Thursday 15 January 2009

Nearly 70% of youth in Punjab are in the grip of drugs


News Source: www.punjabnewsline.com

NAWANSHAHR- Thursday, 25 December 2008: Even as nearly 70 per cent of youth in Punjab is reported to be in the grip of drugs, being smuggled, as per a secret report of state police, by well-established and well-connected people in the state, very few among the DCs, SSPs, civil surgeons and the director, social security and welfare, Punjab seem to be interested in controlling the drug menace.

As per a copy of the letter procured under RTI Act by general secretary of a local NGO, Human Empowerment League of Punjab (HELP), Parvinder Singh Kittna, after ten months of an order by PSHRC, only the SSPs of police districts of Tarn Taran, Bathinda, Mansa, Ferozepur, Ludhiana, Sangrur, Fatehgarh Sahib, Gurdaspur, Mohali, Hoshiarpur, Muktsar, Faridkot, Khanna, Batala and Jagraon and DC of Ropar and Civil Surgeon of Sangrur have so far sent their reports to ADGP,IVC-cum-Human Rights, Punjab regarding the smuggling and menace of drugs in their districts and the steps being taken by them to control the menace. It needs to be mentioned here that following a news-items published in the media, HELP, on November 28 last year, had approached the Punjab State Human Rights Commission seeking directions to the state police to initiate strict action against those involved in the murky business of drugs in Punjab which was fast becoming a threat to human life in the state.

The PSHRC, on January 3, had directed the state DGP to "take appropriate action" in the matter under intimation to the Commission as "it is definitely concerned with this menace which is blooming amongst the children and in a rapid manner threatening the life of the youth of the State of Punjab." "Such illegal activities are required to be discouraged and controlled with an iron hand and it is the primary duty of the State to ensure that every source of smuggling of drugs into Punjab from various states should be effectively curbed," had maintained the PSHRC in its order. Following the directions of PSHRC, the ADGP, IVC-cum-Human Rights, Punjab, on February 5, had asked all the DCs, SSPs, CSs and the Director, Social Security, to send their reports/comments to his office so as to enable it to proceed further in the matter.

On July 18, HELP had again approached the DGP to know the details of action and directions by him in the matter, besides seeking a copy of the report which he (DGP) had sent to PSHRC. Now, the ADGP, IVC-cum-Human Rights, in his letter dated November 17 has reported that a complete report would be sent to PSHRC only after the receipt of reports from all the districts. HELP which has lamented the nonchalant attitude of the state bureaucracy in such a serious matter as the menace of drugs has questioned the need to seek reports from the districts when the police itself had already a "secret report" containing information on the suspected people and their activities on the issue. The report was even reportedly submitted to the CM and other top echelons of the government. "Based on its report which had even specific names and addressed of those suspected to be in the business of drug smuggling, the state police chief, instead of writing to the district heads for further reports, should have immediately tightened noose on the drug traffickers", maintained Kittna who has demanded making public the top secret police report in the interest of the state.

-By Verinder Sareen

Dream IT, achieve IT! Rural Sikh girl shows the way


News Source: sikhsangat.org

Amritsar, Punjab: “I want to do something significant for my state Punjab after completing my study in UK”. These were the words of Jasvir Kaur, a Sikh Punjabi girl, who left for UK on a scholarship, provided by University of WolverHampton, to pursue her higher studies.

Belonging to a middle-class family, Jasvir is a role model for students who dare to dream big and then work towards it with unflinching devotion.

Hailing from a remote village, Kotli Than Singh, near Jalandhar, she completed her basic studies from a government school in her village. She never wanted to stop right there.

She had a dream, to go to college and pursue a career in IT sector. But she did not know how to achieve it as she was well aware of the fact that her father, with his mediocre earnings, would not be able to afford her studies.

However, the ray of hope came in form of Prof Harbans Singh Bolina, who spotted her outside the office of principal of Lyallpur Khalsa College, Jalandhar.

The philanthropist not only sponsored her three-year education but was also offered his valuable guidance to the girl. And indeed Jasvir did not disappoint him.

She is one of the two students from Punjab who have been selected by the delegates of University of Wolver Hampton, who were here to meet the Chief Minister, who had urged them to provide scholarships to bright students who hail from a weak economic background.

Jasvir has been picked up for MSc (Computer Science) course and will get a scholarship of Rs 8lakh. Before leaving for UK from Amritsar, she gave all credit of her success to Prof Bolina.
Article Date: January 12th, 2009

Tuesday 6 January 2009

Next Meeting


BRITISH SIKH STUDENT FEDERATION

After a successful first meeting at Woolwich Singh Sabha Gurdwara Sahib in Woolwich, South East London, we have decide to hold our next meeting at Guru Nanak Gurdwara, Sedgley Street, Wolverhampton.

Date: 01/02/2009

Location: Guru Nanak Gurdwara, Sedgley Street, Wolverhampton.

In this meeting we will discuss and finalise the below mentioned points:

1. Review of the 4-point plan that was passed at the last meeting by the 15 attending members.
2. Finalise date and location of launch event in March.
3. Finalise Speakers and programme for March launch.
4. Declare which Gurdwara have shown interest and support, plus where support can be gained.
5. Set up a interim committee to officially run Federation affairs until a proper leadership structure is agreed upon.

Please do attend and bring friends with yourself.

Transport can be arranged by contacting: 07891160081 – Gagandip Singh

Sunday 4 January 2009

History of Sri Dasam Guru Granth Sahib Ji



Sri Dasam Granth Sahib
About the Dasam Granth

At present there is considerable controversy surrounding the authorship of parts of the collection of the writings of Guru Gobind Singh, the Dasam Granth. The history of this scripture is as follows:

The collected writings of Guru Gobind Singh are known as Dasam Granth ("Scripture of the Tenth Guru"). The writings of the poets in his court comprise a different scripture, known as Vidiya Sar ("Pool of Knowledge"). According to a famous history of the Sikhs written in 1843, Suraj Prakash ("Rising of the Sun"), 52 scholar-poets and 7 pandits always lived in the court of Guru Gobind Singh Ji. The writings of the poets were written on paper in fine script, and according to Suraj Prakash, the weight of this Vidiya Sar was "9 maunds."

On the night of 5 December 1705 AD, Guru Gobind Singh left his court in Anandpur, after a long siege by Hindu and Muslim armies. During this departure, the Guru's possessions, including both the Dasam Granth and Vidiya Sar, were carried away by the strong current of the flooding Sarsa stream. However, in those days it was customary to make copies of Guru Gobind Singh's writings and the writings of the poets. In addition to the 52 poets and 7 pandits, 39 scribes had lived in Guru Gobind Singh's court. Because of the faith of his devotees, copies of Guru Gobind Singh's writings always exceeded those of the poets, and these copies were kept safely with many devotees.

After Guru Gobind Singh left his mortal body in 1708, religious-minded people began trying to take care of his writings. First of all, Bhai Mani Singh Shahid (martyr), who was at that time Head Priest at Amritsar and also a great scholar, with great efforts collected the writings of Guru Gobind Singh and compiled one copy thereof.

Bhai Kesar Singh Chhibbar–whose family had been diwans (administrators) of the Gurus, including his great-grandfather who was diwan of the Seventh, Eighth, and Ninth Gurus, whose grandfather and father were diwans of Guru Gobind Singh, and who himself attended Mata Sundri Ji (wife of Guru Gobind Singh)–has written in his 1769 book known as Bansavalinama Dasan Patshahian Ka ("Lineage of the Ten Kings"), "This book which contained the life stories of avtars was compiled by Bhai Mani Singh. He provided travel expenses for various people. One Sikh brought a large amount of cash. That cash was used by Bhai Mani Singh to make payments to the Sikhs for expenses in searching for the writings of Guru Gobind Singh."

Only Mata Sundri, Bhai Mani Singh Shahid, and Bhai Shisha Singh (who stayed with Mata Sundri in Delhi and was compiling the Dasam Granth) can know about the authenticity of Dasam Granth. Later, Baba Deep Singh Shahid, Bhai Sukha Singh, and many other religious workers collected the writings of Guru Gobind Singh and edited the Dasam Granth. Among those birs (copies) of Dasam Granth, those written by Bhai Mani Singh Shahid, the one in the library of Sangrur, and the one in Moti Bagh Gurdwara, Patiala, are at present kept safely. The Dasam Granth preserved at Patna Sahib, the birthplace of Guru Gobind Singh, is also famous. But in these Dasam Granth birs, the banis (sacred writings) are not written in the same order, nor is their number equal. The reason is that as and when the devotees found copies of the writings, they included them in their collections. Those who had greater means for making these collections were certainly more successful in collecting more banis. But from those birs, many banis are the same and appear to be written from the same one source. It was due to the unavailability of proper means of collection that there were differences in the size and shape of the birs. At first people called the collection Bachittar Natak. Later is was known as Dasmen Patshah da Granth. But now the Holy Book is called Dasam Granth.

Bhai Desa Singh, known as "Rahitnamiya" (writer of a famous Rahitnama, or ethical code, of Sikhs), son of Bhai Mani Singh Sahid, has written in his Rahitnama,

I had a vision of Guru Gobind Singh.
He said from his mouth:
"Oh Sikh, listen to what I say:
In the beginning I wrote Jaap,
Then I uttered Akal Ustat–
This is like the recital of Vedas.
Then I wrote Bachittar Natak–
In that the story of the Sodhi lineage is told.
Then two Chandi Charitras were compiled
And poets appreciated the poetry in them.
Then I recited Giyan Prabodh ["Source of Knowledge"]
I described that, and all the wise people ???understood.
Then came the stories of the 24 Incarnations,
Then the Masters of Datta Taraye [a saint who ??had 24 masters] were told,
Then Bachittar Bakhiyan ["wonderful descriptions"] were made;
Those were also called one scripture.
If a fool reads them, he becomes wise.
Then in Shabd Hazare the stories of all kings ??were told.
Then 404 Stories were made;
They described the guiles of women [and men]."

In the years after the passing of Guru Gobind Singh, the Sikhs were engaged in battles and struggles, due to which they could not prepare the Dasam Granth in proper form. With the beginning of the Singh Sabha movement in the late nineteenth century, scholars directed their attention toward the religious scriptures and Sikh history. The Gurmat Granth Parcharak Sabha Amritsar collected 32 copies of the Dasam Granth. After five years of deliberations in the second floor of Sri Akal Takht, Amritsar, these eminent scholars clarified the differences in the birs and published their report in 1897 A.D. In accordance with that report, the present form of the Dasam Granth came into existence. The banis included in it are as follows:

1. Jaap
2. Akal Ustat
3. Bachittar Natak
4. Chandi Charitra
5. Chandi Charitra II
6. War Bhagauti Ji Ki
7. Giyan Prabodh
8. Chaubis Avtar [incarnations of Lord Vishnu]
9. Up Avtar [Brahma and Rudr]
10. Shabd Hazare
11. Swaiye
12. Khalsa Mehma
13. Shashtar Nam Mala
14. Charitropakhiyan
15. Zafarnama, Hikayat

In the above report, Giani Sardul Singh–the scholar who was charged with writing the committee report–agreed that the whole Dasam Granth is written by Guru Gobind Singh, and all doubts were ended. Nevertheless, sometimes sceptical articles continued to be written. Replies were then given by Sikh scholars.

In 1902 A.D., Bhai Bishan Singh of Sangrur, son of Bhai Gurdiyal Singh Anandpuri, wrote the book Dasam Granth Sahib Kisne Banaiya? ("Who Created the Tenth Granth?"). According to the method and style of the writings and much other evidence, he proved that the Dasam Granth was written by Guru Gobind Singh.

In 1935, Bhai Sher Singh of Kashmir wrote a book, Dasmesh Darpan ("Mirror of the Tenth Guru") in which he gave many proofs that the Dasam Granth was written by Guru Gobind Singh.

In 1937, Dr. Jaswant Singh of Lucknow published a series of articles in Amrit magazine. This was scholarly research in which after great effort, giving many proofs from the scripture itself and the style of writing, he concluded that the whole book was written by Guru Gobind Singh.

In 1955, Dr. Tarlochan Singh published his scholarly writing in 4 consecutive issues of Sikh Review, giving the history of the compilation of the Dasam Granth. He provided solid proofs that all the writings in Dasam Granth are those of Guru Gobind Singh.

In 1955, Bhai Randhir Singh, eminent member of Sikh History Society Amritsar, wrote a book entitled Dasme Patshah Ji ka Granth da Itihas ("History of the Tenth Guru's Granth"). After 20 years of labour collecting proofs, he firmly established that the Dasam Granth was written by Guru Gobind Singh. This book was published by the Shiromani Gurdwara Parbandak Committee. The first printing was sold out within a few days of its publication, and there was great demand from the public. Ultimately, three printings were made of this publication.

In April 1959, Sardar Kapoor Singh, I.C.S., published an article in the Gurmat Prakash magazine and proved that the whole of the Dasam Granth was written by Guru Gobind Singh.

Dr. Taran Singh, Punjabi University, Patiala, published a book in 1967 entitled Dasam Granth Roop te Ras ("Dasam Granth's Form and Taste"). He proved that the whole of the Dasam Granth was written by Guru Gobind Singh. This book was published by the Guru Gobind Singh Foundation, Chandigarh.

In 1980, Giani Harbans Singh, Chandigarh, wrote the book Dasam Granth Darpan ("Mirror of the Dasam Granth"), and proved that the entire Dasam Granth was written by Guru Gobind Singh.

Professor Piara Singh Padam wrote a book entitled Dasam Granth Darshan, printed in 1968, again proving that the whole scripture was written by Guru Ji.

Pandit Tara Singh Narodam, in his writing, has concurred that the whole of Dasam Granth was written by Guru Gobind Singh.

Bhagwant Singh Hari, son of Bhai Kahn Singh Nabna, wrote Dasam Granth Tuk Tatkara ("Line Index of Dasam Granth"), published in 1969. The preface of this book is written by Dr. Balbir Singh, who was younger brother of the famous scholar Bhai Vir Singh. In that preface, he has written that the entire Dasam Granth is the writing of Guru Gobind Singh.

After 1955, people began research of Dasam Granth to obtain PhD degrees. In 1955 Dr. Dharam Pal Ashta and in 1959 Dr. Harbajan Singh proved in their research papers that the entire Granth was written by Guru Gobind Singh. In 1961, Dr. Parsini Sehgal offered her research paper along the lines of the former two scholars. Dr. Lal Manohar Upadihiya of Benares University, Dr. Om Prakash Bhardwaj of Agra University, Dr. Sushila Devi of Punjab University, Dr. Shamir Singh of Guru Nanak Dev University, Dr. Mohan Jit Singh of Usmaniya University, Dr. Bhushan Sach Dev of Punjabi University, Dr. Nirmal Gupta of Punjabi University, etc.–about two dozen scholars wrote their PhD and DLit research papers on the subject. They have all agreed that the Dasam Granth was written by Guru Sahib.

After all this research, it is clearly evident that this scripture is great not only due to its religious aspects but also due to its literary merit. The scholars who have studied the Dasam Granth have written great praises of the high standard of its poetry.

Today the Dasam Granth is being kept open with reverence at Takht Patna Sahib, Takht Sach Khand Hazur Sahib Nander, and all gurdwaras maintained by Nihang Singh. In these places, its meanings are being explained and hukamnama (holy commandment for the congregation) is also being taken from the scripture.

As for the writings of the poets in Guru Gobind Singh's court, a few parts of Vidiya Sar have survived and have been published by Bhai Vir Singh as Kavi Darbar of Guru Gobind Singh ("The Poet's Court of Guru Gobind Singh"). The compiled writings of one of those poets was also published about one hundred years ago as the book Asmodh Bhakha. It has long been out of print. Comparison of the surviving writings of the poets with the writings of Guru Gobind Singh shows that their writing style is clearly different.

[This article has been prepared by Bhai Kirpal Singh, the resident research historian of The Gobind Sadan Institute for Advanced Studies in Comparative Religion. Many of the historical documents mentioned herein are available for study in the library of the Gobind Sadan Institute.

SOURCE: http://www.dasamgranth.org/dasamgranth/about.shtml

Saturday 3 January 2009

Shaheed Jathedar Gurdev Singh Koanke




THE JEEVANI OF BHAI GURDEV SINGH KOANKE


In the Jagroun District of Punjab is a very blessed village called Koanke. The Master of Miri Piri, Sahib Siri Guru Hargobind Sahib Ji blessed this village stating the diamonds would be born from this village. Guru Ji stated this when he rested at the village on his journey to the Sind region. When he stayed at Koanke village, one of its resident Gursikhs, Bhai Hira ji did keertan seva. Guru ji was very moved by the keertan and at this point stated in a “Bachan” that many more diamonds would be born here.

So it happened, aswell as Bhai Hira Ji, Sardar Sham Singh Attari, the Great Mata Kishen kaur Koanke, Bhai Gurdev Singh Koanke, and many countless young Gursikhs who have given all to the Sikh struggle, all were born in the village Koanke.

The list of names that stood by the mission and ideologue of Baba Jarnail Singh Bindranwale from this village is long, but one name stands out. That name is Jathedar Gurdev Singh ji.

Bhai Gurdev Singh was born in 1949 in house of Bhai Gurdial Singh and Mata Chand Kaur ji. Bhai sahib`s grandfather was Jathedar Totha Singh, who was a companion of Baba Nand Singh ji of Nanaksar. Hence Gursikhi was a part of the family tradition.

At a young age, Bhai Sahib was blessed with Amrit at the Siri Akal Thakht sahib. Bhai Sahib`s worldly education was only up to level 6. However he continued to study in his religious study at the Damdami Taksal. He was tutored by Baba Vir Singh Madoke and Giani Inder Singh Badni wale, both of whom were companions of Baba Gurbachan Singh Khalsa. From here Bhai Sahib began to do seva of katha of Sahib Siri Guru Granth Sahib and Dasam Granth.

Due to the fact that Bhai Sahib inherited considerable land, his family needs were always satisfied, and therefore Bhai sahib always did katha in a Niskam nature.

In 1970, Bhai Sahib`s Anand Karaj to Bibi Gurmel kaur happened. Before the Anand Karaj, Bibi ji took Amrit and adorned a Keski.

Bhai Sahib was a very strict Gursikh and followed the practice of Gurmat Bibek. This meant that would only eat food prepared by Amritdhari hands. Bhai Sahib was also strict in his Amrit vela, rising everyday at 2am. From 2am to 8am, Bhai Sahib would do his nitnem, and would never speak to anyone during this period. Bhai Sahib was very influenced by Baba Jarnial Singh Bindranwale. Throughout the Dharam Yudh Movement, Bhai Sahib with his whole family would accept imprisonment.

Operation Bluestar in 1984, had a deep impact on Bhai sahib. From this period, Bhai Sahib in his katha openly started condemning Brahmin Authorities, and their devious practices. Due to the sincere nature of Bhai Sahibs character, the “parchaar” that Bhai Sahib did had a lot of influence on the sangat. Bhai Sahib was against all types of Gurudooms, sant-dooms, and as a result of his parchaar in the Jagroun area, many deras, businesses of Brahmin-vaad, blind worship and ritualism were removed from every village and town.

Due to Bhai sahib parchaar, the drug-ridden area of Jagroun, witnessed many Amrit Sanchaars, and kesri dastaars and black gatras could be seen everywhere. Once again the Malwa region strangled by drugs, witnessed a Khalsa revolution. At weddings, where previously dirty songs were heard, now Gurbani keertan was heard. In buses, the Bollywood songs were replaced Dhadi Vaars and religious songs. Much of this social change was credited to Bhai Gurdev Singh ji.

As a result of this, in January 1986, Bhai sahib was chosen to the highest Seva in the Khalsa Panth, the Seva of Jathedar of Siri Akal Thakht Sahib ji.

As a result of this, in January 1986, Bhai sahib was chosen to the highest Seva in the Khalsa Panth, the Seva of Jathedar of Siri Akal Thakht Sahib ji.

The times were difficult, but Bhai sahib did this Seva as a fearless General. It was only the first two days of Operation Black Thunder. Jathedar ji`s first action was to remove all the Government agents dressed as Sikh youth jujarhoos from Siri darbar sahib. Next he ensured that the corrupt karkoos who were having langars in their rooms in the Darbar Sahib complex were stopped, and everyone was made to have langar only in the Guru Ram Dass langar hall. Throughout his period as Jathedar, Bhai Sahib ensured he had only from Guru Ram Dass langar hall to ensure the Maryada of Sangat and Pangat remained.

At this time, the Kar Seva (building) of Siri Akal Thakht Sahib was happening. Jathedar ji took control of the Golak to ensure it was not being siphoned off by unscrupulous characters. Bhai sahib was completely sympathetic to the Khalistan cause, and felt that the Khalsa needed to fight for its independence. In his lectures, Jathedar ji would say, those who have internal differences, kill innocent hindus, give threats like gangsters, they are traitors to the Sikh struggle and cause. He would often speak about the need to Sikhs to develop a revolutionary Spirit.

In his Katha, Jathedar ji would often speak against the ills of Punjabi society, and encouraged social change. In his period, he helped thousands of poor girls who were abandoned by their husbands because of the greed of dowry. Bhai sahib would himself become involved in individual cases and ensure the girls were accepted back into the homes. As a result of this Parchaar, in the Jagroun area, social ills such as dowry, alcoholism, domestic violence were greatly reduced.

Such was the impact of Jathedar ji sincere nature, that the population stopped taking their disputes to courts and police stations. Instead they would come to the Koanke village, to Jathedar ji, where the felt they would get justice. In disputes, the sweet words of Cathedra ji would leave both parties walking away happy.

As a result of this social change, the Police and other Sarkari (government) agents saw their incomes significantly decrease, as they were unable to get money as bribes or extortion from the disputes. They became dangerous enemies of Jathedar ji, and started to plot against him.

In 1989, some karkoo Singhs fired on the Ludhiana headquarters of the RSS ( a right-wing Hindu fascist group). Jathedar ji`s enemies saw their opportunity. At that time, Ludhiana was under the control of an extremely vicious and brutal SSP called Sumedh Saini. To get Bhai Sahib to admit responsibility for the attack, he was hung upside down, and tortured for many hours.

Then later on, Jathedar ji was one again arrested and was falsely implicated in the Bidar attack. But after one year, Jathedar ji was again released. Then on 19th May 1991, Bhai sahib was again arrested and tortured. He was imprisoned for another 18 months.

Jathedar ji would never allow the sangat to bail him out, and always fought his cases with truth and full faith in Guru Maharaj, which always resulted in his release. In fact, the Government were often forced to admit in court that the charges against him were false. This led to great embarrassment for them. For the mud they slung at Jathedar ji, he always came out whiter than white. The population witnessed the difference between the character of the Khalsa Singh, and the devious nature of the Brahmin authorities. As a result, the aura of Jathedar Ji`s revolutionary Khalsa character was a huge thorn for the Brahmin agencies.

On 20th December 1992, the cowardly Police forces at 4am came to arrest the Lionheart Jathedar Gurdev Singh. However due to body of Bhai Sahib young nephew being at his house for cremation, they had to release Bhai Sahib after a few hours.

Five days later, under the command of Inspector Gurdeep Singh, the Police arrested Jathedar ji when he finished Katha at Gurdwara Sahib in the early hours. Bhai Sahib asked them if he could go home first, then he would accompany them. Bhai Sahib walked home, followed by the Police party, and many local villagers. Once he arrived home, Bhai Sahib did ishnaan and changed his clothes, and then went and sat in the Jeep. The whole road was filled with villagers. Jathedar ji rose to address them. In his sincere nature, he asked the sangat to accept his final “Waheguru ji ke Khalsa, Waheguru ji ke Fateh!!”. Jathedar ji was aware his time had come, and sweetly accepted the will of Akaal. Fearing the wrath of the sangat, the police quickly sped off.

Jathedar ji was tortured by the infamous and brutal Head of Jagroun Police Swaran Gotna. Thus named for his use of the “Gotna” in interrogation. This is a large log placed on the legs and rolled up and down them while two policemen stand on each side. He was assisted by Harbhagwan Sodhi and Inspector Gurdeep Singh, who today is a DSP in the Punjab Police.
Then Jathedar ji was further interrogated by CIA staff of Jagroun.

In them days, a rumor spread through the villages of Jagroun. When Swaran Gotna swore at Jathedar ji and told him to remove his Kirpan and gatra. Jathedar ji in a state of Bir-Rass replied, “Stop, who are you threatening……….this is worn because of the many Great Sacrifices…….. A dog of the Brahmin like you will never understand its value..”. A scuffle broke between the two and it took 5-7 commandos to restrain Bhai Sahib. His Kakkaars were removed and he was mercilessly beaten and tortured.

Jathedar ji due to keeping Gurmat Bibek would never eat at the Police station. Everyday his family would bring prepared meals for him, but the brutal Police always refused to let him eat, and sent the family away. As a result, Bhai Sahib health became weak, but he never compromised of his religious principles of Gurmat Bibek.

In a nearby village Chaharchuk, an old bibi stated she had gone to the Police Station in relation a case. She saw Bhai Sahib and he was in a very fragile state. At this point local villagers and Akali Leaders began putting pressure for Jathedar jis release. When local villagers with Akali leader Captain Harcharan Singh Rode met with Police officials, they were told that Bhai Sahib would be charged and sent to prison.

However on 1st January 1993, Swaran Gotna got his revenge. As a result, on the 3rd January 1993, the newly appointed SSP Harinder Chahal stated to newspapers that Bhai Sahib was leading them to cache of arms used by militants, when the way they were attacked. He said Bhai Sahib had escaped. However everyone knew that these stories by Punjab Police were always made up. In reality, Bhai Sahib was Shaheed on 1st January and thrown into a river.

Anger grew throughout Punjab as the news of Jathedar ji`s Shaheedi spread. Panthik Leaders throughout the world gathered at the bhog. However the Police and Army sealed off Koanke village. Even the photographic cameras of the press were broken and removed. Akali leaders in attendance were beaten with latthis (wooden sticks). Even the highly dubious Akali leader Parkash Badal demanded an investigation into the murder of Jathedar ji, but decades on, nothing has happened. Whenever the family raises the issue, many more innocents became victims of Police excesses. Through infiltration of dubious people, fear, threats, and bribery, the case is always held up or shelved.

Even Jathedars ji`s young son, Hari Singh was not spared. A false case of a bomb explosion was placed on him, even though on that day he was at school, and the register confirms his attendance, which eventually led to his release. Bhai Sahib`s elder son, Bhai Ram Singh was also picked up and tortured by Police on many occasions.

The Akali party fought the next election stating it would investigate the period of 1984 onwards and produce a white paper. It won the election by a huge landslide, but Badal soon forgot every promise and used his time to expand his own wealth.

When Bhai Sahibs family approached the Akhali party for a full investigation, Police Officer Tiwari held an investigation. However just as happened to the report on the investigation of the murder of the 13 Singhs in 1978, the report of the murder of Bhai Sahib mysteriously disappeared somewhere in Badals administration, and was never seen again.

Translated from Jujarhoo Yoodhea By Maninder Singh Baja

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