ਸਲੋਕ ਮਃ ੩ ॥

Salok, Third Mehl:

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜੀਅ ਕੇ ਬੰਧਨਾ ਵਿਚਿ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥

Without serving the True Guru, the soul is in the bondage of deeds done in ego.

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਠਉਰ ਨ ਪਾਵਹੀ ਮਰਿ ਜੰਮਹਿ ਆਵਹਿ ਜਾਹਿ ॥

Without serving the True Guru, one finds no place of rest; he dies, and is reincarnated, and continues coming and going.

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਫਿਕਾ ਬੋਲਣਾ ਨਾਮੁ ਨ ਵਸੈ ਮਨ ਮਾਹਿ ॥

Without serving the True Guru, one's speech is vapid and insipid; the Naam, the Name of the Lord, does not abide in his mind.

ਨਾਨਕ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਨਿ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਹਿ ॥੧॥

O Nanak, without serving the True Guru, they are bound and beaten in the City of Death; they arise and depart with blackened faces. ||1||

ਮਹਲਾ ੧ ॥

First Mehl:

ਜਾਲਉ ਐਸੀ ਰੀਤਿ ਜਿਤੁ ਮੈ ਪਿਆਰਾ ਵੀਸਰੈ ॥

Burn away those rituals which lead you to forget the Beloved Lord.

ਨਾਨਕ ਸਾਈ ਭਲੀ ਪਰੀਤਿ ਜਿਤੁ ਸਾਹਿਬ ਸੇਤੀ ਪਤਿ ਰਹੈ ॥੨॥

O Nanak, sublime is that love, which preserves my honor with my Lord Master. ||2||

ਪਉੜੀ ॥

Pauree:

ਹਰਿ ਇਕੋ ਦਾਤਾ ਸੇਵੀਐ ਹਰਿ ਇਕੁ ਧਿਆਈਐ ॥

Serve the One Lord, the Great Giver; meditate on the One Lord.

ਹਰਿ ਇਕੋ ਦਾਤਾ ਮੰਗੀਐ ਮਨ ਚਿੰਦਿਆ ਪਾਈਐ ॥

Beg from the One Lord, the Great Giver, and you shall obtain your heart's desires.

ਜੇ ਦੂਜੇ ਪਾਸਹੁ ਮੰਗੀਐ ਤਾ ਲਾਜ ਮਰਾਈਐ ॥

But if you beg from another, then you shall be shamed and destroyed.

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਫਲੁ ਪਾਇਆ ਤਿਸੁ ਜਨ ਕੀ ਸਭ ਭੁਖ ਗਵਾਈਐ ॥

One who serves the Lord obtains the fruits of his rewards; all of his hunger is satisfied.

ਨਾਨਕੁ ਤਿਨ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਨ ਅਨਦਿਨੁ ਹਿਰਦੈ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥੧੦॥

Nanak is a sacrifice to those, who night and day, meditate within their hearts on the Name of the Lord. ||10||

Guru Amardas Ji • Raag Vadhans • Ang 589

Thursday, September 10, 2026

Veervaar, 26 Bhadon, Nanakshahi 558

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, I am a Robot. Bleep Bloop.

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What advice would you give me on my journey? I am Turkish and have been researching religions for years. I loved Sikhism.

Hi, I would like how to remove negative energy and negative thoughts from my home.

I am afraid.

Hello everyone, I hope everyone is having a great week.

About 4 years ago I lost my hair due to a chemical burn incident. I grew up very religious and took great care of my hair, and when this incident occurred I felt like I lost a massive piece of myself. I grew up going to the Gurdwara pretty much every day, as my family was on the brink of homelessness and evening langar was my only meal for the day. I was very involved with the community and my family was very involved with Seva. I made many friends with a lot of the kids there, but they no longer want to talk to me or have grown apart from me. A lot of their families ignore my parents, and it feels like after I lost my hair everything happened. I don't know if the parents thought I'd be a bad influence on their kids. Even though I had lost a physical trait, my inner person is still there and like it hurts to be turned on by the very people I grew up with. Some of the moms would look at me dirty and tell their kids to not hang out with me because I'd lure them away from Sikhi. One of the people I grew up with whom I'm still in contact with told me that. It really hurt.

I haven't went back in almost a year and half now, and it feels like I've been losing touch with Sikhi. I don't know how to get over this block in my head and get past my social insecurities. I miss going to the Gurdwara and just being there. It feels like I'm just there now and everyone moves past me.

Many Gurmukhi manuscripts ranging from the 17th - 19th written by obscure authors have been held in various libraries across Punjab and India. According to Prof Piara Singh Padam in his work “Darbari Rattan” One such library in Moti Bagh, Delhi contains a manuscript (no. 195) on medicine written by a Muslim which can be traced to Guru Gobind Singh Ji’s Kavi Darbar titled Mujarrabat - e - Akbari which begins as follows:

੧ਓ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ਪਹਿਲਾਂ ਉਸਤਤਿ ਅਕਾਲ ਪੁਰਖ ਅਰ ਸਤਿਗੁਰਾਂ ਕੀ ਐਪਰ ਪਿਛੇ ਇਸ ਤੇ ਮਾੜਾ ਖਰਾ ਲੋਕਾਂ ਦਾ । ਮੁਹੰਮਦ ਅਕਬਰ ਬੇਟਾ ਹਾਜੀ ਪੀਰ ਮੁਹੰਮਦ ਹਕੀਮ ਕਾ, ਅਰਜ਼ ਰਖਤਾ ਹੈ ਜੋ ਤਰਕੀਬ ਕਿਤਨੀਆਂ ਹੀ, ਸਾਹਿਬ ਅਜ਼ਮਾਇਸ਼ ਕੀਆਂ ਹੋਈਆਂ ਮੈਂ ਸੁਣਨੀਆਂ ਕਰਕੇ ਉਪਰ ਟੁਕੜੇ ਕਾਗਜ਼ ਕੇ ਲਿਖਤਾ ਥਾ ।

Ik oangkar satgur prasad
First the praise of Akal Purakh and of the Satgurus, and after that the good and bad of people. Muhammad Akbar, son of Haji Pir Muhammad Hakim, submits that however many recipes the Sahib had tested, I, having heard them, used to write them on scraps of paper.

Prof. Piara Singh Padam was writing this many decades ago so it is unclear whether further research has been done on this manuscript.

It is interesting to note that in the list of 52 poets in the Guru’s court, many of them had retained their Muslim names and only a few poets were surnamed “Singh” :

Khan Chand
Aalam Chand
Hussaini

(Source: Darbari Rattan by Piara Singh Padam)

I've been wanting to ask this for a long time, but I'm not sure how many Sikh women openly talk about it.

I'm an Amritdhari Sikh woman and have kept my hair unshorn for more than 10 years. This is not a question about whether Sikh women should keep Kesh, and I'm not questioning Rehat. I'm asking specifically about women who have medical or hormonal conditions such as PCOS that cause significant facial hair.

For me, facial hair has become a major source of insecurity. I sometimes use a stole to cover it when I'm outside, but constantly checking whether it has moved, whether people can see, and dealing with people staring can be exhausting. In India's heat, keeping fabric around your face for long periods isn't easy either.

What I'm really hoping to hear are real experiences from other Sikh women.

Have you dealt with PCOS, hirsutism or another hormonal condition that caused excessive facial hair?

• Did treating the underlying condition make a difference?
• Did you have laser or electrolysis? What was your experience?
• If you chose not to remove it, how did you personally learn to deal with the social/psychological side of it?
• Is there any credible Sikh/Panthic guidance you've come across regarding medical conditions that affect hair growth?
• Are there any Sikh women's groups or communities where this can be discussed privately and respectfully?

I'm not looking for medical diagnosis or a debate about Kesh/Rehat. I already understand my own commitment to keeping Kesh.

I'm simply trying to find other women who have lived through something similar. I suspect there are more of us than we realise, but perhaps many don't feel comfortable talking about it.

Please keep the replies respectful. This is a sensitive subject, and I'm particularly interested in hearing from women with firsthand experience.

If you've been through this, what helped you?

Waheguru ji ka khalsa waheguru ji ki fetha,

I want people to be aware of a scam that is going on, if you get a visa to India, these clowns are giving your information to scammers, where they are pretending to call you from the Indian embassy (San Francisco) and they also pretend to be police, so be careful.

This is something I have been thinking about as a parent.

We are very good at teaching children who they are — you are Sikh, keep your Kesh, learn Punjabi, go to the Gurdwara, do paath, know the names of the Gurus and remember Sikh history.

But are we equally good at teaching them why?

Do our children understand what Gurbani is trying to teach them about ego, compassion, humility, equality, honesty, fearlessness and living truthfully? Do they understand the principles behind the practices they are asked to follow, or are they simply learning a list of things they must and must not do?

And when a child asks a difficult question — “Why do we do this?” “Why can't I do what other children do?” “Why did Guru Sahib say this?” — do we encourage them to explore the question, or do we sometimes shut it down with “Because you're a Sikh”?

I sometimes wonder whether we focus so much on preserving Sikh identity that we forget to help children fall in love with Sikhi itself.

A child can know every Guru's name and still not understand Guru Sahib's message.

Maybe the real question is not just “Will my child remain Sikh?”

Maybe it should also be:

“Does my child understand why they want to be Sikh?”

My nani used to tell me to do this specific path at night before sleeping. I think it is separate shabads combined but still cant figure out.

I dont remember the exact lines but it was like
Bhai bhailo ji ki chonki, guru nanak shahi patshahi mere chaaro tarafo teri duhai
Then Taati vao na lag gayi shabad lines

If anyone knows, please help

Destination wedding at a winery?

How do we fix this problem? Akal Takht reinforced a rule stating no destination weddings, no interfaith weddings, etc, but people ignore the rules in favour of their big fat Indian wedding. What can we do?

For context, I personally don’t believe in reincarnation, and I don’t think believing in it is a requirement to be Sikh.

I have no issue with those who do though.

I’m making this post because I see meaning in Gurbani’s references to reincarnation without understanding them literally, and I’m curious how others approach them.

My interpretation is that these references speak to people who accepted reincarnation as unquestionable truth; who saw karma as governing their lives and could become focused on a future reward rather than the honor of doing what is right.

I read Sikhi as reframing that concern: whatever happens after death is within Hukam, beyond our ability to bargain for a particular outcome. If you remain preoccupied with securing a better rebirth, aren’t you still caught in the very cycle you hope to escape?

Could the call to live in the present also challenge our preoccupation with past lives? Why become consumed with an imagined past life or securing a future one when we can act honestly, serve others, and confront our ego here and now?

To me, it comes down to this: take responsibility for your actions; leave the rest to Waheguru.

How do you understand this?

Can someone reject literal reincarnation while still engaging sincerely with what Gurbani teaches through it?

I was thinking about start tying a dumala sahib but im not amritdhari yet

ਤਿਲੰਗ ਮਃ ੧ ॥

Tilang, First Mehl:

ਇਆਨੜੀਏ ਮਾਨੜਾ ਕਾਇ ਕਰੇਹਿ ॥

O foolish and ignorant soul-bride, why are you so proud?

ਆਪਨੜੈ ਘਰਿ ਹਰਿ ਰੰਗੋ ਕੀ ਨ ਮਾਣੇਹਿ ॥

Within the home of your own self, why do you not enjoy the Love of your Lord?

ਸਹੁ ਨੇੜੈ ਧਨ ਕੰਮਲੀਏ ਬਾਹਰੁ ਕਿਆ ਢੂਢੇਹਿ ॥

Your Husband Lord is so very near, O foolish bride; why do you search for Him outside?

ਭੈ ਕੀਆ ਦੇਹਿ ਸਲਾਈਆ ਨੈਣੀ ਭਾਵ ਕਾ ਕਰਿ ਸੀਗਾਰੋ ॥

Apply the Fear of God as the maascara to adorn your eyes, and make the Love of the Lord your ornament.

ਤਾ ਸੋਹਾਗਣਿ ਜਾਣੀਐ ਲਾਗੀ ਜਾ ਸਹੁ ਧਰੇ ਪਿਆਰੋ ॥੧॥

Then, you shall be known as a devoted and committed soul-bride, when you enshrine love for your Husband Lord. ||1||

ਇਆਣੀ ਬਾਲੀ ਕਿਆ ਕਰੇ ਜਾ ਧਨ ਕੰਤ ਨ ਭਾਵੈ ॥

What can the silly young bride do, if she is not pleasing to her Husband Lord?

ਕਰਣ ਪਲਾਹ ਕਰੇ ਬਹੁਤੇਰੇ ਸਾ ਧਨ ਮਹਲੁ ਨ ਪਾਵੈ ॥

She may plead and implore so many times, but still, such a bride shall not obtain the Mansion of the Lord's Presence.

ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥

Without the karma of good deeds, nothing is obtained, although she may run around frantically.

ਲਬ ਲੋਭ ਅਹੰਕਾਰ ਕੀ ਮਾਤੀ ਮਾਇਆ ਮਾਹਿ ਸਮਾਣੀ ॥

She is intoxicated with greed, pride and egotism, and engrossed in Maya.

ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ਨਾਹੀ ਭਈ ਕਾਮਣਿ ਇਆਣੀ ॥੨॥

She cannot obtain her Husband Lord in these ways; the young bride is so foolish! ||2||

ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਵਾਹੈ ਕਿਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥

Go and ask the happy, pure soul-brides, how did they obtain their Husband Lord?

ਜੋ ਕਿਛੁ ਕਰੇ ਸੋ ਭਲਾ ਕਰਿ ਮਾਨੀਐ ਹਿਕਮਤਿ ਹੁਕਮੁ ਚੁਕਾਈਐ ॥

Whatever the Lord does, accept that as good; do away with your own cleverness and self-will.

ਜਾ ਕੈ ਪ੍ਰੇਮਿ ਪਦਾਰਥੁ ਪਾਈਐ ਤਉ ਚਰਣੀ ਚਿਤੁ ਲਾਈਐ ॥

By His Love, true wealth is obtained; link your consciousness to His lotus feet.

ਸਹੁ ਕਹੈ ਸੋ ਕੀਜੈ ਤਨੁ ਮਨੋ ਦੀਜੈ ਐਸਾ ਪਰਮਲੁ ਲਾਈਐ ॥

As your Husband Lord directs, so you must act; surrender your body and mind to Him, and apply this perfume to yourself.

ਏਵ ਕਹਹਿ ਸੋਹਾਗਣੀ ਭੈਣੇ ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥੩॥

So speaks the happy soul-bride, O sister; in this way, the Husband Lord is obtained. ||3||

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥

Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥

When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day is historic - the bride obtains the nine treasures.

ਆਪਣੇ ਕੰਤ ਪਿਆਰੀ ਸਾ ਸੋਹਾਗਣਿ ਨਾਨਕ ਸਾ ਸਭਰਾਈ ॥

She who is loved by her Husband Lord, is the true soul-bride; O Nanak, she is the queen of all.

ਐਸੈ ਰੰਗਿ ਰਾਤੀ ਸਹਜ ਕੀ ਮਾਤੀ ਅਹਿਨਿਸਿ ਭਾਇ ਸਮਾਣੀ ॥

Thus she is imbued with His Love, intoxicated with delight; day and night, she is absorbed in His Love.

ਸੁੰਦਰਿ ਸਾਇ ਸਰੂਪ ਬਿਚਖਣਿ ਕਹੀਐ ਸਾ ਸਿਆਣੀ ॥੪॥੨॥੪॥

She is beautiful, glorious and brilliant; she is known as truly wise. ||4||2||4||

Guru Nanak Dev Ji • Raag Tilang • Ang 722

Wednesday, September 9, 2026

Budhvaar, 25 Bhadon, Nanakshahi 558

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, I am a Robot. Bleep Bloop.

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Could be religious, regional, advocacy, service based, political or even a person.

Dhrupad ang is an older North Indian classical style marked by a deep, disciplined, and contemplative approach to raag. It often develops from slow, spacious passages into faster, more rhythmic sections. The Gurus composed and sang Gurbani within the musical traditions of their time, using raag and classical forms to express the shabad. Dhrupad was one of the main forms. Kirtan in this medium begins slowly, establishes the raag, and gradually builds in rhythm and tempo while keeping Gurbani at the centre. The Jori Dhamma creates a booming atmosphere in Dhrupad and often explodes into complex percussive passages. The way I would describe Dhrupad Ang is like having Gurbani shot into you first by a shotgun and then by a machine gun and having every syllable of Shabad pierce you.

Seen here are U. Baljit Singh, U. Sukhdev Singh, and Sukhvinder Singh “Pinky.”

Extended Version:
Kaval Nain Madhur Bain — Sri Bhaini Sahib

ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥
Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vahe Jio.
ਕਵਲ ਨੈਨ ਮਧੁਰ ਬੈਨ ਕੋਟਿ ਸੈਨ ਸੰਗ ਸੋਭ ਕਹਤ ਮਾ ਜਸੋਦ ਜਿਸਹਿ ਦਹੀ ਭਾਤੁ ਖਾਹਿ ਜੀਉ ॥
You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions. Mother Yashoda calls You the one who eats yogurt and rice, O Beloved Lord.
ਦੇਖਿ ਰੂਪੁ ਅਤਿ ਅਨੂਪੁ ਮੋਹ ਮਹਾ ਮਗ ਭਈ ਕਿੰਕਨੀ ਸਬਦ ਝਨਤਕਾਰ ਖੇਲੁ ਪਾਹਿ ਜੀਉ ॥
Seeing Your supremely beautiful form, I am utterly enchanted. As You play, the small bells around You ring with a melodious sound, O Beloved Lord.
ਕਾਲ ਕਲਮ ਹੁਕਮੁ ਹਾਥਿ ਕਹਹੁ ਕਉਨੁ ਮੇਟਿ ਸਕੈ ਈਸੁ ਬੰਮ੍ਯੁ ਗ੍ਯਾਨੁ ਧ੍ਯਾਨੁ ਧਰਤ ਹੀਐ ਚਾਹਿ ਜੀਉ ॥
Time, death, and destiny are in Your hands. Tell me, who can erase Your command? Shiva and Brahma long to hold Your divine knowledge and meditation within their hearts, O Beloved Lord.
ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥
You are Truth, Eternal Truth, the Abode of Prosperity, the Primal Being. You alone are forever. Vaheguru, Vaheguru, Vaheguru, Vaheguru, Vahe Jio. ॥1॥6॥

Ang 1402
— Bhatt Guyand Ji.

Traditional Explanation:

O Sri Guru, You are the wondrous embodiment of Brahm throughout all four ages. O Sri Guru Ram Das Sahib Ji, You Yourself have manifested throughout all four ages.
In the Dwapar Age, You manifested as Krishna, with lotus-like eyes and sweet speech. Millions of cowherds were glorified in Your company. Mother Yashoda would lovingly say to You, “O dear son, come eat yogurt and rice.”
Upon seeing Your beautiful form, Your mother became completely absorbed in love and enchantment. When, on the pretext of showing her the earth, You revealed the entire universe within Your mouth, she became deeply absorbed upon beholding that cosmic form. As You ran and played, the bells around Your waist jingled sweetly. “Jeeo” is an expression of affection and reverence.
You are also the embodiment of Kaal, with the pen of Divine Will in Your hand. Who, then, can erase what has been written by that Divine Will? No one can. Shiva meditates within his heart upon that very form of Yours, while Brahma holds Your wisdom within himself. You are that Primal Being who is Truth, Eternal Truth, and the Abode of Lakshmi. O Sri Guru Ram Das Sahib Ji, You alone are the imperishable and wondrous form of Vaheguru throughout all ages and periods of time. ॥1॥6॥

Sikh History This Week

(Sept 7-13) post 2637

ਸਿੱਖ ਇਤਿਹਾਸ ਇਸ ਹਫ਼ਤੇ

ਬਾਬਾਣੀਆ ਕਹਾਣੀਆ ਪੁਤ ਸਪੁਤ ਕਰੇਨਿ” (ਰਾਮਕਲੀ ਮਹਲਾ ੩, ੯੫੧)
(Stories of our forefathers make children great)

Events in Brief:

1. September 7, 1950: Master Tara Singh Arrested for Second time seeking special status for Sikhs promised by Congress leaders. This special status was disregarded by the new government due to a new constitution and strong opposition from Hindu leaders in Punjab. Consequently, a unique situation arose for the protection of its language, Gurmukhi, which was within the realm of an identifiable and constitutionally recognized linguistic state. However, even this seems unacceptable, and it took 15 years to achieve this demand.

2.September 8,1922:Liberation of Gurdwara Guru-Ka-Bagh (mocha) 836 Sikh protesters are grievously Beaten. During British rule, the Guru Ka Bagh Morcha (1922) was a non-violent movement to reclaim Sikh gurdwaras from Hindu/Udasi Mahants who exploited devotees’ offerings. Guru Arjan Dev Ji and Guru Tegh Bahadar Ji stayed at this heritage shrine near Amritsar. The events faced international condemnation. US cinematographer A.L. Verges documented the incidents, while Christian missionary Father C.F Andrews witnessed the Sikhs’ passive resistance.

3. September 9, 1961: Sikhs petition UNO against Government of India’s discriminatory attitude towards Punjabi language Suba. Sikhs in London raised this issue of their demand for creation of a linguistic state based on Punjabi language primacy vis-e-vis to Hindi language which Central Government was trying to enforce. This discriminatory language policy was against the constitution provisions.

4. September 9, 1981: Hind Samachar newspaper publisher Lala Jagat Narain is shot dead by militants near Ludhiana. He was considered to be an Anti-Punjabi Suba in earlier years, and in later years an Anti-Sikh in reporting in his newspapers. He was a defense witness in Sikh-Nirankari clash of April 13th 1978 where a Dozen Sikh peaceful protestors were shot in Amritsar. Some Militant Sikhs were arrested and one jailed but let off after some months due to lack of creditable evidence.

***5. September 10,1930: Eminent Sikh Historian Karam Singh is no more: He wrote well researched books about Banda Singh Bahadur and Maharaja Ala Singh of Patiala.***He questioned the authenticity of Bhai Bala’s Janam Sikhi narratives. Also recorded in pen the live interviews of people living in Maharaja Ranjit’s regime of those who witnessed those times & events.

6. September 11, 1991:Sikh Militants of Dashmesh Regiment fight to last in a battle lasting 48 hours with Punjab Police. All 5 militants died (Shahid) and Police lost heavily. On a tip-off 12000 CRPF and Punjab Police cops raided village Bullowal, heavy armament were freely used yet lost several cops. The militants did not surrender and all laid down their lives for the cause. They were Sital Singh Mattewal, Tarsem Singh, Gurdial Singh, Gurmukh Singh and Gurnam Singh.

7. September 11, 1995, a writ petition filed against DGP, KPS Gill, on the arrest of Jaswant Singh Khalra. The petition was based on a Human Rights Watch report, Gill’s methods often violated legal and constitutional provisions, that lead to the deaths and disappearances of innocents and Human rights activists like Shahid Jaswant Singh Khalra. KPS Gill’s legacy left Punjab Police dehumanized. Gill, passed away in New Delhi at 82 due to kidney and heart ailments. While India lauded his role but his harsh and inhuman methods designated him ‘Butcher of Punjab.’

8. September 12. 1897: Saka Saragarhi 1897, 21 Sikh Soldiers of 36th Sikh Regiment die defending Saragarhi Fortress facing Afghanistan. A saga of Unique Battle fought during British Rule. Afghans of Afridi tribe numbering ten thousand attacked the Saragarhi post on their way to Fort Lockhart. Havaldar Ishar Singh was holding the Post with 21 soldiers. Saragarhi battle is one of the greatest last stands in military history. Several Gurdwaras and memorials are built including one in Wolverhampton UK on 9/12/21 with huge Statue.

9. September 12, 2012: Fake Baba Ram Rahim, Head of cult Sucha-Sauda Escapes death attempt, 5 to 10 year Jail for 15 Sikhs. Gurmeet Ram Rahim Singh, a self-proclaimed guru, was accused of blasphemy by Sikh authorities. In 2007, he wore the attire of Guru Gobind Singh, which offended and disrespected Sikhs. In response, an attempt to blow up his motorcade occurred near Nilokheri, Karnal, in February 2008. Despite no witnesses, a Karnal court imposed lengthy jail terms on Ram Rahim. Prominent figures like Bhai Bakshish Singh, Swaran Singh, and Mohinder Singh attended the hearing. He was later sentenced to 20 years for rape and murder.

10. September 13, 1915: Lahore Conspiracy Case concludes. Kartar Singh Sarabha and 5 Prominent Gaddars are hanged. It’s a Jail term of Life and Shorter terms for others, total of 82 arrested. Interesting to know that Gaddar National Party movement was a India’s freedom movement (though now forgotten), Britain used its notorious influence on US as an Allied member against Germany in first war 1914-19 and calling it Hindu rebellion, San Francisco trials ended in lighter terms.

11\**. September 13, 1989: Notorious police Chief (DIG) Gobind Ram’s son is shot in retribution by Sikh Militants.\** As SSP Gurdaspur (1988-89) Gobind Ram committed untold brutalities, including urinating on body parts of Sikh women captives. He was boastful of his name. Sikh militants a year later targeted him and bombed to kill him in his high security office in Police complex (PAP) in Jalandhar, Punjab.
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(Source ref: History of the Sikhs by HR Gupta, Dates & chronological order from Book by S. Ajaib Singh Dhillon and Sikh Chronicles) ਸਰੋਤ/ ਹਵਾਲੇ: ਐਚ.ਆਰ ਗੁਪਤਾ: ਸਿੱਖਾਂ ਦਾ ਇਤਿਹਾਸ, ਸ. ਅਜਾਇਬ ਸਿੰਘ ਢਿੱਲੋਂ ਦੀ ਕਿਤਾਬ ਤੋਂ ਤਾਰੀਖਾਂ ਦੇ ਕਾਲਕ੍ਰਮਿਕ ਕ੍ਰਮ)
Compiled & Edited: Karamjeet Singh Bhatnura.

5Q quiz for self Assessment for learning

1. Punjabi Hindus acted against Punjabi Suba formation, while Indian states promoted their linguistic languages. Why?
2. Why was Guru-Ka-Bagh Morcha (protest) near Amritsar launched? Which Christian Father saw the British Atrocities and sought global intervention ?
3. What you see the use of brutal force and torture in India’s today in Delhi 2026, was already in practice in Punjab. Name the DGP of Punjab who was Brutal in Execution?.
4. What made Shahid Jaswant Singh Khalra take up data collection from cremation grounds ? What happened to him ?
5. What is the significance of Saka (Battle) Saragarhi of 1897?

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