CHAPTER I
What is a Sikh
Literally, the word " Sikh " means a student, one who is anxious to learn, a seeker of Truth; a seeker of divine knowledge. The true Sikh grooms his body, faces all temptations, all allurements of mammon, earns his living with the sweat of his brow, meets his domestic commitments, serves his family, his parents, his kith and kin and friends, his country and the human race and yet, in thought, stands unaffected and disentangled. And in the course of his daily routine, he gives the first and foremost place to the problem of knowing his real Self. Whichever role he plays, the desire to understand the mystery of life keeps him fully occupied. He has full faith in his objective. He is, therefore, an embodiment of optimism and unshakeable resolve.
No attractions of the world, no temptations, no allurements, no hurdles can deflect the innate desire of the true Sikh to realize God. He might suffer defeat temporarily, but he cannot be entirely conquered.
The Sikh has full faith in Guru Nanak the same faith that the child has in its mother. Re believes that while holding fast to Guru Nanak, he can find his way through the Vanity Fair, through the milling multitudes, through the dust and din, without losing his way. He has full faith not blink faith in the World of the Master. He strives to fully grasp the World of the Master. He knows that without understanding, and without divine knowledge, our deeds cannot be flawless. The Sikh, therefore, despite his faith in the truth of the Word, is daring enough to try to understand it and to act upon it. He tests it on the touchstone of his own experience.
The Sikh knows, too, that his research is the most arduous of all researches in the world. Impatience and restiveness will not lead anywhere. He is, therefore, firm and unshakeable as
a rock in his Perseverance. He pauses where he fails to follow the Master's Word. He prays for Light humbly, beseechingly, reverently, and waits patiently for response to his prayers. He knows that God's storehouse is bountiful, but each one of us receives gifts according to our individual circumstances, and fair needs. The Sikh, therefore, waits and watches like the true lover.
Hafiz has well said, “Some day you will be at one with God, if you have patience enough." The Sikh knows that he is to rise from the human level to that of Super-consciousness and these two levels are poles as under. This gap has to be bridged and all the distance in between to be traversed. This cannot be done in a day or two- it would be a rare piece of luck if the objective is realized in a lifetime. Patience and faith are, therefore, his constant companions in his journey.
Failures do not deter the Sikh. The baptism of steel makes him a perfect soldier. He can resist, with the force of arms, falsehood, oppression, injustice. Similarly, he is constantly at war with his own Self, his lower nature, with his frailties and the manifold misfortunes that arise from such weaknesses. He hacks his way through sin, trampling it to forge his way ahead. The Sikhs mind is a battlefield where he ever battles with the old Adam in him.
Baptism, Sikh discipline, or maryada, recitation of the Word, Kirtan, or chanting and listening to God's praises, are all necessary. But the true Sikh must also know that all these are means to an end ; they are not in themselves the goal. The central aim and aspiration of the Sikh is to see God, to realize God to be one with God. He who is perfectly conscious of his end and aim, must, sooner or later, realize his objective.
At one time, I regarded the study of Sikh history, and listening to the tales of Sikh martyrs as the core of Sikhism and was prone to quiz and twit the reciters of the Word and lovers of Naam. As I advanced in spiritual enlightenment, I took more delight in the sacred Word than in the old Sikh chronicles. I felt contented with listening to Kirtan, with Word-recitation with Gurdwara-going, and with formal poring over the sacred Book. But this did not fully satisfy me. My soul hungered and thirsted for abiding bliss.
This Shabad is by Guru Arjan Dev Ji in Raag Gauree on Ang 240
ਗਉੜੀ ਮਹਲਾ 5॥
ਆਦਿ ਮਧਿ ਜੋ ਅੰਤਿ ਨਿਬਾਹੈ ॥ ਸੋ ਸਾਜਨੁ ਮੇਰਾ ਮਨੁ ਚਾਹੈ ॥1॥
ਹਰਿ ਕੀ ਪ੍ਰੀਤਿ ਸਦਾ ਸੰਗਿ ਚਾਲੈ ॥
ਦਇਆਲ ਪੁਰਖ ਪੂਰਨ ਪ੍ਰਤਿਪਾਲੈ ॥1॥ ਰਹਾਉ ॥
ਬਿਨਸਤ ਨਾਹੀ ਛੋਡਿ ਨ ਜਾਇ ॥
ਜਹ ਪੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਇ ॥2॥
ਸੁੰਦਰੁ ਸੁਘੜੁ ਚਤੁਰੁ ਜੀਅ ਦਾਤਾ ॥
ਭਾਈ ਪੂਤੁ ਪਿਤਾ ਪ੍ਰਭੁ ਮਾਤਾ ॥3॥
ਜੀਵਨ ਪ੍ਰਾਨ ਅਧਾਰ ਮੇਰੀ ਰਾਸਿ ॥
ਪ੍ਰੀਤਿ ਲਾਈ ਕਰਿ ਰਿਦੈ ਨਿਵਾਸਿ ॥4॥
ਮਾਇਆ ਸਿਲਕ ਕਾਟੀ ਗੋਪਾਲਿ ॥
ਕਰਿ ਅਪੁਨਾ ਲੀਨੋ ਨਦਰਿ ਨਿਹਾਲਿ ॥5॥
ਸਿਮਰਿ ਸਿਮਰਿ ਕਾਟੇ ਸਭਿ ਰੋਗ ॥
ਚਰਣ ਧਿਆਨ ਸਰਬ ਸੁਖ ਭੋਗ ॥6॥
ਪੂਰਨ ਪੁਰਖੁ ਨਵਤਨੁ ਨਿਤ ਬਾਲਾ ॥
ਹਰਿ ਅੰਤਰਿ ਬਾਹਰਿ ਸੰਗਿ ਰਖਵਾਲਾ ॥7॥
ਕਹੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਪਦੁ ਚੀਨ ॥
ਸਰਬਸੁ ਨਾਮੁ ਭਗਤ ਕਉ ਦੀਨ ॥8॥11॥
gourree mehalaa 5
aadh madhh jo a(n)th nibaahai so saajan maeraa man chaahai 1
har kee preeth sadhaa sa(n)g chaalai
dhaeiaal purakh pooran prathipaalai 1 rehaao
binasath naahee shhodd n jaae
jeh paekhaa theh rehiaa samaae 2
su(n)dhar sugharr chathur jeea dhaathaa
bhaaee pooth pithaa prabh maathaa 3
jeevan praan adhhaar maeree raas
preeth laaee kar ridhai nivaas 4
maaeiaa silak kaattee gopaal
kar apunaa leeno nadhar nihaal 5
simar simar kaattae sabh rog
charan dhhiaan sarab sukh bhog 6
pooran purakh navathan nith baalaa
har a(n)thar baahar sa(n)g rakhavaalaa 7
kahu naanak har har padh cheen
sarabas naam bhagath ko dheen 811
Gauree, Fifth Mehl:
My mind longs for that Friend, who shall stand by me in the beginning, in the middle and in the end. 1
The Lord's Love goes with us forever.
The Perfect and Merciful Lord cherishes all. 1Pause
He shall never perish, and He shall never abandon me.
Wherever I look, there I see Him pervading and permeating. 2
He is Beautiful, All-knowing, the most Clever, the Giver of life.
God is my Brother, Son, Father and Mother. 3
He is the Support of the breath of life; He is my Wealth.
Abiding within my heart, He inspires me to enshrine love for Him. 4
The Lord of the World has cut away the noose of Maya.
He has made me His own, blessing me with His Glance of Grace. 5
Remembering, remembering Him in meditation, all diseases are healed.
Meditating on His Feet, all comforts are enjoyed. 6
The Perfect Primal Lord is Ever-fresh and Ever-young.
The Lord is with me, inwardly and outwardly, as my Protector. 7
Says Nanak, that devotee who realizes the state of the Lord, Har, Har, is blessed with the treasure of the Naam. 811
Then I began to read one Word in a different manner.
Intelligently and lovingly, I read the Sacred Book from end to end half a dozen times and I found two central, essential points, namely, God, and His realization through Nam. I should not say that it was an easy job, or perfectly smooth sailing. But all my labour, all my plodding was but a trifle as compared to the peace contentment, and bliss that I experienced. When I see people drudging and slaving for materialistic trifles, I congratulate myself on my rare, good fortune to have obtained a priceless boon for my efforts, which were by no means Herculean.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
What is a Sikh
Literally, the word " Sikh " means a student, one who is anxious to learn, a seeker of Truth; a seeker of divine knowledge. The true Sikh grooms his body, faces all temptations, all allurements of mammon, earns his living with the sweat of his brow, meets his domestic commitments, serves his family, his parents, his kith and kin and friends, his country and the human race and yet, in thought, stands unaffected and disentangled. And in the course of his daily routine, he gives the first and foremost place to the problem of knowing his real Self. Whichever role he plays, the desire to understand the mystery of life keeps him fully occupied. He has full faith in his objective. He is, therefore, an embodiment of optimism and unshakeable resolve.
No attractions of the world, no temptations, no allurements, no hurdles can deflect the innate desire of the true Sikh to realize God. He might suffer defeat temporarily, but he cannot be entirely conquered.
The Sikh has full faith in Guru Nanak the same faith that the child has in its mother. Re believes that while holding fast to Guru Nanak, he can find his way through the Vanity Fair, through the milling multitudes, through the dust and din, without losing his way. He has full faith not blink faith in the World of the Master. He strives to fully grasp the World of the Master. He knows that without understanding, and without divine knowledge, our deeds cannot be flawless. The Sikh, therefore, despite his faith in the truth of the Word, is daring enough to try to understand it and to act upon it. He tests it on the touchstone of his own experience.
The Sikh knows, too, that his research is the most arduous of all researches in the world. Impatience and restiveness will not lead anywhere. He is, therefore, firm and unshakeable as
a rock in his Perseverance. He pauses where he fails to follow the Master's Word. He prays for Light humbly, beseechingly, reverently, and waits patiently for response to his prayers. He knows that God's storehouse is bountiful, but each one of us receives gifts according to our individual circumstances, and fair needs. The Sikh, therefore, waits and watches like the true lover.
Hafiz has well said, “Some day you will be at one with God, if you have patience enough." The Sikh knows that he is to rise from the human level to that of Super-consciousness and these two levels are poles as under. This gap has to be bridged and all the distance in between to be traversed. This cannot be done in a day or two- it would be a rare piece of luck if the objective is realized in a lifetime. Patience and faith are, therefore, his constant companions in his journey.
Failures do not deter the Sikh. The baptism of steel makes him a perfect soldier. He can resist, with the force of arms, falsehood, oppression, injustice. Similarly, he is constantly at war with his own Self, his lower nature, with his frailties and the manifold misfortunes that arise from such weaknesses. He hacks his way through sin, trampling it to forge his way ahead. The Sikhs mind is a battlefield where he ever battles with the old Adam in him.
Baptism, Sikh discipline, or maryada, recitation of the Word, Kirtan, or chanting and listening to God's praises, are all necessary. But the true Sikh must also know that all these are means to an end ; they are not in themselves the goal. The central aim and aspiration of the Sikh is to see God, to realize God to be one with God. He who is perfectly conscious of his end and aim, must, sooner or later, realize his objective.
At one time, I regarded the study of Sikh history, and listening to the tales of Sikh martyrs as the core of Sikhism and was prone to quiz and twit the reciters of the Word and lovers of Naam. As I advanced in spiritual enlightenment, I took more delight in the sacred Word than in the old Sikh chronicles. I felt contented with listening to Kirtan, with Word-recitation with Gurdwara-going, and with formal poring over the sacred Book. But this did not fully satisfy me. My soul hungered and thirsted for abiding bliss.
This Shabad is by Guru Arjan Dev Ji in Raag Gauree on Ang 240
ਗਉੜੀ ਮਹਲਾ 5॥
ਆਦਿ ਮਧਿ ਜੋ ਅੰਤਿ ਨਿਬਾਹੈ ॥ ਸੋ ਸਾਜਨੁ ਮੇਰਾ ਮਨੁ ਚਾਹੈ ॥1॥
ਹਰਿ ਕੀ ਪ੍ਰੀਤਿ ਸਦਾ ਸੰਗਿ ਚਾਲੈ ॥
ਦਇਆਲ ਪੁਰਖ ਪੂਰਨ ਪ੍ਰਤਿਪਾਲੈ ॥1॥ ਰਹਾਉ ॥
ਬਿਨਸਤ ਨਾਹੀ ਛੋਡਿ ਨ ਜਾਇ ॥
ਜਹ ਪੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਇ ॥2॥
ਸੁੰਦਰੁ ਸੁਘੜੁ ਚਤੁਰੁ ਜੀਅ ਦਾਤਾ ॥
ਭਾਈ ਪੂਤੁ ਪਿਤਾ ਪ੍ਰਭੁ ਮਾਤਾ ॥3॥
ਜੀਵਨ ਪ੍ਰਾਨ ਅਧਾਰ ਮੇਰੀ ਰਾਸਿ ॥
ਪ੍ਰੀਤਿ ਲਾਈ ਕਰਿ ਰਿਦੈ ਨਿਵਾਸਿ ॥4॥
ਮਾਇਆ ਸਿਲਕ ਕਾਟੀ ਗੋਪਾਲਿ ॥
ਕਰਿ ਅਪੁਨਾ ਲੀਨੋ ਨਦਰਿ ਨਿਹਾਲਿ ॥5॥
ਸਿਮਰਿ ਸਿਮਰਿ ਕਾਟੇ ਸਭਿ ਰੋਗ ॥
ਚਰਣ ਧਿਆਨ ਸਰਬ ਸੁਖ ਭੋਗ ॥6॥
ਪੂਰਨ ਪੁਰਖੁ ਨਵਤਨੁ ਨਿਤ ਬਾਲਾ ॥
ਹਰਿ ਅੰਤਰਿ ਬਾਹਰਿ ਸੰਗਿ ਰਖਵਾਲਾ ॥7॥
ਕਹੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਪਦੁ ਚੀਨ ॥
ਸਰਬਸੁ ਨਾਮੁ ਭਗਤ ਕਉ ਦੀਨ ॥8॥11॥
gourree mehalaa 5
aadh madhh jo a(n)th nibaahai so saajan maeraa man chaahai 1
har kee preeth sadhaa sa(n)g chaalai
dhaeiaal purakh pooran prathipaalai 1 rehaao
binasath naahee shhodd n jaae
jeh paekhaa theh rehiaa samaae 2
su(n)dhar sugharr chathur jeea dhaathaa
bhaaee pooth pithaa prabh maathaa 3
jeevan praan adhhaar maeree raas
preeth laaee kar ridhai nivaas 4
maaeiaa silak kaattee gopaal
kar apunaa leeno nadhar nihaal 5
simar simar kaattae sabh rog
charan dhhiaan sarab sukh bhog 6
pooran purakh navathan nith baalaa
har a(n)thar baahar sa(n)g rakhavaalaa 7
kahu naanak har har padh cheen
sarabas naam bhagath ko dheen 811
Gauree, Fifth Mehl:
My mind longs for that Friend, who shall stand by me in the beginning, in the middle and in the end. 1
The Lord's Love goes with us forever.
The Perfect and Merciful Lord cherishes all. 1Pause
He shall never perish, and He shall never abandon me.
Wherever I look, there I see Him pervading and permeating. 2
He is Beautiful, All-knowing, the most Clever, the Giver of life.
God is my Brother, Son, Father and Mother. 3
He is the Support of the breath of life; He is my Wealth.
Abiding within my heart, He inspires me to enshrine love for Him. 4
The Lord of the World has cut away the noose of Maya.
He has made me His own, blessing me with His Glance of Grace. 5
Remembering, remembering Him in meditation, all diseases are healed.
Meditating on His Feet, all comforts are enjoyed. 6
The Perfect Primal Lord is Ever-fresh and Ever-young.
The Lord is with me, inwardly and outwardly, as my Protector. 7
Says Nanak, that devotee who realizes the state of the Lord, Har, Har, is blessed with the treasure of the Naam. 811
Then I began to read one Word in a different manner.
Intelligently and lovingly, I read the Sacred Book from end to end half a dozen times and I found two central, essential points, namely, God, and His realization through Nam. I should not say that it was an easy job, or perfectly smooth sailing. But all my labour, all my plodding was but a trifle as compared to the peace contentment, and bliss that I experienced. When I see people drudging and slaving for materialistic trifles, I congratulate myself on my rare, good fortune to have obtained a priceless boon for my efforts, which were by no means Herculean.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
The warrior's path to God must be trod
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh 
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
How long will you stay here?
Do you think the government wants to harm you?
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
"...There was least doubt about the missionary zeal of Sant Bhindranwale who was carrying on his campaign, 'Nashe Chado. Amrit Chako, Singh Sajo' discard intoxicants, take baptism, and become practicing Sikhs - and was warning his people against the evil tendencies of trimming of beard, cutting hair, taking to drinking and drugs - deeper social and religious issues - that had been neglected by the Akalis long in power in the SGPC..."
"...Bhindranwale was a religious fundamentalist in the sense he earnestly believed in the fundamentals of Sikhism..."
Chand Joshi, Bhindranwale: Myth and Reality, (New Delhi, 1984)
Whilst studying at Khalsa College they used to remain engrossed in Simran and prayers. They used to recite a lot of Gurbani, over and above the compulsory Nitnem for Sikhs. His Anand Karaj was performed in 1950 at the age of 18 years. Two sons were born who are, Shaheed Bhai Amrik Singh Jee and Bhai ManJeet Singh Jee. With the permission of Khalsa Jee and to fulfil his father’s desire, Sant Kartar Singh Jee became a Patvari (village level revenue official who keeps records of land holdings, crop surveys and calculates land revenue) for a while, but in 1957 AD he resigned from his job and started living in the Jatha on a permanent basis. For some time they did the seva of being a Garveye (similar to personal assistant) to Khalsa Jee. Daily they would recite the 5 morning prayers, Jaitsri Di Var, Satte Balvade di Vaar, 25 Ang of Sri Guru Granth Sahib Jee and in the evening they would recite the Panj Granthi, both Bareh Maha and many Japjee Sahib’s in Khalsa Jee’s presence. They were dedicated in their seva and would willingly do any seva. 
He used to remain engrossed in Simran and Gursikhi Parchar, thinking about the Sikh nation at all times (Chardhi Kala of the Sikh Nation). They would always be thinking about why Sikhs were straying away from Sikhi thinking - Have Sikhs forgot the Gurus actions that were for the benefit of us? He would discuss with learned Gursikhs – what strategy should be undertaken to ensure that the message of Sikhi can reach each and every household. They would perform their duties till 12am/1am, and would wake up at 4am – this was their daily timetable. He used to say, “God has blessed us with beautiful bodies, he gives us good food and the greatest of all he has blessed us with birth into a Sikh household, then if we get tired or lazy we do not have the right to live – as we should be dedicating each breath to Sikhi Parchar.” 
They used to get happy and energised, when more Katha was performed in the day, whilst touring doing Parchar. They had that much love for Sikhi that they wanted all to take Amrit and become Sikhs, he used to say what a great sight it would be if in all directions we would have the sight of Singhs. To get bookings of Sant Kartar Singh Jee was very hard as their was much demand for them. Sant Jee never refused anyone, at Gurdwara Nabha Sahib they became very ill and the Singhs had to assist them up the stairs, after which sangat from Chandigarh came at 10pm and said that there is a Divan taking place and the whole sangat is waiting for your presence – even if you attend and speak for only 10 minutes – the Singhs tried to convince Sant Jee not to go due to ill health but they still went to Chandigarh sector 19D and did Katha for 10 minutes with much fervour. When many people used to ask for their presence they used to say, “Singhs we have no guarantees from our humanly bodies, so we should do Sikhi Parchar to our hearts content – as much as is physically possible.” 
He used to say that for Sikhi to flourish, a Parcharaks lifestyle should be exemplary and disciplined. With regard to this they emphasised that each person who publicly speaks at the Gurdwara from the stage must be Amritdhari. He advised the committee of Sri Patna Sahib with regards to this and they issued an edict/Hukamnama stating this, with which 36 Dhadi Jathas and many Parcharaks became Amritdahri. Delighted with this Sant Kartar Singh Jee gave saropas to these Parcharaks on 7th October 1976 AD at Bir Baba Budha Sahib Jee. 250,000 peope had congregated, Sant Jee narrated the history of Sri Guru Tegh Bahadar Jee and other Shaheeds and 5,000 men out of the Sangat stood up and promised never to drink alcohol again or cut their hair. Whenever anyone used to ask for their presence at their home, if they were Patit (not within Sikh Code of Conduct), cut their hair, drank alocohol/take intoxicants – until the home owners would promise that they would give up drinking alcohol/taking intoxicants or stop cutting their hair – they would not go to their home or eat anything from them. In this way they put many onto the path of Sikhi. 
Siri Guru Tegh Bahadurs Jee’s 300th Shaheedhi day was celebrated by Sant Jee by getting organisations, Jathebandhis, Colleges participate in Sikhi preaching. In relation to this during the emergency period of the government 37 great processions were carried out in various locations – the achievements of which are beyond description. The whole Sikh world was awakened by these great events. Sant Jee would stand for 15 hours at a time doing Parchar. A 100km long procession would go pass 60-70 villages and Sant Jee would do parchar for 10-15 minutes at each village. Each village’s Sangat was made to sing the following slogan:-
In Delhi on 7 December 1975 AD – to commemorate the 300th anniversary of the Shaheedi of Sri Guru Tegh Bahadur Jee, in the Ram Lila ground, a procession of 2.2 million people arrived and P.M. Indira Gandhi came onto the stage and in the presence of Sri Guru Granth Sahib Jee all those on the stage arose to welcome and respect her, but it was only Sant Kartar Singh Jee who remained seated. On the stage Sant Jee spoke passionately about this anti-Sikh act. Many leaders who spoke on the stage said that P.M. Indira Gandhi had built an excellent relationship with Punjab, after which she said, the Delhi government got Sri Guru Tegh Bahadur martyred and today the Delhi government prostrates to Sri Guru Tegh Bahadur Jee. The same Delhi government who were given reports against the Sikhs today respects and reveres Sri Guru Tegh Bahadur Jee. 
The second point that they clarified was that “We want to ask Indira Gandhi who achieved the rule of the Delhi government? If you have come here to prostrate to Sri Guru Tegh Bahadur you have done no great act. If Guru Jee had not become martyred the master of this throne would have been a Muslim and everywhere all would be greeted with Salema Lekham. You yourself would have been under a Burka. 
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
One day from this stage, Sant Baba Harchand Singh Ji Longowal said: "I don't know what has happened to Jarnail Singh. He no longer leads people in shouting the slogan, "Dityaan baajh nahin rehnaa, Dharam sir dityaan baajh nahin rehnaa" (Without sacrifice it will not survive; the Faith will not survive without sacrifice of our lives). Perhaps his cough has flared up." I had been ill for several days. Sant Ji (Sant Harchand Singh Longowal) knew about this. He thought my cough had worsened. Actually, I did not have much cough but had caught cold. But the Singhs have said this (that I should lead the shouting of this slogan). My body (physical condition) does not permit (me to do it); please accept whatever way I am able to say it. You can shout the slogan aloud yourselves.
When the caps, the knots of people's hair, and the Janeoo (the sacred threads) of the Hindu society were being piled up at the end of Nauranga's (Emperor Aurangzeb's) cot, they (the Hindus) went to Mathura, Kidaarnath, Badrinarayan, Vaishnodevi, Samasyadevi and Shiv Ling (various Hindu holy places) and offered prayers. No one heard their cries. At that time, it is said, a divine letter arrived.
Bhai Mati Das went to the Satguru. Maharaj (Siri Guru Tegh Bahaadar Sahib) asked him: "My brave man, how are you doing?" He replied: "God is merciful, all is well. I am facing a tough test. I do not want to score 99 percent. I want 100 percent. Have mercy on me. May I pass this test of being a Sikh. Of the Guru's family, the very first martyr was the Fifth King (Siri Guru Arjan Dev Sahib). Of Sikhs, the first martyrdom for the Faith is going to be mine. Have mercy so I may succeed, the coming generations may then receive guidance from it and be prepared for sacrifices." 
My throat does not permit me to recite aloud the sermon Satguru Tegh Bahaadar Sahib Ji, sitting in a cage, in Chandni Chowk, gave to Bhai Mati Das for the protection of the Faith. However, I shall do the best I can, you can repeat it more vigorously. 
Repeat after me: (The Congregation repeats the verse). 
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
This is an interview with a Singh who was very close to Jarnail Singh Bhindranwale. It explains the personality of Jarnail Singh and teaches us so many things. I wil urge others to write more about Jarnail Singh personality and other Singhs who sacrificed their lives for Sikhi Kaum in June-Galughara. Their LOVE and sacrifice should always resides in our hearts. It reminds us this game of love and keep us alert from the Kaumi enemies.
When Sant Jee was arrested he was asked many questions by the interrogating officers one of the questions was:- "You are the 13th Jathedar of Damdami Taksal, the first Jathedar Baba Deep Singh fought on even though His head was chopped off. Do you think you are as powerful as Baba Deep Singh?"
The Singhs went to Hemkunt Sahib and performed an Akhand Paath at the Gurdwara Sahib and one of Sant's friends had the midnight duty for Paath of 12am - 2am and he said he got lazy on the first night and asked Sant if he would do his duty - Sant Jee obliged and did all 4 hours to 4am. The next night this Singh got lazy again and asked Sant Jee to do the seva again, Sant Jee again obliged. This friend of Sant Jee then awoke at 4am and saw Sant Jee walking across the ice bare-footed as the sleeping quarters were a bit away from the Darbar. He asked Sant Jee if he was mad walking on ice and didn't he feel the cold - Sant Jee replied Dasmesh Pita looks after his Sikhs. (someone had taken Sant Jee's chapals while he was on the role/duty).
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh