ਗੁਰੂ ਸਾਹਿਬ ਦਾ ਸੀਸ ਚੁੱਕਣ ਲਈ ਪਤੈ ਕਿੰਨੇ ਸਿੱਖਾਂ ਦੇ ਸਿਰ ਲੱਗੇ ? Manjjit Singh Rajpura | Bhai Jagdeep Singh

0:00 Our professors have done it, you have not taken any Western thinker, I am Western, what does Western thinker mean? Bhai Nand Lal ji and I have a PhD. What does Western thinker mean? Even if crores of Western thinkers gather, they are not like the dust of Bhai Nand Lal's feet. That Baba ji, all the intellects of the world have failed in front of one finger of Maharaj. In the midst of the ongoing conversation, that lady also said this, meaning, how many of you are stopping them from coming to Delhi, those who came to Delhi and sacrificed their lives and protected your religion, then a professor from Delhi University would speak there and say, " This is a legend, this story is not true." What happens one day when he goes to the Masand and starts to pay the tithe, he is near the Masand and his hand touches the Masand's foot and toe.

0:45 And the Masand would tell his disciples to cut him and also give him the same caste list of curses that he used to use, speaking badly of his caste in a very dirty way, and discriminating against him in a very bad way. That boy would come home crying and saying, "Mom, after today, I won't go." I also think that all these things that you are making up are not true, they are lies. The Guru will also be like that whose Sikh is like that, whose Masand is like that, the Guru will also be like that. They treated me so badly that I, the mother, took him in my lap and said, "No, my son, the Guru is the Guru, the Masand is the Masand, the Guru would have praised him one day." Brother Agya is taking Ram ji home. And Shri Sahib took out the big one and told Bhai Jaita Ji that my head was painted on the place where Maharaj's head was bitten.

1:32 He also remembered that my hand had touched the toe of the Masand and he beat me. The Guru put his head in my lap and stood there touching my chest and spoke loudly. He said, "Mother, you used to speak the truth. Guru is a Guru, Masand is a Masand. Guru is a Masand. Guru is a Masand. He used to praise Maharaj and Bhai Mardana Ji is going to the forest. Bhai Sahib said to Maharaj, " Guru Nanak, Nanak Sahib, Maharaj is hungry." Maharaj pointed to the Kikkars and said, "Those jalebis are used to break the Kikkars. Now, the modern education that is here is education. Baba, the Kikkars used to like jalebis a little, but Bhai Mardana a little." In education, Bhai Mardana was walking with Nanak Nirankari Ji.

2:17 Guru Nanak Dev Ji was walking with Maharaj. When Maharaj said, "Those jalebis are used to break the Kikkars." Eat it and Bhai Mardana Ji says, "Maharaj, I am telling you that the chickens did not like the jalebis. I also say, "Give me your eyes so that the chickens can see the jalebis." How can a man fight an elephant? My grandfather replied, "What did he say?" He replied, "Have you seen the elephant? Have you not seen Bachittar Singh?" In history, the Sakhi tradition has been very little, and we have been listening to the Sakhis of the Sikh Panth for centuries and ages, and Sikh history has gone back to the generations before for Sakhis. But in the past, such incidents have also been fabricated, and the people who make films will promote their Sikhism. So,

3:04 nowadays, there is a huge battle going on on the internet to change the narrative, and people do n't even realize that their narrative has been changed, or that the narrative itself has started to move. So, whenever the Sakhis are discussed in Punjab these days, two very remarkable books have come out on the Sakhis. First, Hanne Hanne Patshahi Belon Nikal Gaye Sher. And the third book that has come out has come into my hands. Tarang Rang Udavai Baj Bhai Jagdeep Singh. We all read his original two books. Then, in the third book, a very great history has been written. So why was this history written at such a high level? There is a story behind it. As I was talking about earlier, nowadays this story is also being fabricated that after the martyrdom of Guru Tegh Bahadur Sahib, Kashmiri Pandits reached out to him for help

3:49 and this story is being presented, even though that story was something else. Not like the way we hear it today. So today we will talk about these issues and I will talk more about the tradition of this Sakhi. Bhai Jagdeep Singh is my friend who wrote that book. He wrote all three books and we all read them. Today I heard more of his words, Bhai Sahib, the Khalsa of God, the Khalsa of God, the victory of God. Well, just as we were talking about earlier, a channel also ran the story that the martyrdom of Guru Tegh Bahadur Sahib was not an issue related to Kashmiri Pandits, but something else. That is, the facts are being changed, then we all have issues, but a long story that Baba Jiwan Singh also wrote about Kashmiri Pandits, so how did it happen that everything

4:38 that is relevant in history, any incident, any incident that we do not have to deny, we do not even need to say about it, or the next person does not say this, it did not happen, they keep quiet about it. When the program you are talking about is a very big channel, not online or what does anyone have to do with it, it runs from Delhi with about 35 million subscribers, and there is another big channel, TV channel, which is part of them. They run on the same principle. In it, they do a program in which they tell the history of the date on which they are programming. Yes, the program is called Tawarikh. In it,

5:26 they are talking about the martyrdom of the ninth king Maharaj and they talk about it, which is a big incident in history. Even a page is very big. What was the big reason for the martyrdom of Maharaj? Yes, they disappear from it. They don't say anything about it. They do n't even mention the word Kashmiri Pandit. There is no one. If we mention it or say that it wasn't for them, then someone else will talk. Then there will be a debate. They don't even want to let the debate go on. They are just making a fuss about that thing. When I used to listen to that program, sometimes I would find some very beautiful things. When I listened to it, I heard that they

6:14 also did a program on Guru Arjan Sahib Maharaj. They also did a program on Shere Punjab. They also did a program on Baba Banda Singh. They did many programs on Sikh history, one of which was on Guru Tegh Bahadur Maharaj. They did the whole thing. I think it was a 20-25 minute program. In all of them, Aurangzeb's name should have been mentioned many times. We have talked about the martyrdom of Delhi many times, we have talked about the martyrdom of the Sikhs who went with Guru Sahib many times, we have talked about all the martyrdoms in the context, but if we deny any of them, then we are also denying the word Kashmiri Pandit. It is not far-fetched to say that neither on the invitation of Kashmiri Pandits nor when Kashmiri Pandits came to meet Maharaj in Anandpur Sahib, Maharaj would go on the invitation and that is a whole, you might say, phase in Sikh history.

7:01 When the ninth and ninth gurus came to meet them, the tenth guru would ask, "Who is this Maharaj?" and they would ask for sacrifice, which is not religion, now they are asking for sacrifice from a great great person. And the tenth guru would also say, " Who will be greater than you?" This is a whole context. They completely rounded him off. The second was their strength. This is the incident that I am talking about. No channel talked about it. This is about four or five years ago when the Delhi Kisan Morcha was formed. There was a discussion going on about it and there was a journalist, perhaps Tavleen Tavleen Singh. I may not forget his name. He spoke in the ongoing debate about the martyrdom of Guru Sahib. Even if the farmer means

7:46 grain. Can they also come to Delhi? They mean whatever they produce, whatever they have, it can reach your Delhi. Their grain can reach Delhi, but the farmers cannot reach Delhi. In the midst of that ongoing conversation, that lady also mentioned this, meaning, how many of you are stopping those who came to Delhi and sacrificed their lives to protect your religion, then a professor from Delhi University spoke up and said, "This is a legend, this is a story." It's not true, I was also confused then, I was just looking at you like it wasn't mine, I felt it right then, what did you say, they never denied this, they kept going on about it, in four or five years the matter reached this point, anyway, it must have been going on already and even after four or five years it

8:33 reached this point, they started denying it now. Yes, the second big thing they did in this is that Aurangzeb was not even present in Delhi at that time. I also say that Muslims all day long are abusing Aurangzeb or others. Why did they acquit him of anything in this matter? Aurangzeb was so strong. Some say Aurangzeb went to the south, some say he went to Multan Wal somewhere near Lahore. Something. Something. This is the whole context. When I saw how this is being denied, the Sikh Sangat is celebrating the martyrdom of the 350-year-old Maharaj in 2025 and within 350 years, the next denials have also started. Now, there is a

9:19 war cry and they say that one of the Kashmiri Pandits has said this once again. Maharaj, please protect us. Someone has come, even though it has come on social media, but these are the ones who are sitting there. In fact, the Kashmiri Pandits are theirs. Will this happen in reality? Yes, it happened. That seal was also placed there. You know, Anandpur Sahib Guru's palace was also placed there. Now, about 30-35 years ago, those Kashmiri Pandits came again. They prayed to Maharaj, "Maharaj, protect us even now." I think in 990, they started expelling Kashmiri Pandits from Kashmir. Then they started setting up cells. So when I heard all this, I looked at it more. What does the context mean or how does it view martyrdom? Then the reason for this was that I was often asked, "

10:04 Singh, why do you say that this has more pages or more history than the other two novels? It only has 100 pages, but the whole context of Maharaj 's martyrdom has been included in those 100 pages." When Baba Baghel Singh comes to Delhi, he starts building whatever Guru Asthans you call them, then from there, when he reaches the Asthan of the ninth king, from there again the story goes to Pachah and that whole context of Bhai Lakhi Shah Vanjare's Hana and Bhai Nigahiya Ji and Bhai the second Bhai Jivan Singh Hori Bhai Jaita Ji Hana is the context of all those who came into it. 100 pages increased because of him and it will still be in my mind now. This story is not necessary in any way, this narrative is not what

10:51 we want, even if the people of Delhi do not believe it or not, our history will be our own, but these things will spread among our youth. Slowly but surely, there was someone else because of the martyrdom of Maharaj because when that channel with 35 million subscribers says this, our youth will also be sitting somewhere among the 35 million, or they cannot come under the grip of that incident somewhere or other. Even today, I couldn't watch it myself, so my sister Harpreet sent me a video of Dhruvarathi. Hmm. And they have taken the entire Sikh history from Guru Sahib to this day, not just the Ramlila, but the tenth king, not even when Guru Tegh Bahadur Sahib was married, they have shown him crying, they have made it with AI. This means that all the things that we are making a fuss about, not the ones that the film makers are doing, all of that has come and gone, not at all. When

11:36 we are giving permission, they are doing it when we used to not give permission. Now we have started becoming a little liberal. No one is going to do anything. Many times I would see many Singhs saying, " Keep these old historical buildings like this, the same way, the same film, the same people." Later, films were made about buildings, so you are so worried about buildings, not even old buildings. In some way, our old tradition should also be destroyed. We gave permission. Later, we started taking permission. This is what used to happen. Once, when I talked to my brother from Amritsar, he talked to others and they told me that I should also talk about history and do something about films. Then he said a very beautiful thing to me, saying, Baba, I have no doubt about you, when you do it, you will do it with the support of Sikhism, but using the work you have done, he had also

12:22 done it in your name, someone can also work from another side, whose sentiment you say will not be right, and now we can see in what sentiment these things are being done, they are not even getting these things because we have not started giving them any space, they are not even getting them, they are going on and on about the things that Nanak Shah Fakir or others have said, where did they reach when we gave them space and are taking the next space, let's go, well, today I am doing my best, you should tell me a little testimony, I am not reading, so go and get the head of Baba Jiwan Singh Ji Guru Sahib in the book and come and see if his head is touching his chest or his chest is touching his head, I felt very wonderful things in that testimony, I saw the sun shining in its shades, some very beautiful ways, although the sun shining does not mean much to me.

13:08 History can be read or seen as openly as you can see it in sunlight. You should read about the martyrdom of the ninth king in a very beautiful way. I think it has such a big meaning. If not more, it will be 300-400 pages that you should read and that too, you should say in poetic form. Professor Puran Singh used to say, write history in poetry only. Do n't bring it into prose. He used to oppose that. It will become dry. If I remember poetry, I remember Mann Manvinder Mann, who was my friend. Now he went out and told me that once he took Ganda Singh's book to Banda Singh Bahadur's house and gave it to Bapu. Bapu started reading it. Bapu said, "What are these dry things you have written?" I said, "Bapu, we are the greatest of them all. Although Ganda Singh is a very big

13:53 historian, there is no doubt. We have taken his references and the work is also very wonderful. But I say, the old elders did not understand the way they had read it. Ganda Singh, they said, "What is this, these dry things?" They said, "Baba, then how?" What else would you have read? He says, " Read Raj Bali." I say, " Read it in the middle of the night," and Sohan Singh says, " Read Sheetal," which is written in the middle of the poem. He told him to read the stories, as written in the stories, and read the stories written by Banda Singh Bahadur. Now, whatever you call his education, whether it was in the camps or at the time he studied, he studied in these places. When I remember one thing here, when Giani Gian Singh wrote the history, others did not. First, he wrote Panth Prakash. All of that is in the poem.

14:39 From which we got a lot of help this time. A very big scripture has come, that too after the ancient Panth Prakash, which is very big and has come with a lot of promise, meaning it is also a big scripture in terms of status. The stories written about women in it, not so much as a single piece of cloth, half a foot high, the garden of happiness, are from it, from that Panth Prakash, all of it is in poetry. When I wrote their chronicle, it was not a chronicle that wrote history in prose. I do n't remember the year of his role from the old diary I have. It's very old, probably 70-80 years old. In it, he writes, " I wrote history in poetry, the Panth Prakash tradition was ours, that's how I wrote history." Some Sikhs come to me and

15:27 tell me that they wrote Panth Prakash in 1890. Look at the history, it must have been written after that, around 1900 or around 1910-15. Some Sikhs come to me and say, " You should have written this in poetry." We don't understand this. Giani Gian Singh was surprised by that. Giani Gian Singh was saying this 100 years ago, it must have been more than 100 years ago. Even now, he is saying this 100 years ago. The standard of education of Sikh children is going down. They do not understand the history of poetry. They come to me and say, "Open it and write it." What they call prose, they do not know. What they call prose today, they say, "Write history in prose." A man of years is worrying that the standard of education of our youth has

16:13 fallen to the bottom after the arrival of the whites. They have stopped understanding history in poetry. That 's why I have to write until the time. My own thoughts, all that ancient history, all the sunlight in poetry, why do our people say that now, when I would talk sometimes, even when some people would ask me what to read after reading Patshahi or these books, I would say, " Read the old ones now." Now read the Prachin Panth Prakash, then pray to the Maharaj, then read the Suraj Prakash, Hana or whatever ancient scriptures we have, there is a Mahima Prakash, or find whatever old scriptures you can find. Find birth records. The prose of Janam Sakhi is also poetic, it is like poetry, even prose, then Baba Akal Purakh's Dargah appeared, the cup of the name was given, the command was given, Nanak, if it is the cup of my name, you drink my

16:59 name, the Supreme Lord, your name, the Guru, the Lord. Now this is poetic, this is poetry, yes, the history of our Sakhis also comes in poetry, in the same way, yesterday too, I had written something the day before yesterday, I found a photo of the first page of Janam Sakhi, I found a photo of it and many people said, please do not read it, one is in a series, one is poetic, then I opened it and wrote it down and when you start reading it, then you get joy. I sometimes think, even though we say that the fate of children is very important, the fate of a Sikh child is very important, the fate of Guru Granth Sahib Maharaj, the fate of the tenth Guru Granth Sahib Maharaj, the fate of the entire Guru Granth Sahib Maharaj is very important. Then I sometimes see what happens to those who are completely broken. We are the ones who have it written on them openly. The Santhiya is of a sequential nature. The concentration that Baba Ji is

17:46 talking about will be formed in your sequential form because you will know where the attention comes from. Now, the letters that are written here are written here, just like when we read a book, those words are written by cutting out the words. What is the meaning of them? They are written here in a clear way. There must be a wise scholar who can tell you how to pronounce them. But anyway, the meaning of them is written there. Concentration will be formed there. The same historical issue is continuous. When you read the birth stories, the stories are written in a clear way, which are written in that, you will know when the letters will come. Then you will know and then you will read them with concentration. Then your attention will not be distracted. Singh Sahib spoke on the day the meeting was held. On that day too, there was one thing that happened. I also said, my elder, my grandfather, used to tell me the story of Baba Bachittar Soh. He also

18:34 told me the story of Baba Bachittar Soh. That is why Baba Bachittar Soh stood on a horse and was naked. The rain hit and the elephant turned upside down and I said, "Kushchan, or is there a question in my mind?" However, if he had told me 100 years ago, this question would not have come to my mind. But now that I have heard it, this question came to my mind: " How can a man fight an elephant?" My grandfather answered. He said, "You have seen an elephant, but Bachittar Singh has not seen it." Now the trick is this, when our youth saw Bachittar Singh in the film, they did n't think Bachittar Singh was that big. Now ask the Sikh children and see if they remember the cartoon about the little Sahibzaades. Many people mean that this is going in another direction, but we don't want to talk about movies and films. But still, it

19:20 comes to my mind that some people think that their feelings are good, but their feelings are not good, they are in the flow of bad ideas. They want to propagate with some other modern people. They are not bad. Their feelings have become good. They get scared of Chhote Bheem. Even after seeing Chhote Bheem, our youth don't know what will happen to them or what to do. I don't understand. I think that when the youth grow up after seeing your Chhote Bheem, they will think that they will also start making fun of these things. You can't make your own characters in the counter of Chhote Bheem like that. I remember there was a Comrade DJ newspaper in Chandigarh Sikh newspaper, he used to say, "Come on, comrade." Christians preach very beautifully. Christians say, "Don't put the Bible in envelopes, pack it well, laminate it, and throw it into the ocean." Now, let's do it

20:06 with the gutkas, meaning if we do n't have our own way of preaching, or if we ca n't find a good one from tradition, then we should follow the Saiyans and make Maharaj's saroop or Maharaj's gutkas by laminating them. So these are many things that will become a long conversation, let's go here and there, so the issue of the Sakhi will also be the issue of the Sakhi which is going on through the tradition, if it reaches you in the same way, then those that you have not seen. Now in the coming time, the trend of paintings among the Sikh children has been very less because paintings come which come out of imagination, imagination, then we are putting down the painting also if our children are making something, then you have seen Baba Deep Singh making others with doulas or like those who make

20:53 six packs in movies or there is another such thing that hardworking people do not become like them, these are things related to gyms, because those things have come in their vision, they started feeling that those who are strong men are doulas and all this happens. I remember that Maharaj when he used to write in Chandi's war, he did not open his nose and mouth like this. Drawing is not done from our world, you don't even know about ukhaliya and probably many people also know about noses. What are ukhaliya noses? What are the faces like alas? What are such people? I have not seen alas. I have not seen alas. Then to make a face like alas, that vision is the small creator. When the vision is the small creator, now the story of the story that we are talking about started from there. I kept searching for it. I found it in one or two places. I mean, I found

21:39 some shades of it in the sun's light, some in the ancient Panthic light, or in other scriptures. I found shades of it, but my grandfather was a poet. What did they do when they studied in the camps or the Sakhis? The way their teachers recited the Sakhis filled them with a very strong, you could say, imagination. The beautiful Sikh history became visible to them and it was very visible. Giani Ji used to tell them, Giani Sher Singh Hori, perhaps the sun comes in the light. They used to say this when Maharaj was one of the Singhs who were very close to Maharaj, Bhai Bachittar Singh, you could say he was one of the bodyguards, very close to the Singhs. They used to say that when Maharaj used to come to the court, Bhai Bachittar Singh's moustache would automatically become a hook.

22:26 Now, these are not set in our current culture of young people. How can they automatically become a hook because they studied or studied that thing in the same way? Then when my grandfather recited this story about Bhai Jaitaji, it is now a story that is being passed down through tradition. His way of narrating was very beautiful. He came to many places and told you that he may have studied it from Suraj Prakash or his teacher may have studied it that way. The Sakhi is not a claim, this is also true. There should be no claim on Sakhi and Sakhi. It is not visible. A very beautiful thing comes in Janam Sakhi. Pannu Sahib is narrating it and says that Maharaj and Bhai Mardana are going to the forest and Bhai Sahib says that Maharaj is saying to Guru Nanak Sahib. Maharaj is hungry and Maharaj points towards the kikras and says that they have started eating jalebis. By breaking the gap between the kikras, the

23:13 modern education that is being taught here will say that Baba kikras would have liked jalebis a little but Bhai Mardana is a little into education. Bhai Mardana was walking with Nanak Nirankari Ji, and Guru Nanak Dev Ji was walking with Maharaj. When Maharaj said, "The jalebis are delicious, break the chickpeas and eat them," Bhai Mardana Ji said, " Maharaj, I am telling you, the chickpeas are not delicious." I would also say, give your eyes a wide enough view that even the chickens can see the jalebis. We are now having our own encounter with Sakhi. Khair Bapu is telling us his story in a very beautiful way, and he is also saying that he is a small child. His mother is associated with the Guru Ghar. The entire family is attached to the Guru Ghar, both the father and the mother are attached to the Guru Ghar,

23:58 and his mother is going through that time of the Masands, and his mother says to her child. Even you, my son, should not give the tithe to the monks, as is the custom of the Guru's house. But the Masands, by that time, you can say that the time of the eighth and ninth kings had become corrupt, they had become corrupt, the Maharaj said, "The Qazis were bribed, they were bribed, they were very corrupt." Then what did the tenth king do? It comes before you. When he went to the Masands to give the tithe, he said, "The so-called caste issue was among them. They said to him, "You are from a bad caste. You have not come near us. Give us your tithe." He

24:44 went and returned. He said, " Mother, even the Guru is like this. I have Masands in my pocket. The Guru has sent me." She said, "No, the son is the Guru. The Masand. The Guru used to praise him. Once, twice, four times. Many times, the Masands misbehaved with him. Every time, his mother explains to him with great love, "No, the son is the Masand. The Guru used to praise him. The Guru used to praise him. What happens once?" When he pays his tithe, he goes to his mother and says, "Mother, I gave you my tithe, I gave you my tithe, I accept it, I cannot go near the Masands." What kind of thing is this? One day, when he goes to the Masands and starts to pay his tithe, he is near the Masand, and his hand touches the Masand's foot and toe. We, the master, would tell our disciples to

25:31 cut it. Also, he used to abuse her in a very dirty way, he used to speak badly of her caste, he used to discriminate against her very badly, that boy used to come home crying and saying, "Mom, I won't go after today." I also think that all these things that you are making up are not true, they are lies. The Guru will also be like the one whose Sikh is like the one whose Masand is like the one, the Guru will also be like the one. They treated me so badly, my mother took me in her lap and said, " No, my son, the Guru is the Guru, the Masand is the Masand, the Guru would have praised me one day." Time flies, and many years pass by. One day he hears a voice. I would like to read this to you as if I remembered it, and I would like to tell you a story that I would

26:17 never forget. It seemed very beautiful to me when Bapu used to tell it. This was also the time when some preparations were going on in Chandni Chowk before the martyrdom of the true king, Guru Tegh Bahadur Maharaj. The one who came prepared a platform under the tree and a servant was cleaning the platform made under the platform. First, he swept away the garbage from all sides. Now he started wiping the floor with the rag he had on his shoulder, but it was a dry rag, so it was n't getting as clean as he wanted. He wanted me to clean in more beautiful ways. Keep the witness with you who is of the bride and the child. Do true kings have to reside here? If even a little dust remains, what a sin it would be on my head. I would have

27:03 washed the floor with clean water from somewhere. He would start looking for clean water, while another man was cleaning the place, knocking on his door and asking him where he would get clean water. He would say, "This canal flows here, take it from there." That canal would pass by at that time. He would say, "How can you get it from there?" The Mughals had spit in it. The Maharaja would sit on the seat and say, " How can you get it?" He would say, "Then where will you get clean water from? The well, and no one will let you go? Then there is the issue of caste." He would say, " Guru is not a Sikh, let's not raise the issue of caste." What else would he say? Let's find a Sikh's house who has a well in his house. He would be silent for a while. When he would tell him, "There is a well in Chandni Chowk, right across from this well." Even now, when

27:49 you go to Sisganj, you will have darshan. He also remembered that Bhai Nanu Ji had another well nearby. If you walk from Kucha Dilwali Chandni Chowk, you will see a ball of fire on the other side, or if you pass through all these streets, Kucha Dilwali will come ahead. Dilwali means Singh from Delhi. Even though the Dilwali Singhs were still there, their mothers also stayed there. Mata Sahib Deva, Mata Sundari Ji stayed there. That is a long story. He goes to the house of Bhai Nanu Ji, that is Kucha Dilwali. Bhai Nanu Ji knows him and asks him, "Brother, how do you come?" He says, "I want some pure water, I want clean water." He says, "What should you do?" He says, "I want Maharaj's well." He says, "Take as much as you want. May our well water also be clean and may Maharaj's place of residence be clean." Come on, he would clean every well in a very

28:36 beautiful way. While cleaning, he washed the entire floor with clean water. Now it is clean. He looked back and said, "It is time to greet the floor." A voice came from behind him. Nothing came out of his mouth and he turned back without turning his head. The feet were definitely seen, but he just disappeared. He knew that the true king had arrived. He was thinking to himself that the true king must have said this after seeing him. So now I have been accepted, he sat there like that. Satguru sat on the platform and said, "What is your name, Sikh?" Now here he remembered the words of Baba Namdev Ji. Before this, he used to say something else, I don't know where the voice came from. "

29:30 You are the one who is Now, even if Maharaj says, you are the one who is victorious. Your name must resonate with me at this place when Lakhi Shah talks about Vanjare. When our talk comes, when Bhai Mati Das Sati Das Das Bhai Dayala Ji comes, when Lakhi Shah Vanjare comes, at the same time Bhai Jaita Ji also comes, you will think it is amazing here, when I wrote this context and left, there was no

30:15 Friday, I don't know, Friday, last Friday, maybe there is a guide there, the Akhand Kirtani Jatha's Chandni Sisganj Sahib Chandni Chowk, the place of martyrdom of these Sikhs, when I went there and sat there at night, there was a lady reading the Shabad and she started reading and it became clear to me that she read, "Thank you, Bhai Jaita Ji, thank you, Bhai Jaita Ji." From then on, five or four days ago, I had written and left, even calling you Maharaj, even your name was also being chanted here by the Sangat. Now that little child who was being pushed by the Masands, The sound is ringing. He also hears a voice saying, "Lucky Shah Ji created you." Shah Ji called you. He says, "My fortune would have run away." Shah Ji calls him Bhai Lakhi Shah Ji. Bhai Lakhi

31:01 Shah Ji was very rich at that time and you can see that he was supplying emulation weapons to the Mughals. He was a very rich Sikh. At that time, where was the village of Bhai Lakhi Shah Vanzara? The village where Connaught Place is now located is Achcha Narela, Connaught Place, Safdarjung. All these are the villages of Bhai Lakhi Shah Vanzara. All the five villages are where the parliament of Bhai Lakhi Shah Vanzara is located. Bhai Lakhi Shah Vanjara's Rakabganj Sahib was his place, not his home, his Delhi belongs to the Sikhs. You are the entire Sikh community who call their home Rakabganj Sahib, and Bhai Lakhi Shah Vanjare has set it on fire. After the Maharaj's body was cremated, look at the house, where is Bhai Lakhi Shah's Rakabganj? Today, you have to take a place there, even a marla, even if it is worth crores. Whatever place is there, it is the heart of Delhi, that and that Parliament and all that, Rai Sina, Rai Sina,

31:47 this entire place belonged to Bhai Lakhi Shah. They say that Shah Ji remembered you. Shah Ji arrives at the village and says, "Come, we have made arrangements for the Maharaj's body." How will the Maharaj's body be taken? You can take the head of the Maharaj, you can take it, you can take it, he started crying, standing there, tears welled up in the eyes of that child who has now grown up, now the issue has become this, when the head is taken away from there, the Mughals have such a big guard, oh yes, and the head will be identified only then, someone has taken it away and they will run away after the Mughals, what should we do, he said, go home and talk to his father, maybe Bhai Agya Ram Ji says Bhai Agya Ram Ji, all the Sikhs sat down and discussed, Bhai Nanu Ji's house says Bhai Agya Ram Ji, why don't

32:33 we keep something else there, someone said, Bhai Nanu Ji said, why don't we keep something like the head there, Bhai Agya Ram Ji says then why do we keep the head? Now, suddenly, everyone falls silent. Bhai Agya Ram Ji takes Bhai Jaita Ji home. This Principal Satbir Singh remembers this entire incident very beautifully. Brother Agya is taking Ram ji home. Then he took out Sri Sahib and told Bhai Jaita Ji to place my head on the spot where Maharaj's head was cut. This is a very remarkable context, Baba Ji. You may say that there are many things from Sikh history that have been denied. Well, this would have been a great achievement for the state, a great achievement for the state power. Many things are not said to be one head. Four to five heads were taken. By the time the Maharaj's head reached here, it was there.

33:20 Bhai Agya Ram Ji then Baba Khushala came to the village of Wad Khalsa where the front was set up. The term " Wad Khalsa" meant that the great Khalsa had come here. In his place, when the Mughals would come after him to take the head of the Maharaj, Baba Khushala took his place. The name of that village was something else. Earlier, it was probably a village, but they had burnt it down and then, on the orders of Aurangzeb, it was renamed as Wad Khalsa. Their elders then came all the way to Zirakpur. A Sufi monk came and they all gave their heads. Well, that incident happened and Bhai Jaita ji bit his head and he was going towards Anandpur Sahib. Now he remembered the words of his mother on the way, which she used to say, "The Guru gives glory to the son, the Masand becomes the Masand, the Guru becomes the Guru." He also remembered the time when my hand touched the toe of the Masand

34:05 and he beat me. The Guru put his head in my lap and stood there, close to my chest, speaking loudly, "Mother, you used to tell the truth." The Guru was a Guru, the Masand was a Masand, and the Guru would praise him. Now he has said that he reached Kiratpur Sahib. The tenth king comes and the whole context is also revealed. The head is given to the tenth king. The tenth king gives it to Mata Gujri. The tenth king holds Bhai Bhai Jaitai ji to his chest and then calls out to him. You are my son. You are my son. He then says, "Mother, you used to speak the truth. Guru is a Guru, Masand is a Masand." And then Bhai Jaita ji comes. The same Bhai Jaita ji who would not have attained martyrdom in the form of Bhai Jeevan Singh. So blessed, Bhai Jaita. Blessed is Bhai Jeevan Singh, blessed is Bhai Agya Ram Ji. Blessed is

34:52 Bhai Lakhi Shawal. What wonderful stories. But then again, that means it's the same issue, right? Even today, all the war stories are there and that education is sung, cinema is sung, singing is completely dead, which means that the upcoming generation at this time is not showing them everything, this environment has become like that, no, Baba ji, I can give you many examples of people who are being raised without mobile phones, I can give ten examples, two or three examples like this, I will not take our own daughter now, I will take her, then they will say two or four, tell me now, you call that girl and ask her, she must be only eight or nine years old,

35:40 what is the purpose of your life, she says, yes, my purpose of life is to bring Maharaja Duleep Singh and put him on the throne of Lahore, she is an eight or nine year old girl, she is a single mother, that means her mother is a divorced woman, she is raising her with her husband, mobile phones have never come to the hands of the girl and she has raised her like this, I am amazing It may be true, this is not the same thing, we all sat in schools, then we sat on mobiles, now we sit on films, today you yourself gave it to your mother, look at me, I have done my job, look at the young people you are giving mobiles to today, today you can get 100 people to teach some young people, today we know that young people know more than us about mobiles, basically without mobiles, 50 more examples can be given here, there was an old friend of mine, his

36:27 young people, his young people say that they are not even going to school, they seem very good to me, this means that you will have time at home, you can raise a beautiful child, you can raise a beautiful child more than in schools, you can raise a beautiful child more than in schools, but why is the state so important? Tomorrow, it is not a state, which is the whole state, look at it worldwide, you say that the world is a village, look at it, shut down the whole world once, taking the name of a disease, for a year and a half. Yes, it will be done in a year or two, yes, in a year and a half, two years, but the education of the students will not be stopped. How will the education be done? Start their education on mobile phones. The students had started their education on mobile phones and if not, then I will talk to them. Now listen to one more thing. You do not accept it here. It seems bad. A friend of mine has been

37:17 doing that job for a long time. You are in the mess. He is lazy. Even our friends come to us and say, "Hey, friend!" If I tell him his nickname, everyone will know who he is talking about. They also say, "His." I said, "Why are you so sad? Why are you saying, "Friend!" When the teacher asked his students to take a mobile phone, his father had a mobile phone with buttons. We also said, " Study on mobile phones at home." He said, "We will take a mobile phone and give it to him." His students felt compelled to take a mobile phone and give it to him because they told his students to study on mobile phones. Now you can see in what ways, what do you think? Those who did not become DC after reading books will become DC after reading on their mobile phones. That phenomenon was another creation. We should have taken the matter somewhere else.

38:05 He would have been bored at school without a mobile phone or TV, although she said her mother told me that one day she would have looked like my niece. Her mother told me that one day she came and brought her math books and sat down. She says, "I said, ' When did you get these results?'" She says, "I want to study Punjabi. Why should I study this? I don't need it." I say, "It's the state's right to take it." Our lion, the proud ruler of Punjab, says, "I will take it." Now where did that kid come from, although these games are from many births, but still I say he never complained, even the kid gave me a mobile phone, the nine-year-old kid was saying that he was very big, I said that even four- five-year-old kids started making noise, why don't they give me a mobile phone, people are giving them away these days, all the schools are good, there is a problem in his school, in his school his teacher says he lives outside, he is from Canada, his teacher says yes, give him a pad, iPad, he

38:51 studies on iPads, she says no, madam, I can't afford it, I don't have money, I can't give him an iPad like this. You tell me if I am lagging behind in anything, I will teach it at home and then I will give it a good education. The problem is that we are blaming someone for everything. First we put it in schools. Come to you. Put it in schools. You teach it. Then we, you mean, tell us about TV. Then after that, we put it in mobile phones. Then we put it in films. Now we are blaming someone for everything. In a way, the way we heard the Amish people talking, the Amish tribe, the AMISH, also lives in Canada and America. Well, well, well, their grandmother doesn't go to school. Yes, they say school was the most dangerous, their own school, school is their school, no one goes to their own school, their own school, just like their own Khalsa Raj school, school comes and what do they do with school? Their

39:38 origin is German. Six months, the child only reads the Bible in their own language. Six years, exactly six years later, they will not go to school. They have six, seven, and two children. And the most amazing thing is farming. The horses that were their own. First, for them, they had four horses. I saw four horses tied to a bicycle. There are no pedals on the bicycle. No mobile phones or cars. Their shops and everything they do, look at the average of six children and everything they have canceled. Whatever government will do, now we are making noise behind us. Not even a single yes. I said, this is the same education in our tradition. Don't you go to the parties. Even the mint. What did the mint mean? The mint had to create the mint's logo. It didn't even make the logo of the mint. The true word is the mint,

40:25 there the children were making money, the children are still decreasing, no, I say it is not decreasing, it is decreasing, the children are making money in the mint, why did they tell Maharaj in Japji Sahib, the seed, the heavy, the patience, the goldsmith, the deer, the Vedas, why did they make money with knowledge, they are making money with knowledge, I remember Baba Thakur Singh Hori used to be in the mint and he used to teach Chanakya Niti and we thought it was very new then, even the scriptures of the Hindus were studied in the mint, we went to Baba Thakur Singh, what should we ask? Baba Ji, where are you, the children, Chanakya Niti, he said, you should know the enemy's policies. We should know how wise your enemy is, that's why he comes to teach. I found his talk about Giani Singh very interesting. I have said it too. It is true. Go to our Taksals, Dals, Panths. One day, I was sitting with great people.

41:12 I said to Baba Joga Singh and others. Baba ji, how do you choose? You too, these Singhs will serve horses. You would also know that when the child is young, when the mother comes or the Singhs, the Mastana Singhs, the full-grown ones, love horses. They live among horses. Those Giani Singhs, their behavior is completely different from the Singhs who have horses. You would say, " There is a Bhujangi Singh, ninety-ten years old, I have forgotten his name. Viveki Singh, he tells stories. He is ninety-ten years old. He tells stories. Maharaj Chabbe, you say, go and have darshan. He and Mastana wake up at 3:00. He also tells me, he tells me that he doesn't get that much time for education. I said, "Why don't you get time for education?" He said, "I keep on making jokes. I read the Granth all day long. However, even if

41:59 he follows the path of great men, there is no lack in service or in the construction of the youth. He doesn't care if I have become a scholar. If there is something like Bhai Nand Lal Ji, I would consider it a miracle." I asked Baba Ji again. I said, "Baba Ji also says that we will study this till the tenth standard. It's not like that. We will send him to school and college. We should know how much the education he has is compared to our education. Then Baba Ji, today, when I am talking about education, if I had studied the eighth or tenth standard, someone could have said, "I am an illiterate person." Now, we are PhDs, aren't we PhDs? We go back and lick the fish. We go and see what they are like there. I remember them too. We study here, paper, paper, and ours." The professors did what they did, you did

42:45 n't take any Western thinker, I don't know what Western thinker means, I have a PhD with Bhai Nand Lal, what Western thinker means, even if crores of Western thinkers gather, they are not like the dust of Bhai Nand Lal's feet, what Western thinker is that, even if they sit in their minds, our education is the same, whatever Western thinker says, we will do what he says, what does it mean, that is how they used to say earlier, comrades, you didn't study Russia, you have just left that work to the West, what is the matter, so this is also a phenomenon, bringing some other history or literature of some other place into a region, I often think that my Rajkistan is a very big book, of course it means one of the big choices, but if you read my village, it is sometimes small, maybe, what is the reason, this is also the reason,

43:31 in Punjab, they have ever put my village on par with Dagestan, what is the reason? There was hatred in their minds too, for my village being glorified in the same way my Dagestan was glorified. I'm saying again, my Dagestan is a very big book, there's no doubt about it. What's the reason for this? What was the narrative behind this? I remember when he finished, "Get up from among these heroes, Jaswant Singh Kawal, that too, Bapu, the poor man, he kept cursing them all his life, he kept cursing them, but I remember after "The Night Remains", when he wrote such a short hero and when he, a Naxalite, went to commit suicide, perhaps on the bank of the Hana canal, he would see Nishan Sahib standing on the bank of the canal and he would turn towards Nishan Sahib and come and fold his hands under Nishan Sahib and say, "O true king, Kalgidhar, father, Maharaj of Punjab, revolution on earth will come only from your sword." Foreign stories are

44:18 all nonsense, but there they are, in fact, nonsense. Where are the foreign stories on par with our stories? Baba ji, your own stories will make you understand that you will understand what the proletariat is and what the bourgeoisie is. You will understand what a working Sikh is. Do you understand the way of Bhai Lalo and Malik Bhago? You are bringing foreign stories. You should talk about it from your own stories. You should know who Lalo is and who Bhago is. The whole story is true. But the problem is that they also feel that religion is first, then the second is connected. Then how did milk come out of it? How did blood come out of it? This is the problem. That is why sometimes you may hate your own literature, your region, the

45:06 great works produced in your region, on this very issue. They are also connected to religion. What will you do? Well, I wanted to ask you something. When we are writing, when The tricolor is raised and the eagle is raised. We have written the Sakhi. Baba Jiwan Singh Ji and I think it is also unfathomable that he must have come. How did he even think of it? Now, writing is difficult. It is very difficult to grasp all that. I think it is very difficult. It is both difficult and easy at the same time. It is difficult. Even if I think about it, I am writing. It is difficult because if I were the one who wrote, I would have been 40, 45, 44 years old. How would I have written? If I think about it, it is like this. But at the same time, it

45:52 seems like this. Sometimes, this Shaheedi Bagh was standing and some Singh said, "Someone was from outside. There was a Singh from Shaheedi Bagh. There was a boy from outside. Baba Ji is very great. Maharaj has shown mercy. Come on, you have done a great service. I was thinking about this. I have done this many times before. I said this at a certain timing. At that timing, Maharaj sent something or the Shaheed Singhs sent something to the earth. It is natural, as if they were from the earth. A wave was left on the place where it was supposed to go. If the wave was there, somewhere I was standing, there would have been a mute person standing there, there would have been a Sujakha Singh, who had no eyes or someone without hands standing there. Maharaj had to write it down. Someone had to write it down. This was the timing. Did Maharaj do it or did Guru Gobind Singh, the eighth

46:37 Guru? Maharaj also said, "Use Chhajju Ji, when he gives the meaning, come and see how strong the matter is." He also said, when he gave the meaning of the Gita, the Pandit's fingers fell into his mouth. This is a small thing. Maharaj's grace, the stick, the Maharaj's hand, was a big thing, the stick alone, the stick was placed on his head, even if you said that you were the most important, you should call him that, just as we call someone Siddhara in the village, he was considered. So, if I were to say, even now, in this arrogance, that these books I have written are mine, it would be wrong. Where did this come from? This is Baba Bhangu's work. This is the work of the wise Gian Singh, this is the work of the great poet Santokh Singh. Is this their work or is it the work of our great Giani Singhs? Is it the work of Giani Sher Singh or

47:22 Giani Birbal Singh? What is our work? Maharaj taught us to add some letters and we have taken them down. That is not very wonderful. In fact, when a person reads it himself, or his own thoughts that he plays, it is necessary. Yes, it is necessary. That too is beyond words. The whole word is beyond words. When I started reading the Sakhi, when I recited all three Sakhis of Janam Sakhi Maharaj, it seemed to me as if you were writing it like Bhai Bala Ji or the ancient Janam Sakhi, Bhai Mani Singh was writing it. When you feel it, you are traveling with Maharaj Maharaj. You have gone with Maharaj on Udasis. You can see Baba weighing 13-3 kg in front of you. You can see Baba entering the river Bei. You can see him putting his paws on it. These are such wonderful things. If you recite the Sakhi, then if you don't do it now, then it is a The

48:10 thing is different, if you are not doing it, then it is a different matter. The fault of the Sakhi is that he has become a bit real. No matter how highly intellectual you become and where the way you are talking about religion, Baba does not say, friend, this comes from behind, behind the thinking. Still, intellect, Baba Ji, all the intellects of the world have failed in front of the one finger of Maharaj. The intellect of the world has failed in front of the one finger of Maharaj. The intellect of the world has failed in front of the one who is one. No, the education of the world, the knowledge of the world, the sciences of the world, the sciences of the world, whatever you may say, all the educations have failed in front of the oneness of Maharaj. My grandfather used to say, "This one is not an ordinary one. This is the one whose hells are like a million abysses. A small, fat one, a little one. That's why it's not up to us. We don't even

48:56 understand what intellect is. So, it's very good for you. Then the matter is over. After coming here, the whole matter is over." So I was very happy to hear this story because all my mind is not on the current events, especially the mobile events, which means that education is going on, I did not talk to Dr. Davinder, the speaker, many people were speaking against the New World Order that was going on, they said, I don't know where Jharkhand has gone, I just said that people went there, they said, open a school, the tribe, someone said, the tribe got together, they said, we don't want a school, we don't want a school, they said, we don't want a school, and why should we have a school, they said, absolutely, but we say our education, our events, what will happen, then someone tell me, if I can tell you something about our life and our traditions, they say, what to do about the school, the school's events will change. This is it, Baba Ji. If this is not a

49:43 dangerous thing, then why did they have to pass the bill in Australia? How many young people under 18 years of age should not be given mobile phones or social media? The Australian Parliament has passed a bill that prohibits young people under 18 years of age from using mobile phones. This is a must. If anyone has seen the documentary, when they started going to Africa, they used to carry their own brands everywhere. I think it is also right. It is their tradition. No matter what, the tribes that used to live without clothes used to roam around. In the same guard, they went there and there, their Adidas sneakers were red and white, you see the documentary, they were making fun of each other, the one who wore the sneakers, the rest of the tribe was making fun of him, now they have changed the narrative, make fun of the one who didn't wear it, have

50:30 you ever made fun of someone who speaks Punjabi wrong, or speaks English, they were made fun of? I said, this is never the case, this is also the case, a person who speaks Punjabi wrong and is studying, we don't make fun of him. What's the reason? They even told me that it's not English, so I have to speak it wrong. Let's speak whatever language we want. I have said many times that even in the video, the people are very good in English, but some people come but they do n't speak in front of the camera. He also felt that my English was wrong. I said, I will think that all Punjabis are wrong. He also says that when our words come from some words that come from there, let's say it comes from a computer, like "hu hai na" or " mobile hai" we say "ha hai mobile hai" or "ha hai na" in English or even in other ways. Now, if one of our elders had called it a mobile phone, what would have happened?

51:16 Maglael says Maglael says now ours we sit on the side of the tractor we call him Margad he will be madga siga at some point we made Margad the bicycle has become a bicycle somewhere the police has become a police somewhere these words used to travel our pyjamas went there and did not become pyjamas they did not take we do not say you are saying pyjamas that problem is there a complex inside you which they call infantry complex even in English you are making us feel inferior towards your thing whatever you say they are not speaking correctly making fun of English or making fun of any word then this is wrong this is taught in schools you are on channels but I did not see the dirt getting dirty

52:01 says I did not go I did not eat I did not bath I had to get out I had to put it on which one did not get it this from Delhi perli Punjabi used to bow down feet what is it to put feet this that that Punjabi is running this is from English It is fatal that the Punjabi language from there is not real, the ones who are coming, the ones who are making new channels, they have put a lot of dirt on it, very big, which means that the news agencies are big or rising, let's say the news agencies, the people who are sitting there are speaking Punjabi, absolutely, absolutely, so this is a matter of understanding, even when a Punjabi person speaks wrong, tell him, explain to him, tell him the pattern, earlier we used to talk to Baba Ji Udan Singh Sahib, we used to make our pattern old, sir, okay,

52:47 now we are forced, this is not it, I can say, you should stop sending the children to schools, stop sending them to schools, you are equal to your pattern, those who study in Punjab, they don't even go to school. On the other hand, we know that they must have been educated at their own expense, but they have also maintained their school traditions. After 3:00 pm, the youth will rest at home for an hour. At 4:00 pm, like when we come to Panja Sahib Gurdwara Sahib or there, then our education will be given to them there. Baba Ji, let us say that it is an Islamic country. We have a lot of love for Punjab, but it is an Islamic country. They teach Islam in schools, but Sikhism is the religion. Tell me how will they teach Sukha Singh and Mahtab Singh well? We are forced to teach them in schools. Then, in their encounters, you can

53:32 teach the youth here in schools. If you want, how can we separate the saints and other martyrs from the context of schools and tell the youth? We also have a context. To bring that, we have to set up our own schooling system, in which even if we have to choose gurdwaras, even if we have to create a common place where students can come and spend an hour or two, where they can learn the pattern of Punjabi. Now, even if I say so, they can't even be beaten. You have seen it, everyone has seen it, we have seen it ourselves. They teach Punjabi from Gurbani and they tell students that by the third or fourth grade, students can memorize all five banis. Jaap Sahib Baba Ji ages pass and when we have the knack, the young man gets the knack of Jaap Sahib in the third or fourth year because he has studied it, he does not need to study it even once,

54:18 but the issue is this, so we have to bring our own pattern, this is old and not new, this is our tradition, it was a great pleasure, thank you very much.