Major, Baldev Singh Ghuman

Author: Singh
Date: 05-18-05 19:16

Saheed Baldev Singh Ghuman, son of S. Bhim Singh Ghuman and Inder Kaur, was born on 10th July 1937 at village Muhadipur, district Sialkot (now in Pakistan). After the partition his father settled down at village Bhani Bhagar (near Qadian), district Gurdaspur and here Maj. B.S. Ghuman finished his education at Sikh National College Qadian under the one of the best educators; Head Master Sardar Karam Singh Ghuman, Head Master Santokh Singh Cheema and Principal Bawa Harkrishan Singh. In 1961 he joined the Indian Army and served in 4th Jat Battalion until he resigned as a Major in 1983. He participated in three Indian wars during 1962, 1965 and 1971 but was left saddened and shocked with the attack on Golden Temple by Indian Army in summer of 1984. After this incident he came under the influence of Damdami Taksal and started to work closely with S. Simranjit Singh Mann (MP) holding the position of senior member of Punjab State Working Committee within Akali Dall (Mann.)

Soon he became a highly active human rights activist by organizing peaceful protests against fake police encounters and torture of Sikhs. He is also credited for the unity between two major factions of Sikh Youth Federation and saving hundreds of innocent Sikh men from being engaged in fake encounters and torture during the dark days of Punjab in 1980’s. For his selfless service for Sikh panth and Punjabi people he was arrested on August 08, 1986. He was tortured in Jalandhar and Amritsar interrogation centers and later moved around in different jails of Punjab including Nabha, Sangrur and Patiala for two years, from were he was released after the court dismissed his case. His journey to jail and infliction of torture upon him made him stronger and he spoke out much louder against the human rights violations, which took place in Punjab. As a senior member of Akali Dall (Mann) his duties included to get innocent Sikh men out of the jails of Punjab and to retrieve dead bodies of Sikh men killed in encounters. His this activity did not seemed to make authorities and police too happy and he was shot dead on 23rd June 1990 at his house in Jalandhar by police sponsored killers known as “cats”, so that the voice of the oppressed people can be brought down.

People of his village and surrounding villages made a small memorial in his memory at gurdawara Tahli Sahib at village Ghorawaha, Gurdaspur were now Baba Darshan Singh Ji is running a Sikh academy and providing an opportunity for the children from surrounding villages to get basic education. A person is not dead until forgotten; Shaheed Maj. Baldev Singh Ghuman was a brave soldier who fought for his country, and people. Upon his death all political and human rights organizations of Punjab paid their homage and was declared a great martyr.

http://www.tapoban.org/phorum/read.php?f=1&i=36869&t=36869

Bhagat Puran Singh Ji

Puran Singh, Bhagat
Great Saint and helper of the disabled (1904-1992)




Bhagat Puran Singh Ji is undoubtedly the single Sikh Hero of this century who worked totally selflessly all his life to provide the last hope to the mentally and terminally ill patients. Whenever he use to see a deserted dead body (human or animal) immediately he would prepare (by his own hand) a grave and give the human or animal a deserving respect of death. He was to Sikhism, what Mother Teresa is to Catholicism.

Against the backdrop of violence and poverty in 1947 he established a premier institute which takes care of sick, disabled and forlorn persons. Whatever money and financial resources he could gathered he used it to establish this institute. It is also believed that he was almost nominated to receive Nobel Peace Prize in 1990 but by not giving him prize it was the loss of sick and disabled persons as well as Nobel Prize committee. His life story is a saga of grit, determination, faith in the almighty and unending love for the suffering humanity. A very brief sketch of Bhagat Ji's life is given below.

Bhagat Puran Singh, born at Rajewal, Distt. Ludhiana on June 4 1904., at the house of Chaudhari Chibu Mal and Mehtab Kaur. In an interview to Patwant Singh Bhagat Puran Singh discloses how he became a Sikh ,in his early life he use to travel a lot from village to village and would stay at a Hindu Temple. One day when he was staying at a Temple Brahmins told him to clean the temple and then when he was done they sat in front of him and ate the food without offering him., Incidentally next time he had to stay at a Gurdwara and Bhai ji of Gurdwara not only gave him good food but also a cot and a glass of milk afterwards., without asking for any sewa for Gurdwara. After this Bhagat Puran Singh didn't even thought twice and became a Khalsa.

He set out in life for the service of the suffering humanity- the greatest religion. He founded Pingalwara in 1947 with a few discarded patients. He was also a writer as well as publisher and an environmentalist. Pingalwara is a very big home of human service. Bhagat Ji's contribution in spreading awareness about the global dangers of environment pollution, increasing soil erosion etc are also commendable. His dedication was awarded with heaps of honours by many quarters. Prestigious among these was the Padamshri award in 1979, which he surrendered in the wake of the army attack on the Golden Temple in 1984. He left for his heavenly abode on August 5, 1992.

As a sturdy youth of moderate means about 70 years ago, Bhagat Puran Singh saw a little boy who couldn’t walk. He decided to be the boy’s carrier "Until the latter could use his own legs".

The boy never did and Bhagat Puran Singh carried him on his shoulders until the time he himself became too frail to walk. And he decided to collect humans who did not have the abilit to help themselves. His Pingalwara became a home for orphans, mentally retarded persons and, the totaly deprived sections of society. It was a primitive place and neither society nor the State helped. The media winked a lot, took occasional notice and lapsed back to winking. But Bhagat Puran Singh carried on.

He remained an avid collector ever since. He collected "human pebbles" from the streets and housed them in Pingalwara. He collected funds, in driblets rather than droves, to run it. And he collected all the purposeful articles in the newspapers and magazines writings on the economy, environment, public health, population, etc. -- published booklets of these and distributed them free to interested people. The front page of newspapers never interested him. It was amazing to see how his eyes went straight to reports and write-ups dealing with human problems and welfare. He lived all his life for others and packed 72 hours of activity in a normal day.

At this time Pingalwara is run by Dr Inder Jit Kaur, she is also President of All India Pingalwara Charitable Society(Regd). She has embarked upon a mission to produce a movie on the life of Bhai Puran Singh Ji. Please spread this information.


Source: www.pingalwaraonline.org

More can be found including pictures on: http://forums.waheguroo.com/Bhagat-Puran-Singh-Ji-t9690.html

Bulleh Shah witnesses Khalsa rise

Author: Dalbir
Date: 08-03-06 17:19

This is interesting. Apparently written by Bulleh Shah (1680-1757), a famous sufi who was a contemporary of Guru Gobind and lived in the Panjab after the Gurus passing and witnessed the rise of the Khalsa misls himself.

"Ulte hor zamane aaye,
Hun asaan bhed sajjan de paaye. | (sajjan=beloved)
kaa(n) laggad nun maaran lagge, | (laggad=hawk)
chiriyan jurre khaaye | (chiriyan=birds;jurre=a bird of prey)
iraqiyan nun chabuk paunde, | (iraqiyan=a breed of horses)
gade khood khavaye | (gade=donkey;khood=green fodder)
aapneyan vich ulfat naahee, | (ulfat=love)
ke-he chaachche taaye | (chaachche=father's younger brother;taaye=elder)
piyo putran ittfaak naa kaahee, | (piyo=father;putran=sons)
dheeyan naal naa maaye | (dheeyan=daughters;maaye=mother)
sachcheyan nun hun milde dhakke, | (sachcheyan=truthful;dhakke=push around)
jhoothe kol bahaaye | (jhoothe=liars)
agle jaaye bankaale baithe,
pichliyan farash vichaye | (farash=floor)
(one line is missing here, somebody please complete it)
Bullah jina hukam hazooron andaa,
tina nun kaun hataaye."

"Perverse times have come,
I know the mystery of the beloved
crows have begun to hunt hawks,
and sparrows feed on falcons
horses bear the whipping,
while donkeys graze on lush green
no love is lost between relatives,
be they younger or elder uncles
There is no accord between fathers and sons,
Nor any between mothers and daughters
The truthful ones are being pushed about,
the tricksters are seated close by
The front liners have become wretched,
the back benchers sit on carpets
Those in tatters have turned into kings,
the kings have taken to begging
O Bulleh, that which is His command
who can alter His decree."

Another one:

The Mughals quaff the cup of poison.
Those with coarse blankets are up.
The genteel watch it all in quiet,
They have a humble pie to sup.
The tide of the times is in spate.
The Punjab is in a fearsome state.
We have to share the hell of a fate.


Compare with following observation by Polier sometime between 1776 and 1802:

In their [Sikhs] excursions they carry no tents or baggage with them, except perhaps a small tent for the principle chief; the rest shelter themselves under a blanket, which serves them also in the cold weather, to wrap themselves in, and which on a march covers their saddles. They have mostly two horses a piece, some three; their horses are middle sized, but exheedingly good, strong and high spirited, and mild tempered.

http://www.tapoban.org/phorum/read.php?f=1&i=109057&t=109057

How Do We Do Simran?

Daas was asked about swaas simran, also about teaching it and how it is done. I have therefore got relevant articles together and pasted them below.

Technique of Naam Abhyaas

Author: Kulbir Singh
Date: 04-20-04 18:36

It is hukam of Punj Pyaaray to not teach the Gurmat technique of Naam abhyaas to anyone, nor give naam to anyone. Only the Punj Pyaaray have right to do so.

Bhai Sahib Randhir Singh jee has written about Sant Hira Singh jee Daudpuri, who started giving naam to others. Sant Hira Singh jee was a very accomplished gursikh and used to do naam abhyaas day and night. He was one of the main companions of Bhai Sahib Randhir Singh jee. While doing Naam abhyaas, he used to start floating in the air.

In the village he lived, many became tyaar-bar-tyaar Khalsa, as a result of his sangat. His personal kamaayee increased manifolds. Once a bibi saw Sant jee coming and accosted him, "Vey Hira Siyaan, suniya hai tu jiss dey sirr uppar hath rakh deven, uss noo hosh nahi rehindi. Vey mere sirr uppar vee hath rakh dey" (O Hira Singh, I have heard that on whom you touch on head, he loses consciousness. Place your hand on my head too".

Sant Hira Singh laughingly placed his hand on that old lady's head and she really lost consciousness. Swaas swaas naam started vibrating in her body, with great alacrity. She remained in these colours for more than 24 hours.

This way, playing miracles forbidden by Guru Sahib, Sant Hira Singh jee lost all his kamaayee and one day, he discovered to his horror, that he could not retrieve the darshan of Jyot of Vaheguru. He tried and tried but all in vain. He would go to the side of wells at midnight and do Naam abhyaas, standing on one leg, for hours and hours but all in vain. He could not retrieve his old spiritual state. His inside became dark like normal people. No longer he could view the charan-kamal of Vaheguru. No longer he could get into Dasam Duaar. No longer the divine lotus in his navel would blossom. He did not know what to do.

In such distressed state, he arrived back at Narangwal, the village of Bhai Sahib Randhir Singh jee. Bhai Sahib jee and other accomplished Singhs already knew why he had come. The Singhs at that time had all 5 Akali Shaktis (spiritual powers) and knew everything in and out. They knew the purpose of arrival of Sant Hira Singh jee but kept ignoring him. They did not heed to his requests and supplications.

Sant Hira Singh's agony knew no bounds. His bairaag was uncontainable. He would stay seated where the shoes of sangat were kept and his eyes kept shedding divine tears.

After many days or weeks, the Singhs realised that the time for embracing Sant Hira Singh jee had arrived. They organised an amrit sinchaar and subpeonoed Sant Hira Singh jee. Bhai Sahib Randhir Singh jee has written what happened inside, very beautifully. Basically, the Punj Pyaaray made him realise that he had lost all his spiritual state because he had started giving naam and technique all alone. They said that this was the sole right of the Punj Pyaaray and no one else had any right to give naam.

Sant Hira Singh jee repented his mistake and within moments, his spiritual state came back. He was back in his old spiritual state in no time.

From this saakhi, we clearly learn that we don't have authority to teach naam to anyone. By the same token, if Singhs are doing naam abhyaas in their house where non-amritdharis too live, they don't have to do it gupt abhyaas. They can do it loudly as long as they are in their room. If they are absorbed in abhyaas and some sees them or hears them, they don't lose anything.

If sangat at a gurdwara sahib is doing abhyaas and a person who has not got naam driR comes, there is no need to stop doing abhyaas. We cannot stop anyone from coming to Gurdwara Sahib and it is not right to do so either. If someone comes, and has not got naam driR, that person will not come second time, as he will have no idea what Singhs are doing. Only that person, who has got naam driR, can do abhyaas with singhs. Others would freak out and not come second time.

Rest Guru Sahib knows. This is all I have learned from sangat.

Daas,
Kulbir Singh

How Do We Do Simran?

Daas feels very upset when ‘Amritdhari Gursikhs’ approach to me and ask ‘how do we do simran?’ Worst of all is when these Gursikhs have been Amritdhari for some time. Majority of the time Daas is led to believe it is not all their fault. Sikhi is a very spiritual religion, infact, probably the most spiritual religion ever created and ever to be created. However, how can we be spiritual and call ourselves Gursikhs without meditation (Simran).

Ik Pal Khin Visrehi Too(n) Suaamee Jaanao Baras Pachaasaa
If I were to forget You, for a moment, even for an instant, O Lord Master, it would be like fifty years for me.

Daas’ opinion is when Abhilaakees (Candidates for Amrit) go to take Amrit, it is the duty of the Panj Piaare (Five beloved ones) to teach these Gursikhs how to do Simran and the Panj Piaare should also be Jeevan vale Singhs, Abhiyaasee Singhs, (very spiritual). This is so they can inform the Abhilaakees about ups and downs that they may face in their lives, different stages of spirituality, Amritvela, Athai Pehar Simran (24 hours simran) etc, so, the Abhilaakees get a fine idea that the path they are going to tread on is not easy and it is the strict path of meditation, leading us in reunion with Vahiguroo again.

Daas is a firm believer in sharing Spiritual wisdom, as it improves our Jeevan (life) and someone else’s Jeevan aswell.

Aap Japo, Avraa Naam Japaavo
(Meditate yourself and inspire others to meditate).

HOW TO MEDITATE

If we have not been taught how to meditate by the Panj Piaare, Daas recommends one should go and present ourselves (pesh) to the five beloved ones, as they will teach us meditation. Daas know of one Jathebandee that carry’s out this type of practice, namely the Akhand Keertanee Jathaa, there may be more. All Panthik Panj Piaare should carry out this type of practice, for the upliftment of the Panth.
BASICS OF SIMRANFirst of all we meditate out loud using our lips and tongue, as you can imagine this type of practice can not be carried out 24 hours a day (Athai Pehar).

KhaR Dargaihi Painaaeeai Mukh Har Naam Nivaas
They are dressed in robes of honor in the Court of the Lord; the Name of the Lord
is on their lips. 3

Secondly comes Swaas Swaas Simran. This is what the five beloved ones teach us, even this practice becomes difficult do 24 hours a day, because of worldly affairs etc. Bhai Raghbir Singh Bir, in Bandginama, talks about this practice, he says, “When you say Vah you breathe in and when you say Guroo you breathe out”

Saahi Saahi Thujh Sunmulaa Kudhae Na Visaaraeo
With each and every breath, I dwell upon You; I shall never forget You.

Third comes meditating in the mind and contemplating the Shabad. So, basically listening to the Mantar and contemplating it at the same time, this can only be achieved through dedication and plenty practice. When we contemplate the Shabad we think about how beautiful Vahiguroo is and he created this beautiful creation, automatically ‘Vah Vah’ (Great, Great) comes out of our mouth; this naturally gives us Naam Ras, Prem Ras, Amrit Ras. Daas will write about this subject in depth later on. Now this is the time we can do Simran Athai Pehar (24 hours) without anyone knowing what is going on inside, but we are in total ecstasy, people will know there is something different about us but they will not know what, as their spirits will be attracted to ours without their body knowing. AURA ENERGY PRESENCE.


Gurmukh Man Samjhaaeeai Aatham Raam Beechaar
The Gurmukhs train their minds to contemplate the Lord, the Supreme Soul. 2

Then comes the fourth stage when the concentration of the Shabad goes in to the Dasam Duaar, this is an amazing stage because life becomes very easy and meditation carries on by itself in Sehaj (peace). We just accept Guroo Sahibs Bhaana (will) as sweet, our mind is not affected by any negative thoughts or actions at all just Anand and Sehaj (peace and poise) total contentment. The concentration has reached the crown Chakraa and there is no coming back down, total upliftment. This stage comes with Mahaaraj’s blessings and past Karam (deeds) plus plenty of Abhiyaas.


Hirdhae Pargaas Giaan Gur Gunmith Gagan Manddal Mehi Dhiaanaanaa
My heart is illuminated by spiritual wisdom; meeting the Guru, I meditate in the Sky of the Tenth Gate.


Oodh Kaval Jis Hoe Pargaasaa Tin Sarab Niranjan Deethaa Jeeo
Those, whose inverted lotus of the crown chakra is illuminated, see the Immaculate Lord everywhere.

Daas would just like to finish off by saying Simran in Sikhi is not about technique for meditation, it is about loving the Lord Vahiguroo and what he created.

Gupt Wannabe Naam Abhiyaasee

A True Nihang: Shahid Bhai Avtar Singh Brahma Part I

Author: Balpreet Singh
Date: 04-07-05 13:17

A True Nihang: Shahid Bhai Avtar Singh Brahma Part I
Based on Jujharu Yodhay by Maninder Singh Baja



Introduction

One of the most famous and effective Khalsa generals to have taken part in the Sikh Liberation Movement was Bhai Avtar Singh Brahma. The name of “Brahma” used to strike terror into the hearts of Indian Security Forces. Bhai Brahma also had a very special relationship with Canadian and other Western Singhs who had gone to fight for Sikh Freedom. Bhai Avtar Singh was a true Nihang Singh of Guru Gobind Singh and when the Panth needed his head, he was prepared to make the sacrifice.

Early Life

Bhai Avtar Singh Brahma was born in 1951 in village Brahmpura, which falls in the Tarn Taran area of Amritsar district. Bhai Brahma’s parents were S. Sohan Singh and Mata Chanan Kaur. Bhai Avtar Singh was the youngest of four brothers. His three elder brothers, S. Balkar Singh, S. Sadha Singh and S. Hardev Singh continue to live in the village and farm for a living.

Bhai Avtar Singh completed his early education until the fifth grade in the village primary school. After this, he began to work in the family’s farm.

In 1966, Baba Daya Singh jee from the Sursingh Nihang Jatha (Baba Bidhi Chand Dal) came to village Lohar along with his Singhs. There was a week long Gurmat Smagam in which there was an Akhand Paath Sahib, gatka demonstrations and finally at the end, an amrit sinchaar. Bhai Avtar Singh and his brother Bhai Sadha Singh worked until noon time one day and then decided to go to nearby village Lohar to see the gatka. Bhai Avtar Singh was so impressed that he decided to become amritdhari at the amrit sinchaar being held. After this, Bhai Avtar Singh began to live a strict Gursikhi jeevan and stayed with the Bidhi Chand Dal. He would only occasionally take a leave from the Dal to meet with his family and parents.

The Jathedar of Bhai Bidhi Chand Dal, Baba Daya Singh, saw the seva and simran of Bhai Avtar Singh and because he was also from village Brahmpura, began to call him Bhai Brahma Singh. After this Bhai Avtar Singh began to be called either Bhai Brahma Singh or Bhai Avtar Singh Brahma.

With the Nihang Singhs



Bhai Avtar Singh used to do seva in the langar and also took care of the Dal’s horses. Bhai Avtar Singh was a master of Shastar Vidiya. He could do a gatka demonstration for two hours straight, all by himself. Bhai Avtar Singh was also famous for being able to ride on two horses at once and then stand up, with one leg on each. He would even do a demonstration in which he would lie down on the backs of two horses and have them run at top speed. Bhai Avtar Singh was a master of all weapons including swords, spears, pistols and even rocket launchers.

Once, Baba Daya Singh was talking with Baba Bishan Singh, Jathedar of Tarna Dal (Baba Bakala) when they began to discuss an article in the newspaper which said that a French horse rider had such skill that he could race a horse at full speed and be able to spear a target on the ground with a lance at the same time. The Singhs began to discuss if this was even possible, when Bhai Avtar Singh entered the conversation. Bhai Brahma had been sitting quietly but then spoke up and said “If the Frenchman can do that, then a Guru ka Singh can ride TWO horses while standing and do the same thing.”



The Singhs were surprised by this claim and challenged Bhai Avtar Singh to prove it. Bhai Avtar Singh brought two horses and while riding one, held the reigns of the other. He began to race the horses and when they had reached top speed, he stood up on both. Bhai Brahma with his neja (spear) then pierced a stake in the ground, which was placed as his target, and threw it up into the air. Everyone watching was amazed at the skill and after this incident, Bhai Avtar Singh became very well known not just among the Nihang Dals, but also amongst the common villagers.

Meeting Baba Jarnail Singh


Baba Daya Singh and Baba Jarnail Singh

Baba Daya Singh Sursinghvale and Baba Jarnail Singh Bhindranwale were very close and the two used to meet quite often. Baba Jarnail Singh had begun the Dharam Yudh Morcha to fight for Sikh rights and this movement had become very popular amongst the Sikh youth. Baba Jarnail Singh’s words had spurred Sikh pride and revived the Sikh spirit in Punjab. Bhai Avtar Singh too heard Baba Jarnail Singh speak and felt the urge to help free the Sikh people from the clutches of the Brahmin government.

Sree Darbaar Sahib had been surrounded by now and it was clear that the government was preparing for a fight. On May 30, 1984, Bhai Avtar Singh Brahma and Bhai Amreek Singh JauRa decided that as Khalsa warriors, it was their duty to fight for Sikh freedom. They asked for leave from Baba Daya Singh and after saying their final Fateh to the other Singhs in the Jatha, left Sursingh for Sree Darbaar Sahib.

Bhai Avtar Singh and Bhai Amreek Singh went directly to Sree Akaal Takhat Sahib and presented themselves to Baba Jarnail Singh. With Baba jee were other Singhs such as Baba Thara Singh, Bhai Amrik Singh, Bhai Durga Sigh, Bhai Major Singh Nagoke, etc. Bhai Avtar Singh explained that they had come to defend Sree Darbaar Sahib and give their Shaheedee. After some discussion, Baba Jarnail Singh addressed the Singhs and said, “Your Shaheedee here will not be of as much value is it could be. The army has surrounded us and is ready to attack. Who knows what will happen in a few days? Go back to your villages and do simran. When the time is right, Singhs will come get you themselves. I am sending some other Singhs out of the complex today as well to continue the struggle after us. Jathedar Durga Singh will come get you when the time is right. You must go now so that the fight can continue…”

Bhai Avtar Singh and Bhai Amreek Singh returned to their villages and waited. Three days later, the Indian Government attacked Sree Darbaar Sahib along with 37 other Gurdwaras. Thousands of Sikhs were butchered and Sree Akaal Takhat Sahib was destroyed.


The Next Phase

Baba Jarnail Singh had prepared for the next phase of the battle. Singhs like Bhai Durga Singh, Bhai Manbir Singh ChaheRu, Baba Gurbachan Singh Manochahal, Bhai Sukhdev Singh Sakhira, Bhai AruR Singh, Bhai Gurdev Singh Usman Vala, etc. had been sent out of the complex to organize the resistance. As promised, Bhai Durga Singh came and met Bhai Avtar Singh Brahma. A meeting had been organized in which a new Jathebandee, the “Khalistan Liberation Force” was created. The central Singhs of this jathebandee were Bhai Durga Singh, Bhai Kuldeep Singh Muchhal, Bhai Gurdeep Singh Vakeel, Bhai AruR Singh and Bhai Gurdev Singh.

Bhai Avtar Singh Brahma was an active Sikh fighter but when Bhai Arur Singh was captured by the Police and then martyred, Bhai Brahma rose to prominence as he was appointed the next Jathedar of Khalistan Liberation Force.

War on Invaders



Indian Security Forces had now flooded Punjab. The Central Army, Central Reserve Police Force, National Guard, Border Security Force, RAW, etc. had been deployed in full force in Punjab. These outsiders already had a dislike for Sikhs and now as they began to roam the villages and roads of Punjab, took special pleasure in humiliating Sikhs. Rapes became common and the sight of jeeps filled with soldiers became an all too regular terror.

Bhai Avtar Singh decided that these invading forces had to be taught a lesson. It was decided by the Jathebandee that a direct war should be waged. When CRPF, BSF or Army jeeps would come on a round, the Singhs would attack. The jeep was either stopped by a bomb and then showered with bullets or simply surrounded by Singhs.

In one instance, in village Baler, Bhai Brahama and the other Singhs surrounded a CRPF jeep. The CRPF men tried to flee while firing their guns, but were shot dead. The Singhs stripped them of their weapons and ammunition. The CRPF was furious. They went to village Baler and arbitrarily shot two farmers, Chatter Singh and Hazara Singh. To hide their ineptitude, the CRPF told reporters that in a major encounter, the CRPF men had been killed but they had also managed to shoot two “terrorists”. Bhai Avtar Singh sent a personal message to the newspapers and made clear that those who had been shot were innocent and not part of the Sikh Resistance. The CRPF was put to shame.

Where before the Indian Security Forces patrolled the streets to terrorize the Sikh villagers, it was now their turn to be terrorized. The Jeeps stopped patrolling many areas. Sikh fighters began to conduct their own patrols and entire areas of the Punjab were under the Khalsa’s control.

A Newspaper Report



Newspapers began to carry reports of the new Sikh rule and the powerlessness of the Indian Forces. One article carried the following report: “Accompanied by the district flood committee members, the Deputy Commissioner began his tour from Harike on the banks of the Sutlej downstream. As the convoy of vehicles containing all the officials was a little short of the last vulnerable point of the Indian side on the river, the team spotted three “babas” (a term used for terrorists) walking in the barata (sandy island on the river course).

Initially, there was panic as not many had actually seen a terrorist in real life. The three terrorist who had draped shawls around themselves obviously seemed to be carrying arms and were coming in from across the border as beyond that point was alien land.

On seeing the vehicles and the security personnel accompanying the DC, the three did not try to flee but just sat down. According to some, they took up positions.

An accompanying Superintendent of Police from Tarn Taran, Dharam Singh, took a few men and advanced towards the terrorists in an attempt to scare them, but the officials of the Irrigation and Drainage Department present suggested they avoid any provocation as very often repair work was being carried out in these areas and if the terrorist were harmed their accomplices would get even with these officials. The SP therefore came back and the plan to go any further for inspection was also dropped.

All this while, the three terrorists were sitting on the banks, but the moment the vehicles reversed to leave, they got up and began to cross the river, seemingly in a haughty mood.”

The report also says that Sikh fighters “have also set up their own check points and persons who have to go beyond those points to work in their farms are frisked b them”. It concludes with the story of a CRPF patrol being intercepted by a tractor driven by Sikh fighters and the patrol being fired upon.

As jeeps upon jeeps of Indian Security Forces were beginning to be destroyed, and many areas becoming inaccessible to Indian Security, the Hindustani government was afraid that Punjab was fast slipping away.

To Be Continued...