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Women power to fore against farm laws Thousands protest in Barnala I Stage sit-in at Jyani’s house

Women power to fore against farm laws

A farmer leader addresses a gathering at the grain market in Dhanaula town of Barnala on Monday. Tribune photo

Tribune Reporters

Barnala/Fazilka, January 18

To observe ‘Mahila Kisan Diwas’, thousands of women today converged on the grain market at Dhanaula town in Barnala and raised their voice against the central farm laws. Protesters said they chose Dhanaula because BJP leader Harjeet Singh Grewal belongs to this town.

“The implementation of black farm laws will further burden the debt-ridden farmers of Punjab and impact the farming community adversely. BJP leaders like Grewal are trying to weaken our protest, and we would not allow that to happen at any cost,” said Manjit Kaur Barnala, spokesperson for BKU (Ugrahan).

Another woman leader, Gupreet Kaur, alleged the BJP-led central government first implemented the farm laws without any consultation with farmers and now its leaders were trying to convince farmers by distorting the facts about laws.

“The central government has been elected not by corporate houses, but the common man. It is hell-bent on destroying the agriculture sector,” alleged Komal Khanauri, BKU (Ugrahan) leader during the event.

Women and other activists of BKU (Ugrahan) from Sangrur, Fatehgarh Sahib, Patiala, Ludhiana, Mansa and Barnala districts participated in protest.

“Our protests at all venues, including New Delhi borders and Punjab, are gaining strength by the day and more and more residents are joining us. We would compel central government to rollback the black laws” said Jarnail Singh Badra, general secretary, BKU (Ugrahan) Barnala.

In Fazilka, a large number of farmers, including hundreds of women, participated in a massive protest held outside the residence of BJP coordination committee chairman Surjit Kumar Jyani at his native Katehra village to observe ‘Mahila Kisan Diwas’ today.

The protest was led by BKU (Ekta Ugrahan) general secretary Sukhdev Singh Kokri Kalan. After the failure of several rounds of talks with the central government, all factions of the BKU have decided to observe ‘Mahila Kisan Diwas’ to honour women for their incredible contribution in the protests.

Woman farmer leaders Gurpreet Kaur Jethuke from Bathinda and Kuldeep Kaur from Moga and Khet Mazdoor leaders Krishna Devi and Gurmel Kaur while addressing the gathering alleged that their rights were being snatched by the Centre and the three laws would ruin the farming community.

Kokri Kalan condemned BJP leaders Surjit Kumar Jyani and Harjeet Singh Grewal for their alleged anti-farmer stand. He said the protests against these leaders would continue. He demanded the repeal of the contentious laws, power amendment Bill and stubble pollution related ordinances.

Meanwhile, the farmers also observed a two-minute silence to pay tributes to farmers who have lost their lives during the protests.


Sharing is caring. 16 Facts About Guru Gobind Singh Ji – Every Human Being Must to Know

“The personality of Guru Gobind Singh is like Rainbow. He have Honeyed Humility (ਮਿਠਤ ਨੀਵੀ ) of Guru Nanak Dev ji, Lamblike Virtue (ਕਰੁਣਾਜਨਕ ਦ੍ਰਿਸ਼ਟੀ) of Jesus Christ, Spiritual Wisdom (ਆਤਮ ਗਯਾਨ) of Gautam Buddha, Bubbling Energy (ਜੋਸ਼ ) like Prophet Mohammad, Sunkissed Glory (ਸੂਰਜ ਦਾ ਤੇਜ) like Krishan and Abiding discipline (ਮਰਯਾਦਾ ਪੁਰਸ਼ੋਤਮ) and Royal glamour (ਸ਼ਾਹੀ ਸ਼ਾਨ) like Rama seen in his personality.” T.L.Vaswani Writes about Guru Gobind Singh.81BAwgGUIQL._SL1448_

1. Family and Early Life
► Birth and Childhood
Guru Gobind Singh Ji (Gurmukhi: ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ) (January 5, 1666-21 October, 1708), was the only son of Guru Teg Bahadur, the ninth Sikh guru, and Mata Gujri ji. He was born as “Gobind Rai” at Patna Sahib, Bihar, India, was the tenth Nanak or last of the human form Gurus/preachers of Sikhism. His teachings have inspired the Sikh community and all Human beings for generations. He became Guru on November 24, 1675 at the age of nine, following the martyrdom of his father, the ninth Guru, Guru Tegh Bahadur Ji.
► Marriage and Children
On 4th April, 1684, while still in Anandpur, Guru Gobind Singh was married to Mata Jito, also known as Mata Sundari the daughter of Bhai Ram Saran, a Kumarav Khatri of Bijvara, in present-day Hoshiarpur district of the Punjab.Four sons were born to Mata Jitoji/Sundariji Ajit Singh (7 Jan 1687), Jujhar Singh (14 March 1691), Zorawar Singh (17 November 1696) and Fateh Singh (25 February 1699)
► Mother of Khalsa-Mata Sahib Kaur ji
Mata Sahib Kaur, a follower of the tenth Sikh Guru, Guru Gobind Singh Ji was born in 1681 at Rohtas, Jhelum. Her parents, Mata Jasdevi Ji and Bhai Rama ji were ardent devotees of Guru Gobind Singh Ji. The devotion of her parents to Guruji influenced her very much and she also decided to devote her whole life in the service of Guru Gobind Singh Ji.

When the proposal of her marriage was brought for discussion to Anandpur, Guru Gobind Singh had already been married. Therefore, Guruji said that he could not have another wife since he was already married.But Sahib Deva from her heart & mind already accepted guru ji as her husband. Finally, Guruji agreed for her to stay at Anandpur but without accepting her as his wife on the term that the relationship with Mata Sahib Deva would be of a spiritual nature and not physicaland this is called ‘Kuwara Dolla’ also. The question arose, as most women desire to have children, how she could have one without being married. Then Guruji told that, “She will be the ‘mother’ of a great son who will live forever and be known all over the world.” Guru Gobind Singh Ji blessed her by giving her a unique title of “MOTHER OF KHALSA”.

2. Scholar and Warrior

Guru Sahib learned many languages including Sanskrit, Urdu, Hindi, Braj, Gurmukhi and Persian. Guru Gobind Singh’s literary heritage was very rich. Guru Gobind Singh, employed literature to the service of mankind. With its help they tried hard to shape the psyche of the people to enable them face the challenges for all times to come.Quite a large number of compositions were produced by the Guru himself Like Jaap Sahib, Akaal Ustat, Chandi di Vaar,Bachiter Natak,Swayaas, Zafarnaama,Shabad Hazare etc

 

ਧੰਨ ਜੀਓ ਤਿਹ ਕੋ ਜਗ ਮੈ ਮੁਖ ਤੇ ਹਰਿ ਚਿੱਤ ਮੈ ਜੁਧੁ ਬਿਚਾਰੈ ॥
Blessed and auspicious is the soul who in this world through his mouth and in his mind fights the war of righteousness
He also learned martial arts to become adept in self defense & combat. He also realized that a robust body is essential not only to fit the man for the rigors of soldiering but also to bring about alertness of mind and coordination which, along with physical fitness results in true mobility.Martial games and physical exercises were conduced regularly. These involved physical conditioning and toughening of the troops. Prizes were given to the most able bodied.
3. Guru Gobind Singh Ji’s Love For Art

 

Guru Gobind Singh Ji cherished all kinds of art. He invented the musical instrument Dilruba (Esraj) which is used by many renowned modern musicians like The Beatles and AR Rahman in their musical compositions. It is said that there were  52 celebrated poets  in the Guru’s darbar (court) and Bhai Nand Lal Goya is one of them.

 

ਬਰ ਤਰ ਅਜ਼ ਹਰ ਕਦਰ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ॥
Guru Gobind Singh supreme in all virtues.
ਜਾਵਿਦਾਨੀ ਸਦਰ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ॥ ੧੪੪ ॥
He is eternal and above everyone else.(Bhai Nand Lal Goya)
4. Guardian of Human Rights
ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥
One who does not frighten anyone, and who is not afraid of anyone else
ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥
– says Nanak, listen, mind: call him spiritually wise. ||16||
Human Rights word come in existence When, the Kashmiri Pandits had approached Guru Tegh Bahadur Jee Maharaj, seeking his help to stop the forced conversions that were being carried out by Aurangzed, Guru Gobind Singh Ji ( then called Gobind Rai) who was just nine years old, came running to his father’s lap, and asked him what was the matter. Guru Jee replied, “These people are in trouble. It would require the sacrifice of a great man to save their faith/thier religion”. Gobind Rai replied ,”Father,  there is no soul greater than you at this time on earth. You should go ahead for the sacrifice.”Thus at the age of nine years, little Gobind Rai, is only the one example in the history who encourage and sent his father to safeguard the interest of Kashmiri Pandits (Hindus) by sacrificing his human frame.
5. Son of a Martyr & Father of Martyrs

 

Guru Gobind Singh is only Human beeing in whole universe who is Son of Martyr and Father of Martyrs. The father of Guru Gobind Singh Nine Nanak,Guru Teg Bahadur scrifice his life for safe guard other’s religion (Hindu Religion) on 24 November 1675 at Chandni Chowk, Delhi, India,  when Gobind Rai was only Nine years old.

 

ਜਬ ਆਵ ਕੀ ਅਉਧ ਨਿਦਾਨ ਬਨੈ ਅਤ ਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋਂ ॥੨੩੧॥
When the end of my life comes, then I may die fighting in the battlefield.231.

 

The Chaar Sahibzaade (Sons) of Guru Gobind Singh ji also Martyr, two (Baba Ajit Singh January 7, 1687 – December 22, 1704 only 17 Years Old and Baba Jujhar Singh March 1689-December 22, 1704, 15 Years Old Martyre in Battel of Chamkaur with fought 10 Lacs Army of Mugals and Hindu Pahadi (hill) Kings and two younger sons, Baba Zorawar Singh (17 November 1696-Dec 27,1704) and Baba Fateh Singh (25 February 1699-Dec 27,1704) in age of 7 and 5 years were Masonry alive in walls at Sarhind Fatehgarh Sahib.

6. The Battle Against Oppression

ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥
When all other methods fail, it is proper to hold the sword in hand. (22)
The battles fought by Guru Ji never had a political intent, he fought only against injustice, and to preach his Divine message. He always taught that one must pick up the sword, only when all other methods of curbing oppression have failed.He is the only person, in the whole world who fought for injustice, even after so many victories, he never conquered any region of world & sacrificed his whole family & relatives to stop injustice to humanity.Guru ji fought 14 battles some of them are :
The Battle of Bhangani (1689): In September 1688, at the age of 19, Guru Gobind Singh fought the Battle of Bhangani against an allied force of Bhim Chand, Garwal king Fateh Khan and other local kings of the Sivalik Hills.The battle lasted for a day and thousands of lives were lost. The Guru came out victorious.
The Battle of Nadaun (1690) : Won against Mughals, in response to a request from Raja Bhim Chand.
The Battle of Anandpur Sahib (1700): Against combined forces of the Mughals and the Hill Rajas. After a prolonged Siege, the Guru left Anandgarh Fort.
The Battle of Chamkaur (1704): Forty Sikhs with the Guru fought valiantly against thousands of the enemies, and became martyrs. The two elder sons of the Guru also martyr fighting in this battle.
The Battle of Muktsar (1704): Forty Sikhs, who had abandoned Anandpur Sahib, returned to the Guru and sacrificed their lives while fighting in his defence against a Mugal Army. They became martyrs and the Guru blessed them as “MUKTAS”.
7. As a Leader Creation of the Khalsa – The Way of Life
ਆਗਿਆ ਭਈ ਅਕਾਲ ਕੀ ਤਬੀ ਚਲਾਇਓ ਪੰਥ ।
Under the orders of the Immortal Being, the Panth (Religion) was created.
India was 1000 years of slavery under different foreign races. When people were forced to accept Islam and those who denied were killed, tortured and murdered.Hindus except Rajputs will not ride on elephant, fine horses, in palanquins or carry arms.Indian Hindus were divided in castism and caught in Ritualism. People were afraid and life of them was total hell. That time Guru gobind Singh Create KHALSA PANTH with sacred Bani and Amrit Sanchar on day of Baishakhi 1699. He Make Sant & Soldiers to fought against injustice of rural and ritualism of religious priests. In a brilliant move of strategy and leadership, Guru Gobind Singh transformed the Sikhs into the fearless and united body of the Khalsa.

 

With the creation of Khalsa Guru Gobind Singh permanently erased any caste differences that may have lingered on within the Sikh society of the time. In 1699, when the rest of the world was still practicing slavery and caste system Guru Gobind Singh declared all humans as equals. Guru Gobind Singh declared that a quorum of 5 Sikhs shall mean a presence of the Guru himself. He Gave his followers such an identity that never can be hidden.

 

8.The Panj Pyare – The Five Beloved of Guru
1.Bhai Daya Singh(1661-1708)-The meaning of the term “Daya” is “merciful, kind, compassionate.
2.Bhai Dharam Singh(1666-1708)-The meaning of “Dharam” is “righteous living.
3.Bhai Himat Singh (1661-1705)- The meaning of “Himmat” is “courageous spirit.”
4.Bhai Mohakam Singh (1663-1705)-The meaning of “Muhkam” is “strong firm leader or manager
5.Bhai Sahib Singh(1662-1705)-The meaning of “Sahib” is “lordly or masterful.”

Basic meaning of these five is a way of living life. when someone have “Daya” Mercy in his heart only than one can be on the way of “Dharam” or religion and who is on the way of Dharam/religion never afraid any one or any evil he has such a “Himat” or Courageous spirit.Who have Himat/Courageous Spirit always victorious on every enemy or inner evil thats called “Mohakam” or free from all evils and at last who is free from all evils become a part of “Sahib” or Waheguru/God. This is whole the meaning of these five beloved of Guru Gobind Singh Ji that teach us the way of life.

 

9. The equality of Human Being – Singh and Kaur 
ਹਿੰਦੂ ਤੁਰਕ ਕੋਊ ਰਾਫਜੀ ਇਮਾਮ ਸਾਫੀ ਮਾਨਸ ਕੀ ਜਾਤ ਸਬੈ ਏਕੈ ਪਹਿਚਾਨਬੋ ॥
“Some are Hindus while other Muslims. some are Shias and
others are Sunnis.  Man’s caste should be
considered as one”
At the gathering of 1699, Guru Gobind SIngh founded the Khalsa Vani – “Waheguru ji ka Khalsa, Waheguru ji ki fateh”. He named all his followers with the title Singh and Kaur. Singh means a lion and Kaur means a princess. In Sikhism these titles eliminate discrimination based on “family name” (which denotes a specific caste) and reinforces that all humans are sovereigns and equal under God.
10.The principles of the Five ‘K’s – The 5 Articles of Faith 
The 5 Articles of Faith, given by Guru Gobind Singh that a baptised Sikh has to carry every time with him. When Guru Ji mandated it for all Sikhs, he united them under a unique physical appearance. The five ‘K’s are the five principles of life that are to be followed by a Khalsa has a great significance and a deep meaning behind them.
1.The Kesh (Hair)
The hair, is considered to be a gift of the Almighty and is supposed to be kept in its natural state. Guru Nanak Dev ji started this practice, and Guru Gobind Singh ji instructed the Sikhs to wear the Turban in order to protect it.
2.The Kangha or wooden comb – as a symbol of cleanliness
A Sikh is instructed to carry a comb, comb his hair twice a day and tie his turban neatly. The turban is worn to protect the hair and to promote social identity. 
3.The Kara or iron bracelet
The bracelet, worn on the right wrist, as a mark to remind a Khalsa of self-restraint.
4.The Kirpan
The sword symbolizes courage and self- defence, to defend oneself and the poor, the weak and the oppressed from all religions, castes and creeds.It embraces dignity and is a reminder of self dependence and reliance.
5.The Kacchera
The under shorts, reminds the Sikhs about the self discipline over rage, anger, lust and passion. If a Sikh ever gets caught in a moment of negativity, the Kachehra reminds him of his duties.
11.Humility and Temperance –  Master and Disciple
Another good thing that we can learn from the Guru’s life is to remain humble and not to be elated when success licks our feet, and not to feel dejected when our efforts fail. He created an example of humility when he knelt before his five beloveds and requested to be baptized. Thus he gave his people a new status superior to himself. He advised his followers not to treat him as God. He considered himself an ordinary man of God. He was humble enough to give the credit of his achievements to his followers:
ਜੇ ਹਮ ਕੋ ਪਰਮੇਸਰ ਉਚਰਿ ਹੈ ॥ ਤੇ ਸਭ ਨਰਕ ਕੁੰਡ ਮਹਿ ਪਰਿ ਹੈ ॥ ਮੋ ਕੌ ਦਾਸ ਤਵਨ ਕਾ ਜਾਨੋ ॥ ਯਾ ਮੈ ਭੇਦ ਨ ਰੰਚ ਛਾਨੋ ॥ 
‘Those who call me God will fall into the pit of hell . Consider me as His (the Immortal Lord’s) servant, Understand that there is not one iota of discrepancy in this statement.
ਮੈ ਹੋ ਪਰਮ ਪੁਰਖ ਕੋ ਦਾਸਾ ॥ ਦੇਖਨ ਆਯੋ ਜਗਤ ਤਮਾਸਾ ॥ (Dasam Granth:132)
 I am servant to the Supreme Lord. And have come to witness the pageant of this world.’
12. Respect all Religion and Their Sacred Things
ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥
No one is my enemy, and no one is a stranger to me. I get along with everyone (1299).
Under the pressure of a prolonged siege with food and ammunition exhausted, Guru Gobind Singh and 400 Sikhs left Sri Anandpur Sahib on the bitter cold and rainy night of December 20, 1704. The Mughals and Ajmer Chand’s league of Rajput Hill Chieftains had offered Guru Sahib a safe passage to leave Anandpur Sahib on an oath sworn on the Quran, an oath that had been signed by emperor Aurangzeb, as well as, an oath swore on the cow (which Hindus consider sacred) by the Rajput Chieftains. However, their respective ‘Holy’ oaths proved to be meaningless as they lost little time betraying their promises to Guru Sahib, almost as soon as the Sikhs had left the safety of their impregnable fortress.
13.About Superstious People and Masands
The Guru received various complaints against the priests, masands who robbed the poor People and misappropriated the collections. Guru Sahib abolished this order and severly punished the miscreants. Hereafter, the faithful were to bring their offerings directly to the Guru at the time of the annual Vaisakhi fair.
The Guru wanted to create a strong self-respecting community. He inspired the Sikhs with courage and heroism and a life of simplicity and hard work.
Once when the Brahmins insisted that he should offer worship or yug to goddess Durga in order to seal victory, he agreed and kept up the farce till nothing came out of it. At the crucial moment,the Guru unsheathed his sword exclaiming, “The sword is our Durga which will give us victory over our enemies”.
ਕਾਹੂ ਲੈ ਪਾਹਨ ਪੂਜ ਧਰਯੋ ਸਿਰ ਕਾਹੂ ਲੈ ਲਿੰਗ ਗਰੇ ਲਟਕਾਇਓ ॥
Some worship stones, borne on their heads; some hang lingams from their necks.
ਕਾਹੂ ਲਖਿਓ ਹਰਿ ਅਵਾਚੀ ਦਿਸਾ ਮਹਿ ਕਾਹੂ ਪਛਾਹ ਕੋ ਸੀਸੁ ਨਿਵਾਇਓ ॥
Some claim that God dwells in the south, whilst other bow to the West.
ਕੋਉ ਬੁਤਾਨ ਕੋ ਪੂਜਤ ਹੈ ਪਸੁ ਕੋਉ ਮ੍ਰਿਤਾਨ ਕੋ ਪੂਜਨ ਧਾਇਓ ॥
Some worship idols, foolishly ignorant; others put trust in the tombs of the dead.
ਕੂਰ ਕ੍ਰਿਆ ਉਰਿਝਓ ਸਭ ਹੀ ਜਗ ਸ੍ਰੀ ਭਗਵਾਨ ਕੋ ਭੇਦੁ ਨ ਪਾਇਓ ॥10॥30॥
All are astray, seduced by false ritual; none knows the secret of God
॥10॥30॥
14. Forward Looking
ਆਗਿਆ ਭਈ ਅਕਾਲ ਕੀ ਤਬੀ ਚਲਾਇਓ ਪੰਥ॥ ਸਭ ਸਿੱਖਨ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਿਓ ਗ੍ਰੰਥ॥

Under orders of the Immortal Being, the Panth was created. All the Sikhs are enjoined to accept the Granth as their Guru.

Guru Gobind Singh molded the Sikh religion into its present shape, with the institution of the Khalsa fraternity, and completion of the sacred scripture, the Guru Granth Sahib, in the final form that we find today. Before leaving his mortal body in 1708, Guru Gobind Singh decreed the “Guru Granth Sahib” as the next and perpetual Guru of the Sikhs.As Guru Ji was the 10th and the last of the human Guru of Sikhism, he made some practices and code of conduct for the Sikhs, called the ‘Khalsa’ and ordered Sikhs to accept the Guru Granth Sahib Ji as the Guru hereafter.
15. A Unique Personality
Guru Gobind Singh was not a ruler yet he ruled the hearts of the people through the force of his moral character. He was a true socialist in thought, word and deed. Never before Guru Gobind Singh, a child of 9 requested his father to go and offer his head for the sake of his oppressed countrymen whose religious freedom was in danger. He directed his young sons to fight against heavy odds, where death was certain. Never before has any leader sacrificed everything dear to him without any remorse. Never before has any religious leader knelt before his followers and treated them as superior to himself, and never before has any general fought battles himself like Guru Gobind Singh did.

ਮਿੱਤਰ ਪਿਆਰੇ ਨੂੰ ਹਾਲ ਮੁਰੀਦਾ ਦਾ ਕਹਿਣਾ ॥
Tell the beloved friend (the Lord) the plight of his disciples ॥

200 years before Hentry Dunant, the Guru started the movement of Red Cross by supplying ointment and bandages to Bhai Kanhiya for dressing the injured soldiers without considering their religion. To him, it was a sin to bow before tyranny and righteousness to take up arms against the tyrants He reconciled the cult of sword with spiritual values. He succeeded in convincing the masses that the destiny of a nation changes only when people themselves make an effort to alter it. He blended the courage of the soldier with the enthusiasm of a devotee. He projected the concept that weapons were the medium of worship of God. Under his leadership, the cows of Guru Nanak’s time had become lions. He converted undisciplined persons given to plunder and agriculture pursuits into a force of disciplined soldiers. Under his able leadership, a handful section of the society humbled the so-called invincible power of the Mughals.

16. Diffrent Name of Guru Gobind Singh ji
1.’Sarbansh Dani’ – Guru Ji is referred to as ‘Sarbansh Dani’, as he sacrificed his entire lineage (Grand Father, Father, Mother, Four little sons,Cousin) for fighting against oppression and tyranny.
2.Kalgiya wala
3.Dashmesh Pita
4.Baazan Wala
5.Sahib e Kamal
6.Mard Agamda
7.Sant Sipahi
8.Aape Guru Chela
9.Amrit da Data
10.Nile da Sah Sawaar
11.Parmpurkh ka daasa
12.Anadpur da Waasi
13.Hemkunt Waasi
14.The Father of Khalsa
15.Uch Da Peer
16.Sache Patshah
17.Badshah Darvesh
He considered the entire Khalsa as his sons and daughters , not only his four biological sons. So does he say,
“In puttran ke sees par, vaar diye sut chaar,Chaar mue to kya hua, jeevat kai hazaar”
( For the Khalsa (my children), I have sacrificed my 4 (biological sons).
So what if four are dead? Thousands of my sons will live hereafter !)
Guru Dev considered the Khalsa as his own image, and said that he himself is present within the Khalsa.

Guru Gobind Singh Ji left His physical body in 1708, at Abchal Nagar, Hazoor Sahib (Nanded, Maharashtra, India).Saying ‘Waheguru ji ka Khalsa, Waheguru ji ki Fateh’, Guru walked around the Guru Granth Sahib and proclaimed, “O beloved Khalsa, let him who desireth to behold me, behold the Guru Granth. Obey the Granth Sahib. It is the visible body of the Gurus. And let him who desires to meet me, search me in the hymns.”

‘Waheguru ji ka Khalsa, Waheguru ji ki Fateh’

Narinder Kapany: Unsung hero who coined term ‘fibre optics’ and touched billions of lives

Narinder Kapany: Unsung hero who coined term ‘fibre optics’ and touched billions of lives

Narinder Singh Kapany. Photo courtesy: Sikh Foundation

New Delhi, January 18

Fibre optics – say the words and people think of high-speed internet cables. More knowledgeable ones might also know it is the science of transmitting light through flexible fibre. But very few would even have an inkling that the man who coined the term “fibre optics” was born and educated in India.

Fewer still realise that the contributions of Narinder Singh Kapany find application in the lives of billions of people on this planet, in ways big and small.

Kapany died in the US last month, a trailblazer in the field of fibre optics, a role model for optical engineers but an unsung hero, unknown to so many whose lives he touched with his innovations.

Kapany, 94, passed away peacefully in Redwood City, California, a world away from Moga in Punjab where he was born and the hill town of Dehradun where he grew up. He graduated in 1948 from Agra University, later receiving his doctorate from Imperial College, London, in 1955.

The wide applications of the field that has gone on to revolutionise the internet age stand on the shoulders of Kapany who demonstrated that light transmission is possible with flexible fibre bundles.

Credited with coining the term “fibre optics”, Kapany was a true visionary in his field who earned over 100 patents, say scientists. His seminal research in fibre optics, lasers and solar energy have found applications in bio-medical instruments, defence, communications and pollution-monitoring. Inspiration struck early.

“When I was a high school student at Dehradun in the beautiful foothills of the Himalayas, it occurred to me that light need not travel in a straight line, that it could be bent. I carried the idea to college,” Indian physicist Shivanand Kanavi quoted Kapany as saying in his 2003 book ‘Sand to Silicon: The Amazing Story of Digital Technology’.

Kanavi is among the several scientists who believe Kapany’s contribution may have gone unnoticed by the Royal Swedish Academy of Sciences which grants the Nobel Prize.

While Chinese scientist Charles K Kao was one of the recipients of the Nobel Prize for Physics in 2009 “for groundbreaking achievements concerning the transmission of light in fibres for optical communication”, it was Kapany who first demonstrated successfully that light can be transmitted through bent glass fibres, Kanavi said.

In his illustrious career as scientist, engineer and entrepreneur, Kapany authored four books on fibre optics and entrepreneurship. In 1999, Fortune named him one of seven ‘Unsung Heroes’ in their ‘Businessmen of the Century’ issue.

The first breakthrough came in 1953 when Kapany, along with his PhD guide Harold Horace Hopkins at Imperial College London, became the first to successfully transmit high-quality images through fibre bundles. With Hopkins, Kapany carefully assembled 10,000 to 20,000 fibre bundles, each the diameter of 1/1000 of an inch, as fine as a single strand of the average human hair, and showed light guidance and imaging through a 75-centimetre-long fibre.

The duo published their results in the journal Nature on January 2, 1954, and there was no looking back after that.

Following this pioneering feat, he came up with the term “fibre optics” in a famous article for Scientific American in 1960. “If light is directed into one end of a glass fiber, it will emerge at the other end. Bundles of such fibers can be used to conduct images over a tortuous path and to transform them in various ways,” Kapany wrote, describing the potential applications of the field.

Kapany realised that bundles of thin glass fibres could bend more easily. “Initially, my primary interest was to use them in medical instruments for looking inside the human body. The broad potential of optic fibers did not dawn on me till 1955. It was then that I coined the term fibre optics,” he told Kanavi, who is an adjunct faculty at the National Institute of Advanced Studies in Bengaluru.

The principle behind fibre optic technology is the concept of total internal reflection in which light, when beamed through a glass slab at specific angles, reflects it back completely.

Indian Institute of Technology professor Deepa Venkitesh explained that optical fibre is nothing but hair-thin silica glass drawn to kilometres of length.

“Now if you launch light correctly into this fibre, the light bounces multiple times at the interface and is trapped in the fibre, propagating until it reaches the far end of the fiber,” the fibre optics researcher told PTI.

She said the importance of fibre optics had grown in this era of working from home.

“The backbone that enables high-speed connectivity in front-end mobile devices is in fact the humongous fibre optic communication network that spans the globe,” Venkitesh said.

“Kapany’s key contributions are the demonstration of a system utilising optical fibres for the purpose of transmission of an image over a reasonable distance and the coining of the term fibre optics and sort of introducing the field to a wider audience through an article in the Scientific American,” added VR Supradeepa, associate professor, Centre for Nano Science and Engineering, Indian Institute of Science (IISc), Bengaluru.

He said it is hard to find areas which had not been affected by advances in fibre optic communication.

“Any application which involves the internet and similar computer networks is built upon fibre optic communication. The field has come a long way since the early demonstrations by Dr Kapany. From his demonstrations of the first static optical fiber link over a fiber bundle, we now have multi terabits (1 trillion bits) per second communications over a single fibre strand,” the IISc scientist added.

Science writer Jeff Hecht noted in his book, ‘City of Light: The Story of Fiber Optics’ that Kapany was the lead author on 46 scientific papers and co-author of 10 more in the years between 1955 and 1965. “That represented a staggering 30 per cent of all the papers published on fiber optics during those years, including reports on medical treatment,” he said.

After migrating to the US, Kapany first worked at Rochester University, then at the Illinois Institute of Technology in Chicago.

In 1961, he founded Optics Technology Inc successfully taking it public in 1967 – the first Sikh Indian to take a company public in Silicon Valley. He created the Sikh Foundation in 1967 which pioneered the display of Sikh arts at the Victoria and Albert Museum in London, the Smithsonian Museum in Washington, DC, and at the Rubin Museum in New York.

Kapany, who is survived by wife Satinder Kaur, two children and four grandchildren, was witness to the horrors of Partition during his years in Dehradun.

Sharing his firsthand accounts with the 1947 Partition Archive, a non-profit organisation, he recalled a mob turning up at their home and demanding that he hand over a Muslim domestic help.

“They were shouting and said, ‘You have a Muslim living here, give him to us’,” he recalled in his interview with the organisation. But he was prepared to use his double-barrel gun to protect the house help.

“I think there were some wise people there who found that I meant it. I wasn’t going to let anybody hurt him,” he said.

Kapany’s last book, a memoir titled ‘The Man Who Bent Light’, is expected to be available in spring this year. PTI


China builds village on ‘Arunachal Pradesh territory’ it occupied in 1959

A 2018 satellite image of a road being built in Tsari Chu valley, with previously constructed PLA post marked | Photo: Col. Vinayak Bhat | ThePrint

A 2018 satellite image of a road being built in Tsari Chu valley, with previously constructed PLA post marked | Photo: Col. Vinayak Bhat | ThePrint

New Delhi: China has managed to build a village on land occupied by the People’s Liberation Army (PLA) by overrunning an Assam Rifles post in 1959 on the disputed frontier in Arunachal Pradesh and not on territory controlled by India, sources in the defence and security establishment said.

They said the village on the disputed border in Upper Subansiri district was on territory under Chinese control. Beijing has, for years, maintained an Army post on this territory and the various constructions by the Chinese haven’t happened suddenly, the sources added.

“Even after the 1962 war, they did not withdraw from the area, and it continued to be under Chinese control, just like Aksai Chin, where they have built airfields and other military establishments,” a source said.

ThePrint had, in June 2018, reported on the basis of satellite images that the Chinese PLA had moved at least 5 km inside what was Indian territory, and was setting up base in the strategic Tsari Chu valley, where the village has come up now.

Fresh satellite images of the village, located on the banks of the river Tsari Chu were put out by NDTV Monday. Images from 26 August 2019 don’t show any village, but those from 1 November 2020 do.

Also read: China releases 5 ‘abducted’ Arunachal Pradesh youths to India


Chinese attack in 1959

China’s 1959 operation is known as the Longju incident, and has been chronicled in the book 1962 War – The Unknown Battles: Operations in Subansiri and Siang Frontier Divisions, by retired major generals G.G. Dwivedi and P.J.S. Sandhu.

The book states that the Tibetan rebellion broke out on 10 March 1959, and was brutally suppressed by the PLA. The 14th Dalai Lama escaped and entered Indian territory on 31 March along with some followers, and was subsequently granted political asylum by India.

“This upset the Chinese authorities a great deal, as they felt that the rebellion had been instigated by India, and was aimed at securing ‘independence for Tibet’,” the major generals state.

The book also notes that the Indian post at Longju irked the Chinese, and in a note dated 23 June 1959, they accused Indian troops of intrusion and occupation of Migyitun and some other places in Tibet, and collusion with Tibetan rebels.

“It was at Longju in the Subansiri Frontier Division that the first armed clash took place between the PLA (2nd Company of 1st Regiment of Shannan Military Sub Command) and personnel of 9 Assam Rifles occupying the Indian post at Longju on 25 Aug 1959 which resulted in two Indian casualties,” the book states, adding that the issue was finally resolved through diplomatic channels, and both sides “withdrew from the area” on 29 August 1960.

“However, after this incident, with effect from 27 Aug 1959, the defence of NEFA which till then was the responsibility of Intelligence Bureau (IB) under the Ministry of Home Affairs and Assam Rifles under the Ministry of External Affairs became the responsibility of the Indian Army. Though Assam Rifles was to continue to remain deployed on the border but henceforth, it would be under the operational control of the Army,” it says.

The book adds that after the Longju incident, Assam Rifles did not reoccupy the post, and instead, set up a post at Maja, 10 km to the south, on 29 August 1959.

PLA set up a post in disputed area in late 1990s

According to ThePrint’s 2018 report cited above, in the late 1990s and early 2000, the Chinese PLA had started a campaign to improve its border roads, especially in eastern Tibet, close to the Chumbi Valley, Bhutan and Arunachal Pradesh.

In the same period, in the Tsari Chu area, the PLA had established a company-level post at least 3 km inside Indian territory. At the time, the post was hardly an administrative barracks, with a jeep track serving it.

Located on the eastern side of the river, at a height of 2700 m, the post had three barracks arranged in a C-shape, with a small listening post slightly ahead. With the passage of time and India’s continued indifference, the PLA was encouraged to extend the track further with a bridge and another hut at around 2600m height on the west side of the river, the report added.


Also read: BJP MP flags China ‘encroachment’, says ‘don’t allow next Doklam in Arunachal’

 


Farmers have constitutional right to take out tractor rally: Unions SC said Delhi Police is first authority to decide the entry of protesting farmers into national capital.

Farmers have constitutional right to take out tractor rally: Unions

Farmers at the Singhu border. PTI file photo.

New Delhi, January 18

Protesting union leaders on Monday said that farmers have a constitutional right to take out their tractor rally peacefully and asserted that thousands of people will participate in the proposed event on January 26.

The Supreme Court said on Monday that the Delhi Police is the first authority to decide the entry of protesting farmers into the national capital.

Also read: On farmers’ planned tractor rally on Republic Day, SC says entry into Delhi to be decided by police

Bhartiya Kisan Union (Lakhowal) Punjab general secretary Paramjit Singh said that farmers are not going to hold their rally on Rajpath and in other high-security areas, adding that they would only take out it on the Outer Ring Road in Delhi and that there will be no disruption in the official Republic Day parade.

“We are stuck at the Delhi borders. We have not decided to sit at these borders ourselves, we have been stopped from entering Delhi. We will take out the rally peacefully without disrupting any law and order. We will exercise our constitutional right and we will definitely enter Delhi,” Singh told PTI.

Another farmer leader Lakhbir Singh, who is vice president (Punjab) of All India Kisan Sabha, said that farmers will return to protest sites after taking out the tractor rally on the Outer Ring Road on January 26.

“We will not go to any place where there might be a government gathering, and all our tractors will have a national flag and the flags of our farmer unions,” Lakhbir said.

Asked about their stand in case the Delhi Police does not give them permission for the tractor parade, BKU (Ekta Ugrahan) president Joginder Singh Ugrahan said that farmers have constitutional rights to hold the tractor rally peacefully.

“If the Delhi Police has some issues over law and order on Republic Day, they can sit with Sankyukt Kisan Morcha and tell about alternatives routes for the tractor rally. Thereafter, our farmers’ committee will decide the same. But, it is very clear that their tractor rally will be taken out in the national capital on January 26,” Ugrahan told PTI.

Thousands of farmers, mostly from Punjab and Haryana, have been camping at several Delhi borders since November 28, demanding a repeal of farm laws and legal guarantee on minimum support price for their crops.

While hearing a petition, the Supreme Court told the Centre that the proposed tractor rally by farmers on the Republic Day on January 26 is a matter of “law and order” and Delhi Police is the first authority to decide who should be allowed to enter the national capital.

A bench headed by Chief Justice S A Bobde, while hearing the Centre’s application seeking an injunction against the proposed tractor or trolley march or any other kind of protest which seeks to disrupt the gathering and celebrations of the Republic Day, said that police has all the authority to deal with the matter.

The tenth round of talks between the government and the protesting farmer unions is scheduled on January 19. On the same day, the Supreme Court-appointed committee to resolve the impasse will hold its first meeting.

The previous nine rounds of formal talks between the Centre and 41 farmer unions have failed to yield any concrete results to end the long-running protest at Delhi’s borders as the latter have stuck to their main demand of a complete repeal of the three acts.

The Supreme Court had on January 11 stayed the implementation of the three laws till further orders and appointed a four-member panel to resolve the impasse.

Bhartiya Kisan Union president Bhupinder Singh Mann, however, recused himself from the committee last week. —PTI


Had ‘prior info’ on Balakot air strike Leaked messages should invite serious inquiry: Tharoor

Had ‘prior info’ on Balakot air strike

Photo for representational purpose only

New Delhi, January 17

Three days before the Indian Air Force (IAF) jets launched an air strike at Balakot in Pakistan, Arnab had sent a purported WhatsApp message claiming that it would be “bigger than a normal strike”.

“On Pakistan, the government is confident of striking in a way that people will be elated,” he allegedly said in the same message sent to Dasgupta on February 23, 2019. Three days later, IAF jets indeed struck at Balakot. A day later Dasgupta asked Arnab if this was the “big one he was referring to”.

This chat and on many other matters of national security are part of the chargesheet filed by the Mumbai Police in the TRP scam case.

Arnab’s alleged knowledge about the air strike indicates leakage of highly classified information, including military operations. And why did Arnab, who may have gotten a tip-off as a journalist, share this information with Dasgupta over WhatsApp?

Dasgupta was not connected to news operations, but was heading the BARC, which was supposed to check which channel was getting more viewers.

Similarly, just before the abrogation of Article 370 to strip Jammu and Kashmir of its special status, Arnab claimed on August 2, 2019 – again three days prior to the event — “have set platinum standards in breaking and this story is ours”. He was responding to Dasgupta who had sent him a newsflash on (Republic TV), saying: “Government of India to make Jammu separate state, Kashmir and Ladakh as Union Territories.” — TNS


Don’t join WhatsApp if not accepting new policy: HC

Don't join WhatsApp if not accepting new policy: HC

New Delhi, January 18

The Delhi High Court on Monday said accepting the new privacy policy of social messaging app WhatsApp was a “voluntary” thing and one can choose not to use or join that platform if one did not agree with its terms and conditions.

“It is a private app. Don’t join it. It is a voluntary thing, don’t accept it. Use some other app,” Justice Sanjeev Sachdeva said to the petitioner, a lawyer, who has challenged WhatsApp’s new privacy policy which was slated to come into effect in February but has been deferred till May.

The court also said that if the terms and conditions of most mobile apps are read, “you would be surprised as to what all you are consenting to”.

“Even Google maps captures all your data and stores it,” the court said.

The court further said it could not understand what data would be leaked according to the petitioner and since the issue requires consideration, it will be listed on January 25 due to paucity of time on Monday.

The central government also agreed with the court that the issue needs to be analysed.   WhatsApp and Facebook, represented by senior advocates Kapil Sibal and Mukul Rohatgi, told the court that the plea was not maintainable and many of the issues raised in it were without any foundation.

They further told the court that private chat messages between family and friends would remain encrypted and cannot be stored by WhatsApp and this position would not change under the new policy.

The change in policy would only affect the business chats on WhatsApp, they said.

The petition, by a lawyer, has contended that the updated privacy policy violates users right to privacy under the Constitution.

The plea has claimed that the new privacy policy of WhatsApp allows full access into a user’s online activity without there being any supervision by the government.

Under the new policy, users can either accept it or exit the app, but they cannot opt not to share their data with other Facebook-owned or third party apps.

The lawyer appearing for the petitioner claimed that the option not to agree with the new policy was given to users in European nations, but not in India. PTI


NCP demands JPC on purported chats between Goswami, Dasgupta ‘Shocking, disturbing to know how issues related to national security have been used to gain TRPs’

NCP demands JPC on purported chats between Goswami, Dasgupta

Republic TV editor-in-chief Arnab Goswami

Mumbai, January 18

The Sharad Pawar-led Nationalist Congress Party (NCP) on Monday asked the government to set up a Joint Parliamentary Committee to probe the purported chats between Republic TV editor-in-chief Arnab Goswami and former Broadcast Audience Research Council head Partho Dasgupta.

Referring to the purported chats widely reported in media which mentioned that Goswami was privy to the Balakot airstrikes, NCP chief spokesperson Mahesh Tapase said, “It is extremely shocking and disturbing to know how issues related to national security have been used to gain TRPs.”

Tapase said he will meet Maharashtra Home Minister Anil Deshmukh on Tuesday on the issue and seek clarification from Union Home Minister Amit Shah on the ‘chatgate’.

“The question also arises how Arnab was privy to such sensitive information. The Ministry of Home Affairs has to identify the source and immediately take action,” he said.

Goswami has been at the forefront in maligning the image of the Mumbai police and also the Maha Vikas Aghadi government in the state, Tapase claimed.

“In his TV debates, he tried to give a communal angle to the Palghar incident. The Sushant Singh Rajput death case was blown out of proportion and a false narrative was set. All this was done with the sole intention to destabilise the MVA government,” Tapase said.

The BJP should clarify its position on Arnab Goswami, he said.

Dasgupta, who was arrested in the fake Television Rating Point (TRP) case, is now in the ICU of state-run JJ hospital in central Mumbai.

A diabetic, he was rushed to the hospital from the Taloja Central Prison in Navi Mumbai on Saturday after his blood sugar levels went up on Friday midnight.

The Mumbai police had earlier told the court that Goswami had allegedly bribed Dasgupta with lakhs of rupees to ramp up Republic TV’s viewership. PTI


CRPF gets 21 DRDO-developed bike ambulances for remote area operations

CRPF gets 21 DRDO-developed bike ambulances for remote area operations]

ecurity personnel carry out demonstration after CRPF and DRDO launched specially developed bike-ambulance called Rakshita to attend to urgent evacuation needs of security personnel in an event of injury in naxal affected areas, in New Delhi on Monday. PTI photo

 New Delhi, January 18

Twenty-one ‘bike ambulances’ developed by the DRDO were on Monday inducted into the Central Reserve Police Force (CRPF) for casualty evacuation tasks in remote Naxal violence and insurgency-affected areas.

The customised ‘Rakshita’ ambulances have been created on 350cc Royal Enfield Classic bikes by the Institute of Nuclear Medicine and Allied Sciences (INMAS), a scientific research body under the Defence Research and Development Organisation (DRDO).

CRPF chief A P Maheshwari said the bikes will be used in operational areas like the Left Wing Extremism-affected states and insurgency-hit areas for evacuating sick or injured troops of the paramilitary force.

He added that these ambulances will be “gainfully utilised” to also help the locals of the area where the force is deployed.

The bike’s pillion has been customised as a casualty evacuation seat with recline and has a hand immobiliser and harness jacket, a CRPF spokesperson said.

He added that a physiological parameter measuring equipment with monitoring capability and auto-warning system has been provided to the driver along with a dashboard-mounted LCD for measuring vital parameters of the casualty.

The ambulance also has an air splint medical and oxygen kit, can provide saline and oxygen on the move, adjustable footrest, and hand and foot strap for safety among others, the spokesperson said.

The force has sanctioned an initial fund of more than Rs 35.49 lakh for this project, he said.

The CRPF, the lead force for anti-Naxal operations and internal security in the country, first toyed with the bike ambulance idea in February 2018 when the troops of its 85th battalion deployed in Chhattisgarh’s Bijapur district used their patrolling bikes to evacuate casualties from remote areas under its jurisdiction.

Following this, the force approached the INMAS to develop a fully capable and equipment-supported bike ambulance.

“The INMAS promptly put up a team of scientists and experts to make the idea a reality. The team developed a prototype and improved it with the feedback from CRPF personnel deployed in disturbed areas,” the spokesperson said.

Distinguished scientist and director general (life sciences) at the DRDO A K Singh was also present during the handing over of the bike ambulances event held at the CRPF headquarters on Lodhi Road here. — PT


Farmers’ stir: Joint forum distances itself from its leader Chaduni’s meeting with Oppn parties

Farmers’ stir: Joint forum distances itself from its leader Chaduni’s meeting with Oppn parties

Gurnam Singh Chaduni. File photo

Chandigarh, January 18

The Samyukt Kisan Morcha, a joint forum of farmer organisations spearheading the ongoing protest against farm laws, on Monday disassociated itself from a meeting its constituent Gurnam Singh Chaduni had attended with some opposition leaders, and reiterated that the movement “will not have any direct engagement with any political party”.

A controversy erupted after Bhartiya Kisan Union-Haryana president Chaduni attended the meeting along with the opposition leaders in Delhi on Sunday and supported a call for convening a ‘Jan Sansad’ (People’s Parliament) on the farmers’ issue on January 22-23.

In a statement, the Samyukt Kisan Morcha (SKM) said its coordination committee “inquired into the controversial matter of Chaduni’s meeting with several political parties”.

“Chaduni, clarifying his stand to the committee, stated in writing that yesterday’s meeting was organised by him in his personal capacity. SKM is not associated with this activity in any way. Realising this, he assured the committee that in future, while the ongoing farmers’ agitation is underway, he will not attend any political party meeting,” it said, adding that the committee “welcomed his statement and decided to end the controversy here”.

However, the SKM had said earlier in the day that it “has formed a committee that will inquire into the matter and give its report in three days’ time. SKM will take further steps thereafter”.

In the late-evening statement, the morcha said, “The juncture at which this current unprecedented farmers’ movement is, unity and discipline are of highest priority…. Any organisation and party is free to extend its support; however, the Samyukt Kisan Morcha and the movement will not have any direct engagement with any political party.”

On his meeting with opposition leaders, Chaduni told reporters near Delhi’s Singhu border on Monday that he wanted to let the country know where all these parties “stand on farm laws—whether they are against these or in favour”.

At the same time, he added that he will abide by whatever the morcha decides.

Replying to a question, he also said that his organisation had never invited any politician to share stage or address the people during the ongoing agitation against the Centre’s new farm laws.

Thousands of farmers, mainly from Punjab, Haryana and western Uttar Pradesh, have been protesting at various border points of Delhi for over 50 days now demanding repeal of the three laws—the Farmers’ Produce Trade and Commerce (Promotion and Facilitation) Act, the Essential Commodities (Amendment) Act, and the Farmers (Empowerment and Protection) Agreement on Price Assurance and Farm Services Act.

Enacted in September 2020, the Central government has presented these laws as major farm reforms aimed at increasing farmers’ income, but the protesting farmers have raised concerns that these legislations would weaken the minimum support price (MSP) and “mandi” systems and leave them at the mercy of big corporations.

The government has maintained that these apprehensions are misplaced and has ruled out a repeal of the laws.

Multiple rounds of talks between the government and the protesting unions have failed to resolve the impasse on the matter. — PTI