Daughter feeling difficulty is managing very long and heavy hair..so does not want to keep it

Please see this short movie to understand the difficulties the people have to go through life. After this, the undersigned will post second part of the movie in which you will be able to see that how a young child tries to come out of difficulties, faced by the family, without compromising on Sikhi Principles.

The videos don’t seem to be working in the APP. Please got to YouTube and search Satdeep Singh movies. Then see Chaabi and Chaabi Part 2. The movies are based on a real life story.

This is about sacrifice of Baba Banda Singh Bahadur’s 700+ companions, who were butchered in March 1716 in Delhi. Not even a single Sikh forsake Sikhi.
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EXECUTION OF 700 + SIKHS, ARRESTED ALONG WITH BABA BANDA SINGH BAHADUR, IN MARCH, 1716, AT DELHI

The execution of the Sikhs began on the 22nd Rabi-ulAwwal, 1128 (5th March, 1716, O.S.), under the supervision of Sarbrah Khan Kotwal, opposite the Chabutra Kotwali or police station on the side of the Tripolia.

One hundred of the Sikh prisoners were taken out oftheir prison every day and were seated in lines in the Qatalgah, or the place. of execution, with blacksmiths kept ready in attendance on the executioners to sharpen their swords.

“Life was promised to anyone who would renunce his faith, but they would not prove false to their Gurus and ‘to the last it has not been found that one apostatised from this new formed religion,’ write Surman and Stephenson. The Sikhs welcomed death with undaunted spirit, presented their heads to the executioners with cheerful faces, and, with the words ‘Wahiguru! Wahiguru! on their lips, they joyfully gave up their lives amidst the wondering praise ofthe populace. At the time of execution their constancy was wonderful to look at, and ‘Me Deliverer! kill me first!!’ was the joyful prayer that constantly rang in the ears of the executioner.

‘All observers, Indian and European,’ says Irvine,’ unite in remarking on the wonderful patience and resolution with which these men met their fate. Their attachment and devotion to their leader were wonderful to behold. They had no fear of death, and they called the executioner Mukta, or the Deliverer.’ ‘But what is singular’, writes Ghulam Hussain Khan, the author of the Siyar-ul-Mutakherin, ‘ *these people not only behaved firmly during the execution, but they would dispute and wrangle with each other for priority in execution and they made interest with and entreated the executioner for that purpose.

For a whole week the sword of the executioner did its butcher’s work and in this manner all the Sikh prisoners were beheaded. After the heads had been severed from the bodies, the bodies were thrown into a heap, and at night-fall they were loaded in carts, taken out ofthe city and hung up on the trees. Mirza Muhammad Harisi, the author of the Ibrat Namah, writes that he had been to the scene of execution on the 23rd Rabi-ul-Awwal, the second day, to see the tamasha-i-qatal (the slaughter show), but he arrived there at a time when slaughter for that day was over and bodies were still lying there in blood and dust in the burning heat ofthe sun.

Many wonderful stories of the unshaken constancy and the whole-hearted devotion of the Sikh prisoners to their faith and their leader were then told.* Some of them were so wonderful that those who were not eye-witnesses to them were inclined to dismiss them as incredible, says Khafi Khan. But the following is recorded by him in his Muntakhib-ul-Lubab, p. ii. 766. as ‘what he saw with his own eyes.’

*Among the prisoners sentenced to death was a Sikh youth of tender age. He was the only son of a widowed mother. He had only recently been married and as yet had the Kangan-i-Arusi, the marriage thread, on his wrist. Hearing of the impending doom of her son with the other prisoners, the old mother approached Ratan Chand, Diwan of the Wazir, and through his influential support, pleaded the cause of her son with great feeling and earnestness before the Emperor Farrukh Siyar and Sayyed Abdullah Khan. To avail ofthe Emperor’s general offer to spare the lives of those who renounced the Sikh faith, the old woman, probably as tutored by Diwan Ratan Chand, represented that her son was only a prisoner in the hands ofthe Sikhs and was not a follower of the Gurus. He was brought here, she said, while in their captivity and now stood innocent among those condemned to death. Farrukh Siyar commiserated the old woman and sent an officer with orders to release the youth. The woman arrived with the order of release just as the executioner was standing with the bloody sword over that young man’s head. She presented the order for his release to the Kotwal. He brought out the prisoner and told him he was free. But the boy refused to be released, says Khafi Khan, and loudly cried out:*

*’My mother is a liar. I am heart and soul a devoted follower of the Gurus. Send me quickly after my companions’. No bewailing cries and tearful entreaties of his old mother and no persuasion of the State officers, writes the author of the Tarikh-iMuhammad Shahi, could shake the young Sikh in his devotion to his faith. The spectators were further dumb founded when the heroic boy retraced his steps back to the place of execution and calmly bowed his head before the executioner to meet his death. In an instant the executioner’s sword went aloft and descended on the frail neck of the youth, and he ‘was enrolled among the truest of the martyrs produced by the Sikh religion.’*

On the 27th Rabi-ul-Awwal, 1128 (9th March, 1716, O.S.), Sarbrah Khan Kotwal conveyed, under the Emperor’s orders, seventeen of Banda Singh’s Ahalkars, or principal men, into the fort. For three months after the massacre there was a lull, and Banda Singh and his companions remained confined in the Imperial Fort. The object of this confinement and the three months’ delay in the execution of the Sikh Chief and his deputies is explained in the letter, dated Delhi, the 10th March, 1716, from Messrs John Surman and Edward Stephenson, the members of the English Embassy to Emperor Farrukh Siyar, to the Honourable Robert Hedges, President and Governor of Fort William. ‘He at present’, the ambassadors reported, ‘has his life prolonged with most of his Mutsuddys in hope assisted him, when afterwards he will be executed.’ And, it was not till June 19th, that he was led out to execution and subjected to a death of torture.