Honors  Sikh  Nation's  Heroes  of  World  War  I  and  II

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for  Others  to  Uphold  The    
Correct  Principle

Sikh  Nation  Appeals  To    

The  Former  Allies    
(USA,  Britian,  France  and  Belgium)
To  Help  Reclaim  Its  Lost  Geopolitical  Sovereignty
 The  Golden  Temple

Paramjit  Singh  Ajrawat,  M.D.

Founder  and  President
Anti-­defamation  Sikh  Council  for    
Freedom  of  Khalistan
National  Khalsa  Day  Parade  Organization
7327  A  Hanover  Parkway
Greenbelt,  MD  20770,  USA
Khalistan.net            KhalistanDayParade.org  
PainSpecialist.com          psajrawat@msn.com
Tel#  240-­375-­1205

Contents
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 Guru  Nanak
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Guru  Granth  Sahib

of   the   same   essence.   He   emphasized  
7KH6LNK+RO\6FULSWXUHV universal  love  and  an  egalitarian  so-­

W e  are  meeting  on  this  his-­ cial   order   as   the   goals   of   a   progres-­
toric   occasion   to   renew   sive   and   forward-­looking   society.   In  
our  commitment  and  pledges  for  the   his  life  affirming  worldview,  there  is  
fulfillment   of   our   goals.   This   occa-­ no  dualism  between  the  inner  life  of  
sion  also  provides  us  an  opportunity   spirit  and  the  outer  life  of  the  tempo-­
to  review  our  past,  take  stock  of  the   ral  world.  
present  situation,  and  formulate  new   The  Guru  stressed  the  role  of  ser-­
strategies   for   the   future.   We   have   vice   and   sacrifice   as   directive   forces  
to   seek   inspiration   from   our   Gurus,   in  the  socio-­political  life  of  his  follow-­
Granth  Sahib,  and  the  Khalsa  Panth,   ers.  He  believed  that  religion  should  
to   confront   challenges   from   within   not  lose  sight  of  the  vital  problems  of  
and  without. human  life.  Rather,  it  should  promote  
The   first   Sikh   Guru,   Guru   social  and  moral  values.  Thus  he  al-­
Nanak,   laid   the   foundation   of   a   lotted  to  religion  a  new  dynamic  role  
grand   catholic   and   activist   religion,   in  human  affairs  and  imparted  a  new  
which   proclaimed   the   unity   of   all   direction   to   history.   The   first   Guru  
castes  and  creeds  under  one  God.  He   bequeathed  to  the  Sikhs  the  concept  
regarded   God   as   the   sole   fountain-­ of  Miri-­Piri  (Temporal  and  Spiritual  
head,  the  eternal  spring  of  all  life  and   Authority).   In   setting   down   his   idea  
light,   glory   and   grace.   He   believed   of  true  religion,  the  Guru  stressed  in-­
that  all  souls  come  from  Him  and  are   ner  awakening  through  Naam  (one’s  

3
contemplation   on   God’s   name)   and   all   those   who   came   into   his   contact.  
outer  service  of  His  creation  through   He  was  a  great  visionary,  a  profound  
noble  and  righteous  deeds.  He  raised   philosopher,  a  poet,  and  the  true  em-­
his   voice   against   hypocrisy,   bigotry,   bodiment   of   a   saint-­soldier.   In   pur-­
and   fanaticism   in   religion.   The   key-­ suance   of   Guru   Nanak’s   mission,   he  
note   of   his   philosophy   was   living   in   envisioned   the   model   of   an   egalitar-­
the   wholeness   of   life   and   having   the   ian,   spiritually   motivated   society,  
courage  to  live  the  truth  of  one’s  con-­ where   all   would   have   equal   rights,  
victions.  He  said  in  Japji  Sahib  (first   where   there   would   be   no   exploita-­
verse   in   Holy   Guru   Granth     Guru   tion,   where   all   would   be   free   from  
Nanak)  that  “truth  is  the  highest,  and   artificial   and   man-­made   barriers,  
still  higher  is  the  truthful  living.” where   all   would   learn   to   share,   and  

The   Guru’s   movement   gathered  

strength   under   the   succeeding   Gu-­
rus  who  nourished  his  faith  through  
various   institutions.   Two   centuries  
later,   the   inauguration   of   the   order  
of  Khalsa  by  the  tenth  Guru  Gobind  
Singh   was   a   unique   phenomenon   in  
Indian  history.  
What   were   the   aims   and   objec-­
tives   of   the   Khalsa?   What   part   was  
played   by   the   Khalsa   in   history   and  
Guru  Gobind  Singh
what  is  its  legacy  for  the  Sikhs?  What  
is  the  role  and  relevance  of  the  Khal-­ where  all  would  strive  for  excellence  
sa   in   the   new   millennium   and   the   and  to  live  in  peace  and  with  dignity.  
modern  global  context?  Are  the  Sikhs   He  translated  his  vision  into  a  power-­
facing  a  crisis  of  identity?  These  are   ful  reality,  when  he  created  the  order  
some   of   the   most   fundamental   and   of  the  Khalsa  on  the  Vaisakhi  (April  
truly  urgent  questions  that  merit  se-­ 13,  1699,  the  birthday  of  the  Sikh  Na-­
rious  consideration. tion)  of  1699.  The  seed  sown  by  Guru  
Guru   Gobind   Singh   had   a   mag-­ Nanak   came   into   full   bloom   at   the  
netic   personality,   which   fascinated   hands  of  Guru  Gobind  Singh.  It  was  

4
the   epitome   of   the   mission   of   Guru  
Nanak.  The  Guru  was  motivated  by  a  
Divine  mission  to  restore  justice  and  
righteousness  in  human  affairs.
Khalsa   was   created   in   Guru’s  
Amrit  Ceremony  of  Khalsa  1699
own  image  as  a  true  saint-­soldier.  On   by  Guru  Gobind  Singh
the  initial  day,  the  Five  Beloved  Ones   Guru   made   a   few   fundamental  
(Panj  Piaras)  who  offered  their  heads   assertions   regarding   the   nature   and  
for  the  Guru’s  cause  came  from  dif-­ role   of   the   Khalsa:  A   Singh   (lion)   is  
ferent   castes.   After   administering   the   Khalsa   who   is   directly   aligned  
Amrit   to   them,   the   Guru   partook   with   the   Ultimate   Reality   (Akal  
Amrit  from  them.  All  those  who  were   Purakh   Ki   Fauj,   The  Army   of   God,  
regarded   as   the   lowest   of   the   low   in   like   the   chosen   people).   The   Khalsa  
the  Hindu  caste  system  could  join  the   follows   the   path   of   truthful   conduct  
Khalsa  brotherhood.  Guru  knew  that   and   never   surrenders   to   evil   under  
caste  was  the  bane  of  Hindu  society.   any  circumstances.  The  Khalsa  never  
At   the   time   of   the  Amrit   ceremony,   loses  his  morale  in  any  situation  and  
each  entrant  to  the  order  of  the  Khal-­ cultivates   a   positive   spirit   (Chardi  
sa  had  to  take  five  solemn  vows  and   Kala).  The  Khalsa  tries  to  imbibe  the  
gain   five   freedoms:   freedom   from   Divine   qualities   of   remaining   fear-­
the  shackles  of  (a)  earlier  religion  (b)   less   (nirbhao)   and   without   animos-­
earlier   deeds   (c)   caste   bondage   (d)   ity   (nirvair),   even   on   the   battlefield.  
earlier  taboos  and  (e)  earlier  customs   The   Khalsa   unleashes   his   sword   in  
and  rituals.  This  gave  them  a  sense  of   defense  of  the  weak  and  human  dig-­
corporate   unity   and   a   more   distinct   nity.    The  Khalsa  is  forever  ready  to  
identity.   Guru   granted   equal   status   lay  down  his  life,  while  following  the  
to  all  of  them.  All  were  administered   path   of   truthful   conduct.   The   Khal-­
Amrit  from  the  same  bowl.  As  a  token   sa  is  committed  to  “Halemi  Raj,”  in  
of  newly  acquired  brotherhood,  all  of   which  no  one  inflicts  pain  on  another.  
them   dined   together   in   the   common   The   Khalsa   is   of   Waheguru   and   to  
kitchen.  The  final  seal  and  stamp  was   the   Waheguru   belongs   the   ultimate  
put  on  the  personality  of  the  Khalsa   victory.  The  Khalsa  took  birth  as  per  
through  five  K’s. the  wishes  of  the  Almighty.  

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 The   right   to   wield   a   sword   (Kir-­
pan)  in  order  to  defend  truth  and  jus-­
tice  was  made  into  an  article  of  faith  
by   the   Guru.  The   Guru   wrote   to   the  
Mughal   Emperor   Aurangzeb   in   ex-­
plicit  terms,  that  when  all  other  means  
to  restore  righteousness  fail,  it  is  only  
legitimate   to   take   up   the   sword.  The  
Bhai  Kanahiya  RIIHULQJZDWHUWRDOOLQWKH  
Guru  aimed  at  creating  a  nation  that   EDWWOH¿HOGWKHELUWKRIWKH5HG&URVV
would   be   pure   and   strong   enough   to   The   saga   of   Sikh   resistance   to   the  
free   itself   from   the   oppression   of   the   Mughals   and   the   Afghan   invaders  
rulers  and  the  priests.  In  the  ranks  of   carried   a   new   message   of   hope,   and  
Khalsa   complete   equality   was   prac-­ kindled  that  spark  in  human  nature  
ticed.  All  were  equal,  the  lowest  with   that  impelled  men  to  seek  out  a  better  
the  highest,  in  race  as  in  creed,  in  po-­ and  saner  path  for  mankind.  People  
litical  rights  and  religious  hopes.  The   looked  with  eager  eyes  to  the  rise  of  
egalitarian   principle   introduced   in   a   messiah   who   would   finally   deliver  
Sikh  society  was  intended  to  be  a  com-­ them   from   the   socio-­political   perse-­
plete   break   with   the   earlier   religious   cution   of   contemporary   rulers,   and  
tradition,  which  sanctified  caste. the  tyranny  and  oppression  of  the  in-­
The  supreme  acts  of  martyrdom  of   vaders.  
the  Guru,  his  father,  mother,  and  four   The  first  bid  for  establishing  the  
sons  for  the  cause  of  righteousness  left   Khalsa  Raj  was  made  by  Banda  Singh  
an  indelible  stamp  on  the  Sikh  way  of   Bahadur.  It  was  under  his  leadership  
life.  The  Guru  raised  the  spirits  of  op-­
that  the  Khalsa  armies  won  decisive  
pressed  people  in  India  from  servility,   victories  and  shook  the  very  founda-­
inferiority,  fatalism,  and  defeatism  to   tions  of  the  mighty  Mughal  Empire.  
the  dynamic  ideals  of  social  responsi-­ Banda   struck   coins   in   the   name   of  
bility   and   resistance   against   tyranny   Khalsa  Panth:  “This  coin  is  struck  as  
and  injustice. a   token   of   our   sovereignty   here   and  
The   Sikh   movement   was   not   hereafter.   This   Divine   bounty   flows  
only   an   egalitarian   social   order   but   from   the   sword   of   Nanak   (Tegh-­i-­
a  plebian  political  revolution  as  well.   Nanak),   and   victory   and   felicity   are  

6
the   gifts   of   Guru   Gobind   Singh,   the   The  18th  century  constituted  a  tur-­
king  of  kings,  the  true  master.”
Banda   had   an   indomitable   spir-­
it,   but   faced   with   the   overwhelming   Sikh  head,  and  thrice  it  was  reported
might  of  the  Mughal  Empire  he  could  
not   succeed   in   liberating   the   country  
from    oppressive  rule.  Banda  and  sev-­
eral  hundred  of  his  followers  were  ar-­
rested,   but   they   kept   their   cool   even  
in  the  face  of  death.  None  of  them  re-­
nounced  his  faith  to  save  his  life.  They  
carried   on   the   glorious   traditions   of  
sacrifice  and  martyrdom  for  the  cause  
of  righteousness,  handed  down  to  the  
Sikhs  by  the  Gurus.  However,  Banda  
deserves   credit   for   laying   down   the  
foundations   of   political   sovereignty   The  institution  of  Sarbat  Khalsa
for   the   Sikhs,   as   directed   by   Guru  
Gobind   Singh   in   Nanded.   The   Sikhs  
broke   the   monopoly   of   the   mighty  
Banda  Singh  Bahadur
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Mughal   Empire,   established   their   liquidate   the   Sikhs.   Darbar   Sahib,
own  rule  in  1710,  and  ruled  until  1716.
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bulent  phase  in  Sikh  history.  This  was  
a  time  when  a  price  was  fixed  on  every  
 
to   the   authorities   that   the   Sikhs   had  
been   exterminated,   root   and   branch.  
But  the  community  displayed  unpar-­
alleled   courage,   endurance,   and   for-­
titude,   and   waged   a   valiant   struggle  
against   the   worst   political   persecu-­
tion  of  Mir  Mannu.  Their  faith  in  the  
ultimate   success   of   their   mission   is  
epitomized  in  the  well-­known  slogan,  
“Mannu  is  the  sickle,  we  are  the  grass  
for  him  to  mow;  the  more  he  cuts  us,  
the  more  we  grow.”
 
and  Gurmatta  shaped  the  destiny  of  
the   Sikhs   during   the   turbulent   18th  
century.   The   Sarbat   Khalsa   repre-­
sented  the  unified  corporate  person-­
ality   of   the   Khalsa,   while   Gurmatta  
signified  taking  decisions  in  the  name  
of   the   Guru.   Before   and   after   the  
battles,   Sikhs   assembled   at   Darbar  
Sahib,   Amritsar   and   passed   regular  
Gurmattas.   Sikh   Gurdwaras   (Sikh  
Temples)  were  centers  of  free  thought  
and   integrated   religious-­political  
Sikh   activities.   The   enemy   targeted  
Gurdwaras   for   attack,   in   order   to  
 
Amritsar,   the   headquarters   of   the  
Khalsa,  was  thrice  destroyed  by  Ah-­
 ghan   invaders.   More   than   that,   he  
made  India  proud  by  being  an  arbi-­
ter   in   the   fate   of  Afghanistan.   With  
his   capture   of   Lahore,   he   sealed   the  
Khyber  Pass  forever,  putting  an  end  
to  the  tyranny  of  invaders.  He  termed  
his  government  Sarkar-­i-­Khalsa  and  
styled   himself   and   the   people   col-­
lectively   as   the   Khalsa   or   common-­
wealth  of  Gobind.  The  catholicity  of  
the  Sikh  tradition  left  a  deep  imprint  
on  his  outlook  and  policy.  He  gave  to  
Maharaja  Ranjit  Singh
5XOHURIWKH6RYHUHLJQ6LNK6WDWH Punjab   four   decades   of   peace,   pros-­
1799-­1849
perity,   and   progress,   the   benefits   of  
mad  Shah  Abdali. which  were  enjoyed  equally  by  all  the  
The   Sikh   Misls   that   emerged   on   communities.   He   granted   complete  
the  scene  had  a  great  political  poten-­ freedom   of   expression   and   worship  
tial,   but   through   their   internecine   to   all   his   subjects.   During   his   reign,  
quarrels  reduced  each  other  to  a  state   there   were   no   outbursts   of   commu-­
of  political  impotence.  They  were  not   nal  tension,  no  forced  conversions,  no  
properly   organized   to   realize   the   attempts   at   bloody   revenge,   no   lan-­
dream  of  Khalsa  rule. guage   tension,   no   second   class   citi-­
zens,  no  repression,  no  bloodshed,  no  
After   a   long   period   of   turmoil,  
executions,  no  tortures,  and  no  capi-­
Sikhs   rose   to   political   power   under  
Ranjit   Singh   (1799-­1839   A.D.),   who  
fired  his  people  with  a  corporate  zeal,  
led  them  from  victory  to  victory,  and  
emerged   as   the   ruler   of   a   powerful  
state   extending   from   Tibet   to   Sind,  
and  from  Khyber  Pass  to  the  Satluj.  
He  avenged  the  many  defeats  and  
humiliations   suffered   by   India   over  
the  centuries  at  the  hands  of  the  Af-­ Sikh  Conquest  of  Afghanistan

8
tal   punishment,   which   even   modern  
governments   have   not   been   able   to  
abolish.  Cases  of  bribery  and  corrup-­
tion  were  rare  in  his  kingdom.  
Ranjit  Singh  was  an  enlightened  
ruler.   Through   his   European   gener-­
als,  he  trained  his  armies  along  mod-­
ern   lines.   A   trained   and   disciplined  
army,   imbued   with   the   Sikh   ethos,  

Maharaja  Duleep  Singh

abolished  all  military  grants  to  Sikh  

Sikh  Currency Sardars   and   all   Sikh   property   was  
1710-­1716
confiscated.  Maharani  Jindan  had  to  
undertook   full   responsibility   for   de-­
fending  Punjab  from  the  British  en-­ also   face   disgrace   and   degradation,  
croachment,   even   after   Maharaja’s   and  was  forced  to  leave  the  country.  
death.  Betrayed  by  their  own  gener-­ Maharaja   Dalip   Singh,   after   his   re-­
als,  the  brave  soldiers  could  not  save   conversion   to   Sikhism,   made   a   vain  
the  Sikh  state,  but  even  in  their  defeat  
won   applause   and   admiration   from  
both  friends  and  foes.  Poet  Shah  Mu-­
hammad  extols  the  virtues  of  Khalsa  
soldiers  in  the  Anglo-­Sikh  Wars.  
Ten   years   after   Ranjit   Singh’s  
death,   the   British   treacherously   an-­
nexed  the  Sikh  Kingdom.  Minor  Ma-­ Kohinoor  Diamond  
haraja  Dalip  was  converted  to  Chris-­ 1DWLRQDO7UHDVXUHRI6LNKV
LQ4XHHQ
V&URZQ
tianity  at  the  order  of  Queen  Victoria  
and  was  sent  to  England.  The  Kohi-­ bid   to   reach   his   homeland   and   re-­
noor   diamond   was   confiscated   from   claim  his  lost  kingdom.  He  was  again  
the   Sikh   treasury.   In   pursuance   of   deported  to  England  and  later  died  a  
his   imperial   policy,   Lord   Dalhousie   miserable  death  in  Paris.

9
 Along  with  loss  of  political  power,   tional  Army  led  by  Subhash  Chander  
the   Sikhs   had   to   face   multi-­pronged   Bose,  60%  of  the  soldiers  were  Sikhs.  
attacks   on   their   sources   of   strength,   Sikhs  not  only  fought  for  the  freedom  
their   religious   places,   and   ideology.   of  colonial  India,  but  also  brought  an  
The   Singh   Sabha   Movement,   start-­ end   to   slavery   in   Malawi,   Africa,   in  
ed   in   1873,   very   effectively   coun-­ 1893.  
tered   the   Arya   Samaj   propaganda   In   World   War   I   they   liberated  
that   Sikhism   was   nothing   but   a   sect   France   from   German   occupation  
of   Hinduism.   It   was   followed   by   the   by  sacrificing  their  lives  in  the  thou-­
Gurdwara  Reform  Movement,  which   sands   in   Flanders,   Neuve-­Chapelle,  
aimed   at   wresting   control   of   Gurd-­
Givenchy,  Burgundy,  and  Ypres.    
waras  from  the  hands  of  corrupt  Ma-­
Along   with   other   allies,   Sikhs  
hants   and   Pujaris   who   enjoyed   the  
turned  the  tide  against  Hitler  by  de-­
patronage  of  the  British.  In  1920,  the  
feating  Nazi  General  Rommel  at  the  
Shiromani   Akali   Dal   was   constitut-­
famous  battle  of  El  Alamein  in  Africa  
ed.   After   tremendous   sacrifices,   the  
in  1942.  They  helped  build  the  mod-­
Akali   Dal   secured   for   the   Sikhs   un-­
ern   American   agriculture   industry  
disputed   and   exclusive   control   over  
the  Darbar  Sahib  and  other  places  of   by  laboring  tirelessly  in  the  fields  of  
worship,  as  a  result  of  the  Sikh  Gurd-­ California   in   the   mid-­1900s.   They  
waras  and  Shrines  Act  of  1925. proved  their  loyalty  as  patriots  to  any  

Sikhs,  under  the  Akali  Dal,  played  

a   pioneering   role   in   the   country’s  
struggle  for  freedom.  The  first  two  re-­
volts  against  the  British,  the  Kuka  Re-­
volt   and   the   Ghadar   Rebellion,   were  
almost  manned  entirely  by  Sikhs.  Out  
of   2,175   martyrs   for   country’s   free-­
Victorious  Sikh  Troops  Marching  
dom,  1,557,  or  75%,  were  Sikhs.  Out   Through  Paris,  France    World  War  1
of   127   Indians   who   were   sent   to   the  
land   and   country   where   they   immi-­
gallows   by   the   British,   92,   or   80%,  
were   Sikhs.   Out   of   2,646   sent   to  An-­ grated.  They  helped  the  Jews  reclaim  
damans  to  serve  life  sentences,  2,147,   their   homeland   of   Israel   after   3,000  
or  80%,  were  Sikhs.  In  the  Indian  Na-­ years   of   persecution   and   exile,   lead-­

10
 the   Sikh   leadership,   which   includ-­
ed   Master   Tara   Singh   (alias   Nanak  
Chand  Malhotra),  a  deep  undercover  
agent  disguised  as  a  Sikh,  and  Baldev  
Singh,   surrendered   their   bargaining  
powers  as  the  third  political  entity  in  
the   country   and   threw   their   lot   with  
Sikh  Troops  in  Europe
World  War  1 Hindu  India.  
ing   to   its   recognition   as   a   bonafide   To  make  matters  still  worse,  the  
state  in  1948. Sikhs   were   further   betrayed   by   the  
On  August  15,  1947,  as  India  cel-­ Indian   National   Congress,   which  
had   consistently   propagated   a   fed-­
eral   structure   for   free   India,   along  
with   unilingual   states   and   constitu-­
tional   safeguards   for   minorities.   A  
centralized,   unitary   form   of   consti-­
tution  came  as  a  shock  to  the  Sikhs.  
In   protest,   the   Sikh   representatives  
in  the  Constituent  Assembly  refused  
Cemetry  of  Sikhs  in  France
to  sign  the  new  Constitution  of  India.  
The   Congress   also   failed   to   enact   a  
uniform   domestic   policy   in   relation  
to  linguistic  provinces.  Out  of  the  14  
recognized   languages   in   the   Indian  
constitution,   13   states   were   formed  
on   a   linguistic   basis.   Only   the   Pun-­
Sikh  in  Action  in  World  War  II jabi   speaking   state   was   not   formed  
because  of  fear  of  the  Sikh  majority  
ebrated   its   independence,   Punjab  
there.   Formation   of   Puinjabi   Suba  
witnessed   only   bloodshed   and   tears  
in  1966  was  just  a  whitewash.  It  was  
in  the  wake  of  partition.  Nearly  40%   nothing   more   than   a   crippled   sub-­
of  the  Sikhs  were  forced  to  leave  their   state,   not   equal   in   political   status  
homes  and  hearths  and  became  refu-­ and   power   with   the   other   states.   It  
gees.   Misled   by   Gandhi   and   Nehru,   was   mercilessly   deprived   of   its   vi-­

11
tal   economic   resources,   its   capital,  
and   other   vital   limbs.   During   the  
Dharam   Yudh   Morcha,   a   fight   for  
righteousness  and  justice,  more  than  
two   lakh   people   courted   arrest   in   a  
peaceful   manner.   The   Government  
of  India  refused  to  concede  the  gen-­
uine   demands   for   water   (riparian  
rights)   and   territory.   All   political  
and   constitutional   processes   were   Sant  Jarnail  Singh  Bhinderawale
completely  scuttled. $0DUW\UDQGWKH6LNK/HDGHU

Instead  of  tackling  political  prob-­ from  inside  them.  The  Sikhs  felt  that  
lems  in  Punjab  in  a  spirit  of  goodwill   it   was   a   calculated   move   to   destroy  
and  understanding,  the  Government   their  faith,  culture,  and  identity.  The  
of   India   started   applying   police   and   Indian  Army  created  a  climate  of  ha-­
military  solutions.   tred   and   mistrust   by   wreaking   ven-­
In   the   history   of   free   India,   no   geance   on   the   non-­combatant   Sikh  
other  incident  has  been  of  such  mag-­ population   during   the   subsequent  
nitude  and  of  such  far-­reaching  con-­ “Wood   Rose   Operation.”   Instead   of  
solving  any  problems,  it  only  invited  
sequences   as   the   military   assault   on  
Darbar   Sahib   (a.k.a.,   The   Golden  
Temple),  Amritsar,  the  sanctum  sanc-­
torum  of  the  Sikhs,  on  June  6,  1984.  
There   is   enough   evidence   to  
prove  that  it  was  a  pre-­meditated  de-­
sign  to  destroy  the  epicenter  of  Sikh  
faith   on   a   holy   day.   It   alienated   the  
Sarbat  Khalsa
Sikhs   still   further   and   added   a   new   6LNK1DWLRQLQ*ROGHQ7HPSOHDIWHU
dimension   to   the   crisis.   Along   with   DQG'HFODUDWLRQRID)UHHDQG6RYHUHLJQ
6LNK6WDWHRI3XQMDE.KDOLVWDQ
Darbar   Sahib,   72   other   Gurdwaras  
all  over  Punjab  (and  even  outside  the   discord  and  disaster.
state)   were   simultaneously   attacked,  
even   though  there  was  no  resistance   The  brutal  massacre  of  the  Sikhs  

12
in  Delhi  and  several  other  places  in  the  
wake  of  Indira  Gandhi’s  assassination  
in   November   1984,   further   added   to  
the   trauma   of   the   community.   Until  
this   date,   successive   Indian   Govern-­
ments   have   made   no   genuine   efforts  
to   bring   to   justice   those   who   had  
planned   and   executed   the   massacre  
Sikh  Holocaust  of  1984
of  thousands  of  peaceful  and  innocent   6LNKV%XUQW$OLYHE\+LQGX0REV
citizens,   something   unprecedented   in  
phenomenon   is     the   cultural   geno-­
the  history  of  the  civilized  world.    The  
cide   of   the   community.  All   attempts  
Sikh   Holocaust   and   other   traumatic  
to   maintain   the   Sikh   identity   in   its  
events   of   1984   rendered   a   fatal   blow  
true  perspective  are  being  thwarted.  
to  the  secular  and  democratic  reputa-­
Representative  Sikh  leadership  is  not  
tion  of  the  Indian  state.  It  is  notewor-­
allowed  to  come  to  the  forefront.  Fast  
thy  that  after  the  assassination  of  Ma-­
spreading   Dera   culture   and   the   in-­
hatma   Gandhi   Maharashtrians   were  
creasing  number  of  Sadhus  and  Sants  
not   attacked,   nor   were   the  Tamilians  
are   usurping   the   authority   and   su-­
killed  after  the  murder  of  Rajiv  Gan-­
premacy   of   Guru   Granth   and   Guru  
dhi.
The   Indian   state   continues   to  
discriminate  against  Sikhs.  After  the  
campaign   of   ethnic   cleansing   of   the  
Sikhs   in   Punjab,   Khalistan   between  
1984   and   1999,   the   most   disturbing  

Indian  Army’s  Attack  on  Golden  Temple

Innocent  Sikh  tortured  to  death  in  cold  blood 'HVHFUDWLRQRI$NDO7DNKDW
by  Indian  Police

13
Panth.    Hukamnamas  issued  from  the  
Akal  Takhat  (the  highest  seat  of  tem-­
poral  authority  in  the  Sikh  religion),  
in   gross   violation   of   the   Sikh   tradi-­
tion,  have  led  to  some  unsavory  con-­
troversies.  Hindutava  (radical  Hindu  
organizations   preaching   Hindu   ide-­
ology)   forces   have   always   sought   to   Khalistan’s  Flag  Hoisted
erode  the  distinctive  character  of  the   DW8132*HQHUDO$VVHPEO\-DQ
7KH+DJXH1HWKHUODQGV
Sikh  faith  by  making  inroads  into  all   ment  to  destroy  the  identity,  religion,  
strongholds  of  Sikhism.  It  is  unfortu-­ and  sovereignty  of  the  Sikh  Nation.  It  
nate   that   the  Akali   Dal   (Sikh   politi-­ is  a  similar  to  the  British  introduction  
cal  party)  has  deviated  from  Panthic   of  opium  in  China  in  1820  to  enslave    
goals   due   to   its   own   vested   political   the  Chinese    people.
interests.   In   addition,   the   transfer  
The   small   Sikh   community   has  
of   populations   from   other   states   to  
neutralize   the   majority   Sikh   status  
in   Punjab,   Khalistan,   and   the   intro-­
duction  of  drugs  and  alcohol  into  the  
state  of  Punjab  are  yet  further  proof  
of   the   covert,   overt,   and   devious  
means   employed   by   the   Hindu   ma-­
jority  and  the  corrupt  Indian  govern-­

Dr.  P.S.  Ajrawat  Signing  the  Covenant  of    

Khalistan’s  Admission  to  UNPO  on  
Jan  23,  1993  in  The  Hague,  Netherlands  -­  
A  Historic  Landmark  in  the  Sikh    Struggle    
for  Reclamation  of  Lost  Sikh  Sovereignty

suffered   the   death   of   300,000   Sikhs  

who  were  killed  in  extra-­judicial  kill-­
ings,  the  imprisonment  of  lakhs,  and  
The  Patriot
the  loss  of  crores  in  their  fight  against  
the   government’s   deprivation   and  
14
 National  Khalsa  Day  Parade  Organization
FHOHEUDWLQJKHALISTAN  DAY
LQWashington,  DC

discrimination.  The  economic  health   Singh   Aulakh,   Dr.   Paramjit   Singh  

of   rural   Punjab   is   at   its   worst.   The   Ajrawat,   and   S.   Bhupinder   Singh  
socio-­political   destiny   of   the   Sikhs   Holland—made   history   in   the   Sikh  
has   not   been   salvaged,   as   a   stale-­ struggle   for   the   reclamation   of   lost  
mate   continues   on   all   fronts.   In   this   Sikh  sovereignty  by  signing  the  cov-­
state   of   affairs,   the   Sikhs   visualize   enant   of   Khalistan’s   admission   into  
the   liberation   of   their   homeland   of   UNPO   (Unrepresented   Nations   and  
Punjab,   Khalistan   and   the   reclama-­ Peoples   Organization)   and   by   hoist-­
tion   of   their   lost   sovereignty   as   the  
ing   the   flag   of   Khalistan   at   The  
only  solution  to  their  problems.  It  is  
Hague,   Netherlands,   144   years   after  
heartening  to  note  that  Dr.  Paramjit  
the  Sikh  Nation  lost  its  sovereignty  to  
Singh  Ajrawat  and  Dr.  Gurmit  Singh  
the  British  in  1849.
Aulakh   have   been   in   the   vanguard  
of   the   Sikh   struggle   for   freedom   in   The   founding   of   the   National  
the  western  hemisphere,  and  S.  Sim-­ Khalsa  Day  Parade  (also  known  pop-­
ranjit   Singh   Mann   and   the   late   Dr.   ularly   as   Khalistan   Day   Parade)   on  
Jagjit   Singh   Chauhan   in   India   have   April   6,   2002   has   been   at   the   initia-­
kept   the   struggle   alive.   On   January   tive   of   Dr.   P.S.  Ajrawat,   a   physician  
23,   1993,   three   Sikhs—Dr.   Gurmit   and   pioneer   pain   specialist   with   an  

15
 Scottish  Bag  Pipes  Band  and  Old  Allies  
/HDGLQJWKH.KDOLVWDQ'D\3DUDGH
LQWashington,  DC

illustrious   medical   career,   who   has   They  want  to  become  the  torchbear-­
also   emerged   as   a   crusader   for   the   ers   of   a   tolerant,   dynamic,   and   pro-­
rights  of  the  Sikhs.  This  crusade  has   gressive   society   in   their   homeland,  
guided  by  the  unique  élan  and  ethos  
fulfilled   a   long   felt   need   in   the   Sikh  
community,  to  uphold  the  best  tradi-­ of   the   spirituality   elevated   Khalsa.  
tions  of  the  Khalsa.  This  crusade  has   The   Sikhs   deserve   to   reclaim   their  
emerged  as  a  voice  of  the  Sikhs.  The   lost  sovereignty  so  that  they  can  serve  
crusade  is  sustained  not  just  by  hold-­ as   role   models   and   play   their   allot-­
ing  meetings  and  parades,  but  also  by   ted  role  in  fighting  for  the  welfare  of  
a  profound  concern  for  Sikh  identity   all   mankind   (Sarbat   da   bhala)   and  
and  sovereignty  that  has  enabled  it  to   world   peace.  Today   the   Sikh   Nation  
muster   massive   support   and   build   a   stands  committed  to  the  reclamation  
powerful   lobby   for   the   unity,   rights,  of   its   own   sovereignty   and   freedom,  
and  freedom  of  the  Sikhs.   and  of  its  homeland  of  Punjab,  Kha-­
In  the  emerging  21st  century,  the   listan.
Sikhs   aspire   for   a   just,   democratic,   May  God  bless  the  Sikh  Nation’s  
pluralistic  society,  free  from  exploita-­ home  state  of  Khalistan.
tion,   injustice,   and   prejudice,   where   Khalistan  Zindabad
caste,   creed,   or   accident   of   birth   do  
Wahe  Guru  Ji  Ka  Khalsa!
not   determine   the   fate   of   people.  
Wahe  Guru  Ji  Ki  Fateh!
16
 

 

    

       
     
             



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21
 The Autonomic Healing of Self
by Dr. Paramjit Singh Ajrawat

Dr.  Ajrawat's  Air-­Pulse    

Autonomic  Meditation  Therapy
A  Khalistani  Meditation  Therapy  for  The  New  Age
A  Self  Administered  Cognitive  and  Medical  Therapy
The  World’s  First  and  Only  Scientific  Meditation  Therapy™

22
 A Musical CD
by Dr. Paramjit Singh Ajrawat

23
Sikh  Regiments

24
 Rememberance
In  Flanders  Fields

25
 Khalsa  Raj  (The  Sikh  Rule)

Khalistan’s Flag at Lincoln Memorial

Washington DC
KhalsaDayParade.org            Khalistan.net            PainSpecialist.com
7HOSVDMUDZDW#JPDLOFRP