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Kurbani 13Th April 1978

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The light of Faith which seems to be dwindling, will be rekindled with our blood. By forsaking our mind’s wisdom sRI Akwl shwie O Lord we will blend our soul with yours. prm siqkwrXog gurU rUp Kwlsw jIE , vwihgurU jI kw Kwlsw ] vwihgurU jI kI Pqih ] With your divinely ordained faith we will overcome all evil pMjvyN pwiqSwh ShIdW dy isrqwj swihb sRI gurU Arjn dyv jI dI Shwdq qoN hI is`K pMQ iv`c ShwdqW qoN pRyrxw lYx dw jzbw pYdw huMdw Aw irhw hY [ smu`cw is`K ieiqhws Adu`qI kubwnIAW Aqy ShIdIAW dI rMgq ivc rMigAw ipAw hY [ 13 ApRYl 1978 nUM BweI swihb BweI POjw isMG jI AimRqsr swihb ivKy Awpxy 12 swQIAW smyq gurU kI inMidAw nw shwrdy hoey ShIdIAW pw gey [ iqnHW guris`K mrjIviVAW ny ShwdqW dy ky smu`cI kOm nUM sRI gurU gRMQ swihb jI dw Adb siqkwr kwiem r`Kx Aqy Awpxy PrzW pRqI By sacrifcing our selves we will sucyq hox leI bhuq v`fw hlUxw id`qw [ nwm bwxI dy rsIey bwxI bwxy dy DwrnI Aqy gur hukmW nUM revive renovate the fading symbol of our faith. mn bc krm krky inBwaux vwly sUrbIr XoiDAW dI kurbwnI ny mOjUdw is`K sMGrS dw mu`F bMinAw [ krVIAW Gwl kmweIAW muS`kqW Gwlxhwry au`cy su`cy jIvnW vwly gurmuK gwfI rwh dy pWDIAW ny snmu`K jUJky Aqy Afol ic`q vwihgurU vwihgurU jpidAW ShIdIAW pRwpq kIqIAW [ nOjvwnW leI pRyrnw sRoq Aqy hrdm kurbwnI krn leI qqpr rihky pRcwr dI syvw krn vwly BweI POjw isMG jI dI sMgq ny AnykW icrwg rOSn kIqy [ ijMnHW ivc jQydwr suKdyv isMG The Khalsa speaks with your Grace, b`br , BweI AnoK isMG b`br , BweI mihMgw isMG b`br , BweI sul`Kx isMG b`br Aqy BweI our inner voice will be heard by all. mnmohn isMG b`br ieiqAwid Aijhy sMGrSSIl XoDy Swiml hn jo Awpxw Awpw vwr ky pMQ dy ivhVy nUM ruSnw gey [ 1978 dy iehnW mhwn ShIdW dI gwQw Gr Gr phuMcwauxI Ajoky smyN hor vI jrUrI ho jWdI hY jd byAdbI dIAW GtnwvW nwl hr is`K dw ihrdw vlUMDirAw jw irhw hY [ ivSvws hY ik BweI POjw isMG jI dy is`KI leI mr imtx vwly jIvn bwbq pVky nOjvwn pRBwivq jrUr hoxgy qW jo DMn DMn sRI gurU gRMQ swihb jI dy siqkwr nUM kwiem r`Kx leI kurbwn hox dw hor jzbw Sikhism is immortalising nectar we will serve it pYdw huMdw rhygw Aqy dSmyS ipqw dw &rzMd Kwlsw sdIv cVHdIAW klW ivc ivcrdw hoieAw with the fve symbols to our last breath. dunIAW iv`c hr mYdwn hr dIvwn Pqih hwisl krdw rhygw [ mYN ieh auprwlw krn vwly isMGW nUM vDweI idMdw hW Aqy Aws krdw hW ik A`gy qoN vI auh ieho ijhIAW syvwvW krdy rihxgy [ myrI is`K kOm Aqy hr gurU nwnk nwm lyvw mweI BweI dy crnW ivc bynqI hY ik ies ikqwbcy nUM jrUr piVAw pRcwirAw Aqy prswirAw jwvy [ nwlo nwl ies ikqwbcy nUM pRcwrn pRswrx Aqy sMpwidq krn vwly isMGW dw hr sMBv sihXog kIqw jwvy When all else fails, in the hour of need, qW jo ieh syvwvW inrMqr jwrI rihx [ we will sacrifce our head at your altar. gurU pMQ dw dws jgqwr isMG hvwrw jQydwr sRI Akwl qKq swihb wwww.akj.org Kurbani 13th April 1978 Akhand Kirtani Jatha Worldwide wwww.akj.org First Published in Great Britain in 1998 by Akhand Kirtani Jatha U.K. Email: [email protected] All rights reserved. Apart from any fair dealing for the purpose of private study, research, criticism or review, as permitted under the Copyright, Designs and patents act, 1988, no part of this publication may be reproduced stored in a retrieval system, or transmitted in any form or by any means, electronic, electrical, chemical, mechanical, optical, photocopying, recording or otherwise, without the prior written permission of the copyright owner. Enquiries should be addressed to the Publishers. First Published 1998 2nd impression 2005 3rd (current) impression 2017 Printed and bound by Panjab Times - 01332 372851 Acknowledgements The Akhand Kirtani Jatha would like to express its gratitutde to Khalsa Foundation, British Sikh Council, Sikh Relief, Kurbani1978, Bhai Sahib Randhir Singh Trust UK and all the various individual contributors. Your efforts have made it possible to tell the story of these great souls. DONATIONS/DASVAND REQUIRED Akhand Kirtani Jatha is starting several projects that require funding, we also work alongside many organisations, support them fnancially and by donating our time. We would humbly request that all sangat gives a portion of their dasvand to AKJ Please send donations to the following bank account: Akhand Kirtani Jatha U.K. Natwest Sort Code: 60-19-28 Account Number: 57346887 2 | Kurbani wwww.akj.org contents Introduction 4 The Amritsar massacre 8 The aftermath 14 Start of campaign for Justice 16 Overview of the life and martyrdom of Shaheed Bhai Fauja Singh Ji 20 The lives and martyrdom of the twelve fearless ones 28 Photo gallery 62 Reminiscences: meeting Bhai Fauja Singh Ji 72 Provocation campaign by Nirankari Cult 93 Various stories of the Shaheed Gursikhs 94 Conclusion 98 HukamNama against Nirankaris 100 Interview with Bibi Amarjit Kaur Ji 102 Kurbani poem 112 wwww.akj.org Introduction On 13th April 1978 during the occasion of Vaisakhi an extraordinary event unfolded in Amritsar. This event was to usher in a new chapter in the Sikh struggle against state oppression, unleashed by the ruling Brahmin-Hindu regime. Bhai Fauja Singh and his twelve companions were key participants in this historic turning point, and their Kurbani or sacrifce starts the Sikh freedom movement and forms the focus of this publication. Though it is thirty eight years since the thirteen Gursikhs courted martyrdom, little is known of their lives, of this crucial historical event and the impact of their Kurbani. This publication ofers an insight into the moral and spiritual lives of these contemporary Sikh martyrs, the extraordinary circumstances concerning their martyrdom, as well as the reaction from the Sikh nation and Indian government. It is often said that the Kurbani of Shaheeds breathes new life into the body and spirit of the Panth. Those that know their history well will recognise this truth. Each day the Ardaas or invocatory prayer recalls and salutes the countless Sikhs who sacrifce their lives for the preservation of the Sikh faith, nation and its distinct identity. This is testament to the power of Kurbani. The tradition of Shaheedi or martyrdom comes from an inherent love for liberty and justice. It is deeply revered and honoured in Sikhism. During the Panth’s turbulent periods of strife and sufering, Shaheedi gave new hope and pride enabling the Sikhs to struggle against all odds. The story of the thirteen Shaheeds is in keeping with this scared tradition. Throughout history, great souls have risen to guide humanity towards the path of truthful conduct and godliness. Guru Tegh Bahadur Ji describes their exalted state: He who grieves not in grief From avarice, pleasures and fear is free, And considers gold as dust: Refrain Who indulges not in slander and fattery, And is immune to greed, attachment and vanity, Who in happiness and sorrow is self-poised, And is indiferent to all praise and blame; Who discards all hopes and desires, Who lives detached from the world, And is not afected by lust or wrath, In such a one, shines the Light of God. 4 | Kurbani wwww.akj.org jwx-pCwx 13 ApRYl 1978 dI ivswKI nUM AMimRqsr ivKy ie`k bhuq hI ivl`Kx Gtnw GtI [ ies Gtnw ny id`lI dI sqw qy kwbz bRwhmx srkwr v`loN is`KW au`qy kIqy jw rhy srkwrI zulm dy iKlwP lVweI dw ie`k nvW AiDAwie SurU kIqw [ BweI POjw isMG qy aunHW dy bwrW swQI ies ieiqhwsk moV dw ih`sw sn Aqy auhnW dI kurbwnI ies hQly dsqwvyz dw mu`K ivSw hY [ cwhy ik 30 swl pihlW iehnW 13 guris`KW ny Shwdq dw jwm pIqw pr iehnW guris`KW dy jIvn, ies ieiqhwsk swky bwry Aqy iehnW guris`KW dI Shwdq dw is`K kOm qy kI Asr hoieAw, bwry bhuq G`t jwxkwrI imldI hY [ hQlw dsqwvyz iehnW smkwlI is`K ShIdW dy nYiqk Aqy AiDAwqmk jIvn, AswDwrn hwlwq ijnHW iv`c auhnW dI ShIdI hoeI qy auhnW dI Shwdq dw is`K kOm qy ihMdusqwn dI srkwr qy kI Asr hoieAw, au`qy iek cwnxw pwauNdw hY [ ieh Aksr ikhw jWdw hY ik ShIdW dI kurbwnI kOmW iv`c ie`k nvIN rUh PUk idMdI hY [ auh ivAkqI jo Awpxy ieiqhws nUM cMgI qrHW jwxdy hn ies s`c nUM pCwx skdy hn [ swfI roz dI Ardws aunHW ShIdW nUM Xwd krdI hY qy isjdw krdI hY ijnHW ny is`K Drm, kOm Aqy ie`k Al`g hoNd hsqI nUM kwiem r`Kx leI Awpxw Awpw vwirAw [ ieh kurbwnI dI hI qwkq dw pRgtwvw hY [ ShIdI jW Shwdq dI prMprw AzwdI Aqy ienswP dy gUVHy ipAwr iv`coN inkldI hY [ ies prMprw nUM is`KI iv`c bhuq siqkwirAw jWdw hY [ pMQ qy Awey du`K qy BIV Bry simAW iv`c Shwdq is`KW nUM ie`k Aws qy mwx idMdI sI ijs nwl auh hr musIbq dy iKlwP j`dojihd krn leI iqAwr ho jWdy sn [ 13 isMGW dI Shwdq dI dwsqwn iesy hI siqkwrXog pRMprw dw ih`sw hY [ ieiqhws AMdr smyN smyN mhwn rUhW au`TdIAW hn jo mnu`Kqw nUM s`c dy mwrg qy c`lx Aqy DrmI hox leI pRyrdIAW hn [ sRI gurU qyg bhwdr jI ienHW dI AvsQw nUM ies qrHW ibAwndy hn : jo nru duK mY duKu nhI mwnY ] suK snyhu Aru BY nhI jw kY kMcn mwtI mwnY ]1] rhwau ] nh inMidAw nh ausqiq jw kY loBu mohu AiBmwnw ] hrK sog qy rhY inAwrau nwih mwn Apmwnw ]1] Awsw mnsw sgl iqAwgY jg qy rhY inrwsw ] kwmu kRoDu ijh prsY nwhin iqh Git bRhmu invwsw ]2] gur ikrpw ijh nr kau kInI iqh ieh jugiq pCwnI ] nwnk lIn BieE goibMd isau ijau pwnI sMig pwnI ]3]11] BweI POjw isMG dI AvsQw ie`QoN q`k phuMcI hoeI sI[ aunHW dy AMimRqpwn krn qoN bwAd hoey Awqimk kwieAw klp bwry aunHW nUM imlx Aqy jwnx vwly swry jwxdy hn[ aunHW nUM nyiVauN smJx vwilAW ny aunHW dy mnu`Kqw pRqI ipAwr Aqy Dwrimk-Awqimk AnuSwSn dy drSn kIqy[ gurU hukm pRqI aunHW dI SrDw, At`ut ivSvwS Aqy jMgI jzby qoN vI sMgq bhuq pRyirq sI[ wwww.akj.org Bhai Fauja Singh emanated this spirit.
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    Acknowledgements My sincere thanks to: Professor Emeritus Dr. Darshan Singh and Prof Parkash Kaur (Chandigarh), S. Gurvinder Singh Shampura (member S.G.P.C.), Mrs Panninder Kaur Sandhu (nee Pammy Sidhu), Dr Gurnam Singh (p.U. Patiala), S. Bhag Singh Ankhi (Chief Khalsa Diwan, Amritsar), Dr. Gurbachan Singh Bachan, Jathedar Principal Dalbir Singh Sattowal (Ghuman), S. Dilbir Singh and S. Awtar Singh (Sikh Forum, Kolkata), S. Ravinder Singh Khalsa Mohali, Jathedar Jasbinder Singh Dubai (Bhai Lalo Foundation), S. Hardarshan Singh Mejie (H.S.Mejie), S. Jaswant Singh Mann (Former President AISSF), S. Gurinderpal Singh Dhanaula (Miri-Piri Da! & Amritsar Akali Dal), S. Satnam Singh Paonta Sahib and Sarbjit Singh Ghuman (Dal Khalsa), S. Amllljit Singh Dhawan, Dr Kulwinder Singh Bajwa (p.U. Patiala), Khoji Kafir (Canada), Jathedar Amllljit Singh Chandi (Uttrancbal), Jathedar Kamaljit Singh Kundal (Sikh missionary), Jathedar Pritam Singh Matwani (Sikh missionary), Dr Amllljit Kaur Ibben Kalan, Ms Jagmohan Kaur Bassi Pathanan, Ms Gurdeep Kaur Deepi, Ms. Sarbjit Kaur. S. Surjeet Singh Chhadauri (Belgium), S Kulwinder Singh (Spain), S, Nachhatar Singh Bains (Norway), S Bhupinder Singh (Holland), S. Jageer Singh Hamdard (Birmingham), Mrs Balwinder Kaur Chahal (Sourball), S. Gurinder Singh Sacha, S.Arvinder Singh Khalsa and S. Inder Singh Jammu Mayor (ali from south-east London), S.Tejinder Singh Hounslow, S Ravinder Singh Kundra (BBC), S Jameet Singh, S Jawinder Singh, Satchit Singh, Jasbir Singh Ikkolaha and Mohinder Singh (all from Bristol), Pritam Singh 'Lala' Hounslow (all from England). Dr Awatar Singh Sekhon, S. Joginder Singh (Winnipeg, Canada), S. Balkaran Singh, S. Raghbir Singh Samagh, S. Manjit Singh Mangat, S.
  • The Institution of the Akal Takht: the Transformation of Authority in Sikh History

    The Institution of the Akal Takht: the Transformation of Authority in Sikh History

    religions Article The Institution of the Akal Takht: The Transformation of Authority in Sikh History Gurbeer Singh Department of Religious Studies, University of California, Riverside, CA 92521, USA; [email protected] Abstract: The Akal Takht is considered to be the central seat of authority in the Sikh tradition. This article uses theories of legitimacy and authority to explore the validity of the authority and legitimacy of the Akal Takht and its leaders throughout time. Starting from the initial institution of the Akal Takht and ending at the Akal Takht today, the article applies Weber’s three types of legitimate authority to the various leaderships and custodianships throughout Sikh history. The article also uses Berger and Luckmann’s theory of the symbolic universe to establish the constant presence of traditional authority in the leadership of the Akal Takht. Merton’s concept of group norms is used to explain the loss of legitimacy at certain points of history, even if one or more types of Weber’s legitimate authority match the situation. This article shows that the Akal Takht’s authority, as with other political religious institutions, is in the reciprocal relationship between the Sikh population and those in charge. This fluidity in authority is used to explain and offer a solution on the issue of authenticity and authority in the Sikh tradition. Keywords: Akal Takht; jathedar; Sikh institutions; Sikh Rehat Maryada; Shiromani Gurdwara Parbandhak Committee (SGPC); authority; legitimacy Citation: Singh, Gurbeer. 2021. The Institution of the Akal Takht: The 1. Introduction Transformation of Authority in Sikh History. Religions 12: 390. https:// The Akal Takht, originally known as the Akal Bunga, is the seat of temporal and doi.org/10.3390/rel12060390 spiritual authority of the Sikh tradition.
  • The Khalsa and the Non-Khalsa Within the Sikh Community in Malaysia

    The Khalsa and the Non-Khalsa Within the Sikh Community in Malaysia

    International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, No. 8 ISSN: 2222-6990 The Khalsa and the Non-Khalsa within the Sikh Community in Malaysia Aman Daima Md. Zain1, Jaffary, Awang2, Rahimah Embong 1, Syed Mohd Hafiz Syed Omar1, Safri Ali1 1 Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin (UniSZA) Malaysia 2 Universiti Kebangsaan Malaysia DOI: 10.6007/IJARBSS/v7-i8/3222 URL: http://dx.doi.org/10.6007/IJARBSS/v7-i8/3222 Abstract In the pluralistic society of Malaysia, the Sikh community are categorised as an ethnic minority. They are considered as a community that share the same religion, culture and language. Despite of these similarities, they have differences in terms of their obedience to the Sikh practices. The differences could be recognized based on their division into two distintive groups namely Khalsa and non-Khalsa. The Khalsa is distinguished by baptism ceremony called as amrit sanskar, a ceremony that makes the Khalsa members bound to the strict codes of five karkas (5K), adherence to four religious prohibitions and other Sikh practices. On the other hand, the non-Khalsa individuals have flexibility to comply with these regulations, although the Sikhism requires them to undergo the amrit sanskar ceremony and become a member of Khalsa. However the existence of these two groups does not prevent them from working and living together in their religious and social spheres. This article aims to reveal the conditions of the Sikh community as a minority living in the pluralistic society in Malaysia. The method used is document analysis and interviews for collecting data needed.