declaration of war in America wrought upon Walt Whitman tells us how his poetry thereafter acquired a deeper majesty and an unspeakable serenity. The poet of peace rose one morning and found himself the poet of war. "No soldier," writes Mr. Bailey, "who fought in the ranks showed more than Whitman of these greatest gifts of war, and the war, taught him not only how to do his chosen work in the hospitals but how to give shape to his thoughts and experiences in some of the noblest war poems which have been written. Certainly there are none in the world which are closer to the actual facts. Only a few of those written in the Great War can compare with them in beauty which is afraid of no truth and the truth which in all its nakedness is yet seen to be beauty." Again, "all genius has inconsistencies which to the measures of mere logic make it appear untrue to itself. Literature partakes of the rarity and fluidity of life, whereas logic and science have a rigid fixity, which, however necessary, seems like death to the freed eyes of art." So here in these Drum-Taps, we have Whitman returning boldly upon himself. He who had ridiculed war as the forgotten and superceded theme of the poets of the old world, sounds is trumpet call with a note of the most uncompromising insistence:
Beat! beat! drums! –blow! bugles!
Through the windows-through the doors-burst like a ruthless force,
Into the solemn church, and scatter the congregation,
Into the school where the scholar is studying;
Leave not the bridegroom quiet-no happiness must he have now with his bride, [1]
Nor the peaceful farmer any peace, ploughing his field or gathering his grain,
So fierce you whirr and pound you drums-so shrill you bugles blow.

I see in the poems of war by Whitman a poetic history of the Great Revolution of the spirit in the Punjab caused by Guru Gobind Singh's spiritual genius.
On the banks of the Five Rivers in the Punjab were planted comrades thick as forests, making the poetic ambition of Whitman an ocularly visible fact centuries earlier. A great poetic experiment of socializing the great truth of soul was performed with success by the Gurus, and Whitman is calling the Khalsa out of the prairies and churches and cities of America. The songs of peace adorning the Guru Granth were being sung as usual at Anandpur, the seat of the Master, but he had a large drum especially made to sound forth his Song of the Sword. He called it the Ranjit, the Victory Drum. It was of an enormous size.

So did the Master declare the armed age even as Whitman did in "Eighteen Sixty-one" :
Arm'd year-year of the struggle,
No dainty rhymes or sentimental love verses for you terrible year,
Not you as some pale poetling seated at a desk lisping cadenzas piano,
But as a strong man erect, clothed in blue [2] clothes, advancing, carrying a rifle on your shoulder,
With well-gristled body and sunburnt face and hands, with a knife in the belt at your side, [3]
As I heard you shouting loud, your sonorous voice ringing across the continent,
Your masculine voice, O year, as rising amid the great cities.

At Anandpur stood Guru Gobind Singh by the side of his drum, contemplating the liberty of his people. There is a complete change of colour and shape in the gathering of the disciples around Him. A new nation had arrived. The Sikh history shows how the Khalsa fought, but it was all a poetic action. It was waged in the songs of the Great Guru to inspirit his people. The war had commenced in the Guru's poems. His impassioned lyrics of war, "the Battle of Bhangani," in Chandi-Charitra sound in our ears still. Life rooted in the Truth was allowed by Guru Gobind Singh to take the new course of the flood and the storm. The war-like tones and that clash of the steel and that spiritual impatience to die which we find in the pages of our history have a true correspondence in Whitman's poems. Surely, no historical accounts show us the poetic genius of Guru Gobind Singhmanifested and enlarged in those wars which were waged insensately on him by the enemies of his thought and ideals. The pint-sized Hindu princess and the mighty Mughals could not endure Guru Gobind Singh being hailed as the "True King" of the people. Their attitude towards him reminds us of the causeless jealousy of the Jews towards the Son of God. Crucifixion of the Christ is seen here in our history as the crucifixion of the multitudes. In those poetic wars of Guru Gobind Singh, even the saints enlisted themselves as ordinary soldiers in love of Him. And our saints who chanted songs were the first in the world to organize a society similar in purposes to the present-day Red Cross Society. They visited the camps of friend and foe alike serving the wounded with water and victuals.

Guru Gobind Singh saw that there was no other way to breathe life into the dead masses of the Punjab, but by arming them and beating drums, and by flashing sabers in the glare of the sun. Dead ye are, rise to die, perchance to catch the spark of life in the battle-field! Earlier, Guru Har Gobind had roamed as the sun did set on the battle-field of Amritsar, wiping blood from the faces of his wounded disciples, nursing them and pouring into their soul his comfort and blessing. And now Guru Gobind Singh flashed upon the Muktsar battle-field like the divine father of his children, giving them his soul.


The Khalsa verily issued from the head of Guru Gobind Singh, as Minerva from Jupiter. We, the Sikhs, had our Resurrection en masse at the Master's word sung in our ears in the battle-fields. War gave us the fiery baptism of God's warm blood. We died. And that is how our Master said we should live. There is no other door to everlasting life but through death, like this, through love, and obedience like this. Very little life is in the ego of man; all is there in the shining sun of His soul. He knew all about the after-death. He led us on.
Those who lay too much stress on peace and non-violence have yet not got rid of the ignorance which shuts them away from the Realities of the Unseen beyond the wall of Death. Their ethics are not cosmic and "spherical," but only "geometrical" and hence mere artificial and conceptual ethics, which have no relation with life, its growth and destiny. These miserable ethics of the "geometrical" conceptual minds like those of the hair-splitting moralists and philosophers of yore are but lifeless rules and regulations, so made to soothe the excited intellects of those who are gods to themselves, and who wish to cast the cosmic processes of the universe in their own thinking. Our Guru, in communion with the cosmic processes, concentrated his consciousness on the problem of making man alive, natural and free. "I announce natural persons to rise; I announce the justification of candour and pride." It is not the so-called ethical conduct that shall be counted, but the character of life that shall be formed by passing through a thousand fires and waters and hells of vice and heavens of virtue. Small and miserable are those conceptualists who conceive the moral law in terms of their likes and dislikes, their oughts and ought-nots. The moral law is cosmic, and it prevails in spite of our wars and peace, in spite of our vice and virtue. Seeds are scattered here by the winds and the blossoms burst forth on the tree of life in the Unseen. Those who know of this and that side of death do not take any account of the man-made artificial ethics, for these all partake of human ignorance.

We Sikhs- the soldiers of the Master- are already on the march on the open road and we feel the war poems of Walt Whitman indistinguishably mingle with the chants of our Master. It is difficult to translate our chants, what with their rousing sounds and martial rhythms. The one below seeks to capture the poetry of arms:
Khag, Khand, bihandang khal dal khandung,
Ati run mandang barbandang,
Bhujdand akhandang teg parchandang
Jot amandangang bhan prabhang
Sukh santang karang durmat darning,
Kil bith harang, as saranang
Jai jai jag karnang srista ubarang
Mum pratiparang jai tegung

Thou art the Destroyer, the Annihilator
of the hosts of ignorance and evil,
the Embellisher of the battlefield.

Thy punishment is stern and inexorable,
They aspect refulgent, thy glory and splendour
dazzle even the sun.

Thou bring'st happiness to the holy,
Thou crush'st the wicked and scatter'st sinners,
I seek thy refuge.

Glory, O Glory to thee, O Sword,
The Primordial Promoter, Guardian
of the Universe, my Protector and Sustainer.

In the chants of our Master, the cannon boom, the arrows fly, the swords clash. And the very repetition of his chants makes us fly like flames, crying liberty, liberty, liberty.


The Brotherhood of the Tress-knot was inaugurated by Guru Gobind Singh. It is the Brotherhood of Knights of Honour who live the inward life of Nam and Simrin. They are those whose presence sheds the nectar of peace all around. They desire neither crowns here nor paradise hereafter, they only yearn for His love, His mercy. They desire neither the mystic joys of Yoga, nor the sensual pleasures of Bhoga, they only long to be filled with the Nectar of His Love, their little chalice of heart brimming over with the dew of His psalms. They are full of the philosophic sorrow of life, and they cry and fly as rain-birds to catch the auspicious drop of Heaven with which to quench their thirst, and the thirst of all those who suffer. It is by the repetition of the Beloved's name that they can maintain their spiritual state, and as their thirst for it is infinite, their repetition, like the songs of birds, incessant.
The inspired personality of this Brotherhood is song-struck, love-strung, strong and gentle, fearless, death-despising, even death-courting, seeking no rewards for perpetual self-sacrifice in the name of the Master, dying like moths round the lamps, living like heroes, shining like orbs intoxicated, sweetly exhilarated ever moment of life, elevated above sorry details of things, wishing well to the whole universe of life, and desiring nothing but the lyrical repetition of His Name.

As the Guru says, the modus operandi of realizing such a dynamic personality, all so impersonal like one of God, is by keeping the lamp of Nam burning forever in the shrine of one's heart. "He who has the light of life burning for twenty-four hours in the shrine of the heart is the pure Khalsa."

The symbolic representation of that light is the repetition of the Name. The breath of man is to resound with it, his pores to flow with its nectarian bliss. The eyes go themselves half-upward under the upper lids, the forehead seems to be filled with Nectar as if it were a fountain, and a thousand crystal streams flow down from this Himalaya, fertilizing not one person, but all those who come under the influence of such a one.

He is in union, by the impersonal nature of his holy unselfishness, with the soul of Nature. He is as the mountain, the river, the cloud, the flower. Wherever there is a rose, it must scent the surroundings. The Brother must fill the corner of the earth he is in with the sweetness of his soul, but also with active sympathy. He is always the Prince of Compassion.
In fact, sympathy and compassion are the warp and woof of Sikh life. Guru Amar Das could not bear the weeping of a widow on the death of her husband, nor of a mother on the death of her son. And it so happened that the whole Govindwal, the Master's seat, had no such sorrow during his lifetime. Such a strange uniqueness bespeaks unearthly genius. Guru Teg Bahadur could not endure human suffering; his hymns are full of tears, of infinite renunciation, if thereby the creature man could be happy and free. Guru Gobind Singh's renunciation out of compassion for the miserable slaves of India is infinite. He sacrifices even his God for the amelioration of suffering humanity.
Consistent with the spiritual ancestry of the Ten Gurus and their disciples, the Brother keeps the torch of inspiration burning, not in pursuance of any vows, not for the sake of any gain, but as so ordains Guru Gobind Singh, and so constrains without constraining and so restrains without restraining. The Brother is the vehicle of His Spirit. As the lamps of Simrin burn out, the Sikh dies. As the tree blossoms, so the Sikh blossoms with the joy of Nam and Simrin. As the tree offers its best to the roving winds, so the Sikh offers his all to all.
And so I am the Guru's Sikh- his covenanted soldier and disciple. For my ethical conduct, not I, but He is responsible, who produces the shoots of trees in the spring, who makes the stars shine. I have learnt the secret of life, and I let myself be but as a piece of cloud, raining when He bids me, and flashing lightning when He so desires. My acts are in consonance with my feelings- such is His pleasure. All events to me are also set in the same dreamy rhythm- such is His pleasure.
My Brotherhood is scattered in the history of man enshrined in rare persons. It is scattered in wind and water, in fire and cloud, in the sun and the star. I hear a greeting of this sacred secret Brotherhood from the petals of flowers, from the musical, sculptured shapes of natural scenery. The river is my brother, and the wind my sister. The cloud sympathises with me. And the sun's love for me is limitless and unconditional. There is glory in the crowds of men and women- a rare gleam that is not seen in mere individuals, a flash that like the gathering of clouds comes out of the gathering of men. In all these are the gleams of the shining crest that the Master of this Brotherhood wears, and rides past on His fiery purple steed by the door of the Brothers, by the door of the Faithful.
All those who call themselves Brothers but are not inwardly, spiritually, intentionally, intuitionally, and sub-consciously of the Guru, are struck off the rolls. All those who attain the Khalsa state of the life of the spirit find entrance into the Court of Guru Gobind Singh and they are of us.
Come, then, ye the Sikh youth of the Punjab, hold aloft the Flag of the Guru, renouncing all in His name! Let us be Brothers of the Tress-Knot of Guru Gobind Singh and refuse to belong to any mushroom growth of orders or societies, or clubs of street prophets that are like weeds in this forest of life. The Brothers that have gone before us live on the other side of death. They come to us to aid us if we just turn our face towards them and desire their aid. We are innumerable if we raise our souls and renounce the bodies, keeping them as mere vehicles. As that Great Brother of this Sangha, the Christ, said of his body, it was but the vehicle of the "Spirit of the Father."

When the Guru's Sikh is seen,
I fall down, I fall down at his feet,
Great is the idea of Brotherhood,
Indescribable is the pitch of life in which,
The brothers gather, the brothers gather.
-Guru Nanak


In the constitution of the Khalsa State, the greatest act of genius was when the Guru transferred the divine sovereignty vested in him to his chosen people, the Khalsa. The Guru speaks for the people whose personality is transmuted into divine personality of selfless being. As the chemist talks of pure elements occurring in nature, the Guru refers to pure people of the cosmic spirit, not as they are found in their blind animal instincts. In this one act lies our history and the future history of human progress.
At Chamkor, when all was lost, he made His Five Disciples the symbol of the Guru, and gave them his insignia of Guruship and saluted them. The constitution of the Khalsa was thus built on the heart-shrines of humanity inspired with the love of God on the God-Consciousness of disciples, not on law books. Guru Gobind Singh would have died fighting n the battlefield even, as awhile before, his two young sons had obtained the merit of the death of a Sikh soldier. But these "Five Enthroned" asked him to go and yet do for the people, the Khalsa, what only he, Guru Gobind Singh, could do. So he went. And here the Guru's benign submission to the will of the Khalsa was complete and unconditional. To obey, to continue to live instead of fighting and dying, even in that hour of great personal affliction when his sons and his dear disciple-soldiers lay slain before him; yea, to go and live for them, as bidden by them, is the supreme self-sacrifice of God for man, out of whose red streams of blood is born this Khalsa with his mysterious destiny.
Guru Gobind Singh's polity is to transfer the sovereignty of the soul of a True King to a whole people. In the Khalsa constitution, the people inspired by the natural goodness of humanity, by the spontaneous Divinity of the Beautiful and the Good, by the Guru's mystic presence in all things, are made supreme. They are the embodiment of Law and Justice fulfilled in the supreme love of the Guru, and in His love is filled even the love of man. In this Khalsa State, the law of man's natural goodness is the only law.


Sikh history will ever be in the uncut, uncouth, wild, burning words of poet-labourers and artisan-singers. The names of the Ten Gurus inspire us with life and love, and we sing their praise and live and die in a sweet, soft, continuous inebriation. God brought us here. He takes us away. Pain and pleasure are His gifts, dispensations of His love. Thinking of Him we pass. When called by Him, we give up our lives. We know not what is good, what is bad. What pleases our God is the best. The act of the Guru is the truly moral act. He is beautiful. he is truth and He fascinates our souls. We live remembering Him and ploughing and sweating and labouring and toiling as He told us. This is for us the only way to transcend the physical and be spiritual. Such is His will, such is His pleasure. The Guru is verily, verily our personal God. This indeed is the motif of Sikh history, poetry, life and death. And the Guru has saved us from the horrors of mere man-worship because his vision is of the infinite and his association is of the living God of invisible spiritual realms.

If you wish to know a Sikh, love him. There is a gleam under the shack of hay that Moses saw at Sinai. The Sikh bodypolitic is a heap of immense matter in which still scintillates the spirit.
"Profound, O Vachha, is this doctrine; recondite and difficult of comprehension, excellent and not to be reached by mere reasoning, subtle and intelligent only to the wise, it is a hard doctrine to learn for you who belong to another sect, another faith, another persuasion, another discipline and sit at the feet of another teacher." (Quotation from Buddha and the Gospel of Buddhism)
The idealism of the Khalsa is broadly based on the magic realism of the Creator. Their joy is the blossoming of their infinite pain in sympathy with life. Their pure and easy breathing of the Spirit of God is their religion. It is the life of a well-blown flower living in the great expanse of the sunlight or moonlight, elevated above all pain of goodness. The Guru-man is the personal God 'round whom humanity is to revolve from life to life, from god to god, from mystery to mystery. The study of the Word and the lives of the Gurus, therefore, cannot but be essential for all the seekers of creative originality of human thought.
In the realm of the soul, each is to have his own measure of the Guru's joy and sorrow and love and feeling and spiritual delight, according to his individual capacity. This will constitute the measure of the real aristocracy of each one's genius; but bread and raiment, the barest necessities of the physical bodies, shall, in this kingdom of human love for the guru, never be denied to anyone. In the Guru's ideal state, no one will thenceforward die of hunger and nakedness. Death can not be prevented, the difference cannot be destroyed, but physical privation will be prevented here on this earth by man himself. Let mountains be high, flowers small and grass low, but all shall be clothed with the beauty of God and fed with His abundance.

The true vindication of the Khalsa Commune and its ideals, as announced by Guru Gobind Singh, has yet to materialize in the daily life of the Guru's labourers. The modern world is, however, busy evolving the Guru's Khalsa state out of social chaos. This much be said at once, that the Khalsa state is more than a mere republic of votes and ballots. It is more than the [former] Soviet, which aims at the ideal of equal distribution through a change in political environment and law. Without the transmutation of the animal-substance of man, there can be no true Soviets. The Guru Khalsa state is based on the essential goodness of humanity which longs to share the mystery and secret of the Creator, and longs to love the Beautiful One living in His creation. the Guru thus admits man to an inner kingdom of the soul where each and every one receives so much richness of pleasure and the beauty of His love that selfishness dies of itself. Inspiration of higher life drives out the lower. Each one, according to his worth and capacity to contain, has enough of the inner rapture of the beauty of God in him, so that he lives, quite happy and contented, without interfering in anyone's affairs. This endless self-sacrifice in utter gladness of a new realization is the sign and symptom of the true Nam culture of the Guru. The Guru has inspired him with His ownself, and however small the spark of that life, man sees that the "otherness" and "selfishness" are two most ugly specters that cannot survive n that wholly moral and spiritual aroma of delight. The "I" that has ceased to be "I" continues in its new life of spiritual delight, pride and candour. No one can be a member of a truly human and great society who has not obtained this spark divine and who has not imbibed a heavenly nobility that urges him to leave everything alone and gaze at the Lord with unending rapture and renunciation. Man needs to be a divine aristocrat within to be truly democratic without.


Our Master, Guru Gobind Singh, called us to death and extinction, for he felt that it was no use living at all without the sense of liberty aglow in us. He gave such a vital and martial timbre even to our prayers that we, for the first time in the history of India, saw that the great love to which our Master was calling was not a prayer of the crushed people, but a prayer of the victorious. Guru Nanak, the first True King, had called us not to love the beautiful God-Persons of Nature and creation only, but to be so beautiful as to be loved by Him. The Bhakti feelings of our devotion to God are not of the miserable man who in his utter smallness dares to evolve systems by which to perfect himself as a lover, as a saint, as a seer, but we wait in intense activity to be loved by Him. Few understand this silent revolution of ideals. To the terrified slaves of this country, Guru Gobind Singh said, "Rise and fight and die fighting on horseback." This is an oceanic burst of the same glow of life and this too is of Him. It is more glorious to die than to live as miserable wretches. He poured into our veins that life which could not live without song and freedom. We rose as individuals and as masses shouting for liberty and victory. He gave us freedom of the soul and we cried for the freedom of our life. We cried for the freedom of our life. We died for it. Touched by his inspiration we could no more remain slaves.

Here is almost a new race created by the Guru, imbibing a tradition of fire and steel sacrifice and death. Every page of Sikh history burns with a hundred star-like names; one name is enough to thrill a whole life with the noblest of spiritual heroism. The names of Guru Arjan Dev, Guru Teg Bahadur, Guru Gobind Singh, his Four Sons and the Five Beloved Disciples, and of the Sikh martyrs and devotees of the heroes of war and peace, provide the Sikh with an inexhaustible and intense past which no other race with centuries of history behind it can match in its life-giving, death-despising, self-sacrificing powers of inspiration.
Assuredly, the Sikh's is not the Mughal Padshahi, but a state representing an uncrystallised constitution of some future society. And only the future perfection of the state will make clear the significance of the Guru's Khalsa. There is a distinct Utopian and prophetic strain in these prefigurations. The Khalsa is verily a great tree whose roots are deep in the bowels of the earth, but whose branches touch the skies above.


[1] The call went forth from the Master, and Joga Singh left his bride in the temple, service still uncompleted, on to the battlefield.
[2] The Akali armies of Guru Gobind Singh were clad in blue clothes and in shining steel, sword, chakra, arrow and bow.
[3] Every Sikh even now has to carry a knife in the belt at his side- it is called a Kirpan.

Sant Jawala Singh and Sant Gurbachan Singh

Once Sant Baba Gurbachan Singh Ji Bhindranwale went to Harkhowal to see Sant Baba Jawala Singh Ji.
They were going Vichar when suddenly tears began to flow from Sant Baba Gurbachan Singh Ji’S eyes. Sant Jawala Singh Ji saw this and asked "Sant Ji Tusi Udaas Kathaie Ho? (Why are you sad Sant Ji?)

Sant Jawala Singh Ji then said we were together in our past life, we are together in this life and we will be together in our next life. I will do Langar di seva and you will spread the Vidiya.
The reason why tears began to flow from Sant Baba Gurbachan Singh Ji's eyes was because Sant Baba Jawala Singh Ji was about to go back home to Sachkhand. Sant Baba Jawala Singh Ji knew why Sant Baba Gurbachan Singh Ji was shedding tears so in Bairaag bachan by Sant Baba Jawala Singh Ji was given to Sant Baba Gurbachan Singh Ji.

Wednesday, 25 January 2012

Shaheed Bhai Karaj Singh Sidhva

In the rich history of Khalsa Panth, there have been thousands and thousands of Sikhs who have sacrificed their lives for the sake of the Panth. As the Dehli hakumaat started their atrocities on Sikhs, singhs with honour took to arms to counter the Zulam by the Hindu government. In the long list of those Singhs, one is of forgotten hero, Bhai Karaj Singh Sidhva.

Bhai Karaj Singh's Childhood

Karaj Singh Sidhva was born in 1967 to Bibi Prakash Kaur, Bhai Sahib's father's name was Sardaar Chanan Singh. Bhai sahib was the oldest child in the family, with two younger brothers named Gursevek Singh, Gurjeet Singh and one younger sister Daljeet Kaur. Bhai sahib lived in the village Sidhva, Taseel
Patti, Jilla Tarn Taran.Bhai Karaj Singh studied at Khalra High School till 8th class. After that Bhai Sahib ji gave up his studies and started helping his father in farming. During that time (1980) Sikh movement was at its peak under the command of Sant Baba Jarnail Singh ji Khalsa Bhindranwale. One day Sant ji and jatha came to village Pikhiwind to do prachaar of Tatt Gurmat. A group of singhs from Sidhva Village including Jathedaar Bhai Gurbachan Singh ji came to meet Sant ji, in those singhs was Bhai Karaj Singh.

Meeting Sant Ji and Baba Daya Singh Ji Nihang
After hearing Sant Jarnail Singh’s speech, Bhai sahib was inspired and decided to become a son of Guru Gobind Singh Ji Maharaj.Bhai sahib ji took amrit and became a Panj kakaree singh, seeing Bhai Sahib ji in a sikhi bana his family was filled with joy, but that was time where Bhai Sahib ji was needed in his real family (Khalsa Panth), that needed singhs like Bhai Sahib at that time. From that day Bhai Sahib ji and other singhs from their village often went to Sant ji and did their sangat.

Seeing this, Bhai Sahib ji’s family felt quiet bad because at that time being close to Sant Jarnail Singh ji was dangerous for entire family, due to the circumstances.Therefore Bhai Sahib’s father asked him to find a job and work.
Bhai sahib ji cleverly convinced his parents to be a akhandpathee. Bhai sahib was in deep meditation due to the santheya of Baani,which Bhai Sahib received from Sant ji. One of Bhai Sahib’s relatives was from village Sur Singh Wala. There Bhai Sahib met Baba Daya Singh ji, the Jathedaar of Baba Bidhi Chand Nihang Singh Dal. The relative introduced Bhai Sahib to Baba Daya Singh ji and asked if Bhai Sahib ji could get a job as a akandpathee in the Dal. When Baba ji saw Bhai Sahibs young age , Baba ji said “ Bhujangi bhot chota haaa…. Pelha isnu Japji Sahib to shuru karde haa.” .Bhai Sahib's relative said, Baba ji please see wat this bhujangi ( Bhai Karaj Singh) is capable of. Bhai Karaj Singh ji sat down and started doing path of Sri Guru Granth Sahib ji, seeing a young singh do path so brilliantly Baba ji was amazed and accepted Bhai Sahib ji into the Dal.

Meeting Bhai Avtar Singh Brahma
Now Bhai Sahib ji became a Nihang Singh of Baba Bidhi Chand Dal, as a akandpathee and here Bhai Sahibb ji met Bhai Avtar Singh Ji Brahma ( KLF). Bhai Avtar Singh Bhrama was a great sikh, who lived his jeevan according to rehat of Puratan Nihang Singhs. Bhai Avtar Singh Ji Brahma had a deep vision to encounter the terrorism of the Hindu government. Through Bhai Avtar Singh Ji Brahma, Bhai Karaj Singh made his link even stronger with Sant Jarnail Singh Ji.

Now Bhai Karaj Singh hardly came to his village and spent most of his time with Sant Ji’s Jatha and stayed in Shri Darbaar Sahib complex with Nihang Singhs of Dal. During the attack on Darbar Sahib by the Brahminvaadi govt, on June 1st Bhai Sahib ji was at the complex., but came out to meet his friend at night who owned a shop just out side Darbar Sahib. Bhai Sahib ji was still at his friends shop when the CRPF surrounded Darbar Sahib, but Bhai Sahib ji's friend changed his clothes and took him out from there safely, and Bhai Sahib returned to his village to set a new aim for Khalistan.

Attack on Darbar Sahib

After the attack on Darbar Sahib by Indian Army, many khadku singhs attained shaheedi and sacrificed there lifes for panth. Thousands of innocent Sikh men, women and children were martyred by the Army and many historical literature and Gurudwaras were damaged. In these days Bhai Avtar Singh Brahma left the Dera Sur Singh Wala and made his way to the Mand, with his hand on trigger. With Bhai Avtar Singh stood Bhai Karaj Singh, shoulder to shoulder to sacrifice their lives for the panth and lift up the Sikh Freedom movement.

Working in the KLF
Bhai Avtar Singh Brahma's group did many actions around the Mand area, and Bhai Karaj Singh was involved in almost all of them. When Bhai Brahma and other KLF singhs punished police offiecer Shiv Singh , Bhai Karaj Singh was with the singhs and carried the shoot himself. During a major operation by the Indian Forces, which was “Operation Mand”, Bhai Karaj Singh ji was with Avtar Singh ji and escaped the Mand area with such cleverness that Indian Forces felt themselves like fools. Bhai Karaj Singh ji got many deep cuts and injuries from the bushes and thrones from the Mand forest.

Bhai Karaj Singh And Brahma
After this Bhai Avtar Singh Ji talked to Bhai Sahib and advised him to stay home because of Bhai Sahibs young age,who was only 19. Bhai Sahib ji was to close to the movement, he had a fire in his heart for independence, this fire turned in to flames when Sri Akal Thakat Sahib was destroyed. Bhai Sahib ji refused Bhai Avtar Singh Brahma ji's benti and said he will die with him and will not leave.

Bhai Karaj Singh was a very intelligent young man, who could think out of box. One time Bhai Avtar Singh Brahma and some other singhs needed to get out of Punjab, Bhai Karaj Singh cleverly got his mother and massi ji to go with the singhs in the car, because during that time CRPF and Punjab police often stopped singhs at road blocks, and if there were only males in the car, that caused suspicions and would make things harder for Singhs.

Family’s Love

Bhai Karaj Singh Jis family often stopped Bhai Sahib ji from taking part in the movement, because joining Sikh freedom movement was sure Death, but Bhai Sahib ji was blessed by Guru ji and never let his family's emotions come in his way. When Bhai Sahib ji came home sometimes, His mother used to say “ Karaj, je tu mar gaya ta asi kiddan jeeva ge, Etho changa ha tu sanu Pehla goli mar dey” Bhai Sahib normally used to laugh it off, but some times Bhai Sahib ji said “ Bibi jeri goli mere vaste bani ha oh at mere he bajni hai, Hor kisse de kidda baj jau? “ Then Bhai Sahib ji would say “ Bibi hor inniya mava de putt marde ne, oh vi ta mavaa ne “ . Bhai Sahib ji never told anyone his name or village name, only Bhai Brahma knew Bhai Sahib jis original name, this is the reason why no policemen could ever get to Bhai Sahibs family, till the end.

After Avtar Singh's Shaheedi
Just few months later after Bhai Brahma's Shaheedi, Bhai Sahib ji made a plan to lift the movement in other areas, so singhs spread out around Punjab in to other towns. Bhai Sahib ji decided to go to his Aunt's village, Bhalanda which is near Mitthepur ( Jallandhar}. Bhai Sahib ji now lived with his maasi and worked as a milk man and also did work for the panth. Recognizing touts and punishing them and other enemies, here Bhai Sahib ji also made new recruits, who fought with him in the battle field.

Later on Bhai Karaj Singh also called his whole family there, now his younger brother worked as a milk man and Bhai Sahib as a full time soldier of Khalistan. Bhai Sahib used to say that ''when I get caught,that will be my last Sat Sri Akal, and I will not get the people caught who gave me food and shelter” . During Bhai Sahib jis time , he met a Singh called Tarlochan Singh Viring, who became his close friend.

Arrest and Shaheedi
During an operation by Punjab Police and CRPF, Bhai Karaj Singh and Tarlochan Singh got caught near Jallandhar and were extremely tortured, Bhai Karaj Singh ji stayed on his words and never opened his mouth, but Bhai Tarlochan Singh couldn’t bear the torture and opened his mouth. This lead to Bhai Sahib's Maasi and parents being arrested and also Bhai Sahib jis weapons also seized by the police.

On 29 December 1988, Bhai Karaj Singh and Tarlochan Singh ji were shot dead in a fake encounter. Bhai Karaj Singh ji took on him 3rd degree tortured peacefully, but never opened his mouth. Here a forgotten dimaond of the Sikh panth left his physical form, but his views, ideals and Soch is still alive and it will live till we have our Freedom.Today if you go to Bhai Sahib ji's village, Sidhva, there stands a Nishan Sahib in the memory of Great Soldier Bhai Karaj Singh Sidva.

Sant Gurbachan Singh's love for Singhs

Sant Jee used to have love for everyone, but still when they would see an Amritdharee and Rehat Vala Singh they would get very happy. They treated all the Singhs in the Jatha as their own sons. Every Singh in the Jatha used to think that Sant Jee loves me more than every other Singh in the Jatha that is how much love they had for the Singhs in the Jatha. Because of this love a lot of the Singhs had decided to spend their entire lives with Sant Jee in the Jatha. 

One time at Bhindra, Giani Mani Singh Jee said to Sant Jee “Sant Jee, you should only allow Singhs that are highly educated to join the Jatha, don’t let those join that are not highly educated or who are not educated at all.” Hearing this Sant Jee started to laugh and said “Mani Singh Jee, God resides in uneducated people as well.” Hearing this Singhs were amazed.

When Sant Jee’s body was sick, Jathedar Gurdial singh, Sant Ajaib Singh and many Singhs used to come to a village near Jagraon by the name of Malak, to visit them. Jathedar Gurdial Singh Jee said “Sant Jee your body is weak, make the Jatha smaller” but Sant Jee said “who knows, if God wills this Jatha might even get bigger than this”.

Near Fategarh Sahib a village by the name of Saimplee, Giani Preetam Singh Jee asked Sant Jee for permission to leave the Jatha. Sant Jee said a little angrily:

ਗੁਰਮੁਖਿ ਆਵੈ ਜਾਇ ਨਿਸੰਗੁ ॥ (Sri Guru Granth Sahib Jee Ang 932)
The Gurmukh comes and goes without fear.

Giani jee said that if you are angry then I won’t leave. Sant Jee said that when a devoted Singh that reads Bani leaves the Jatha, the pain I feel is similar to the pain I would feel if a body part was cut from my body. Giani Jee says after hearing these words from Sant Jee’s mouth, I felt like crying and told Sant Jee that if that is how you feel, then I won’t leave. 

So Giani Jee stayed in the Jatha, and 10 months later Sant Jee called him over and told him that now you can leave and you will leave with my happiness. But never stop doing Katha. And Giani Jee tells that even when he and Giani Mani Singh were leaving, Sant Jee walked for 5 miles with him, to see him off. Giani Jee says that we told Sant Jee many times to go back, but they only went back once they had put us on a car and sent us away. Just like Sri Guru Gobind Singh Jee says:

ਇਨ ਹੀ ਕੀ ਕ੍ਰਿਪਾ ਕੇ ਸਜੇ ਹਮ ਹੈਂ ਨਹੀ ਮੋਸੋ ਗਰੀਬ ਕਰੋਰ ਪਰੇ ॥ (Sri Dasam Guru Granth Sahib)
I am dignified due to them otherwise millions of impoverished persons like me, remain unsupported.

Maansa Incident

ਜਿਲਾ ਮਾਨਸਾ ਵਿਚ ਪੈਂਦੇ ਕਸਬੇ ਭੀਖੀ ਵਿਚ ਸਿਖ ਸੰਗਤ ਨਾਲ ਜੋ ਕ੍ਰੂਰ  ਕਰਮ ਪੰਜਾਬ ਪੁਲਸ ਵੱਲੋ ਕੀਤਾ  ਗਯਾ, ਓਹ ਅੱਤ ਹੀ ਨਿੰਦਣਯੋਗ ਹੈ. ਸਿਖ ਸੰਗਤਾ ਬਾਬਾ ਬਲਜੀਤ ਸਿੰਘ ਜੀ ਦਾਦੂਵਾਲ ਦੇ ਸਮਾਗਮ ਵਿਚ ਹਿੱਸਾ ਲੈਣ ਜਦ ਪੰਡਾਲ ਵਿਚ ਪਹੁੰਚੀਆ ਤਾਂ ਓਹਨਾ ਨੂ ਬਾਬਾਜੀ ਦੇ ਗਿਰਫਤਾਰ ਹੋਣ ਦਾ ਪਤਾ ਲੱਗਾ. ਜਿਸ ਨਾਲ ਸਿਖ ਸੰਗਤਾ ਵਿਚ ਰੋਹ ਦੀ ਲiਹਰ ਦੌੜ ਗਈ. ਬਾਬਾ ਜੀ ਨੂ ਗਿਰਫਤਾਰ ਕਰਨ ਪਿਛੇ ਜੋ ਕਾਰਣ ਦਿੱਤਾ ਗਿਆ, ਓਹ਼ ਇਹ ਸੀ ਕਿ ਬਾਬਾਜੀ ਨੇ ਸ਼ਨੀਵਾਰ ਨੂੰ ਆਪਣੇ ਦੀਵਾਨ ਵਿਚ ਸਰਸੇ ਵਾਲੇ ਸਾਧ  ਬਾਰੇ ਕੋਈ ਟਿੱਪਣੀ ਕੀਤੀ ਸੀ . ਜਿਸ ਕਰਕੇ  ਸਰਸੇ ਵਾਲੇ ਸਾਧ ਦੇ ਪ੍ਰੇਮੀਆ  ਨੇ ਪੁਲਸ ਨੂੰ  ਸ਼ਿਕਾਯਤ ਕੀਤੀ ਅਤੇ ਬਾਬਾ ਜੀ ਨੂੰ ਗਿਰਫਤਾਰ ਕੀਤਾ ਗਿਆ . ਜਦ ਸਿਖ ਸੰਗਤਾ ਨੂੰ  ਏਸ ਗੱਲ ਦਾ ਪਤਾ ਲੱਗਾ ਤਾ ਓਹ  ਪੰਡਾਲ ਦੇ ਬਾਹਰ ਸੜਕ  ਉੱਤੇ ਇਕਠੀਆ  ਹੋ ਗਈਆਂ. ਸਰਸੇ ਵਾਲੇ ਦੇ ਪ੍ਰੇਮੀਆਂ ਨੇ ਜਦ ਸਿਖਾ ਨੂ ਤਾਨੇ ਮਾਰਨੇ ਆਰੰਭ ਕੀਤੇ ਤਾ ਗੁਰੂ ਦੀਯਾ ਸੰਗਤਾ ਪਾਸੋ ਸਹਾਰੇ ਨਾ ਗਏ. ਸਰਸੇ ਵਾਲੇ ਦੇ ਚੇਲੇ ਹਥਿਯਾਰਾ ਨਾਲ ਲੈਸ ਹੋਕੇ ਸਿਖਾ ਵਾਲ ਵਧਣ ਲੱਗੇ ਤਾ ਖਾਲਸੇ ਨੇ ਵੀ ਅੱਗੋ ਸ਼ਸਤਰ ਕਢ ਲਏ. ਏਨੇ ਚਿਰ ਨੂ ਪੰਜਾਬ ਪੁਲਸ ਪਹੁੰਚ ਗਈ ਅਤੇ ਓਹਨਾ ਨੇ ਪ੍ਰੇਮੀਆ ਨੂ ਤਾ ਬੜੇ ਸ਼ਾਂਤ ਤਰੀਕੇ ਨਾਲ ਪਰਚਾਯਾ, ਪਰ ਸਿਖਾ ਉੱਤੇ ਅੰਨੇ ਵਾਹ ਲਾਠੀ ਚਾਰਜ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤਾ. ਅਥਰੂ ਗੈਸ ਦੇ ਗੋਲੇ ਛੱਡੇ ਅਤੇ ਪਾਣੀ ਦੀਯਾ ਬੁਛਾੜਾ ਕੀਤੀਆ. ਏਸ ਘਟਨਾ ਵਿਚ ਅਨੇਕਾ ਸਿਖ ਮਰਦ ਔਰਤਾ ਜ਼ਖਮੀ ਹੋਏ ਅਤੇ ਅਨੇਕਾ ਨੂ ਗਿਰਫਤਾਰ ਕੀਤਾ ਗਯਾ. ਬਾਅਦ ਵਿਚ ਮੀਡਿਯਾ ਵਿਚ ਕਿਹਾ ਗਿਆ ਕੇ ਸਿਖ ਤਾ ਪੁਲਸ ਉੱਤੇ ਰੋੜੇ ਪਥਰ ਮਾਰ ਰਹੇ ਸਨ, ਏਸ ਲਈ ਸਿਖਾ ਉੱਤੇ ਸਖਤੀ ਵਰਤੀ ਗਈ ਹੈ . ਨਿਰਦੋਸ਼ ਸਿਖਾ ਉੱਤੇ ਡਾਂਗਾ ਚਲਾਉਣ ਵਾਲੇ ਇਹ ਪੰਜਾਬ ਪੁਲਸ ਦੇ ਸੂਰਮੇ ਓਦੋ ਕਿਥੇ ਸਨ ਜਦੋ ਇਹਨਾ ਨੂੰ ਸਰਸੇ ਵਾਲੇ ਦੇ ਪ੍ਰੇਮੀਆ ਨੇ ਬਠਿੰਡੇ ਦੀਆ ਗਲੀਆ ਵਿਚ ਦੌੜਾ ਦੌੜਾ ਕੇ ਕੁਟਿਆ ਸੀ ?? ਕੀ ਇਹਨਾ ਦੀ ਬਹਾਦਰੀ ਸਿਰਫ ਸਿਖਾ ਨੂ ਵੇਖ ਕੇ ਜਾਗਦੀ ਹੈ ? ਇਹ ਲੀਡਰ, ਮੰਤਰੀ, ਪੁਲਸ ਵਾਲੇ ਸਾਰੇ ਦੇ ਸਾਰੇ ਕੌਮ ਦੇ ਗਦ੍ਦਾਰ ਹਨ. ਇਹਨਾ ਨੂ ਭਈਯਾ ਦਾ ਨਿਆਣਾ ਤਕ ਗਾਲ  ਕੱਡ ਲੈਂਦਾ ਹੈ, ਇਹ ਕੁਸਕਦੇ ਤਕ ਨਹੀ, ਪਰ ਜਦ ਕੋਈ ਸਿਖ ਆਪਣੇ ਹਕ ਵਾਸਤੇ, ਆਪਣੇ ਗੁਰੂ ਵਾਸਤੇ ਕੁਛ ਬੋਲਦਾ ਜਾ ਕਰਦਾ ਹੈ ਤਾ ਇਹਨਾ ਦੀ ਇਹ ਸਰਕਾਰੀ ਬਹਾਦਰੀ ਜਾਗ ਪੈਂਦੀ ਹੈ. ਸ਼ਾਬਾਸ਼ ਪੰਜਾਬ ਪੁਲਸ ਦੇ !!

ਅੱਜ ਸਿਖੀ ਉੱਤੇ ਬਹੁਤ ਹੀ ਭਯਾਨਕ ਸਮਾਂ ਚਲ ਰਿਹਾ ਹੈ. ਹਰ ਪਾਸੇ ਕੌਮ ਦੇ ਗਦ੍ਦਾਰ ਦਨਦਨਾ ਰਹੇ ਹਨ. ਲੀਡਰ ਵੇਖ ਲੋ, ਮੰਤਰੀ ਵੇਖ ਲੋ, ਅਫਸਰ ਵੇਖ ਲੋ, ਪੁਲਸ ਵਾਲੇ ਵੇਖ ਲੋ, ਸਾਰੇ ਹੀ ਕੌਮ ਦਾ ਘਾਣ ਕਰਨ ਨੂ ਤੁਲੇ ਹੋਏ ਹਨ. ਇਹਨਾ ਲੋਕਾ ਨੂ ਪੰਜਾਬ ਵਿਚ ਹੋਰ ਕੋਈ ਗਲਤ ਨਹੀ  ਦਿਸਦਾ, ਸਿਰਫ ਸਿਖ ਹੀ ਗਲਤ ਦਿਸਦੇ ਹਨ. ਅੱਜ ਜੇ ਸਿਖ ਨੇ ਗੁਰੂ ਘਰ ਵਿਚ ਬੋਲਨਾ ਹੈ ਤਾ ਇਹਨਾ ਤੋ  ਪੁਛ ਕੇ ਬੋਲਨਾ ਪੈਣਾ ਹੈ , ਜੇ ਅੱਜ ਸਿਖ ਨੇ ਆਪਣੇ ਗੁਰੂ ਦੀ ਗੱਲ ਕਰਨੀ ਹੈ ਤਾ ਇਹਨਾ ਨੂ ਪੁਛ ਕੇ ਕਰਨੀ ਪੈਣੀ ਹੈ, ਜੇ ਅੱਜ ਸਿਖ ਨੇ ਆਪਣੇ ਗੁਰੂ ਦੇ ਦਿਨ ਮਨਾਉਣੇ ਹਨ ਤਾ ਇਹਨਾ ਨੂ ਪੁਛ ਕੇ ਮਨਾਉਣੇ ਪੈਣੇ ਹਨ. ਕੀ ਇਹ ਹੈ ਸਿਖੀ ਦੀ ਆਜ਼ਾਦੀ?  ਕੀ ਇਹ ਹੈ ਧਰਮ ਦੀ ਆਜ਼ਾਦੀ ? ਅੱਜ ਸਾਡੇ ਗੁਰੂ ਦੀ ਬੇਅਦਬੀ ਹੁੰਦੀ ਹੈ, ਸਾਡੇ ਗੁਰੂ ਦਾ ਅਪਮਾਨ ਹੁੰਦਾ ਹੈ, ਅਸੀਂ ਕੁਛ ਬੋਲ ਨਹੀ ਸਕਦੇ, ਕਿਸੇ ਨੂ ਦੰਡ ਨਹੀ ਦੇ ਸਕਦੇ, ਕੋਈ ਕਚੇਹਰੀ , ਕੋਈ ਕੋਰਟ ਇਹਨਾ ਨਿੰਦਕਾ ਨੂ ਸਜ਼ਾ ਨਹੀ ਦਿੰਦਾ,ਕਦ ਤਕ ਅਸੀਂ ਆਪਣੇ ਗੁਰੂ ਦਾ ਅਪਮਾਨ ਸਹੀ  ਜਾਵਾਂਗੇ ? ਕਦ ਤਕ ਸਿਖ ਕੁੱਟ ਖਾਂਦੇ  ਰਹਨਗੇ ?

ਅੱਜ ਕੋਈ ਸਰਕਾਰ ਸਾਡੇ ਵੱਲ ਨਹੀ. ਸਾਨੂ ਇਹ ਭੁਲੇਖਾ ਦਿਲ ਵਿਚੋ ਕਢਣਾ  ਪੈਣਾ ਹੈ ਕਿ ਇਹ ਨੀਲੀਆ ਤੇ ਚਿੱਟੀਆ ਪੱਗਾ ਵਾਲੇ, ਇਹ ਖੁਲੀਆ ਦਾੜੀਆ ਵਾਲੇ ਲੀਡਰ ਸਾਡੇ ਆਪਣੇ ਹਨ. ਇਹ ਲੋਕ ਸਿਰਫ ਵੋਟਾ ਦੇ ਭੁਖੇ ਹਨ. ਵੋਟਾ ਵਾਸਤੇ, ਕੁਰਸੀ ਵਾਸਤੇ ਇਹ ਆਪਣੀ ਕੌਮ ਤਾ ਕੀ, ਆਪਣੀ ਜ਼ਮੀਰ ਨੂ ਵੇਚਕੇ ਕਿਸੇ ਦੇ ਵੀ ਤਲਵੇ ਚੱਟ ਸਕਦੇ ਹਨ. ਜੇ ਕੋਈ ਗੁਰੂ ਦਾ ਨਿੰਦਕ ਅੱਜ ਪੰਜਾਬ ਵਿਚ ਲਲਕਾਰਾ  ਮਾਰਦਾ ਹੈ ਤਾ ਇਹਨਾ ਲੋਕਾ ਦੇ ਸਿਰ ਤੇ ਮਾਰਦਾ ਹੈ. ਓਹਨਾ ਨੂ ਪਤਾ ਹੈ ਕੇ ਸਿਖਾ ਦੇ ਇਹ ਅਖੌਤੀ ਲੀਡਰ ਵਿਕੇ ਹੋਏ ਹਨ, ਚਾਰ ਟੁੱਕੜੇ ਸੁਟ ਦੋ, ਇਹਨਾ ਕੁਤਿਆ ਨੇ ਜੀਬ ਹਿਲਾਉਂਦੇ ਪੈਰਾ ਤੇ ਆਂ ਡਿੱਗਣਾ ਹੈ. ਗੱਲ ਸਿਰਫ ਏਨੀ ਨਹੀ  ਕਿ ਬਾਬਾ ਜੀ ਨੂ ਗਿਰਫਤਾਰ ਕੀਤਾ ਗਯਾ  . ਗੱਲ ਇਹ ਹੈ ਕਿ ਇਹ ਕਾਰਵਾਈ ਝੂਠੇ ਸੌਦੇ ਵਾਲੇ ਸਾਧ ਦੇ ਚੇਲੇਯਾ ਦੇ ਕਹਨ ਤੇ ਹੋਈ . ਬਾਬਾ ਜੀ ਨੇ ਅੱਜ ਜਾ ਕੱਲ ਜਾ ਮਹੀਨੇ ਨੂੰ ਬਾਹਰ ਆ ਹੀ ਜਾਣਾ ਹੈ. ਪਰਚਾਰ ਵੀ ਸ਼ੁਰੂ ਕਰ ਦੇਣਾ ਹੈ. ਗਲ ਇਹ ਹੈ ਕੇ ਮਹਾਰਾਜ ਦੀ ਬੇਅਦਬੀ ਕੀਤੀ ਗਈ ਹੈ. ਗੱਲ ਇਹ ਹੈ ਕੇ ਸਿਰਸੇ ਸਾਧ ਦੇ ਚੇਲੇਆ ਦੇ ਕਹਨ ਤੇ ਸਿਖਾ ਦਾ ਸਮਾਗਮ ਬੰਦ ਕਰਵਾਯਾ ਗਯਾ ਹੈ , ਅਮ੍ਰਿਤ ਸੰਚਾਰ ਬੰਦ ਕਰਵਾਯਾ ਗਯਾ ਹੈ. ਏਸ ਤੋ ਵੱਡੀ ਬੇਅਦਬੀ ਹੋਰ ਕੀ ਹੋਣੀ ਹੈ ? ਹਰ ਪਾਰਟੀ , ਹਰ ਪਾਖੰਡੀ ਬਾਬਾ, ਸਿਖਾ ਨੂ ਨੀਵੇ ਦਿਖਾਉਣਾ ਚਾਹੁੰਦਾ ਹੈ. ਹਰ ਸਰਕਾਰ ਸਿਖਾ ਨੂ ਗੁਲਾਮ ਬਣਾ ਕੇ ਰਖਣਾ ਚਾਹੁੰਦੀ ਹੈ. ਸਿਖਾ ਨੂੰ ਕੇਹਾ ਜਾਂਦਾ ਹੈ ਕੇ ਆਪਣੇ ਗੁਰੂ ਦੇ ਦਿਨ ਜ਼ਰੂਰ ਮਨਾਓ, ਪਰ ਓਸ ਗੁਰੂ ਦੀ ਸਿਖਿਆ  ਦੀ ਗੱਲ ਨਾ ਕਰੋ. ਗੁਰੂ ਹਰਗੋਬਿੰਦ ਸਾਹਿਬ ਦਾ ਦਿਹਾੜਾ ਜ਼ਰੂਰ ਮਨਾਓ, ਪਰ ਮੀਰੀ ਪੀਰੀ ਦੀ ਗੱਲ ਨਾ ਕਰੋ. ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਦਾ ਅਵਤਾਰ ਪੁਰਬ ਮਨਾਓ, ਪਰ ਓਸ ਗੁਰੂ ਦੇ ਦਿਖਾਏ ਰਸਤੇ ਦੀ  ਗੱਲ ਨਾ ਕਰੋ. ਖਾਲਸਾ ਰਾਜ ਦੀ, ਆਜ਼ਾਦੀ ਦੀ, ਆਪਣੇ  ਸਵੈਮਾਨ ਦੀ ਗੱਲ ਨਾ ਕਰੋ. ਨਗਰ ਕੀਰਤਨ ਕਢੋ, ਲੰਗਰ ਲਾਓ, ਲੋਕਾ ਨੂ ਖਵਾਓ, ਪਰ ਆਪਣੇ ਸਹੀਦਾ ਸਿੰਘਾ ਦੀ ਗੱਲ ਨਾ ਕਰੋ. ਤੇ ਸਬ ਤੋ ਵੱਡੀ ਗੱਲ, ਜੇਹੜੀ ਸਰਕਾਰ, ਜੇਹੜੇ  ਪਾਖੰਡੀ ਸਾਧ ਬਾਬੇ ਸਿਖ ਕੌਮ ਨੂ ਨੁਕਸਾਨ ਪਹੁੰਚਾ ਰਹੇ ਹਨ, ਸਿਖੀ ਦੀਯਾ ਜੜਾਂ ਵਿਚ ਆਰੀ ਚਲਾ ਰਹੇ ਹਨ,ਓਹਨਾ ਬਾਰੇ ਤਾ ਬਿਲਕੁਲ ਚੁਪ ਰਹੋ. ਕਮਾਲ ਦੀ ਗੱਲ ਹੈ. ਅੱਜ  ਸਿਖ ਆਪਣੇ ਗੁਰੂ ਨਿੰਦਕ ਦੀ ਗੱਲ ਨਹੀ ਕਰ ਸਕਦਾ. ਓਸ ਗੁਰੂ ਨਿੰਦਕ ਨੂ ਮੂਹ ਤੋੜ ਜਵਾਬ ਨਹੀ ਦੇ ਸਕਦਾ, ਤੇ ਜੇ ਸਿਖ ਏਦਾ ਕਰਦਾ ਹੈ ਤਾ ਉਸਤੇ ਅੱਤਵਾਦੀ , ਵਖਵਾਦੀ ਦਾ ਲੇਬਲ ਲਾ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ. ਓਹਨੂ ਕਟ੍ਟਰਪੰਥੀ  ਕੇਹਾ ਜਾਂਦਾ ਹੈ. ਕੀ ਇਹ ਹੈ ਸਾਡੀ ਆਜ਼ਾਦੀ ? ਕੀ ਇਹ ਹਨ ਸਾਡੇ ਹਕ?

ਸਿਖ ਸਬ ਕੁਝ ਬਰਦਾਸ਼ਤ ਕਰ ਸਕਦਾ ਹੈ, ਆਪਣੇ ਗੁਰੂ ਦੀ ਨਿੰਦਾ ਜਾ ਬੇਅਦਬੀ  ਨਹੀ. ਪਰ ਅੱਜ ਸਿਖ ਨੂ ਕੇਹਾ ਜਾ ਰਿਹਾ ਹੈ ਕੇ ਅਸੀਂ ਤੇਰੇ ਗੁਰੂ ਦੀ ਨਿੰਦਾ ਵੀ ਕਰਨੀ ਹੈ, ਰੀਸ ਵੀ  ਕਰਨੀ ਹੈ, ਬੇਅਦਬੀ ਵੀ  ਕਰਨੀ ਹੈ, ਤੇ ਤੈਨੂ ਚੁਪ ਕਰਕੇ  ਸਾਰਾ ਕੁਝ  ਦੇਖਣਾ ਪੈਣਾ ਹੈ. ਜੇ ਸਿਖ ਅੱਗੋ ਬੋਲੇ ਤਾ ਓਸਦੀ ਜ਼ੁਬਾਨ ਬੰਦ ਕਰਨ ਵਾਸਤੇ ਜੇਲ ਵਿਚ ਸੁੱਟ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ, ਤਸੀਹੇ ਦਿੱਤੇ ਜਾਂਦੇ ਹਨ, ਮਾਰਯਾ ਕੁਟਿਆ ਜਾਂਦਾ ਹੈ.

ਅੱਜ ਸਿਖਾ ਨੂ ਲੋੜ ਹੈ ਸੁਚੇਤ ਹੋਣ ਦੀ. ਜਾਗਨ ਦੀ. ਇਹ ਲੀਡਰ, ਇਹ ਅਫਸਰ, ਇਹ ਪੁਲਸ ਵਾਲੇ ਸਾਡੇ ਸਕੇ ਨਹੀ. ਇਹ ਪੈਸੇ ਦੇ, ਕੁਰਸੀਆ ਦੇ, ਤਾਕਤ ਦੇ ਭੁਖੇ ਹਨ. ਇਹਨਾ ਨੂ ਸਿਖੀ ਨਾਲ ਕੋਈ ਪਿਆਰ ਨਹੀ, ਪਿਆਰ ਹੈ ਤਾ ਸਿਰਫ ਆਪਣੇ ਆਪ ਨਾਲ. ਅੱਜ ਸਮੇ ਦੀ ਮੰਗ ਹੈ ਕੇ ਸਿਖ ਇਕਠੇ ਹੋਣ, ਇਕ ਹੋਣ, ਤੇ ਆਪਣੇ ਗੁਰੂ ਦੇ ਨਿੰਦਕਾ ਦੀ ਪਛਾਨ ਕਰਕੇ ਓਹਨਾ ਨੂ ਦੰਡ ਦੇਣ. ਸਬ ਤੋ ਵੱਡੀ ਲੋੜ ਹੈ ਧੰਨ ਧੰਨ ਸਾਹਿਬ ਸ੍ਰੀ ਗੁਰੂ ਗਰੰਥ ਸਾਹਿਬ ਜੀ ਮਹਾਰਾਜ ਦੇ ਚਰਨਾ ਨਾਲ ਜੁੜਨ ਦੀ.ਜਦ ਅਸੀਂ ਮਹਾਰਾਜ ਨਾਲ ਜੁੜਾਂਗੇ, ਇਕ ਹੋਵਾਂਗੇ, ਤਦੇ ਅਸੀਂ ਕੌਮ ਦਾ ਕੁਛ ਸਵਾਰ ਸਕਦੇ ਹਾ, ਨਿੰਦਕਾ ਨੂੰ  ਮੁਹੰਤੋੜ ਜਵਾਬ ਦੇ ਸਕਦੇ ਹਾਂ. ਸਾਰੇ ਮਹਾਰਾਜ ਕੋਲੋ ਬਲ ਮੰਗੀਏ, ਇਕ ਹੋਈਏ ਤੇ ਕੌਮ ਦੇ ਦੁਸ਼ਮਣਾ ਦਾ ਮੁਕਾਬਲਾ ਕਰੀਏ. ਤਾਹੀ ਸਾਡਾ ਸਿਖ ਹੋਣਾ, ਸਿਖਾਂ  ਦੇ ਘਰੇ ਜਨਮ ਲੈਣਾ ਸਫਲ ਹੈ.

ਸਮਰਜੀਤ ਸਿੰਘ ਖਾਲਸਾ
ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ
ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤੇਹ

Tuesday, 17 January 2012

Shaheed Jathedar Gurdev Singh Kaunke 2

Bhai sahib was a Charhdi kala Gurmukh, Diamond of Damdami Taksal and Loyal soldier of Khalsa Panth. Bhai sahib was appointed Working Jathedar of Akaal Takhat sahib in January 1986 and he did this sewa till his Shaheedi. He was the one who went out in Rural Punjab in that dark period and awakened Sikh masses by doing Katha of Guru Granth Sahib ji and Sri Dasam Granth. Areas of Ludhiana,Moga,Jagraon and Faridkot transformed considerably. Malwa belt of Punjab saw a revolution and there were Amrit Sanchars on daily basis in which hundreds used to tak Amrit and become Khalsa. Bhai Sahib had a highly pure character, pavittar Gursikhi jeevan,  Uch-Awastha and humble attitude. Thousands were inspired by his magnetic personality. Youth left drugs and patitpuna, took to Gursikhs and became a part of  Sikh movement. It was during Bhai Sahib ji's times that in villages of Malwa,rule of 11 person Baraat was started.( It is still prevalent in some of the villages where people honour and respect Martyrs of Panth). People stopped giving or taking dowry and killing female child due to Bhai Sahib's parchar. He stressed on basics of Sikhi, Faith and Love for Guru and dedication to cause of Panth with all the mind, body and soul.Seeing his Parchar, popularity, influence and sewa, He was arrested in 1989 by Sumedh Saini, hung upside down in police station and beaten mercilessly. Police saw him as ''Second Bhindranwala''. Later he had to be released as his family went to court and proved the police wrong.
After coming out of Jail, Bhai Gurdev Singh ji continued his Gursikhi Parchar. It has been a age-old tradition of Damdami Taksal that whenever Sikhi undergoes hard times, warriors of Taksal fight in battlefield and parcharks go out in countryside,towns and cities and do parchar of Sikhi, taking forward mission of Guru and Shaheeds, inspiring more and more youth to dedicate their lives to cause of Panth and Guru. Bhai Sahib, giving Pehra on this age old tradition of Taksal, kept the lamp of Parchar burning. He was highly popular among youth after his release and was seen as an icon and inspiration. Police tagged him as 'Mother of Militants' (as wherever he went, youth flocked to him and after listening to his fearless bachans, joined Sikh struggle).

Fearing Bhai Gurdev Singh ji Kaunke's charismatic personality, Punjab Police conspired to eliminate Bhai Sahib physically.On 20th December 1992, Bhai Sahib ji was arrested again and was tortured badly by Swaran ghotna, Harbhagwan sodhi and Gurdeep singh of Jagraon police. Bhai sahib was killed on morning 1st January 1993 and his body was thrown in a river. Before his Shaheedi, his bones were broken, flesh pierced with hot iron rods and electric shocks were given to Singh Sahib ji. But he continued his Baani Jaap, bravely facing every torture inflicted upon him with power of Baani. As the Sun of new year of 1992 rose, the shining Star of Sikh Panth's sky, Jathedar of Sri Akaal Takhat Sahib, Bhai Gurdev Singh ji Kaunke attained immortality by shedding his holy blood for Guru Gobind Singh ji.

People like Bhai Sahib and Baba Manochahal were true Jathedars of Akaal Takhat Sahib who served Gur-Sikhi and fought for Panth till last breath.They are the ones whom this Panth will love and respect forever.

Parnaam Shaheeda nu.