#history of sikh gurus

[sikhhistoryinfo05]

Guru Harkrishan Sahib ji’s biography and life lessons

Guru Har Krishan Sahib Ji, the eighth Guru of Sikhism, holds a unique place in Sikh history as the youngest Guru to assume Guruship. Guru Har Krishan Sahib Ji’s life was brief yet impactful. Guru Harkrishan Sahib ji Born on July 7, 1656, in Kiratpur Sahib, Punjab to the house of Guru Har Rai Sahib ji and Mata Krishan Kaur ji.

[townpostin]

Aagaaz Group Marks Guru Purnima at Historic West Bengal Gurudwara

Sikh devotees undertake spiritual journey to Chandrakona for sacred rituals Aagaaz members celebrate Guru Purnima with holy dip and prayers at Chandrakona Gurudwara, a site linked to Guru Nanak Dev Ji’s visit, joining monthly Kirtan Darbar. JAMSHEDPUR – Aagaaz organization members journeyed to Chandrakona Gurudwara Sahib in West Bengal to observe Guru Purnima, partaking in sacred ceremonies. The…

[onlinesikhstore]

Rare Antique Brass Sikh Guru Nanak Sat Kartar Nanakshahi Good Luck Gift Token T1

Rare Antique Brass Sikh Guru Nanak Sat Kartar Nanakshahi Good Luck Gift Token T1

Bala Mardana Baba Nanak

Token Coin as shown in the photos.

Type: Hindu Token

Period: Not Known - used item

Country/Region of Manufacture: India

[afeelgoodblog]

The Best News of Last Week - June 20, 2023

🐕 - Meet Sheep Farm's Newest Employee: Collie Hired After Ejection from Car!

1. Border Collie ejected from car during Sunday crash found on sheep farm, herding sheep

Tilly, the 2-year-old Border Collie who was ejected from a car Sunday during a crash, has been found. He was found on a sheep farm, where he had apparently taken up the role of sheep herder. 

According to Tilly's owner, he has lost some weight since Sunday's crash and is now drinking lots of water but is otherwise healthy.

2. After 17-Year Absence, White Rhinos Return to the Democratic Republic of the Congo

The Democratic Republic of the Congo (DRC) recently welcomed the reintroduction of 16 southern white rhinoceroses to Garamba National Park, according to officials. The last wild northern white rhino was poached there in 2006.

The white rhinos were transported to Garamba, which lies in the northeastern part of the country, from a South African private reserve. In the late 19th century, the southern white rhino subspecies was believed to be extinct due to poaching until a population of fewer than 100 was discovered in South Africa in 1895, according to WWF.

3. UK to wipe women’s historic convictions for homosexuality

Women with convictions for some same-sex activity in the United Kingdom can apply for a pardon for the first time, the Home Office has announced.

The Home Office is widening its scheme to wipe historic convictions for homosexual activity more than a decade after the government allowed applications for same-sex activity offences to be disregarded.

It means anyone can apply for a pardon if they have been convicted or cautioned for any same-sex activity offences that have been repealed or abolished.

4. Study shows human tendency to help others is universal

A new study on the human capacity for cooperation suggests that, deep down, people of diverse cultures are more similar than you might expect. The study, published in Scientific Reports, shows that from the towns of England, Italy, Poland, and Russia to the villages of rural Ecuador, Ghana, Laos, and Aboriginal Australia, at the micro scale of our daily interaction, people everywhere tend to help others when needed.

5. In a First, Wind and Solar Generated More Power Than Coal in U.S.

Wind and solar generated more electricity than coal through May, an E&E News review of federal data shows, marking the first time renewables have outpaced the former king of American power over a five-month period.

The milestone illustrates the ongoing transformation of the U.S. power sector as the nation races to install cleaner forms of energy to reduce greenhouse gas emissions from fossil fuels.

6. Iceland becomes latest country to ban conversion therapy

Lawmakers in Iceland on June 9 approved a bill that will ban so-called conversion therapy in the country.

Media reports note 53 members of the Icelandic Parliament voted for the measure, while three MPs abstained. Hanna Katrín Friðriksson, an MP who is a member of the Liberal Reform Party, introduced the bill.

7. The temple feeding 100,000 people a day

Amritsar, the north Indian city known for its Golden Temple and delicious cuisine, is also renowned for its spirit of generosity and selfless service. The city, founded by a Sikh guru, embodies the Sikh tradition of seva, performing voluntary acts of service without expecting anything in return.

This spirit of giving extends beyond the temple walls, as the Sikh community has shown immense compassion during crises, such as delivering oxygen cylinders during the COVID-19 pandemic. At the heart of Amritsar's generosity is the Golden Temple's langar, the world's largest free communal kitchen, serving 100,000 people daily without discrimination. Despite a history marred by tragic events, Amritsar continues to radiate kindness, love, and generosity.

----

That's it for this week :)

This newsletter will always be free. If you liked this post you can support me with a small kofi donation:

BUY ME A COFFEE ❤️

Also don’t forget to reblog.

[handweavers]

i've been reading some essays about the history of what is called 'modern sikh theology' and how the idea of sikhi having a theology - which is a specifically western phenomenon, a concept of 'theology' as a distinct idea - was created out of the singh sabha movement from the late 19th and early 20th century whose primary historical-material goals were to create an interpretation of sikhi that would allow sikhs to retain a special status under the british colonial rule, aligning ourselves with christian ideas and understandings of what a religion is, what a theology is, and to emphasize our difference and therefore superiority to both hindus and muslims in the eyes of the british empire. and how the ideas of the singh sabha movement have become the primary ways in which we understand sikhi, the language we use to talk about sikhi in english, the ways in which we choose to translate sikhi and the teachings of the gurus into english. prior to that the concept of 'gurmat' (the teachings of the gurus, the fundamental ideas of sikhi) did not have an english translation which it is now equated to 'theology'. like prior to this sikhi was not emphasized as a monotheistic religion, because those terms and concepts are english ones, and these ideas have penetrated our understanding of sikhi as sikhs even when reading the original punjabi text, within our communities. and i'm kind of interested in a way of conceptualizing sikhi that does not appeal to western understandings of religion or theology, that does not necessarily try to situate itself as inherently distinct from either islam or hinduism but part of a greater cultural continuum, while acknowledging (and reiterating, expanding) the doctrinal emphases on equality among all, and the explicit rejection of caste that gurmat takes. because we know that while casteism is rejected from a religious standpoint, within sangat and langar, it absolutely is still present outside of the gurdwara within our communities. my own understanding of sikhi is monist or pantheistic, and from what i have read prior to british rule in punjab that kind of understanding of sikhi was more common; it has been heavily compared with the vedanta school as well as sufism, and both are practices i feel a lot of intellectual fondness for. and i feel incredibly limited by my extremely rudimentary punjabi language abilities, and i feel that without gaining that specific language knowledge there really isn't a way for me to engage more deeply with this subject because it will always be filtered through english.

[dailyanarchistposts]

Histories of colonisation ought to be remembered, including the horrors and atrocities, but also the endurance and empowerment found in trenchant resistance and the fight for sovereignty, writes Radhika Reddy.

India and Aotearoa are both grappling with decolonisation. In this ongoing struggle to wrest free from the legacies of colonialism, each society can learn from the other.

A recent piece published by The Spinoff uncovered some of these lessons, but in my view gave a rather disempowering view of both Māori and Indian experiences. It emphasised tragedy, brutality and suffering, but overlooked trenchant resistance efforts seeking sovereignty, where we might find the most useful stories to exchange.

Common ground

The previous article began with common ground, but only focused on Māori and Hindu ecological values, so let’s broaden the picture with some Indian traditions beyond Hinduism, and decolonising Māori values.

Papatūānuku and Kaitiakitanga: Khalifa, Amana (from Islam)

An “ethos of living in harmony in nature” is found in Islam, India’s second-largest religion. The Quranic approach is based on Khalifa and Amana (trusteeship of nature) in which humans have guardianship over nature, to appreciate and care for it, pass it unspoiled to future generations, and manage sustainably.

Manaakitanga: Seva (from Sikhism)

A spirit of hospitality pointedly appears in the centuries-old Sikh tradition of Guru Ka Langar (communal meal), an act of Seva (selfless service). Langar serves food freely and equally to all-comers, regardless of religion, caste, wealth, gender or age, overcoming divisions exploited by colonialism.

Tino rangatiratanga: Swaraj (from secularism)

Māori notions of self-government and Gandhi’s credo of Swaraj (self-rule) share an essence of seeking self-determination, with social structures and values separate from colonial interference.

Besides principles, there are common experiences and episodes of resistance shared in history:

Parihaka

The events of Parihaka came long before India’s independence movement gained momentum, but the spirit of non-violent resistance echoes across centuries, possibly having influenced Gandhi.

Redcoats

British regiments frequently rotated through India and New Zealand. Waves of veterans, after plundering India or suppressing its rebellions, came to fight the New Zealand Wars, or left to police India. British statues as well as town, street and suburb names across Aotearoa are familiar to students of Indian history — Empress Victoria, Governor-General Auckland, Colonel then Commander-in-Chief Wellesley (later Duke of Wellington), and places like Bombay or Khyber Pass. These are connected histories.

Lessons India has to offer for Māori

Among decolonisation projects, India’s imperfect story of independence still has interesting lessons.

Non-violent resistance works

Māori have led non-violent resistance in Aotearoa for generations, from Parihaka to Ihumātao, and may find the example of India’s liberation a hopeful landmark victory in global history.

The practice of Indian non-violent resistance continues to this day, as protests rage against likely unconstitutional policies such as the Citizenship Amendment Act and the National Register of Citizens, with assemblies, marches, sit-ins, and art, despite state violence.

Coexistence

Although India ejected British occupation and suffers internal divisions, there is still a firm thread running through the ages demonstrating coexistence between different cultures.

Look to chapters in history like the peaceful inclusion of Muslims in South India since the seventh century, the religious tolerance of Akbar in the 16th century, the joint Hindu-Muslim Indian Rebellion of 1857, and the secular Indian constitution. They contrast with divisive ideologies like Hindutva founder V.D Savarkar’s two-nation theory that promoted a dominant Hindu nation. The daily lives of many Indians today embody inter-cultural acceptance, the norm across much of the country, most of the time.

Whereas Aotearoa may not return its settler society for a full refund, multicultural coexistence is possible.

Overcoming divide-and-rule

Whether it was the East India Companies or the British Raj, a small minority of power brokers ran the show — infamously, 35 staff in an East India Company office. They relied on divide-and-rule, recruiting vast numbers of Indian foot soldiers (Sepoys) to do the hard work. But a highly-leveraged organisational arrangement is weak to united resistance (like Kotahitanga). Today it appears in gig economies or the criminal justice industry, which pit marginalised people against each other.

Self-government is not always good government

Today’s India shows how things can get wobbly even 70 years after independence, as a homegrown blood-and-soil movement undermines equality and reproduces colonial hierarchies atop a diverse society.

Take the word “decolonisation”. It probably looks straightforward, but it is a co-opted term in India. In the name of decolonisation, the Hindutva movement promotes discriminatory reforms, such as ending affirmative action for lower-caste people, and passing the exclusionary Citizenship Amendment Act.

There are regions under Indian rule seeking greater autonomy or Azaadi (freedom) today – resisting occupation by a central Indian state, as Assam endures detention centres, and Kashmir a militarised siege.

It takes eternal vigilance to protect hard-won sovereignty from sabotage.

What India can learn from Māori

Colonialism is now

It is tempting to think colonialism must belong only to museums and history books. But settler-colonial societies still persist. In Aotearoa, settlers may have settled but the nation remains unsettled. As Treaty negotiations, claims and protests unfold, Indians can reflect on how the colonial legacy is fed by continuous re-colonisation – a risk India is prone to, not from Britain, but from, say, supremacists within.

Indians in Aotearoa can also respond by allying with Māori in decolonisation efforts.

Overcoming casteism and anti-indigeneity

While there is no comparing two complex societies, there are still parallels between the institutional discrimination that Māori have endured, and the discrimination against Dalit, Other Backward Class, Scheduled Caste, Scheduled Tribe and Adivasi (indigenous) people. As Indians in Aotearoa can find solidarity with Māori in undoing colonial oppression, so too can India find equality for its systematically disadvantaged classes.

Protecting taonga like language

While India is blessed with a diversity of cultures, a tendency to homogenise society with one language and identity sometimes rears its head. Whether under well-meaning secularism, or Hindutva rule, language imposition threatens diversity. South Indian languages like Tamil, Telugu, Malayalam and Kannada are spoken by large minorities but are often in tension with a Hindi regime pushed by central governments. The experience of Te Reo Māori shows the value in preserving languages, and the perils of erasure.

Common struggles

Supremacism

Whether it is white supremacy or Hindu supremacy (sharing traits like Islamophobia), countering dangerous ideologies is vital to fulfill the egalitarian promise of the constitutions of both Aotearoa and India.

Climate change

A global challenge like climate change demands a variety of solutions, but most importantly by centering indigenous people in decision-making — something Aotearoa has yet to fully embrace. For all the “harmony with nature” embedded in dominant Indian cultures such as Hinduism, the ruling BJP government has much to answer for when it comes to emissions, environmental degradation and deregulation.

Feminism, LGBT and disability equality

Achieving equality for women, non-binary, LGBT and disabled people in India and Aotearoa is an ongoing struggle. Threats like sexual abuse, domestic violence, inadequate healthcare, colourism, repressive gender roles, limited autonomy, inaccessiblity, and economic inequality, are common concerns.

Patriarchal British norms echo in Indian laws, as with Section 377 that criminalised homosexuality until recently. Despite decriminalisation in 2018, there is not yet recognition of same-sex or gender-diverse marriage, protection against discrimination, or adequate healthcare. Trans Indians are targeted by the new Transgender Persons Act which sanctions second-class treatment — for instance, it provides for lower sentences in cases of violent crimes against trans women. The new Citizenship Amendment Act and National Register of Citizens especially threaten women, non-binary, LGBT and disabled people.

In Aotearoa, amendments to laws like the Birth, Deaths, Marriages, and Relationships Registration Bill, letting trans people more easily update birth certificates, still face transphobic opposition. Abortion decriminalisation remains under consideration. Māori may be worst affected by settler-colonial sexism, homophobia, transphobia and ableism.

These are signs that our societies have a long way to go, to enact systemic reforms, and to lift the veil of everyday shame and silence surrounding marginalised lives in our cultures.

Remembering

Histories of colonisation ought to be remembered, including the horrors and atrocities, but also the endurance and empowerment found in resistance. The previous Spinoff article proposed a museum dedicated to New Zealand colonisation, and praised changes to the curriculum teaching New Zealand history in all schools.

Both of these are laudable goals, but must be conducted with care to avoid the kind of revisionism seen in India under Hindutva rule. Any museum of New Zealand colonisation should seek to share with all New Zealanders the narratives Māori have learned and developed, to centre Māori self-determination and agency, and to emphasise coexistence under a Treaty framework that respects Tino Rangatiratanga.

[hindulivesmatter]

I am a proud hindu so i was angry about what happened to kashmiri hindus. but after reading up on it and the history of kashmir in general, one thing is really obvious: india failed kashmir (all of them not just hindus). It’s why I support their right to self-determination. I am based in America and I know several punjabis here who don’t consider themselves indian because their family/community was directly impacted by the 1984 anti sikh pogroms. ig i’m saying india has failed a lot of people (esp minorities) so if we are not from their ethnic group, we don’t get to selfishly claim them or impose our will on them. like i’m a kannadiga and i hate the imposition of hindi in my home state and while this is not even slightly comparable to the violence and trauma faced by kashmiris, punjabis and other groups, i would hate for a non-kannadiga (esp a hindi speaker) telling me how to feel and having the final say in the matter so kashmiri self determination just makes sense to me.

this just my two cents hope this didn’t sound rude because that’s not my intention.

I know you didn't mean to be rude here, but what you're saying is actually really out of touch.

I hope you're aware of what happened in Kashmir to Kashmiri pandits. Pakistan has dreamed of Kashmir since it was formed. That's why they wrongfully attacked India the first time, securing only POK which sadly was due to the UN, and weak Indian political power. Since then, they have infiltrated our country, and approximately 300,000 Kashmiri Pandits are reported to have left the region due to constant persecution from the Jammu Kashmir Liberation Front (JKLF) and other militant groups, like Hizbul-Mujahideen (HM). In 1989, radical Islamists initiated an insurgency, fueled by covert support from Pakistan.

The party at the time did its best to hide this, and stifle it as much as possible, this got an ounce of coverage and light when The Kashmir Files was released

Hindus have 5000 years of recorded history with the land, that Islamists claim has “always been Muslim land”. "Kashmir" is literally named after Rishi Kashyap, if you're aware. On 19, January 1990 mosques blared out the infamous "convert leave or die" and finished their mission of converting the entirety of Kashmir to an Islamic state. Our pandits were told to leave their wives and daughters behind if they wanted to escape alive.

They're still living like refugees in their country, and now thanks to the scrapping of sec 370, things have taken a turn for the better.

Many Muslims of Kashmir still retain their Hindu surname. It was a deliberate attempt to wipe Hindus out that Islamists achieved and now THAT'S the free Kashmir they want, this slogan isn't promising actual Kashmiris that were displaced from their homes back, this slogan is furthering the agenda to chew Kashmir off India's map - the one true dream.

A similar approach is taken by Khalistanis, they aren't asking for Lahore, you know, the capital of Maharaja Ranjeet Singh, they're demanding INDIA to give Punjab away. They are funded by Pakistan as well that's why they can't say anything about Sikh treatment in Pakistan. That's why they can't say anything about Gurudwaras converted to garbage bins. You obviously, being far away, aren't aware of what's going beneath the surface, they have vandalized various Hindu Temples.

They take the name of their Guru who sacrificed his life for India, while they stomp on the flag of India.

In theory, I guess it sounds easy to say "Well, disagreements are flaring up, so let's just split and give them their own thing". But this isn't how it works. Compromise and collaboration is how decisions are made in a democracy. This is our motherland, the last time we split was painful as fuck. The only reason India didn't fall apart after Independence is because of the formation of linguistic states.

I lived in Bangalore for the majority of my childhood, and I left 2 years before the entire language debacle began. I don't know if you know, but now Kannadigas are getting violent if anyone speaks Hindi. They demand you to speak in Kannada even if you don't know how.

You're based in America, so I'm not holding this against you, but I'm begging you, please do more research.

[Exhibit 82]

[prabhghuman]

DHAN BABA DEEP SINGH JI

BABA DEEP SINGH JI SHAHEED 🙏🏻 (26 January 1682 - 13 November 1757)

“ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ॥ ਸਿਰੁ ਧਰਿ ਤਲਿ ਗਲੀ ਮੇਰੀ ਆਉ॥ ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰਿਜੇ ॥ ਸਿਰੁ ਦਿਜੈ ਕਾਣਿ ਵ ਕੀਜੈ ॥੨੦ ॥”

( If you desire to play this game of love with Me (god), Then stop onto My Path with your head in Hand. When you place your feet on this Path, Give me your head and don’t pay any attention to public opinion. ॥20॥)

{From: Guru Granth Sahib Ji, Ang: 1410 to 1412, section: Salok Varan Thay Vadhekh }

Baba Deep Singh ji was a Sikh leader known for his bravery and devotion to Sikhism also one of the most hollowed martyrs in Sikhism. He is remembered for his sacrifice and devotion to the teachings of the Gurus .

Baba Deep Singh ji was born on 26 January 1682 in Sandhu Jatt Sikh family. His father name was “Bhai Bhagta ji” and he was a farmer and his mother was “Mata Jioni Ji”. He born in Pahuwind village in Tarn Taran, Amritsar district of Punjab, India.

He was the first head of Misl Shaheedan Tarna Dal and first head of Damdaki Taksal, then head of Sharomani Panth Akali Buddha Dal.

The Battle of Amritsar, also known as the “Siege of Amritsar”, occurred in 1757. It was a fierce battle between the Sikhs and the Mughal forces. The Sikhs were defending the city Amritsar and the Golden Temple from the Mughals Afghan Army. During the battle, Baba Deep Singh offered prayers before starting “May My Head Fall At The DARBAR SAHIB”. Baba Deep Singh, who was in his 70s, displayed exceptional courage and determination. Despite being severely wounded, he continued fighting and ultimately fulfilled his vow to reach the Golden Temple. His act of bravery and sacrifice is celebrated in Sikh history and culture.

In 1757 on 13 November, during the Battle of Amritsar, he fought fearlessly and sacrificed himself . The Battle of Amritsar strengthened the resolve of the Sikh community and solidified their commitment to defending their faith and sacred sites. It also contributed to the historical significance of the Golden Temple in Sikhism.

He also fought the Battle of Chapal Chiri (1710), Battle of Sadhuara (1710) and Siege of Sirhind (1710) alongside with BaBa Banda Singh Bahadur.

His courage, dedication and legacy is a powerful reminder of the strength of faith and the importance of standing up for what you believe and also for religion. Baba Deep Singh Ji's unwavering determination and fearlessness in the face of adversity are truly inspiring. His commitment to protecting the Golden Temple and his willingness to sacrifice himself for his beliefs are qualities that inspires us to be stand up for ourselves.

[ivorytome]

1984: The Riots, The Death of Indira Gandhi, and the Sikh Struggle Against Racism

This post presents an unapologetic perspective on the events of 1984 and their aftermath. It reflects a personal and uncompromising stance rooted in the Sikh experience. If you are uncomfortable with confronting harsh truths or unwavering views, I suggest you read no further.

This isn’t just another blog post. As a Sikh, what I’m about to share is not just history; it’s a part of who I am. The events of 1984 resonate with me on a deeply personal level. They’re a reminder of the battles my community has faced, the injustice endured, and the resilience we’ve carried through it all. This story is cold, hard truth—a truth that many would rather forget or distort, but one that we, as Sikhs, carry as a badge of honor, for it reminds us of who we are: strong, sovereign, and unyielding.

The Assassination of Indira Gandhi: The Spark

On October 31, 1984, Prime Minister Indira Gandhi was assassinated by two of her Sikh bodyguards, Satwant Singh and Beant Singh. This was not a senseless act of violence. It was an act of justice. The assassination of Prime Minister Indira Gandhi was not an isolated event but a direct response to an assault on the heart of Sikh faith. Satwant Singh and Beant Singh did what was right. They stood up for their faith, for the desecration of the Guru’s home, and for the dignity of Sikhs. Their actions were a direct and justified response to the sacrilege committed by the Indian government. This was not revenge; it was a statement that the Sikh spirit cannot and will not tolerate injustice or the destruction of what is sacred to us. Earlier that year, the Indian government, under her orders, launched Operation Blue Star, a military operation to remove militants from the Golden Temple in Amritsar. But what was supposed to be a targeted mission turned into a brutal desecration of our holiest site. Tanks rolled into the temple complex, bullets flew across the sacred ground where Sikhs had prayed for centuries, and blood was spilled where peace should have reigned.

The 1984 Anti-Sikh Riots: A Calculated Massacre

What followed her assassination wasn’t a riot. It was a massacre. Mobs, armed with voter lists and the backing of political leaders, targeted Sikhs in a wave of organized violence. Men were dragged from their homes, women were brutalized, children were slaughtered—all because they wore turbans, all because they were Sikhs. The death toll reached thousands, though the scars left on the survivors are countless.

This was not the work of a random mob. This was state-sponsored terror. Sikh homes and businesses were burned, gurdwaras desecrated, and the very identity of being Sikh was turned into a death sentence. The perpetrators walked free; their crimes shielded by political powers that were meant to protect every Indian citizen but chose to turn a blind eye instead.

After 1984: The Weight of Stereotypes and Racism

In the years that followed, being Sikh became synonymous with being a target. Racism against Sikhs wasn’t just casual—it was venomous, pointed, and deliberate. We were called “Khalistani” as if the demand for justice equated to extremism. Sikhs, even those with no involvement in any political movement, were labeled as “terrorists.” People spat the word "Khalistani" without knowing what it meant—without understanding the roots of the movement or the grievances that led to it. It became a slur, a weapon used to dehumanize us, to make us feel like we didn’t belong in our own country.

The irony? Many who used these terms had no real understanding of what "Khalistani" even meant. They failed to grasp that Sikhs who fought for justice and their rights were being unjustly vilified as extremists. The Khalistan movement, which emerged as a call for an independent Sikh state, was a complex issue born out of genuine grievances, but it became a convenient excuse to malign an entire community.

The word “Lassi” too—a seemingly innocent drink, used to strip us of our dignity. These weren’t just taunts. They were attempts to erase our identity, to push us into a corner, to make us feel like foreigners in our own land. People feared the beard, the turban, the kara—symbols of our faith that we hold so dear—because they didn’t understand them. They didn’t try to. Ignorance became an excuse for hate.

The Burden of Racism: Misunderstood and Misrepresented

For Sikhs in India and the diaspora, the post-1984 era became a time of fear and marginalization. Sikhs in schools, workplaces, and even public spaces were subjected to racist jokes, comments, and outright exclusion. The turban, the beard, the kara—all symbols of Sikh identity—became targets for ridicule. Without understanding the historical or cultural significance of these symbols, people lumped Sikhs into harmful stereotypes.

It wasn’t just in India. Globally, Sikhs began to face xenophobia, especially post-9/11, when many were mistakenly identified as terrorists due to their appearance. Sikhs were attacked, harassed, and subjected to constant questioning of their patriotism or loyalty.

The Strength of the Khalsa

But what they didn’t understand is that we, the Sikhs, are a community forged in the fires of persecution. The spirit of the Khalsa, the sovereign and the pure, is not one that bends or breaks easily. When Guru Gobind Singh Ji created the Khalsa in 1699, he made us warriors—warriors for justice, warriors for equality, and warriors who would stand unflinchingly against oppression, even when the world tried to strip us of our identity.

We survived 1984, not because we were shielded, but because our resilience is written in our DNA. Our turbans are not symbols of defiance; they are symbols of sovereignty. Our beards are not symbols of extremism; they are symbols of our discipline and connection to our faith. We do not fear labels like "Khalistani" or "Lassi." We do not flinch in the face of racist slurs.

The Legacy of 1984: Standing Strong

To this day, many Sikhs, including myself, carry the weight of 1984 in our hearts. It is a wound, but it is also a reminder of our strength. The perpetrators of those massacres have not been brought to justice, but the Sikh community has risen time and again, stronger and more unified than before. We have fought for recognition, for the truth to be told, and for the world to understand what we went through.

Racism, whether in India or abroad, has not stopped us. In every country we live, we continue to contribute, to serve, to live by the principles of Guru Nanak Dev Ji and Guru Gobind Singh Ji and the rest of the gurus who sacrificed so much. Our faith teaches us to live with compassion, but it also teaches us never to bow in the face of tyranny.

This is not just a chapter in history—it is the blood and spirit of every Sikh who stands tall today. We do not need to prove our loyalty or our identity to anyone. We are Sikhs. We are Khalsa. And we will never be silenced.

[santmat]

Sant Tulsi Sahib’s Spiritual Master Was Sant Dariya Sahib of Bihar, by James Bean

As has been mentioned by scholars contributing to that great book, The Sants, Studies in a Devotional Tradition of India, published in 1987 by Motilal Banarsidass, Radhasoami Reality by Mark Juergensmeyer, and, Tulsi Sahib - Saint of Hathras, Tulsi Sahib's teachings and those of Radhasoami are most compatible with the earlier Dharamdasis (the Sant Dharam Das line of Satgurus), a branch of the Kabir Panth, a guru lineage that also used the Five Names and held the Anurag Sagar to be a central sacred text.

Both Dariya Sahib and Tulsi Sahib had a beef with the Dharamdasis over spiritual practice, believing that they and the other earlier Sant Panths and Sikhs had gone off course no longer fully imparting the complete teachings of Kabir, Dharam Das and the other Sants. With the old format initiation was divided into two initiations: the first into the names, contemplation upon the form of the satguru, and inner Light. After satsangis reported being established in the Light, they then could move on to the second initiation into the Sound Current. I've confirmed this myself from my discussions with people in the Dharam Das Kabir group and other Panthis. Most people in those Panths never get to the second initiation into Surat Shabd Yoga. This was crossing a red line for Dariya Sahib's guru, Darya, and Tulsi Sahib. Too many chauka (chowka) coconut rituals, not enough Shabd Yoga. See page 85 of the book, Param Sant Tulsi Sahib, the chapter titled, Sant Mat and its Secrets, Dialogue Between Tulsi Sahib and Phool Das of the Kabir Sect.

The Dariya Sahib sangat was a schism branching off of the Dharamdais. Dariya Sahib is even portrayed by his followers as another reincarnation of Kabir come to reboot Sant Mat during this part of Kali Yuga. This rift with the Dharamdasis shouldn't be overlooked, as it's an important part of the history just prior to the time of Tulsi Sahib. 

“How long will this line of succession continue? Kindly relate it to us in your own words, asks Fakkar Das. ‘Listen mindfully, 0 Fakkar Das, I explain this to you, says Dariya:

"As long as the discipline of the Sound Current

is preserved unadulterated,

The line of succession will truly continue.

But when it is mixed with outer rituals

and display of external garbs,

My Sound Current will part company.

My Divine essence will depart,

And the souls will go into the mouth of Kal.

I shall then come to this world,

And shall proclaim the teaching

of the Sound Current again.

Proclaiming the teaching,

I shall found the line of succession [again].

And emancipating the souls,

I shall take them to my Abode….

For aeons I have been coming,

And imparting the teaching

of the true Sound Current."

And:

"That ladder is continued through me, says Dariya. Fakkar Das, Basti Das, and Guna Das are the ladders proceeding from me. Whomsoever they appoint as their successors would also be known as ladders. Thus will my line of succession continue." (Dariya Sahib - Saint of Bihar, by  Dr. Kashi Nath Upadhyaya) 

The True Identity of Sant Tulsi Sahib's Guru, Ratnagar Rao Revealed

If in the 1930's someone saying that Sant Mat was their spiritual path wrote that Hazur Baba Sawan Singh was one of the greatest masters of all time, on the same level as Kabir, Nanak, Dadu Dayal, Ravidas, Surdas, etc... you just know that person was extremely likely to have been a Radhasoami! Given that Dariya Sahib and Tulsi Sahib were contemporaries, the same observation can be made, the same logic can be applied to Tulsi Sahib's intriguing references to Dariya Sahib of Bihar, mentioning him in his various writings and incorporating some of the bhajans of Dariya Sahib into his writings. It's very plausible, very likely even that Tulsi Sahib was initiated by Dariya Sahib at a younger age, or that Tulsi Sahib was initiated later in life by one of the above-mentioned spiritual successors of Sant Dariya Sahib. No Cirque du Soleil mental gymnastics attempt at massaging the history or tea leaf reading is required. It's a rather straightforward observation based solely upon Tulsi Sahib's own words. Glad I'm not the only one to notice this: 

"Among the saints whom Tulsi Sahib himself singles out in Ghat Ramayan as Satgurus (true masters) are Bu-Ali Qalandar, Jalaluddin Rumi, Kabir Sahib, Dadu Dayal, Rai Das Ji, Dariya Sahib (who may have been Tulsi Sahib's own Guru), Guru Nanak, Surdas Ji, Nabha Das Ji, Mansur, Mirabai, Sarmad and Shams-e Tabrizi." (Tulsi Sahib - Saint of Hathras, new expanded 2017 edition, Puri, Sethi, along with a new editor by the name of Dr. T.R. Shangari, page xiii)

Even after centuries, evidence for the existence of past Sants and the sangats, panths or organizations associated with a past Sant remain: the samadh where a Sant was buried, sacred sites where some saint spent much time in meditation, and the ashram of the Sant. These are maintained by satsangs, panths, usually somebody, even in the poorest and smallest of satsangs in rural India. Another reason why Sants are not typically unknown missing link mystery gurus is that people claim succession from them! and lineages live on. As with the Kabir Panth, as with Radhasoami with all those guru lineage charts, the same multiple guru lineage situation applies to the sangat of Sant Dariya Sahib of Bihar. So his meditation spot, his nineteen books, his samadh (tomb) and various ashrams are preserved, are still with us now. 

Videos and Websites of the Sant Dariya Sahib Satsang:

https://youtu.be/CA5BmcqDtw4?t=169

https://youtu.be/qWNN5OJkkrk?si=PnoJ-KbcdHx15ssS

https://youtu.be/_g_gkM6_XkQ?t=410 

https://theholysound.com/sant-dariya-saheb-bihar/books.html

[sikhhistoryinfo05]

Guru Har Krishan Sahib Ji, the eighth Guru of Sikhism, holds a unique place in Sikh history as the youngest Guru to assume Guruship.

[themagicmaharajahs-retired]

ANNOUNCEMENT!

"Hello, everyone! All two of you left, at least. We the Magic Maharajahs have an announcement to make! We're being exported as fandom OCs to fully original characters!

"Immy loved writing us during TAD and TAD2 that, for the longest time since we were last written for in 2016-7, she felt bad that, for all the development we received, it wouldn't go anywhere beyond just RP. Nothing wrong with that--but you know how she loves converting fandom works to fully original! And no we have a new home: in Devil's Eye!"

"That's right! In 2005-6, the original India arc for the Devil's Eye story by Immy and CappnRob was full of anachronisms, inappropriate writing, and yet still no solid narrative. None of this works at all in the current rewrites, and for this reason, the entire India story (which is still important to the Voyage of the Devil's Eye) had to be rewritten from the ground up--plot, characters, history, and all."

"And rather just create entirely new characters for the sake of this part of the story, Immy and Cappn has decided to bring in most of the characters of Tiger Appreciation Day 2 into the India Arc as important supporting characters for the Dharmic Key, the legend of St. Emilio around it... and the tale of Sukhbir Kaur. In other words, we are now a part of Rashid al-Qadar's story--specifically his wife's. The one who ran away and is the reason for his Gluttony story."

"The best part of all this is that we don't have to be torn apart to adapt to the story--we're already fairly traditional! In addition, India as a country is going through the most tumultuous time in comparison to other regions visited in the 1720s like England, the Middle East, and China, as we would be during a time of war between the Mughals and the Marathas! This is also the time of the Khalsa Fauj, which was taking place after the 1699 death of the tenth guru, Guru Gobind Singh, but before the formal creation of the Sikh Confederacy in 1733. So if anything, the backdrop of our family history would be much more 'exciting' compared to our mundane and relatively peaceful modern day life in this blog. We'd be constantly on the move to avoid warzones as we are figuring out our place among the Khalsas.

"And it won't be just us Maharajahs being exported. Even Bhagwandas Kapoor and Akash Chakpram are being used as India Arc-unique antagonists! Nagina, however, is still dead, and there will be a reason why there is no Sumit in Devil's Eye (and by extension, no Harpreet or Parachai).

"So yeah! We're excited to have a story to breathe life into as fully original characters not bound to a fandom! So this blog will be fully retired! If you want to meet us in the modern day as Great Tiger's family, you just go over to @the-great-tiger-of-mumbai as side muses, just as we were back in the day! If you want to meet us as fully realized OCs, then we'll be at @lookthedevilintheeye! See you all then!"

[wanderingsquirrelgirl]

the life lessons i gain from fucking D20

i just posted a LIFE-CHANGING QUOTE from mentopolis ep4 AP that i can't stop thinking about, and it's still wild to me that i'm learning so F U C K I N G much about life while outside of a religion than i never would have learned while inside of it.

i'm thinking about the "no lessons here" conversation specifically.

i honestly had never thought of this. my religion kept shoving meaning for everything i ever experienced in life down my throat so its been made a mental habit. my parents benefited from me believing that everything bad that happened can be improved by ME changing my behavior, rather than them fighting for me or teaching me how to deal with inevitable shitty circumstances that life throws at me. so i grew up thinking i had to make meaning out of literally everything that happened, and that it almost always meant that anything bad that happened was my fault.

and, turns out, that's also just human nature. we're so afraid of not surviving that we've benefited a little TOO hard from intellectualizing everything bad that happens to us, rather than accepting the chaos for what it is - pure chaos.

there i was, trying to enjoy a cute lil ttrpg talkback episode, just to STUMBLE into this GIGANTIC REVELATION. fuck. i'm ruined, for the better, and i didn't even have any warning about it.

but also - OF COURSE it would be. the reason i love d20 so much after leaving sikhi behind is because it's filling that gap in my heart of understanding the Truths of life and living. sikhs are conditioned to think that the founders and the saints are the only ones who can teach others about how to live well enough to achieve enlightenment. but instead, i'm finding it in vulnerable places full of mistakes and compassion for the self and others.

the further away i walk from sikhi, the closer i feel to the Truth of humanity. and what better place to find that Truth than in a well-told story, collectively made by those with such intimate understanding of the human spirit that they're able to re-create it in various flavors, characters that are not themselves yet show a different Truth.

but i also don't fill that spiritual gap by deifying the people who tell this Truth, as is the case in religion. and deifying people is what causes the disconnect farther down in history. the stories, however, remain True, without needing to pretend the storytellers are perfectionists.

(yes, i playfully simp over the d20 cast on this website, but i don't actually see them as saints to be deified the same way i used to with saints and the gurus in sikhi. these are my friends, compatriots in living and understanding, proudly imperfect. and i trust their pride in imperfection more than i trust deification.)

[onlinesikhstore]

Tavreekh Guru Khalsa Old Sikh Granth Giyani Giyan Singh Wala Punjabi Book Part 1

Tavreekh Guru Khalsa Old Sikh Granth Giyani Giyan Singh ji Wala Punjabi Book Part - 1

Book Ref: MO Pages 856, Hardcover, Edition 2018

Author: Giyani Giyan Singh Ji Wala

Book Size: approx. 22.5cm x19cm x3cm, Weight approx. 1500g (Very heavy book)

Language: Indian Punjabi Gurmukhi/PanjabiPlease check contents photo to have more information about this book.

Should you have any queries please do not hesitate to contact us. We are UK based supplier OnlineSikhStore.

Items can be collected from our shop in Rochester, Kent, UK.

Free Royal Mail Economy Postage in UK. 

Postage discounts for multi-buys.

Any questions please do not hesitate to contact us.

P.S. Colour of item may slightly vary due to camera flash and light condition. Please note cover design or colour of front of book may vary as publishers keep on changing front cover of books each time they publish new edition. However, all contents remain same.

Please buy with confidence.

[lightdancer1]

Next book wrapped up:

This one covers, as the title says, the history of the Sikhs as an ethnoreligion founded by Guru Nanak. The Sikhs, like the original Buddhists, were formed as a backlash against the caste system and religious boorishness on the part of Muslims in the Mughal era and also of Hindus. In India, which makes such a great big deal about its tolerance of diversity, as elsewhere the tolerance is predominantly rhetorical and the moment it has to become real things become very different. Too, the reality of founding a religion is one thing, as religions gain power yesterday's egalitarians are today's absolutists with a feudal nobility and an autocratic monarchy.

The twin poles here drove the history of the Khalsa from its beginning through the wars with Mughals, the Durranis, the British, and the modern Republic of India. This is a book written by a Sikh and as such it represents a distinctly nationalistic flavor of book that doesn't even pretend to be otherwise. As a deliberately Sikh nationalist work both Hindu and Muslim India come in for multiple rhetorical beatings. As a nationalist work if the nation triumphs it is because of the excellence of leaders and institutions, if it failed it is because of treachery and treason from the vilest people for the worst ends.

As such this work is informative but serves as a good lesson in the limits of any nationalist tradition from any part of the world in trying to do a blunt version of its own history. The United States is far from the only culture that neatly skates past all the unpleasant sides and tries to pretty up some of the most unpleasant aspects by neatly circumventing harsher questions.

7/10.

[discoveryprimetours]

Spiritual Journey of Amritsar: Exploring the Golden Temple

Amritsar, located in the northwestern state of Punjab in India, is a city that is steeped in history and spirituality. It is home to the Golden Temple, one of the most revered and visited religious sites in India. The Golden Temple, also known as Harmandir Sahib, is a symbol of the Sikh faith and a place of spiritual pilgrimage for Sikhs from around the world. In this blog, we’ll take you on a Spiritual Journey of Amritsar, exploring the Golden Temple and its significance.

History of the Golden Temple

The Golden Temple was built in the 16th century by Guru Arjan, the fifth Guru of the Sikh faith. The temple was built to serve as a central place of worship for Sikhs and as a symbol of the Sikh community’s strength and unity. Over the years, the temple has been rebuilt and renovated several times, with the present structure dating back to the 18th century.

Architecture of the Golden Temple

The Golden Temple is known for its stunning architecture and design. The temple is built on a square platform surrounded by a pool of water, known as the Amrit Sarovar. The main entrance to the temple is through a magnificent archway, known as the Darshani Deorhi. The temple itself is a four-story structure with a gold-plated dome at the top, which gives it its name – the Golden Temple.

The inner sanctum of the temple houses the Guru Granth Sahib, the holy book of the Sikh faith. The book is considered the living embodiment of the Sikh Gurus and is treated with the utmost respect and devotion by Sikhs.

Significance of the Golden Temple

The Golden Temple is not only a place of worship but also a symbol of the Sikh community’s values of equality, service, and compassion. The temple is open to people of all religions and backgrounds, and it serves free meals to anyone who visits the temple. This tradition, known as langar, is a way of serving and giving back to the community and is an integral part of Sikh culture.

The temple also plays an important role in Sikh history and identity. It was the site of a brutal massacre in 1984 when Indian troops attacked the temple during Operation Blue Star, a military operation to remove Sikh militants who had taken refuge in the temple. The incident led to a wave of violence and protests in the Sikh community and remains a significant event in Indian history.

Visiting the Golden Temple

Visiting the Golden Temple with the Best Tour and Travel Company in India is a unique and unforgettable experience. As you approach the temple, you’ll see the glistening golden dome reflecting in the Amrit Sarovar, creating a stunning visual spectacle. The temple is open 24 hours a day, and visitors are welcome at any time. Before entering the temple, visitors must cover their heads and remove their shoes as a sign of respect.

Inside the temple, you’ll be greeted by the soothing sound of kirtan, devotional music that is played throughout the day. You can also witness the langar, where volunteers serve free meals to visitors. The food is simple yet delicious and is a testament to the Sikh community’s commitment to serving others.

The temple also offers accommodation for visitors in the form of a dormitory and a guest house. The accommodation is free of charge and is available to anyone who visits the temple.