Santbir Singh. 14 December 2001
Over the last few days a debate has been going on
concerning the role of Sant Jarnail Singh in the destruction of the
Akal Takht and the army action against the Darbar Sahib Complex in 1984.
For the last seventeen years the constant claim of some Sikhs, that
somehow Sant Jarnail Singh was to blame for the destruction of
the Akal Takht and how it would have been much better had he not been
in the complex and that by being there he invited the army action, makes
two things clear to me. One, we are a people with a slave mentality. We
blame ourselves for the crimes committed against us by the State. And
two, our knowledge of Sikh history is narrow and lacks an intelligent
understanding of our history and traditions.
The belief that the sanctity of a place, especially the Darbar Sahib
complex, must be kept at all costs and that Sant Jarnail Singh should have
done everything in his power to ensure it was not defiled in any way is
an argument that flies in the face of Sikh ideology and tradition.
The Akal Takht Sahib (properly called Takht Akaal Bunga Sahib) is a
building: brick and mortar, marble and gold. What is more important than
the actual building, is the sovereignty of the Khalsa Panth; is the
freedom of the Akal Takht. When given a choice between letting a
government control the Takht or defending it, and thus perhaps then
brining about its destruction, the Nation of the Sikh would rather have
it destroyed than come under government control. If to keep its
independence the building is destroyed, then that is of no consequence
to the Panth. If, after its destruction, the government still takes
over, then at least the Khalsa Nation can say we tried our hardest to
ensure that the "Throne of the Infinite" remained sovereign. Let us look
at some key examples in Sikh history that should help prove this point.
In 1764, Bhai Gurbakhsh Singh and his twenty-nine sathees were the
caretakers of the Akal Takht Sahib and the adjoining Gurdwaras. Bhai
Sahib was one of the top students of Baba Deep Singh and was from the
Damdami Taksaal / Shaheedi Misl. At the time, the majority of the Khalsa
were in the jungles to the north of Punjab and the deserts in the
Rajasthan area. The Sikhs were under heavy persecution from the
governments of the time and the Khalsa was regrouping in these wild
lands. Very few Sikhs were left in Punjab and these thirty Sikhs had
volunteered for the seva of up keeping the Darbar Sahib Complex,
especially the Akal Takht and Darbar Sahib. Bhai Gurbakhsh Singh was
what we would now call the Jathedar of the Akal Takht Sahib, though that
position was not called so until much later in Sikh history.
When the Afghanis under Ahmed Shah Duranni came through Punjab on one of
their many invasions of the sub-continent, they found Amritsar deserted
(at that time Amritsar was called Chak Guru, Chak Ramdaspur, Guru ka
Chak, or just Chak). They came to Darbar Sahib, which they had planned
to occupy. Now, if there were no Sikhs there, they would have just
occupied the buildings and left. And Sikhs today, would probably say,
let them, because then the buildings will be saved. But no. The Khalsa
cannot allow any power to have control over the throne given to it by
Akal Purakh. This is a timeless throne, one that the Khalsa rules from,
answerable only to God. Its independence must be maintained. So, those
thirty brave Sikhs came out and took on a large Afghani army. The odds
were hugely stacked against them (like they were in 1984), but the
thirty Singhs fought extremely bravely. They destroyed many Afghani
troops and, ultimately, they were all killed.
For them, dying there and doing everything they could do to protect the
sovereignty of the institutions of the Khalsa was much more important
and dear to them than their lives. So long as Sikhs were in the Akal
Takht, they would not voluntarily let it be taken over by a foreign
Now let us look back ten years earlier, to 1757. Baba Deep Singh is
considered one of the giants of Sikh history, and rightly so. The first
Jathedar of the Damdami Taksaal, his accomplishments are many. He was
taught directly by Bhai Mani Singh in intellectual, philosophical and
martial traditions. He prepared the first copies of the Guru Granth
Sahib from Bhai Mani Singh's original Damdami Bir, the one Guru Gobind
Singh had transcribed to Bhai Mani Singh in 1703 at Damdama. Baba Deep
Singh fought in battles under Guru Gobind Singh. He fought with Shaheed
Baba Banda Singh Bahadur in those early campaigns of the Khalsa Panth
after Guru Jee's passing. He was the leader of one of the five Jathas of
the Taruna Dal. He was the founding Jathedar of the Shaheed Misl. He
fought in the lesser holocaust, the chota Ghallughara, and in all major
Sikh battles up to his martyrdom.
In 1757, the Durrani Afghanis were again on an invasion into the
sub-continent. They came to Darbar Sahib and occupied the buildings.
There were no Sikhs to stop them, or the Sikhs that were there thought
they could do nothing to stop the occupation. Baba Deep Singh was at
Damdama Sahib at the time and received news of the occupation of the
buildings only a few weeks later. When he found out, what did he do? The
key question is, what did he do that was any different from what
Singh did. Sikhs today would have had him sit back and allow the
buildings to have been occupied. The Afghanis would use and abuse the
buildings and, when it came time to leave, they would, leaving the
buildings to be taken over again by the Khalsa. Sikhs today would say,
fine, let them, as long as the complex is not destroyed. They would have
Baba Deep Singh sit back and say to himself, "Hmmmm, maybe I should let
them have it, if we cause problems, maybe some "beyadbee" will come to
the buildings." But of course, he did not. The greater "beyadbee" is for
the gurdwaras and the Takht of the Khalsa Panth to be under the control
of anyone but the nation founded by Guru Nanak.
Upon learning of the Afghani occupation, Baba Deep Singh set out with
his students from the Taksaal at Damdama Sahib in southern Punjab. He
was well into his seventies, an age when most would have left their
warrior days behind. Of course, a Sikh warrior's days are never behind
them. On the way to Amritsar up to five thousand Sikhs joined him. They
met the Afghanis at Tarn Taran, about fifteen kilometers from Amritsar,
where the battle began. There were at least twenty thousand Afghanis.
Baba jee and all the other Sikhs fought bravely.
We all know what happened to Baba Deep Singh. He received a sword blow
to his neck and his head left his body. Despite this he kept on
fighting, fulfilling a promise he had earlier made in front of the Guru
Granth Sahib. He made it close to the Darbar Sahib Complex and fell
there, throwing his head to the parkarma of the Darbar Sahib.
Like in 1984 and 1764, the battle of 1757 was lost by the Sikhs. It was
an impossible battle to win, one where the question, "why bother", would
be asked. Why bother fighting a losing battle? Why go out and be
slaughtered if you know your chances of success are slim to none? Why go
and fight, if by fighting you are brining more destruction to the very
buildings you are dying to protect?
Well, firstly, an unwinnable battle has never been an excuse to not
fight for the Nation of the Infinite. In fact, the great Sikhs, like
Baba Deep Singh, will travel far distances and pray to God for the
chance to be able to partake in such a battle. Yes, ultimately the
buildings were destroyed (the Akal Takht Sahib has been destroyed seven
times, eight now, and the Darbar Sahib twice), but the Khalsa tried it's
everything to keep it free.
Jagmeet Singh has already countered my above points
to some extent. He has written that the situation of
Jarnail Singh in 1984 is not
comparable to Baba Deep Singh's situation of 1757 and Bhai Gurbaksh
Singh in 1764. Let us look at the situation of 1984 a little closer. For
a better understanding of the situation one should read
own speeches, as translated by Ranbir Singh, or better yet, hear the
In 1982, four young students of the Damdami Taksaal were arrested by the
police on trumped up charges. The Taksaal was been targeted because of
Jarnail Singh's rising popularity, the success of the campaign of
getting Sikhs to take Amrit, and the fast growing strength of the All
India Sikh Students Federation (AISSF).
Jarnail Singh had been head of the Damdami Taksaal, jatha Bhindran-Metha,
since 1978 when Bhai Kartar Singh was killed in a supposed car accident.
He deputed Kartar Singh's eldest son, Bhai Amrik Singh, to deal with the
situation. Bhai Amrik Singh was also the President of the AISSF. The
AISSF is an organization set up in the 1920's that had grown stagnant
and useless over the years. After the emergency that Indira Gandhi had
called in 1975 ended, largely due to the non-violent protest of the
Sikhs, Bhai Amrik Singh was elected president in 1978 and he revitalized
the foundering organization, the numbers of members in the Indian wide
organization went up from ten thousand in 1978 to one hundred thousand
by 1980. Those federation activists became the backbone of the movement
that Sant Jarnail Singh and Bhai Amrik Singh were to lead.
Bhai Amrik Singh, after going to make enquiries, was also arrested,
again on false charges and sent to jail. Sant
Jarnail Singh then sent Baba
Thara Singh to find out why these innocent Sikhs had been arrested, on
what charges and for what reasons. Baba Thara Singh was one of the older
members of the Damdami Taksaal, a respected Sikh, whose advice was
sought after. He too was arrested. (On a side note, as prisoners, Bhai
Amrik Singh and Baba Thara Singh caused the prison officials a lot of
problems. All of the Sikh prisoners, who were in jail with them, would
quickly renounce alcohol and drugs and to start keeping their hair. They
would take amrit, and within a few weeks, the entire Sikh population of
a jail would have become religious. They had to be moved from prison to
prison. In one jail, where Amrik Singh and Thara Singh had a gurdwara
built for the Sikhs, the Hindu inmates asked Baba Thara Singh for him to
build something where they too could worship. Baba Thara Singh, of the
Damdami Taksaal that the government has claimed again and again was
anti-Hindu, then had a Mandir built in the prison for the Hindus.)
Jarnail Singh surveyed the situation and decided on a course of
action. Six of the members of his Jatha had been arrested on false
charges and were being tortured in jail. Two of them were the top Sikhs
of the Taksaal. In mid-July 1982, he went to Akal Takht Sahib and there
did an ardaas and launched a morcha against the government to secure the
freedom of these six innocent Sikhs. Sant
Jarnail Singh was already hugely
popular and many thousands had been administered amrit by the Damdami
Taksaal in the previous few years, so the morcha quickly became a
Traditional Sikh leaders, specifically the Big Three of the Akali Dal,
Chief Minister Parkash Singh (Badal), President of the SGPC Gurcharan
Singh (Tohra) and President of the Akali Dal, Harchand Singh (Longowal),
decided to start a panthic wide morcha and merge it with
morcha. They thought they could feed off the popularity of
Singh, that he would be under their control and that they could use him
as a figurehead, a pawn of theirs. They underestimated his morals and
principals and his ability to understand the wider situation, to
comprehend what was really on the line. They especially failed to
understand how intelligent he really was, something that western
commentators have also done, believing this was just a "simple rustic
All of them also discounted the ability of his "lieutenants". Bhai Amrik
Singh galvanized the Sikh youth around India and was seen as a pious and
deeply religious man. Harminder Singh (Sandu) had a brilliant
organizational mind and it was he who organized many of the morcha's
actions. Bhai Manvir Singh (Chaheru) and Bhai Surinder Singh (Sodhi)
were trained in the police and army and they carried and planned out
many of the covert actions that later became necessary when the
government began to target innocent Sikhs. And of course former army
General, Sahbeg Singh, who organized the defenses to the army action of
June 1984. All of these Sikhs and many more were at the disposal of
Jarnail Singh during the two yearlong morcha.
The Akali Dal leaders named their morcha the Dharam Yudh Morcha or,
translated, the Holy War Morcha. What is a morcha? When and why did they
come into popularity with the Sikhs as a tool for political change?
Morchas literally means an armed position in a war. In the past century
it has come to mean a non-violent mass protest. Morchas were first used
to free historical Gurdwaras from the control of the corrupt Hindu
mahants, who were backed by the British Government, and to secure
specific demands from the government.
The first morcha was the Rikab Ganj Morcha, which began when the British
tore down a wall of the Rikab Ganj Gurdwara in New Delhi, where Guru
Tegh Bahadur Sahib's body had been consigned to flames, to build a road.
After that first morcha, more and more morchas began until the
government finally allowed the Sikhs to set up their own central body to
govern Gurdwaras, the SGPC.
Famous morchas were the Guru ka Bagh Morcha, Jaito Morcha (when the
British officials of Nabha state stopped an Akhand path of the Guru
Granth Sahib midway), Chabian da Morcha (when the keys to the toshakhana
of the Darbar Sahib complex were confiscated) and, of course, the
massacre at the Nankana Sahib Morcha.
Later, after the British left the sub-continent, morchas were taken out
soon after so called independence. One of the early ones was a morcha to
be able to say Punjabi Suba (the new so-called democratic Indian
government had banned the slogan of "Punjabi Suba Zindabaad", or "Long
live the Punjab state", and then of course the long hard fought fight
for Punjabi Suba itself. The morchas against Indira Gandhi's false
'emergency', which she imposed when the Supreme Court found her guilty
of election fraud, are also famous.
How Was The Morcha Conducted?
They work on a principle of non-violence. Sikhs would go out to the
Gurdwara they were trying to free, or just out into the streets, and
court arrest. The idea being, that the mass arrests and civil
disobedience would force the government to cede to the demands. Also,
the mass arrests would bring the government's prison and justice systems
to a halt. Against the British, who weren't interested in the complete
destruction of the Sikhs, and who did not partake in extra-judicial
killings, torturing of innocent citizens and other excesses, the morchas
were successful. But as the Indian Government grew more and more blatant
in its effort to destroy the Sikhs, these morchas grew inefficient.
The Dharm Yudh Morcha was taken out in order to bring about the Anandpur
Sahib Resolution (ASR). The ASR written in 1972 at Anandpur Sahib, hence
the name, made a long list of demands of the government. Many were small
simple demands, like having a radio broadcast from Darbar Sahib,
attaining holy city status for the city of Amritsar, renaming a train
after the Darbar Sahib and other such things.
But the key demands were much more serious in nature. They demanded that
Chandigarh be given to Punjab, along with other Punjabi speaking areas
left out of the 'Punjabi speaking Punjab' whose boundaries were drawn up
in 1968 on a linguistic basis. Water rights were also integral to the
Resolution. The free right to carry arms and the recognition of the
Sikhs as a distinct nation (much as the Quebec sovereignists demand that
French Canadians be recognized as a distinct nation).
The key demand was that India be reorganized so that the states would
have more autonomy from the center. It was envisioned that the center
would only have control over foreign affairs, defense, currency and
internal trade. Every thing else would be under the provision of the
individual states. This was a demand that would have begun to solve many
of the problems of the Indian state that had been more than obvious
after the British had left the sub-continent in 1947.
Panthic wide morchas were taken out in a very specific way. The panthic
leaders would all make an ardaas at the Akal Takht, promising that they
would not stop the morcha until the panth's demands were met. Then, the
panthic leaders would stay in the Darbar Sahib complex, usually at Guru
Nanak Nivaas or in the Sarais.
Living at the Akal Takht was not unheard of and
Jarnail Singh was not
the first to stay there (also, he was forcibly kicked out of Guru Nanak
Nivaas by the Babbar Khalsa under Sukhdev Singh, who had been told to do
so by Bibi Amarjit Kaur of the Akhand Kirtani Jatha and Harchand Singh
Longowal). Fateh Singh had also stayed in the Akal Takht when he was
taking his supposed fasts unto death in the 1960's. As
pointed out, Fateh Singh stayed on a bed in the Takht, while
Singh slept on the floor. In addition, Bhai Gurbakhsh Singh and his
twenty-nine sathee Singhs also stayed in the Akal Takht. Living in the
Takht itself was not a unique thing.
On a daily basis, volunteer Sikhs would come in large numbers, go to
Darbar Sahib and then go on to listen to speeches of the Panthic leaders
and to kathaas, tadis, poems and other speeches. The morcha participants
would then go do ardaas at Akal Takht and then go to court arrest. These
Sikhs would come organized in groups, with a Jathedar at their head.
This had become the pattern of running a morcha. The Dharam Yudh Morcha
was taken out in the same way.
Jarnail Singh started his morcha only for the release of the Sikhs of
his jatha who were unjustly arrested. After the Panthic leaders started
their morcha and joined it with the one Sant
Jarnail Singh already had going,
he threw himself in full force with the panthic wide morcha. At the Akal
Takht, all the Panthic leaders and Sant
Jarnail Singh did ardaas, saying they
would never stop the morcha until the Panth's demands were met.
As a leader of the morcha, Sant
Jarnail Singh stayed in the Darbar Sahib
complex, just as leaders had for the last forty years and just as the
different Akali Dal leaders were doing at the same time. His staying in
the Darbar Sahib complex was exactly in line with Panthic tradition.
Harchand Singh (Longowal), Gurcharan Singh (Tohra), Balwant Singh (Ramoowalia)
and other panthic leaders were all staying in the complex as well.
Many thought that once the Sikhs of the Damdami Taksaal had been
Jarnail Singh would then stop his morcha or take a back seat
position. When it became clear that his personality was taking over the
morcha and that the masses were following him and not the old Akali Dal
leaders, those leaders were hoping for such a turn of events. But,
Jarnail Singh maintained that he was not going to go back on the ardaas
he had made at the Akal Takht.
Now, for those who have no respect for the Guru Granth Sahib, or for the
Guru Khalsa Panth, taking an ardaas in front of the Guru and making a
promise in front of the Guru is no big deal. But for those Sikhs who
have respect for the Granth Sahib and think of it as their true Guru,
such a promise must be fulfilled. Come what may, that promise must be
Just as Baba Deep Singh had made a promise to fight and free Darbar
Sahib, just as Bhai Gurbakhsh Singh had made a promise to defend the
Darbar Sahib complex whatever the circumstances, Sant
Jarnail Singh made a
promise that he would keep the morcha going until its demands would be
fulfilled. There could be no going back on a promise made before the
Guru. There can be no negations on terms that one has decided on in
front of Guruji. The Akali Dal leaders had no problem with going back on
promises made before the Guru, promises they had made to the sangat
again and again. Those same leaders who had said they would fight to
their death for the Anandpur Sahib Resolution, quickly sold out the Sikh
people in negotiations with the Centre, ignoring many of the key demands
of the Resolution.
When Harchand Singh signed the Rajiv-Longowal accord in 1985, he had
gone back on most of the promises he had made in front of the Guru.
Except for Longowal, many of these Akali Dal politicians are now leaders
in the Punjab Government and have not even tried to bring about one the
demands of the Anandpur Sahib Resolution, forget the major demands, not
even the minor ones. The number of promises that Chief Minister Parkash
Singh himself has broken would be a mile long. But Sant
Jarnail Singh was no
Badal. A promise that he made in front of the Guru Granth Sahib could
never be broken. He had made a promise that he would bring about the
demands of the Dharam Yudh Morcha, or die trying, and he did just that.
As I stated earlier, Indira Gandhi's response to the Dharam Yudh Morcha,
ensured that it would not be successful. In the old days they would
arrest the Sikhs, thereby putting them into the justice system. What
Gandhi began to do, was to release the morcha participants right away,
without charging them. While they released the common Sikhs, the police
would keep the leaders of the morchas in jail and torture or kill them.
This served completely to nullify the tactics of the morcha. As the
police, the Hindu right wing organizations and the Hindu governments of
neighbouring states to Punjab, especially Haryana and Rajasthan, began
to target Sikhs more and more, Sant
Jarnail Singh became increasingly the man
that the Sikhs turned to for assistance and protection. What he did in
that situation is also widely misunderstood, but to get into that right
now would be going too far off the topic.
Let us now look at another common criticism of
Jarnail Singh concerning
the destruction of Darbar Sahib. Many bring up the point of the carrying
of arms by Sant
Jarnail Singh and other Sikhs who were with him. They also
criticize the armed encampments and fortifications built into the Darbar
Sahib complex by Shaheed General Sahbeg Singh. Some quotes of Guru
Gobind Singh should help clear up the point. He should be the expert on
what is and what is not allowed for the Khalsa.
Guru Gobind Singh Sahib has said:
"Panj hathiar bahn keh, darshan koh avana."
"Wearing five arms then come and do my darshan."
Many critics of the Khalsa say that a kirpan is a useless weapon in the
modern world. That one cannot do anything with a kirpan. I hate to use
this as an example, but the terrorists of September 11, 2001 did quite a
lot with just box cutters. A kirpan, of a decent size and of good
quality, is the bare minimum of personal defence. With one, a person can
at least defend himself or herself or defend others who are in distress.
In a choice between nothing and a kirpan, a kirpan can help in an
emergency. It is the least the Khalsa should wear on themselves. If you
are able, and if the situation thus requires, a Sikh of the Guru should
wear more weapons on their person. Guru Ji asks for at lest five.
Guru Gobind Singh Ji further writes:
"Binaa shashtre keshang narang bhaid jannoh.
Ghai kahn teh pakreh leh saidahnoh.
Eh morh aagya sunoh meraih pyareh
Bina tegangh keshang divoh nah deedareh"
Which translates as,
“Without weapons and uncut hair a person is but like a sheep.
Held by the ear they can be taken anywhere.
Listen to this command of mine, my beloved:
Without a sword and uncut hair, do not come into my presence.”
Weapons are integral for attaining sovereignty. As Mao said, "Power
comes through the barrel of a gun." Guru Ji made an incredibly astute
statement on the role of politics, religion and weapons in the following
quote. This quote is the central guiding principle of Sikh polity:
"Tabh in bhinoh Gareeb navaj
Shashtren keh adeehn heh raj
Raj binah neh dharma chaleh heh
Dharam binah sabh dhaleh maleh heh"
The translation of which would be
“The Protector of the Poor says
Weapons are the key to sovereignty
Without sovereignty religions cannot flourish
Without religion all are completely destroyed."
The above three quotes are of Guru Gobind Singh Ji's hand. I wonder if
those who criticize Sant
Jarnail Singh for arming himself and for putting up
fortifications around Darbar Sahib would have it in them to criticize
Guru Gobind Singh.
In this ongoing debate, some one has also brought up the point that Guru
Har Gobind made sure not to fight in the Darbar Sahib complex, that he
first sent a small contingent of Sikhs out to fight at Lohgarh the night
before the main battle and then the next day the battle took place at a
village close to Amritsar.
Guru Har Gobind had a strong fort built on the outskirts of the city. He
had control of all of Amritsar and many of the adjoining villages. It is
not comparable to draw a parallel between this and the 1984 situation.
The Sikhs did not have control of all of Amritsar in 1984. If they did,
they would have, for sure, ensured that the battle took place far from
the Darbar Sahib complex, hopefully on the out skirts of the city. But
how could a few hundred fighters ever hope to defend and fortify an
entire city when they had no control of it? Remember also that the army
made the first move. They surrounded the complex completely and then
attacked. On the Sahaheedi Purb of Guru Arjun Sahib at that. A strange
choice considering the huge number of devotees who always come and visit
the Gurdwara on that day. The battlefield was not Sant
Jarnail Singh and
General Sahbeg Singh's to decide.
Could the attack on the Darbar Sahib Complex and the Akal Takht been
avoided. Yes, if the government had ceded to the legitimate and just
demands of the Sikhs. If they had not started to kill hundreds of Sikhs
in torture cells and false encounters (the number of innocent Sikhs
killed from 1980 to 1984 was up to 300 by the time of Blue Star), if
they did not set up riots in Hindu dominated States (read Haryana) that
targeted Sikhs. If young Sikh women were not raped by police and armed
forces. If Guru Granth Sahib's were not desecrated.
Sikhs today blame Sant
Jarnail Singh for the escalating nature of the
conflict. They blame him for brining about the attack on the Darbar
Sahib when all he ever did was try and show the Sikhs that they were
slaves in the Indian system and tried to defend the Sikhs against
illegal killings and tortures.
If the Operation BlueStar attack was truly done in order to stop the
so-called terrorists that had holed themselves up in the Darbar Sahib
Complex, then why attack on Guru Arjun Shaheedi purb. Why trap thousands
of innocent Sikhs in the complex. Why pretend to be the Red Cross and
when people come out for assistance, shoot them dead? Why enact a
statewide curfew and a full media blackout? Why stop trains to and from
Amritsar? And most importantly, why attack up to 80 other Gurdwaras on
the same day? Was Sant
Jarnail Singh in all of them? Had he made
fortifications in all of those Gurdwaras, over half of which were
historical Gurdwaras? Why, after having killed thousands of Sikhs and
destroying the Akal Takht, did the army burn down the Sikh reference
library, which contained over 1,000 historical Guru Granth Sahib Birs
and other texts, many of which were signed and authenticated by the
Gurus? Which contained the writings of the Gurus, the arms and clothing
of the Gurus and famous Sikhs. Which contained treaties and government
orders of the Independent Khalsa Nation from hundreds of years ago. Why
burn that down? Why attack all of those Gurdwaras?
Those who say again and again that
Jarnail Singh was a pawn in a larger
game, or claim that he is to blame for the destruction of the Akal Takht
and the death and misery that was to descend upon Punjab in 1984 and
after, really do need carefully study the history of events before
coming to conclusions. One of the biggest problems the panth faces
today, and we do face many, is that we lack an ability to look at our
history, put its events into context and learn from them so that we do
not make the same mistakes again and again.
Concerning the modern day situation, we need to take a step back and
look at the policies of the Indian state in relation to the Sikhs. Learn
about how the government has treated us, and is. See how much they
respect us, how much care they have for our freedom, our liberty and our
Jarnail Singh is not the man who caused the destruction of the Akal
Takht. He is the man who died defending it so that the Khalsa Nation
could be woken from its century long slumber and again walk the path of
personal sovereignty and independence for itself and for all the peoples
of the world. He should not be blamed, but praised, as a shinning
example of what a true Sikh is and how a true Sikh lives.
Baba Deep Singh, Bhai Gurbakhsh Singh and now Sant Jarnail Singh. These are
some of the heroes of the Khalsa nation, who gave their heads to try and
maintain the freedom of the Akal Takht, but never backed down on their
If only we had more Sikhs like them. We wouldn't be nearly as badly off
as we are now.