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Kep your handicap situation to yourself. The Khalsa have fought and won many fights with " long" beards.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, Below is an attempted translation of Sirdar Kapur Singh Ji's article on the story of Roop Kaur (21st Charitar) as found in Charitropakhyan. In it, Sirdar Sahib aptly refutes the claims of modern scholars that the male protagonist of this Charitar is Sri Guru Gobind Singh Ji himself. It is a tight slap on the faces of all the Gurnindaks out there! A benti in your feet - please do read the whole article, even if you find the translation difficult to read, as im sure we will learn a thing or two from it. You can also download this article for Parchaar purposes from my Scribd account. Ok, read on jeo Dhanvaad! Charitropakhyan - Tale of Roop Kaur Sirdar Kapur Singh Opening verses from Charitro-Pakhyian, scribed by Guru Gobind Singh Ji's personal calligrapher Bhai Nihal Singh (Anandpuri Birr, Page 244) Sirdar Kapur Singh Ji ICS An article under the title ‘Channan Munara’ has been published in February, 1959 edition of ‘Gurmat Parkash’, in which its writer S. Ram Parkash Singh M.A. LLB., Khalsa College, Amritsar has written the following regarding Sri Guru Gobind Singh Ji: ਭਰ ਜੁਆਨੀ ਵਿੱਚ ਇੱਕ ਸੁਨੱਖੀ ਤੇ ਮਾਲਦਾਰ ਮੁਟਿਆਰ ਆਪ ਤੇ ਆਸ.ਕ ਹੋ ਜਾਂਦੀ ਹੈ| ਆਪ ਜੀ ਨੂੰ ਘਰ ਬੁਲਾ ਕੇ ਆਪਣੀ ਜੁਆਨੀ, ਆਪਣੇ ਹੁਸਨ ਤੇ ਆਪਣੇ ਮਾਲ ਦਾ ਜਾਦੂ ਪਾਉਣ ਦਾ ਪੂਰਾ ਯਤਨ ਕਰਦੀ ਹੈ| ਪਰ ਜਦੋ੦ ਆਸ ਪੂਰੀ ਨਹੀ੦ ਹੁੰਦੀ ਤਾਂ ਇੱਕ ਹੋਰ ਬੜਾ ਖਤਰਨਾਕ ਤੀਰ ਛੱਡਦੀ ਹੈ| ਆਪ ਜੀ ਨੂੰ ਸੰਬੋਧਨ ਕਰਕੇ ਆਖਦੀ ਹੈ - ਤੁਸੀ ਮੇਰੀ ਜੁਆਨੀ ਅਤੇ ਮੇਰੇ ਹੁਸਨ ਦਾ ਅਪਮਾਨ ਕਰ ਰਹੇ ਹੋ| ਇੱਕ ਮੁਟਿਆਰ ਹੋਰ ਸਭ ਕੁਝ ਜਰ ਸਕਦੀ ਹੈ, ਪਰ ਹੁਸਨ ਤੇ ਜੁਆਨੀ ਦਾ ਅਪਮਾਨ ਉਸ ਤੋ੦ ਜਰਿਆ ਨਹੀ ਜਾਂਦਾ| ਤੁਸੀ ਜਾਣਦੇ ਹੋਵੋਗੇ ਕਿ ਇਸੇ ਹੀ ਅਪਮਾਨ ਦਾ ਬਦਲਾ ਲੈਣ ਲਈ ਲੂਣਾ ਨੇ ਪੂਰਨ ਭਗਤ ਦਾ ਕੀ ਹਾਲ ਕੀਤਾ ਸੀ| ਲੂਣਾ ਦੀ ਰੂਹ ਇਸ ਵੇਲੇ ਮੇਰੇ ਵਿੱਚ ਪ੍ਰਵੇਸ. ਕਰ ਚੁੱਕੀ ਹੈ|......ਮੈ੦ ਹੁਣੇ ਹੀ ਰੌਲਾ ਪਾਉਣ ਲੱਗੀ ਹਾਂ| ਮੈ੦ ਚੀਕਾਂ ਮਾਰਾਂਗੀ ਤੇ ਕਹਾਂਗੀ ਕਿ ਇਸ........ਗੁਰੂ ਨੇ ਮੈਨੂੰ ਇਕੱਲਾ ਵੇਖ ਕੇ ਮੇਰੀ ਇੱਜ.ਤ ਤੇ ਹੱਥ ਪਾਉਣ ਦਾ ਯਤਨ ਕੀਤਾ ਹੈ|.....ਜੇ ਭਲੀ ਚਾਹੁੰਦੇ ਹੋ ਤਾਂ ਸਮਝੋ ਤੇ ਹੱਠ ਨਾ ਕਰੋ|.....ਆਪਣੀ ਇੱਜ.ਤ ਬਚਾਉ ਤੇ ਮੈਨੂੰ ਤਪਦੀ ਨੂੰ ਠਾਰੋ|.....ਪਰ ਸਤਿਗੁਰੂ ਘਬਰਾਏ ਨਹੀ.....| ਬੋਲੇ ਸਾਧੋ.....ਕਾਮੁ ਕ੍ਰੋਧੁ ਸੰਗਤਿ ਦੁਰਜਨ ਕੀ ਤਾ ਤੇ ਅਹਿਨਿਸਿ ਭਾਗਉ, ਪੰਨਾ 219|.....ਹੁਣ ਮੈ੦ ਜਾਂਦਾ ਹਾਂ| ਇਸ ਤਰ੍ਹਾਂ ਦਸਮ ਪਿਤਾ ਉਸ ਦੇ ਜਾਲ ਚੋ੦ ਅਡੋਲ ਹੀ ਨਿਕਲ ਗਏ| (Translation omitted) The writer is a double graduate Sikh scholar and a law practitioner and fully understands the differences between logic, evidence, eulogy, and varied word-sets. He is a professor at Khalsa College, and as such, cannot be unaware of the life history of Sri Guru Gobind Singh Ji, or of the vast literature available on this topic. The article in question has been published in an SGPC approved magazine, which is recognised as a credible source both by Sikhs and the skeptics. Has the writer wittingly accepted this story, which is nothing more than folklore, to be a historical fact? This folk narrative of ‘Beautiful and rich woman’ Roop kaur is recorded in Triya-Charitar chapter of Sri Dasam Granth that begins with ‘Ath Pakhyaan Likheyate’ (‘ਅਥ ਪਖਯਾਨ ਚਰਿਤ੍ਰ ਲਿਖਯਤੇ’). The meaning of word ‘Opakhyan’ (ਉਪਾਖਯਾਨ) as given in Sanskrit dictionaries is ‘ਵਾਰਤਾ’ and ‘ਵਤ੍ਰ’, which means a secular story, or a fictional story composed to teach certain moral values. From time immemorial, the exegeses of our country’s scriptures have been divided into two categories: Collection of God’s praises (ਪ੍ਰਭੂ ਸੰਹਿਤਾ), and collection of openhearted, friendly advise (ਸੁਹਿਰਦ ਸੰਹਿਤਾ). The Vedas fall into the first category, whereas Puranas are a collection of past events and fictional narratives that are like honest advice of a good friend; their contemplation benefits the readers. Our ancient Granths mention following four branches of knowledge: 1. Logic, Metaphysics, etc., 2. Three Vedas, 3. Secular Arts and Fiction, and 4. Narratives on Politics, Statecraft, etc.. In Sri Dasam Granth, Guru Sahib have written ‘Ath Pakhyaan Charitar Likheyate’ (ਅਥ ਪਖਯਾਨ ਚਰਿਤ੍ਰ ਲਿਖਯਤੇ) in the beginning of Triya-Charitar to make it clear that story of Roop Kaur is a fictitious story; it is a ਸੁਹਿਰਦ ਸੰਹਿਤਾ that has been narrated with the purpose of delivering moral guidance to the society. Guru Ji himself writes in the epilogue of Triya-Charitar: ਸੁਨੈ ਗੁੰਗ ਜੋ ਯਾਹਿ ਸੁ ਰਸਨਾ ਪਾਵਈ ॥ ਸੁਨੈ ਮੂੜ੍ਹ ਚਿਤ ਲਾਇ ਚਤੁਰਤਾ ਆਵਈ ॥ The dumb, who will listen to it, will be blessed with the tongue to speak; the fool, who will listen to it attentively, will get wisdom. The first narrative (Charitar) of Triya-Charitar is about metaphysical reality, where woman and Akaal Purakh are shown to be indistinguishable: ਤੁਹੀ ਖੜਗਧਾਰਾ ਤੁਹੀ ਬਾਢਵਾਰੀ ॥ ਤੁਹੀ ਤੀਰ ਤਰਵਾਰ ਕਾਤੀ ਕਟਾਰੀ ॥ ... You are the straight sword, you are the curved sword; You are the arrow, sword, kaati and kataar … ਤੁਹੀ ਬਿਸਨ ਤੂ ਬ੍ਰਹਮ ਤੂ ਰੁਦ੍ਰ ਰਾਜੈ ॥ ਤੁਹੀ ਬਿਸ੍ਵ ਮਾਤਾ ਸਦਾ ਜੈ ਬਿਰਾਜੈ ॥੨॥ You are ever present in the form of Vishnu, Shiva and mother earth … ਤੁਹੀ ਤੁਰਕ ਹਿੰਦੂ ਜਗਤ ਮੈ ਬਨਾਏ ॥ ਤੁਹੀ ਪੰਥ ਹ੍ਵੈ ਅਵਤਰੀ ਸ੍ਰਿਸਟਿ ਮਾਹੀ ॥ … You have created Turks and Hindus in this world; You have come on earth in form of different paths … First, Guruji describe Akaal Purakh, the ‘Triya’ that is the creator of this universe. Then: ਤੁਹੀ ਜੋਗ ਮਾਯਾ ਤੁਸੀ ਬਾਕਬਾਨੀ ॥ He is also present in the form of Consciousness in human beings; writers, poets and intellectuals take its support to compose literary works. ਤਾਰਨ ਲੋਕ ਉਧਾਰਨ ਭੂਮਹਿ ਦੈਤ ਸੰਘਾਰਨ ਚੰਡਿ ਤੁਹੀ ਹੈ ॥ ਕਾਰਨ ਈਸ ਕਲਾ ਕਮਲਾ ਹਰਿ ਅਦ੍ਰਸੁਤਾ ਜਹ ਦੇਖੇ ਉਹੀ ਹੈ ॥ ਤਾਮਸਤਾ ਮਮਤਾ ਨਮਤਾ ਕਵਿਤਾ ਕਵਿ ਕੇ ਮਨ ਮਧਿ ਗੁਹੀ ਹੈ ॥ Thou art the same Chandika, who ferries across the people; Thou art the redeemer of the earth and destroyer of the demons. Thou art the cause of the Shakti of Shiva, Lakshmi of Vishnu and Parvati, the daughter of Himavan, wherever we see, Thou art there. Thou art Tams, the quality of morbidity, mineness and modesty; Thou art poetry, latent in the mind of the poet. (Chandi Charitar Ukat Bilas) Guru Gobind Singh Ji has described this eternal, ever-prevalent feminine force in the first Charitar of Sri Dasam Granth; it is with this divine force that human beings achieve victory over excesses and injustices: ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ O my mind, you are the embodiment of the Divine Light - recognize your own origin. (Sri Guru Granth Sahib Ji) That’s how the composition that covers almost half of Sri Dasam Granth begins, and further progresses as: ਪ੍ਰਥਮ ਧ੍ਯਾਇ ਸ੍ਰੀ ਭਗਵਤੀ ਬਰਨੌ ਤ੍ਰਿਯਾ ਪ੍ਰਸੰਗ ॥ ਮੋ ਘਟ ਮੈ ਤੁਮ ਹ੍ਵੈ ਨਦੀ ਉਪਜਹੁ ਬਾਕ ਤਰੰਗ ॥੪੬॥ With this sentence, Guruji makes it clear the stories and fables that are to follow are not historic facts; rather, they are only waves of ideas emerging from the mind. Now he begins narrating Triya-Charitars: ਚਿਤ੍ਰਵਤੀ ਨਗਰੀ ਬਿਖੈ ਚਿਤ੍ਰ ਸਿੰਘ ਨ੍ਰਿਪ ਏਕ ॥... ਤਾ ਕੋ ਰੂਪ ਅਨੂਪ ਅਤਿ ਜੋ ਬਿਧਿ ਧਰਿਯੋ ਸੁਧਾਰਿ ॥... ਏਕ ਅਪਸਰਾ ਇੰਦ੍ਰ ਕੇ ਜਾਤ ਸਿੰਗਾਰ ਬਨਾਇ ॥ ਨਿਰਖ ਰਾਇ ਅਟਕਤਿ ਭਈ ਕੰਜ ਭਵਰ ਕੇ ਭਾਇ ॥... ਬਰੀ ਰਾਇ ਸੁਖ ਪਾਇ ਮਨ ਦੁੰਦਭਿ ਢੋਲ ਬਜਾਇ ॥... ਬਹੁਤ ਬਰਸਿ ਸੰਗ ਅਪਸਰਾ ਭੂਪਤਿ ਮਾਨੇ ਭੋਗ ॥ ਬਹੁਰਿ ਅਪਸਰਾ ਇੰਦ੍ਰ ਕੇ ਜਾਤ ਭਈ ਉਡਿ ਲੋਗ ॥ In the state of Chitravarti, there ruled a handsome king named Chitar Singh. A fairy gets bewitched by his beautiful looks and stays with him as his wife for many years. A child is born from this relationship, but one day the fairy decides to leave the earth and goes to heavens, her real home. This fable is one of the earliest literary works in the world’s Granths and is found written in Rigveda (1095) under the names ‘Urvashi and Puroova’. According to the tenth Mandala of Rigveda, when Puroova gets sad and disturbed without Urvashi and decides to end his life, Urvashi descends from the heavens and says this to Puroova: “ਪੁਰੂਰਵਾ, ਮਰਨ ਨਿਸ਼ਚਾ ਤਿਆਗ ਦਿਓ, ਆਤਮਘਾਤ ਨਾ ਕਰੋ, ਨਿਰਦਯੀ ਬਨ ਜੀਵਾਂ ਦੀ ਭੇਟਾ ਆਪਣਾ ਸਰੀਰ ਮਤ ਕਰੋ । ਸ਼ਤ੍ਰਯ ਦੀ ਮਿਤ੍ਰਤਾ ਤਿੰਨ ਕਾਲ ਅਸਥਿਰ ਹੈ, ਕਿਉਂ ਜੁ ਊਹਨ੍ਹਾਂ ਦਾ ਹਿਰਦਾ ਬਿੱਜੂ, ਮੁਰਦਾਖੋਰ ਦਾ ਹੈ ।“ “Puroova, renounce your pledge to die, do not kill yourself, do not be cruel and offer your body to the beasts. Friendship of women is unstable in past, present and future, for their hearts is that of a badger who feeds on dead bodies.” This description and analysis of female character registered in Rigveda, which assigns lower spiritual and social status to women, is the primary source of doctrine and practice imported into later Hindu Shaastars and Granths. Guru Nanak Dev Ji said: ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥ So why call her bad? From her, kings are born. With this Tukk, Guruji pointed towards the mentality and situation that took birth from Rigveda and further materialised during past hundreds of centuries. The aim was to criticise and oppose this ideology, which has also been a major cause of weakness in Christian, Jew and Muslim societies for thousands of years; and it is only in the last century or so that the world has gained awareness of its disturbing consequences. In Triya-Charitar of Sri Dasam Granth, lonely Puroova constructs images of the fairy, and orders his ministers to search for someone similar to her: ਤਿਹ ਬਿਨੁ ਭੂਤਤਿ ਦੁਖਿਤ ਹ੍ਵੈ ਮੰਤ੍ਰੀ ਲਏ ਬੁਲਾਇ ॥ ਚਿਤ੍ਰ ਚਿਤ੍ਰਿ ਤਾ ਕੋ ਤੁਰਿਤ ਦੇਸਨ ਦਯੋ ਪਠਾਇ ॥ In their search, the detectives come across the daughter of king of Orissa state who, besides being as pretty as the fairy, possessed more qualities than her: ਖੋਜਤ ਓਡਛ ਨਾਥ ਕੇ ਲਹੀ ਕੰਨਿਕਾ ਏਕ ॥ ਰੂਪ ਸਕਲ ਸਮ ਅਪਸਰਾ ਤਾ ਤੇ ਗੁਨਨ ਬਿਸੇਖ ॥ This sentence merely implies she was more adept in worldly qualities like arts, literature, etc., as her loyalty towards her husband was no better than that of the fairy Urvashi of Rigveda. Anyway, the story written in Sri Dasam Granth goes like this: King Chitar Singh forcibly brings the princess of Orissa back to his Palace. King’s son, Hanwant Singh, was the commanding officer in this battle while Chitar Singh himself did not participate: ਹਨਿਵਤਿ ਸਿੰਘ ਆਗੇ ਕਿਯੋ ਅਮਿਤ ਸੈਨ ਦੈ ਸਾਥ ॥ ਚਿਤ੍ਰ ਸਿੰਘ ਪਾਛੇ ਰਹਿਯੋ ਗਹੈ ਬਰਛਿਯਾ ਹਾਥ ॥ And: ਮਾਰਿ ਓਡਛਾ ਰਾਇ ਕੋ ਲਈ ਸੁਤਾ ਤਿਹ ਜੀਤਿ ॥ ਬਰੀ ਰਾਇ ਸੁਖ ਪਾਇ ਮਨ ਮਾਨਿ ਸਾਸਤ੍ਰ ਕੀ ਰੀਤਿ ॥ To forcibly snatch and marry someone’s daughter is a tradition of Manu Shaastars (ਮਨ ਮਾਨਿ ਸਾਸਤ੍ਰ ਕੀ ਰੀਤਿ). There are eight marriage methods given in Manu Shaastars: 1. Brahman Vivah: To give daughter’s hand by inviting the bride to one’s home. 2. Dev Vivah: To give daughter to those who perform ‘Yagya’. 3. Aaras: To give daughter by taking something in return, like bulls etc. from the groom. A reference against this tradition is mentioned in our Rehitnamas: Dhee Bhen Ka Paisa Layee, Bhaakhat Sikh Hai Soyee. (That Sikh, who takes money for his daughter or sister, is Sikh for namesake only). 4. Prajapatya: A marriage by mutual agreement of boy and girl; commonly known as ‘Love Marriage’ these days, legal term for it is ‘Civil Marriage’. 5. Gaandharv Vivah: To form free relationships wherever and whenever desired; also called ‘Companionate Marriage’; a term propagated by philosopher Bertrand Russell. 6. Aasoor: To swap daughters; it is a tradition that is still practiced in some Indian castes. 7. Raakshas Vivah: To win someone’s daughter as a bounty in war, like our protagonist Chitar Singh; Turk invaders also practiced this with daughters and sisters of our country. As a response, Guru Gobind Singh Ji had strictly forbidden his Singhs from imitating Turk oppressors, for Sikhs have much higher moral standards: ਹਮ ਲੋ ਜਾਨੋ ਪੰਥ ਉਚੇਰੇ ।। ਨਹੀ ਅਧੋਗਤਿ ਬਿਖੈ ਪੁਚਾਵੈਂ । 8. Peshaach Vivah: To forcibly snatch weeping and crying girl, like Sri Krishan snatched Rukmani while she was worshipping, and like thousands of girls who were forcibly picked up during partition of 1947. These eight methods of marriage are the tradition of the Shaastars, thus Chitar Singh married Chitarmati, the princess of Orissa, without any worries. Although Chitarmati became Chitar Singh’s wife, it does not imply she also became loyal to her husband: ਹਨਿਵਤਿ ਸਿੰਘਹਿ ਸੋ ਰਹੈ ਚਿਤਵਤ ਆਠੋ ਜਾਮ ॥ In her heart, she would always keep thinking about her stepson. One day, she makes some excuse to bring him close to herself: ਚੋਰ ਚਤੁਰਿ ਚਿਤ ਲਯੋ ਕਹੋ ਕਸ ਕੀਜੀਐ ॥ ... ਅਤਿ ਅਨੂਪ ਸੁੰਦਰ ਸਰਸ ਮਨੋ ਮੈਨ ਕੇ ਐਨ ॥ ਮੋ ਮਨ ਕੋ ਮੋਹਤ ਸਦਾ ਮਿਤ੍ਰ ਤਿਹਾਰੇ ਨੈਨ ॥ O prince! Your eyes are extraordinarily beautiful; they are like Meneka’s eyes, they mesmerise me. Princess Chitarmati sings a lot of similar praises for her stepson prince, but: ਵਾ ਕੀ ਕਹੀ ਨ ਨ੍ਰਿਪ ਸੁਤ ਮਾਨੀ ॥ ਚਿਤ੍ਰਮਤੀ ਤਬ ਭਈ ਖਿਸਾਨੀ ॥ When the prince pays no heed to her, she feels her beauty and youthfulness is insulted; and: ਚਿਤ੍ਰ ਸਿੰਘ ਪੈ ਜਾਇ ਪੁਕਾਰੋ ॥ ਬਡੋ ਦੁਸਟ ਇਹ ਪੁਤ੍ਰ ਤੁਹਾਰੋ ॥ ਫਾਰਿ ਚੀਰ ਕਰ ਆਪਨੇ ਮੁਖ ਨਖ ਘਾਇ ਲਗਾਇ ॥ ਰਾਜਾ ਕੋ ਰੋਖਿਤ ਕਿਯੌ ਤਨ ਕੋ ਚਿਹਨ ਦਿਖਾਇ ॥ She rips her clothes, scratches her face with her own nails, and complains to her husband that his son is evil: ਬਚਨ ਸੁਨਤ ਕ੍ਰੁਧਿਤ ਨ੍ਰਿਪ ਭਯੋ ॥ ਮਾਰਨ ਹੇਤ ਸੁਤਹਿ ਲੈ ਗਯੋ ॥ ਮੰਤ੍ਰਿਨ ਆਨਿ ਰਾਵ ਸਮੁਝਾਯੋ ॥ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰ ਨ ਕਿਨਹੂੰ ਪਾਯੋ ॥ The king orders the slaying of his son, but his ministers advise him against the decision by saying, O King, character of women is not easy to understand, do not fall for such tricks so easily: ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦੁਤਿਯ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥ This is the second chapter of Sri Dasam Granth’s Triya Charitar section. All the stories that follow in this section are ‘ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ’ i.e. they are fictional dialogues exchanged between King Chitar Singh and his minister and have no historical basis to them. Two things worth mentioning at this point: The topic of relationship between mother and son is as old as the mountains. It is the main motif behind the ancient Greek story of Oedipus, which was later used by the famous psychologist Sigmund Freud to name Oedipus complex. This narrative is found in summary form at a few other places also. However, in the Indian society and folklore, this psychological problem is depicted in the form of illicit feelings of the stepmother towards her youthful stepson. At least this is the summary of many folktales and also of Triya-Charitar’s main story, from which remaining 400 or so stories emerge. Researchers consider Oedipus complex as the base of their psychoanalysis to attempt to describe and illustrate human behaviour. The mysterious way in which the writer of Triya-Charitar uses the story of Hanwant Singh and Chitarmati as a foundation to capture other 400 stories under this bracket appears highly intricate. By the way, it is an old literary technique to use one story as a base and to weave other stories around it. A Dr. Keith mentions that the literary importance of Pandit Gunadaye’s composition, the now untraceable Braht Katha, was in no way less than Mahabharat or Ramayana. Granths like Kashemender’s Bhram Katha Manjari (1063-66 A.D.) and Somdev’s Katha Sarit Saagar (1081 A.D.) are small derivatives of Braht Katha. Dr. Keith says the composition had seven lakh Sloks, in which the writer first constructed a major plot and then kept weaving many more stories around that plot. The same technique has been extensively used in Katha Sarit Saagar’s Vaitaal Panch Visti and Vishnu Sharma’s Panch Tantra. Moreover, the Arabic writers also borrowed this technique to compose books like the Alif Laila, etc.. However, the above mentioned psychological mystery of Sri Dasam Granth’s Triya-Charitar cannot be found elsewhere. The second important thing to mention here is that this story of illicit relationship between mother and son has been narrated in many languages, like Oriya and Tamil, for instance. In Punjabi, this story is clearly mentioned in the story of Pooran Bhagat: ਅਲਫ, ਆਖ ਸਖੀ, ਸਿਆਲਕੋਟ ਅੰਦਰ, ਪੂਰਨ ਪੁੱਤ ਸਲਵਾਨ ਦੇ ਜਾਇਆ ਏ ।। A third thing worth mentioning: Because of lack of understanding of our folk-literature and Granths, many scholars and laymen have fallen prey to the dangerous misunderstanding that the story of Roop Kaur as described in Triya-Charitar is a part of Guru Gobind Singh Ji’s own history. The reason behind this shall be explained a little later when we dissect Roop Kaur’s story. Anyway, the story progresses like this: After the minister of Chitar Singh had finished narrating 20 Triya-Charitars to him: ਰੀਝ ਰਾਇ ਐਸੇ ਕਹ੍ਯੋ ਬਚਨ ਮੰਤ੍ਰਿਯਨ ਸੰਗ ॥ ਪੁਰਖ ਤ੍ਰਿਯਨ ਚਤੁਰਨ ਚਰਿਤ ਮੋ ਸੋ ਕਰਹੁ ਪ੍ਰਸੰਗ ॥ The king said - Now narrate to me a story in which man plays Charitar on a woman. It is now that his minister narrates to him a story of man cleverly tricking the woman in the 21st and 22nd Charitars, and ends this story in 23rd Charitar with ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ... । The story mentioned in the 21st, 22nd and 23rd Charitars is the story of Roop Kaur. Those unaware of various literary styles mis-interpret it to be Guru Gobind Singh Ji’s own story, and chose to blatantly ignore ‘Charitar Pakhyane Mantri Bhoop Sambaade’ (The Charitar as narrated by Minister Bhoop) written at the end of each Charitar. A clear blasphemy takes place against Guru Ji if we consider him to be the protagonist of these three stories. However, the character of Guruji that emerges out of this ill-belief is neither inspiring nor he resembles Guru Ji’s real character. Then why do some ‘Sikhs’ consider these three stories to be part of Guru Gobind Singh Ji’s life history, and why do scholars like Ram Parkash Singh also choose to believe in this dangerous and gross misunderstanding? We have discussed two reasons for this earlier: 1. Triya-Charitar is a Secular fiction: It is a bearer of our great historical and literary past, and as such, is self-composed but is certainly not an original piece of writing. Its stories and composition material has been borrowed from thousands of years old folk literature, folk narratives and Granths. 2. Like its content, the literary form of Triya-Charitars is also borrowed from traditional sources. It is because of lack of understanding of the above mentioned points that people wrongly believe Guru Ji’s compositions can only be Gurbani or Gurvaak and not plain work of secular fiction. There is also a third reason, which incidentally is related to literary techniques, that has solidified this dangerous misunderstanding. That reason is the writer’s craft of adding local colours to his composition. It is the ultimate aim of artist of any medium to create illusion of reality with his creation. The more effective he is in spinning this web of illusion, the better the chances of his art and creation being successful. Guru Gobind Singh Ji were not only Guru Avtar, all-capable Mukti Guide, and Gurbani’s Prophet, he was also a great artist and revolutionary intellectual. He knew the true goal of realism lies in creating Maya-Charitars that could create an unparalleled illusion of actual facts. That’s why Guru Ji has said this about talent of good artists: ਤੁਹੀ ਜੋਗ ਮਾਯਾ ਤੁਸੀ ਬਾਕਬਾਨੀ ॥. To achieve this desire of adding unmatched realism, artists add local and historic colours to their works. In the verse from Kaadarghaar’s Sehraafi: ਅਲਫ, ਆਖ ਸਖੀ, ਸਿਆਲਕੋਟ ਅੰਦਰ, ਪੂਰਨ ਪੁੱਤ ਸਲਵਾਨ ਦੇ ਜਾਇਆ ਏ ।। The poet has added local, factual and historic colours by mentioning Sialokot and characters Pooran and Salvaan in his composition. Sialkot is a famous town in Punjab and Sehraafi was written in Punjabi language, and for the Punjabis. This is how the poet has set the world famous ancient folklore of immoral mother-son relationship against local background. The name Pooran is a factual colour because it is a common Punjabi name. Similarly, King Salvaan is mentioned in Indian history, but Sialkot was neither his Capital, nor his place of residence. It was merely his administrative centre, like Maharaja Ranjit Singh had Peshawar as his administrative centre. The only intention of the poet was to add historical dimension to this world-famous tale, so that it could appear vivid and real to the local readers. However, to claim that King Salvaan, on whose name ‘Saaka’ calendar was started about 1880 years ago and who had Pratashthaan (South India) as his capital, actually lived in Sialkot and had married a Chamari named Loona would be a grave mistake, and would also prove the lack of knowledge of the person making such ignorant derivations. Therefore, this is the actual reason why people like Ram Parkash and other ‘scholars’ find themselves trapped in the gross misconception that story of Roop Kaur is a historical fact, and not an imaginary story. They make the mistake of interpreting this literary technique as a factual narrative. In Charitars 21st, 22nd, and 23rd, Guru Gobind Singh Ji have used this literary technique in an innovative way, hence it is not surprising that the common man often misinterprets the meaning behind it. That is why Guru Ji has said about this composition: ਸੁਨੈ ਮੂੜ੍ਹ ਚਿਤ ਲਾਇ ਚਤੁਰਤਾ ਆਵਈ ॥, i.e., the secrets will unfold if the story is read with concentration, which will also sharpen the wits of the reader. ਤੀਰ ਸਤੁਦ੍ਰਵ ਕੇ ਹੁਤੋ ਪੁਰ ਅਨੰਦ ਇਕ ਗਾਉ ॥ ਨੇਤ੍ਰ ਤੁੰਗ ਕੇ ਢਿਗ ਬਸਤ ਕਹਲੂਰ ਕੇ ਠਾਉ ॥੩॥ On the banks of river Sutlej and near the mountain of Naina Devi, there exists a village called Anandpur in the state of Kahloor. This village is the one that Guru Gobind Singh Ji had established after the battle of Bhangani. ਕਾਹਲੂਰ ਮੈਂ ਬਾਂਧਿਯੋ ਆਨ ਆਨੰਦਪੁਰ ਗਾਂਵ ॥ When the writer of Triya-Charitar is about to narrate an incident that took place in such a famous town, which reader or listener can possibly ignore paying attention to the story? This is exactly the aim of the writer – to pull the attention of the reader towards the story, and he has been successful in doing so. However, the story that follows has got no direct or indirect relation with Anandpur town, the birthplace of the Khalsa. ਏਕ ਤ੍ਰਿਯਾ ਧਨਵੰਤ ਕੀ ਤੌਨ ਨਗਰ ਮੈ ਆਨਿ ॥ ਹੇਰਿ ਰਾਇ ਪੀੜਤ ਭਈ ਬਿਧੀ ਬਿਰਹ ਕੇ ਬਾਨ ॥ According to the story, some rich man’s wife, who could not accompany her for some reason, comes to Anandpur and gets infatuated by its ruler and gets desperate for his companionship. The woman, whose name was Roop Kaur, orders her servants to bring the king to her place on some pretext or the other - ਨਗਰ ਰਾਇ ਤੁਮਰੋ ਬਸਤ ਤਾਹਿ ਮਿਲਾਵਹੁ ਮੋਹਿ ॥. Her servants say to the King, come with us if you want to obtain the Mantar that you have been after. How can this King be our Guru Ji, for Guru-Ghar tradition clearly says: ਤੰਤੁ ਮੰਤੁ ਪਾਖੰਡੁ ਨ ਜਾਣਾ ਰਾਮੁ ਰਿਦੈ ਮਨੁ ਮਾਨਿਆ ।। I know nothing of Tantric spells, magical mantras and hypocritical rituals; enshrining the Lord within my heart, my mind is satisfied. Carrying on with the story, this king disguises himself as a Saadhu and reaches Roop Kaur’s Dera. Seeing her desire getting fulfilled before her eyes, she dresses up in nice clothes, and offers flowers, betel-leaf (paan), alcohol etc. in his service: ਫੂਲ ਪਾਨ ਅਰੁ ਕੈਫ ਮੰਗਾਯੋ ॥ ਆਗੇ ਟਰਿ ਤਾ ਕੋ ਤਿਨ ਲੀਨਾ ॥ In regards to chewing of betel-leaf, Guru Ji’s hukam is: ਸਿੱਖ ਹੋਇ ਪਾਨ ਖਾਏ, ਸੋ ਭੀ ਤਨਖਾਈਆ, i.e., Any Sikh who chews betel-leaf is an apostate. But the protagonist of this story goes a few steps further than that, and consumes paan and opium-mixed wine too. ਤਬ ਤਾ ਸੋ ਤ੍ਰਿਯ ਯੌ ਕਹੀ ਭੋਗ ਕਰਹੁ ਮੁਹਿ ਸਾਥ ॥ Then the woman said, form physical relation with me. What else could the woman say to a man who has consumed opium, and is chewing paan lying on the bed? The king is baffled, and thinks to himself: ਮੰਤ੍ਰ ਲੈਨ ਆਯੋ ਹੁਤੋ ਭਈ ਔਰ ਕੀ ਔਰ ॥ I had come here to obtain the Mantar, but it has turned into something else altogether. Then a question and answer session takes places between the Saadhu (the king) and the woman: Question: ਕਹਿਯੋ ਤੁਮਾਰੋ ਮਾਨਿ ਭੋਗ ਤੋਸੋ ਨਹਿ ਕਰਿਹੋ ॥..ਧਰਮਰਾਜ ਕੀ ਸਭਾ ਠੌਰ ਕੈਸੇ ਕਰਿ ਪਾਊ ॥ I will not form physical relations with you... how would I find place in Dharam Raaj’s court if I agreed? Answer: ਕਾਮਾਤੁਰ ਹ੍ਵੈ ਜੋ ਤ੍ਰਿਯਾ ਆਵਤ ਨਰ ਕੇ ਪਾਸ ॥ ਮਹਾ ਨਰਕ ਸੋ ਡਾਰਿਯੈ ਦੈ ਜੋ ਜਾਨ ਨਿਰਾਸ ॥ If a kaam-ridden woman comes to a man and he refuses her; he should be thrown in the depths of hell. Question: ਪਾਇ ਪਰਤ ਮੋਰੋ ਸਦਾ ਪੂਜ ਕਹਤ ਹੈ ਮੋਹਿ ॥ ਤਾ ਸੋ ਰੀਝ ਰਮ੍ਯੋ ਚਹਤ ਲਾਜ ਨ ਆਵਤ ਤੋਹਿ ॥ People fall at my feet and worship me; and you want me to have physical relations with you, are you not ashamed of yourself? Answer: ਕ੍ਰਿਸਨ ਪੂਜ ਜਗ ਕੇ ਭਏ ਕੀਨੀ ਰਾਸਿ ਬਨਾਇ ॥ ਭੋਗ ਰਾਧਿਕਾ ਸੋ ਕਰੇ ਪਰੇ ਨਰਕ ਨਹਿ ਜਾਇ ॥ Krishna was also worshipped by everyone, but he did perform Raas-Leela; He had physical relations with Radhika, but he did not go to hell? In short, the woman leaves the Saadhu looking up and down for answers by saying: ਪੰਚ ਤਤ ਲੈ ਬ੍ਰਹਮ ਕਰ ਕੀਨੀ ਨਰ ਕੀ ਦੇਹ ॥ ਕੀਯਾ ਆਪ ਹੀ ਤਿਨ ਬਿਖੈ ਇਸਤ੍ਰੀ ਪੁਰਖ ਸਨੇਹ ॥ With five elements, Brahm created the man’s body; and it is Him only who has created the love between male and female. Can the great emancipator, the bright-as-the-sun, the invincible Guru Gobind Singh Ji, be defeated by such small, petty argument? It is something worth thinking. Seeing the king in confusion, Roop Kaur fires another shot: ਆਜੁ ਹਮਾਰੇ ਸਾਥ ਮਿਤ੍ਰ ਰੁਚਿ ਸੌ ਰਤਿ ਕਰਿਯੈ ॥ ਹੋ ਨਾਤਰ ਛਾਡੌ ਟਾਂਗ ਤਰੇ ਅਬਿ ਹੋਇ ਨਿਕਰਿਯੈ ॥ Either form physical relation with me, or accept that you are not man enough and sneak away from under my legs. On hearing this challenge, the king thinks: ਰਾਇ ਚਿਤ ਇਹ ਭਾਤਿ ਬਿਚਾਰੋ ॥ ਇਹਾ ਸਿਖ ਕੋਊ ਨ ਹਮਾਰੋ ॥ ... ਕਵਨ ਸਿਖ੍ਯ ਮੁਹਿ ਆਨਿ ਉਬਾਰੈ ॥ There is no Sikh here that could come and save me... Could these words be that of Guru Gobind Singh Ji, in whose praise the following has been written: ਜਾਹਿ ਸੰਗ੍ਰਾਮ ਬਾਰਤਾ ਹੋਇ, ਸਸ਼ਤ੍ਰ ਪ੍ਰਹਾਰਨ ਕਰਹਿ ਬਖਾਨ ।। ਤਹ ਪ੍ਰਥਮ ਗਿਨਤੀ ਮਹਿ ਸਗਰੇ ਕਲਗੀਧਰ ਕੋ ਗਿਨਹ ਮਹਾਨ ।। In the battlefield, He lets his weapons do the talking, That is why Kalgidhar Ji is counted as the greatest of them all. Why don’t naïve Sikhs analyse the story in this context? They get stumped by the word ‘Sikh’ and think it is used only for Guru’s Sikhs. The word ‘Sikh’ here has been used for a servant or employee, and is used in the same context later in the story also, where: ਚੋਰ ਚੋਰ ਕਹਿ ਕੈ ਉਠੀ ਸਿਖ੍ਯਨ ਦਿਯੋ ਜਗਾਇ ॥ Screaming ‘thief! Thief!’ (Roop Kaur) woke up her sikhs. The word ‘Sikh’ also has the same meaning (servant, employee) in KabyoBaach Benti Chaupai, the literary portion of Triya-Charitar, where Guru Ji says: ਸੁਖੀ ਬਸੈ ਮੋਰੋ ਪਰਿਵਾਰਾ ॥ ਸੇਵਕ ਸਿੱਖਯ ਸਭੈ ਕਰਤਾਰਾ ॥ May my family live in comfort and ease along with all my servants. ‘Sikh’ here does not refer to the followers of Sikh faith; rather it is used for servants and other sewadars. It is because of subtleties like these, Guru Sahib has said: ਸੁਨੈ ਮੂੜ੍ਹ ਚਿਤ ਲਾਇ ਚਤੁਰਤਾ ਆਵਈ ॥ The fool, who will listen to it attentively, will get wisdom. Therefore, ignorance will create disgust instead of wisdom if a great literary Granth like Triya-Charitar is not read and analysed carefully. The writer of Triya-Charitar has purposefully used the plural form of ‘Sikh’; so that support could be given to the illusion weaved at the beginning of the story where Anandpur is mentioned. There was a great need for using this method at this important juncture of the story, because it shakes and wakes up even the simplest of readers, and makes him realise that an imposter, tobacco-alcohol consuming king of Anandpur, who gets tricked by a loose woman simply cannot be their Guru. However, it is imperative for the writer to keep the literary illusion intact until the end, so that the seeds of consciousness and moral cleansing that he wants to sow in the reader’s mind can germinate. Aristotle calls it Catharsis and is the utopian aim of every art form. Coming back to the story, Roop Kaur launches a final attack on the king: ਅਬ ਹੀ ਚੋਰਿ ਚੋਰਿ ਕਹਿ ਉਠਿਹੌ ॥ ਤੁਹਿ ਕੋਪ ਕਰਿ ਮਾਰਿ ਹੀ ਸੁਟਿਹੌ ॥ She said, now I will scream ‘Thief, Thief’; people will then kill (you) in rage. She screams and wakes up her sikhs in the Dera, and the king runs off leaving his shoes behind. The 21st Charitar ends here, and in the 22nd Charitar: ਚੋਰ ਬਚਨ ਸਭ ਹੀ ਸੁਨਿ ਧਾਏ ॥ ਕਾਢੇ ਖੜਗ ਰਾਇ ਪ੍ਰਤਿ ਆਏ ॥ ... ਆਗੇ ਪਾਛੇ ਦਾਹਨੇ ਘੇਰਿ ਦਸੋ ਦਿਸ ਲੀਨ ॥ ... ਲਾਤ ਮੁਸਟ ਬਾਜਨ ਲਗੀ ਸਿਖ੍ਯ ਪਹੁੰਚੇ ਆਇ ॥ ਭ੍ਰਾਤ ਭ੍ਰਾਤ ਤ੍ਰਿਯ ਕਹਿ ਰਹੀ ਕੋਊ ਨ ਸਕਿਯੋ ਛੁਰਾਇ ॥ Although the king was able to escape in the commotion that ensued, Roop Kaur’s brother gets mistaken for the thief; and people thrash him up and put him behind bars. That’s the end of the 22nd Charitar. We have pointed out the reasons why simpletons make the mistake of treating these stories as the writer’s own life story: First is the local colour of Anandpur and second, the use of word ‘Sikh’ for servants and caretakers. There is a third reason in the 22nd Charitar, which has solidified this literary illusion even further. In the 22nd Charitar, the Gurvaak is recorded in the form of Question and Answer session between Roop Kaur and the king. Some faithful and sincere Jathedar of Sri Akal Takht Sahib had these words etched on the upper Mehrab of the lower staircase, which pilgrims and other Sikhs would read every day. These words are: ਸੁਧਿ ਜਬ ਤੇ ਹਮ ਧਰੀ ਬਚਨ ਗੁਰ ਦਏ ਹਮਾਰੇ ॥ ਪੂਤ ਇਹੈ ਪ੍ਰਨ ਤੋਹਿ ਪ੍ਰਾਨ ਜਬ ਲਗ ਘਟ ਥਾਰੇ ॥ ਨਿਜ ਨਾਰੀ ਕੇ ਸਾਥ ਨੇਹੁ ਤੁਮ ਨਿਤ ਬਢੈਯਹੁ ॥ ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਭੂਲਿ ਸੁਪਨੇ ਹੂੰ ਨ ਜੈਯਹੁ ॥ ਬਾਲ ਹਮਾਰੇ ਪਾਸ ਦੇਸ ਦੇਸਨ ਤ੍ਰਿਯ ਆਵਹਿ ॥ ਮਨ ਬਾਛਤ ਬਰ ਮਾਗਿ ਜਾਨਿ ਗੁਰ ਸੀਸ ਝੁਕਾਵਹਿ ॥ ਸਿਖ੍ਯ ਪੁਤ੍ਰ ਤ੍ਰਿਯ ਸੁਤਾ ਜਾਨਿ ਅਪਨੇ ਚਿਤ ਧਰਿਯੈ ॥ ਹੋ ਕਹੁ ਸੁੰਦਰਿ ਤਿਹ ਸਾਥ ਗਵਨ ਕੈਸੇ ਕਰਿ ਕਰਿਯੈ ॥ Ever since I came of age, my Guru has taught me Son, for as long as you have breaths in your body, keep developing love with your own wife, but never even dream of going to someone’s else bed. O woman! Women from every corner come to me, to get their wishes fulfilled, they bow their heads in respect. The Sikhs are my sons, their wives my daughters, O woman! Tell me how is it possible for me to form physical relations with them? This verse (Chhand) of Triya-Charitar is, without a doubt, factual. It is a historical fact that Guru Tegh Bahadur Ji gave the above advice to his son Guru Gobind Singh Ji, which the writer of Triya-Charitar later kneaded into 21st Charitar. However, those who infer the story in 22nd Charitar is a historical narrative based on the factuality of the above Chhand show that they are ignorant of different literary techniques. Alif Laila, an 8th Century’s Arabic composition; 11th Century Sanskrit work Katha Sarit Saagar; and Bustaan, a famous Persian book of the 13th Century are some examples that make use of this literary technique. In these works, words written by other poets have been assigned to story’s characters, with the intention of expanding a certain plot within that story. For example, portions of Quran Sharif’s verses are used at various places writer Waris Shah in his composition Heer. Nobody has ever misinterpreted these verses to be life events of Prophet Mohammed, unlike our so-called scholars like Prof. Ram Parkash and others. In fact, Waris Shah claims that he has expanded on the meanings of Quran’s verses by using them in love story of Heer and Ranjha by saying: ਇਹ ਕੁਰਾਨ ਸ਼ਰੀਫ ਦੇ ਮਾਇਨੇ ਨੇ ਜਿਹੜੇ ਸਿਅਰ ਮੀਆਂ ਵਾਰਸ ਸਾਹ ਦੇ ਨੇ । These are the meanings of Quran Sharif, as given by Poet Waris Shah. And this is exactly how the kneading of Gurvaak Chhand of 22nd Charitar should be interpreted. ‘DURGA PARBODH’ (1899): BY GYANI DITT SINGH JI, REVOLUTIONARY LEADER OF SINGH SABHA MOVEMENT “BURAYI DA TAKRA” (1949): BY PROF. SAHIB SINGH JI, PANTHIC SCHOLAR AND FAMOUS TEEKAKAR OF SRI GURU GRANTH SAHIB JI ਦਸਮਗ੍ਰੰਥ ਵਿਚ ਇਸਤਰੀ ਪੁਰਖਾਂ ਦੇ ਛਲ ਕਪਟ ਭਰੇ ਪ੍ਰਸੰਗ ਜਿਸ ਭਾਗ ਵਿਚ ਹਨ, ਉਸ ਦੀ “ਚਰਿਤ੍ਰੋਪਾਖਯਾਨ” ਸੰਗਯਾ ਹੈ, ਪਰ ਪ੍ਰਸਿਧ ਨਾਮ “ਚਰਿਤ੍ਰ” ਹੀ ਹੈ... ਇਸ ਤੋਂ ਇਹ ਸਿੱਟਾ ਨਹੀਂ ਚਾਹੀਏ ਕਿ ਆਪਣੀ ਧਰਮਪਤਨੀ ਅਤੇ ਯੋਗਯ ਇਸਤ੍ਰੀਆਂ ਤੇ ਵਿਸ਼ਵਾਸ ਕਰਨਾ ਅਯੋਗ ਹੈ, ਭਾਵ ਇਹ ਹੈ ਕਿ ਕਾਮਤੁਰ ਹੋ ਕੇ ਪਰਇਸਤ੍ਰੀਆਂ ਦੇ ਪੇਚ ਫਸਕੇ ਲੋਕ ਪਰਲੋਕ ਖੋ ਲੈਣਾ ਕੁਕਰਮ ਹੈ । MAHANKOSH (1930): BY PANTH RATTAN BHAI KAHN SINGH JI ‘NABHA’

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, With Guruji's kirpa, daas has made a humble attempt to translate the foreword to Sri Sarbloh Granth Sahib Ji Steek. I apologise for countless mistakes I must have made while translating, also I hope you will not have too many problems understanding my pinglish :happy:. This text will hopefully be useful to Gurmukhs who have difficulties reading/understanding Gurmukhi but are keen to learn more about Sri Sarbloh Granth. If you are interested, you can also download this as pdf here Bhull Chukk Maaf, Gurfateh Jeo --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹਿ ॥ The warriors of great Khalsa Kaum have fought courageously in battlefields and obtained shaheedian while other brave souls surrendered to the sweet Will of Akal Purakh and laid themselves upon the wheels of torture, got their scalps torn apart, burnt alive in hot furnaces, mothers witnessed their children getting butchered to pieces; while others sat under railway tracks in protest and got crushed by speeding rail engines. When we take a look at the approximately 42 years of the pious Sargun Saroop of the creator of this fearless Khalsa Kaum - Kalgidhar Dashmesh Pita Sahib Sri Guru Gobind Singh Sahib Ji Maharaj, we get darshan of his amazing qualities – He is fullest-full, complete Satguru; He is also a great warrior as well as defender of the Truth, The Faith. However, it is when we do darshan of his literary, poetic side that we are left totally perplexed and awed. The great poetic compositions of Guruji – Sri Jaap Sahib, Sri Akaal Ustat, Bachittar Natak, Zafarnamah, Gyaan Parbodh, Shabads, Swaviye, Chaupais, Chandi Charitar, Triya Charitar, etc. are unparralled in the history of Indian literature. Jaap Sahib, Akal Ustat, and Gyan Parbodh banis in particular are based on the same great spiritual principles of Aad Sri Guru Granth Sahib Jee and rivers of eternal Akaali Bani can be seeing flowing from the heart of Guruji. Bachittar Natak and Zafarnamah Banis are beautiful specimens that are full of Bir-Rass and historical facts. Similarly, Guruji, through his infinite wisdom and experience, have also gifted us Chandi Charitar, Triya Charitars, Chaubees Avtar and translations of other snaatani mythological works. It is through the experience of this sargun saroop Satguru that Sri Sarbloh Granth Sahib has emerged. Its style and technique is quite similar to Chandi Charitar; Sri Sarbloh Granth Sahib is also an astonishing poetic work full of immense Bir Rass. The most beatiful aspect of this amazing work of poetry is that when Guruji, in full Bir rass, describes a beautiful battlefield scene he seems to touch the highest peaks of excellence. The descriptions of decorative wargear of soldiers, the formation of troops, the elephant, horse and camel mounted units are exquisitely illustrated. Even while describing the scenes of war flags fluttering in the wind, the clashing sounds of weapons, the deafening crescendos of the brass trumpets (Narsinghas) and thumping sounds of Nagara drums, Guruji becomes one with the invisible, soothing light of the Supreme Being Waheguru, The Mahakaal; it is through this ambrosial arrangement this eternal Bani has been uttered. Examples of such great poetic work cannot be found in any other 'Puraanas, Shaastars, or book' apart from the Dhur Ki Bani Aad Sri Guru Granth Sahib Ji or Sri Dasam Granth Sahib Ji. In Sikh world, the mention and discussion of Sri Sarbloh Granth Sahib Ji is done with utmost respect and love. However, it is rare to find Gursikhs who have done darshan, or complete paaths of Sri Sarbloh Granth Sahib. Yet, knowledgeable Gursikhs and Gurbani researchers are aware of this fact that Sri Sarbloh Granth Sahib Ji is a great and priceless composition by Guru Gobind Singh Ji. There have been constant efforts to confuse and misguide people regarding Sri Sarbloh Granth Sahib Ji and Sri Dasam Granth Sahib Ji. Sadly, these well planned attacks by anti-gurmat forces and perhaps also unintentional misunderstandings by people unaware of Gurbani principles have created an impact on the minds of Gurmat scholars too; and as a result, they also seem to have got caught in the trap. However, despite all the negative efforts, Guru Panth has been able to do darshan of Sri Dasam Granth Sahib Ji Bir in its printed form. But the entire Sikh world was desperate to have darshan of the printed form of Sri Sarbloh Granth Sahib Ji. A lot of patience and selfless effort was needed to be able to quench this thirst of the Sikh world. Such respect and love could only be present in a great institution (Jathebandi) or a great leader. The True Emperor of emperors, Dhan Sri Guru Gobind Singh Ji Maharaj has done immense kirpa and got his own work done through his most beloved, the great Jarnail of Akaali Panth Sri Maan Singh Singh Jathedar Baba Santa Singh Ji 96 Crori, Buddha Dal Panjva Takht (Chalda Vaheer), Punjab (Hindustan). Now that printed form of Sri Sarbloh Granth Sahib is made available, it is surely going to disappoint anti Guru-Panth forces because firstly, those Gurbani scholars that were initially hesitant to work on this Granth owing to ill-parchaar will now feel more confident; also Sangat will able to do darshan and paath of the venerated bani that came straight from the pious heart of Satguru Ji. Anti Guru-Panth forces and miscreants have been stressing on one constant argument that not only there is mention of puraanic and mythological devis and devtaas in Banis like Chandi Charitar etc. but also these deities have been revered and worshipped with great zeal and respect. But Dhan Sri Guru Gobind Singh Sahib Ji dismisses such deity worship as false beliefs; instead he only worships the Akhand-Jot, One-Rass, Pure Saroop, Akal Purakh Mahakaal Waheguru Ji. That is why, Guruji cannot have glorified such worship with his own blessed hands. It is unfortunate that there are very few Gurmukhs who have actually done a thorough and complete analysis of the Bani that emerged from heart of Kalgidhar Pita Sri Guru Gobind Singh Sahib Ji. However, it could also be the case that learned Gursikhs have so far been hesitant to voice their views against the Anti-Gurmat parchar that has spread within the Panth. Keeping in mind the present wave, we have tried to add the views of various intellectual Gursikhs in this work because, from 1931-present Waheguru Ji has given them capacity and seva of doing research, analysis, Teeka work, adding foot notes and examples to Sri Sarbloh Granth Sahib. It would be appropriate to decide upon the time period when Sri Sarbloh Granth Sahib Ji was composed. Two thoughts come to mind regarding the time period: [1] Up to Sammat 1755 Vaisaakh Sudi 5 [2] Soon after Sammat 1761. It is also important to present before Sangat the time period when Sri Sarbloh Granth Sahib was acquired: In Sri Sarbloh Granth Sahib Ji's Bir at Kattoo (Nabha), the following is written on a page before the mool paath: ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤੇ ।। ਸੁਚੇ ਪਤ੍ਰੀ ਤਤਕਰਾ ਸ੍ਰੀ ਆਦ ਮਾਇਆ ਮਹਾ ਲਛਮੀ ਸ੍ਰਬਲੋਹ ਗ੍ਰੰਥ ਜੀ ਕਾ ਸੰਮਤੁ ੧੭੫੫ ਮਿਤੀ ਬੈਸਾਖ ਸੁਦੀ ੫ ਕੋ ਲਿਖਾ ਸ਼੍ਰੀ ਮੁਖਿਵਾਕ ਪਾਤਸਾਹੀ ੧੦। ਸ੍ਰੀ ਸਪਤਸਟਿਕਾ ਮਾਰਕੰਡੇ ਕੇ ਤੇਰਹਿ ਧਿਆਵ ਪਉੜੀਆ ੭੦੦, ਸ੍ਰੀ ਮੰਗਲਾਚਰਣ ਕੇ ਬਿਸਨਪਦੇ ਰਾਗ ਰਾਗਕੇ ਕੇਦਾਰਾ ਰਾਗ ਧਿਆਇ ੫ ਪ੍ਰਸੰਗ ਸ੍ਰਬਲੋਹ ਜੀ ਕਾ ਉਤਪਤ ਵਾ ਸੰਗ੍ਰਾਮ ਬੀਰਜਨਾਦ ਸੰਜੁਗਤ ਪਦੇ ੩੧੦੦ ਦਫਾ ਦਫਾ ਦਫਾ ਦਫਾਤ ਪ੍ਰਸੰਗ ਕਾ ਦੁਵਾਦਸ ਪਦੇ ਚਤ੍ਰਬਿੰਸ ਅਵਤਾਰ ੧੨੦੦ ਮਹਾਂ ਪੁਰਾਣ ਭਾਗਵਤ ਅਨੁਸਾਰ ਅਵਤਾਰਾਂ ਕਾ ॥ ਗ੍ਰਿੰਥ ਸ੍ਰੀ ਸ੍ਰਬਲੋਹ ਜੀ ਕਾ ਸ੍ਰੀਮੁਖ ਬਿਸਨਪਦੇ ਜੁਮਲਾ ਸੰਬੂਹ ਜੁਗਤ ਦਰ ਜੁਗਤ ੫੦੦੦, ੧੩ ੮੪ ੫ ੭੦੦ ੧੨੦੦ ੩੧੦੦ ੫੦੦੦ ------------- This is because there are few references in context of Singh Panth in Sri Sarbloh Granth, which are events that happened after Sammat 1761. The correct date of rest of the compositions is Sammat 1755 Vaisaakh Sudi 5 and that includes the topic of katha of Aad Sri Guru Granth Sahib Ji, which also aligns with the above time period. That is also the reason why certain VishanPadds in Sri Sarbloh Granth Sahib resemble the ones in Aad Sri Guru Granth Sahib Ji. This time period of Sri Kalgidhar Ji was spent in katha of Sri Gurbani and Yudh Parchaar, which resulted in emergence of brave and mighty warriors like Banda Singh Ji Bahadur. This time was also spent in “polishing and shining” many gems of Sikh panth and it is during this parchaar the treasure-trove temple called “Sarbloh” was opened. The present atmosphere of arguments and counter-arguments has confused hearts and minds of the entire Sikh world. The very first question such people ask is this: “Is it not the case that this Granth has been written by someone else using Guruji's name? But since you believe with utmost conviction it is Guruji's pious work then verify the statement with examples from the Granth itself.” The first answer in response to this argument is that the Aad heading of this Granth: “ੴ ਸ਼੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹਿ ॥ ਸ਼੍ਰੀ ਭਵਾਨੀ ਜੀ ਸਹਾਇ ॥ ਸ਼੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਸਹਾਇ, ਉਸਤਤਿ ਸ਼੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਕੀ ਸ਼੍ਰੀ ਮੁਖਵਾਕ੍ਯ ਪਾਤਸ਼ਾਹੀ ੧੦" is concrete announcement that this Granth is the composition of Sri Guru Gobind Singh Sahib Ji. Whatever other pieces of evidence have to be presented, they all are for the verification of this. Even though this main piece of evidence is enough, we also have to acknowledge that it is very hard to determine whether we have any Bir of Sri Sarbloh Granth Sahib Ji with us that was written or dictated by Sri Guru Gobind Singh Ji (whichever can be proved right by arrangement of Sammats and historical facts) from Guruji's time. The place of composition of Sri Sarbloh Granth Sahib Ji: Although it is very hard to determine the exact place of composition of the start and middle sections of this great Granth, still the last section of Sri Sarbloh Granth Ji has been given the tilak of completion by Sri Guru Gobind Singh Sahib Ji at Sachkhand Sri Hazoor Sahib Nanded (deccan). There are three powerful and convincing arguments in support of this: [a] All the Sampradayic Gyaanis, Mahapurashs and Pracharaks believe Sri Hazoor Sahib Nanded (deccan) to be the place of composition of Sri Sarbloh Granth. A panthic gathering of great Sants, scholars and Gurmukhs was held at Gurdwara Reru Sahib and it was unanimously agreed that Sri Sarbloh Granth Sahib Ji is the composition of Sri Guru Gobind Singh Ji and that it was composed and finalised at Sri Hazoor Sahib (Nanded). [c] The third and most convincing historical fact is this: The place where Gurdwara Langar Sahib (Dera Baba Nidhan Singh) stands today, that place was earlier famous by the name of “Bunga Sarbloh Ji” and it was a chowni of Nihang Singhs of Buddha Dal Panjva Takht. When some of the locals mistreated Baba Nidhan Singh Ji, the Nihang Singhs gave this place to Babaji for seva. Although this place of original chowni has been reduced to a dera now, rest of the portions of this place still serve as chowni for Nihang Singhs. Thus, historical facts prove that Sri Kalgidhar Ji completed Sri Sarbloh Granth Sahib at Sachkhand Sri Hazoor Sahib Ji Nanded (deccan). It can be agreed that Sri Sarbloh Sahib might have reached Punjab sometime near Sammat 1860. Before that, it might have been in deccan or somewhere else too. This same thing is also applicable to Sri Dasam Granth Sahib Ji. Out of all the present Birs of Sri Sarbloh Sahib Ji, the one at Sri Hazoor Sahib Ji appears to be quite old. There was another Bir at Amritsar Shaheed Ganj, “Baba Gurbaksh Singh Ji Vaali Bir”, that also was very old but was lost during the Akali struggle. Sri Maan Baba Dhyan Singh Ji created a Bir at Kattu (Dist. Nabha) in which he removed Shastar Naam Mala, Triya-Charitar and Zafarnamah from Sri Dasam Granth Sahib and occurrences of avtaars from Sri Sarbloh Granth (This Bir is now established at Dera Kattu). The creation of this type of Bir was his own mindset and that is why there is less parchaar of this Bir. Nonetheless, research of Baba Dhyan Singh Ji also proves that Sri Sarbloh Granth Sahib is the work of Sri Guru Gobind Singh Sahib Ji. If we have to analyse whether compositions of a Granth resemble another Granth, we can evaluate that on the basis of the doctrines, categorisation of literature, and technique and style of writing. For example: language, poetic forms and rhythms, figures of speech, comparisons, eulogies, formation of compound words, of both Granths should match with each other, etc. Upon evaluation of Sri Sarbloh Granth Sahib Ji and Sri Dasam Granth Sahib Ji with these parameters, we find that majority of the compositions of these Granths appear similar. This can be illustrated by the following two Chhands: ਦੁਰਜਨ ਦਲ ਦੰਡਣਿ, ਅਸੁਰ-ਬਿਹੰਡਣਿ, ਦੁਸ਼੍ਟ ਨਿਕੰਦਨਿ ਆਦਿ ਬ੍ਰਿਤੇ ॥ ਚਛੁਰਾਸੁਰ ਮਾਰਿਣ, ਪਤਿਤ ਉਧਾਰਣਿ, ਨਰਕ ਨਿਵਾਰਣਿ ਗੂੜ ਗਤੇ ॥ ਅਛਯ ਅਖੰਡੇ, ਤੇਜ ਪ੍ਰਚੰਡੇ, ਖੰਡ ਉਦੰਡੇ, ਅਲਖ ਮਤੇ ॥ ਜੈ-ਜੈ ਹੋਸੀ ਮਹਿਖਾਸੁਰ-ਮਰਦਨਿ ਰਮ੍ਯ-ਕਪਰਦਨਿ ਛਤ੍ਰ-ਛਿਤੇ ॥੧॥੨੧੧॥ ਆਸੁਰੀ-ਬਿਹੰਡਣਿ ਦੁਸ਼ਟ੍ਟ-ਨਿਕੰਦਣਿ ਪੁਸ਼੍ਟਟ-ਉਦੰਡਣਿ, ਰੂਪ ਅਤੇ ॥ ਚੰਡਾਸੁਰ-ਚੰਡਣਿ, ਮੁੰਡ-ਬਿਹੰਡਣਿ, ਧੂਮ੍ਰ-ਬਿਧ੍ਵੰਸਣਿ, ਮਹਿਖ-ਮਥੇ ॥ ਦਾਨਵ-ਪਰਿਹਾਰਣਿ, ਨਰਕ-ਨਿਵਾਰਣਿ, ਅਧਮ ਉਧਾਰਣਿ, ਉਰਧ-ਅੰਧੇ ॥੨॥੨੧੨॥ ਜਾਲਪਾ-ਜਯੰਤੀ, ਸ਼ਤ੍ਰ-ਮਥੰਤੀ; ਦੁਸ਼੍ਟ-ਪ੍ਰਦਾਹਣਿ, ਗਾੜ-ਮਤੇ ॥੧੪॥੨੨੪॥ ਦਾਮਨੀ-ਪ੍ਰਕਾਸ਼ੇ, ਉੱਨਤ-ਨਾਸੇ, ਜੋਤਿ-ਪ੍ਰਕਾਸੇ ਅਤੁਲ ਬਲੇ ॥..੧੬॥੨੨੬॥ ਦੁਖ ਦੋਖ ਦਹੰਤੀ, ਜ੍ਵਾਲ ਜਯੰਤੀ ਆਦਿ ਅਨਾਦਿ, ਅਗਾਧਿ ਅਛੇ ॥੧੦॥੨੨੦॥ (Akal Ustat) Now lets take a Tribhangi Chhand from Sri Sarbloh Granth and compare it with the above Chhand to determine the author: ਤ੍ਰਿਭੰਗੀ ਛੰਦ - ਸ਼੍ਰੀ-ਨਮੋ ਭਵਾਨੀ, ਲੋਕਾ-ਰਾਨੀ, ਪ੍ਰਭੰ-ਮੁਰਾਰੀ, ਜਯ ਚੰਡੀ ॥ ਤ੍ਰੈਭਵਨੰ-ਦਾਤਾ, ਜਗ-ਪਿਤ ਮਾਤਾ, ਜੁਗਤਿ-ਬਿਧਾਤਾ, ਭਯ-ਖੰਡੀ ॥ ਸ਼ਤ੍ਰਨ-ਦਲ-ਹੰਤੀ, ਅਸੁਰ-ਮਥੰਤੀ, ਜ੍ਵਾਲ-ਜਯੰਤੀ, ਰਿਪੁ-ਡੰਡੀ ॥ ਮਹਿਖਾਸੁਰ-ਮਾਰਨਿ, ਦੁਸ਼੍ਟ-ਪ੍ਰਜਾਰਨਿ, ਪਤਿਤ-ਉਧਾਰਨਿ, ਜਗ-ਮੰਡੀ ॥੧੫੯॥ ਨਰਕਾਨ-ਨਿਵਾਰਨਿ, ਅਧਮ-ਉਧਾਰਨਿ, ਕਿਲਬਿਖ-ਵਾਰਨਿ, ਜਯ ਮਾਯਾ ॥ ਕ੍ਰਿਪਾਲੁ-ਕ੍ਰਿਪਾਲਾ, ਦੀਨ-ਦਯਾਲਾ, ਸ਼੍ਰੀ-ਬਨ ਮਾਲਾ, ਜਸ-ਛਾਯਾ ॥ ਅਕਲੰਕ-ਸਰੂਪੰ, ਅਛਲਸ-ਭੂਪੰ, ਸੁਖਨਿਧਿ-ਕੂਪੰ, ਹਰਿ-ਰਾਯਾ ॥ ਬੰਦਾਨ-ਖਲਾਸੀ ਪ੍ਰਭੁ-ਅਬਿਨਾਸੀ, ਘਟਿ-ਘਟਿ-ਵਾਸੀ, ਸੁਖਦਾਯਾ ॥੧੬੦॥ ਜੈ ਜੈ ਜਗਬੰਦਨਿ, ਦੁਸ਼ਟ ਨਿਕੰਦਨਿ, ਅਸੁਰ ਬਿਹੰਡਣਿ ਗੂੜ ਗਤੇ ॥ ਪਾਪਾਨਿ ਬਿਨਾਸਨਿ, ਕਿਲਬਿਖ ਨਾਸਨਿ, ਦਈਤ ਸੰਤਾਪਨਿ, ਅਚਲ ਮਤੇ ॥ ਸੁੰਭਾਸੁਰ ਹੰਤਾ, ਮੁੰਡ ਦਲੰਤਾ, ਚੰਡ ਮਥੰਤਾ ਆਦਿ ਸਤੇ ॥ ਸ੍ਰੀ ਆਦਿ ਕੁਮਾਰੀ, ਸ਼ਤ੍ਰ ਸੰਘਾਰੀ, ਭਵਨਿਧਿ ਤਾਰੀ, ਪ੍ਰਾਨਪਤੇ ॥੧੬੧॥ ਅਬਿਚਲ ਅਵਾਸੀ, ਜੋਤਿ ਪ੍ਰਕਾਸੀ, ਬ੍ਰਹਮ ਨਿਵਾਸੀ, ਪ੍ਰਭੁ ਪੂਰਨ ॥ ਅਮ੍ਰਿਤ ਗਤਿ ਦਰਸਨਿ, ਸਫਲ-ਸੁਪਰਸਨਿ, ਜੈ ਨਿਤ ਦਰਸਨਿ-ਰਿਪੁ ਚੂਰਨ ॥ ਰਕਤਾਸੁਰ ਖੰਡਨਿ, ਧੂਮ੍ਰ ਬਿਧ੍ਵੰਸਨਿ ਜੈ ਜਗ ਮੰਡਨਿ, ਬਿਧਿ ਪੂਰਨ ॥ ਜੈ ਤੇਜ ਪ੍ਰਤਾਪੀ, ਸਰਬੰ ਬ੍ਯਾਪੀ, ਅਜਪਾ ਜਾਪੀ, ਜਸ ਪੂਰਨ ॥੧੬॥ We can see we can get very close to Akaal Ustat from the paath and rass of these Bandds. If we raise doubts like why complete Tukks like that in Akaal Ustat do not appear here then such a question would be wrong because it would not be a different Bani if the same Tukks were rewritten here, instead it would be different copies of the same Bani. Thus, similarities between the above Banis completely support the fact that this is also bani of Guru Gobind Singh Sahib Ji. The next discussion is about the different sacred names that Guru Gobind Singh Sahib Ji have used in their compositions. Names like Gobind Das, Shah Gobind, Shyaam, Ram (and Gobind Singh at few places) have been mentioned in Sri Dasam GurBani. Let us prove that this is Guru Gobind Singh Sahib Ji's bani by giving the following proofs: ਦੋਹਰਾ ॥ ਸਗਲ ਦ੍ਵਾਰ ਕਉ ਛਾਡਿ ਕੈ, ਗਹ੍ਯੋ ਤੁਹਾਰੋ ਦ੍ਵਾਰ ॥ ਬਾਂਹ ਗਹੇ ਕੀ ਲਾਜ ਅਸ "ਗੋਬਿੰਦ" ਦਾਸ ਤੁਹਾਰ ॥੮੬੪॥ ਪੁਨਾ- ਸਦਾ ਦਾਹਿਨੇ ਦਾਸ ਕਉ ਦਾਨ ਦੀਜੈ ॥ ਗੁਰੂ "ਸਾਹ-ਗੋਬਿੰਦ" ਕੀ ਰੱਛ ਕੀਜੈ ॥ Bhagauti Astotar Khaas Bir Sri Dasam Granth Sahib Ji ਅਬ ਉਚਰੋਂ ਚੌਬੀਸ ਅਵਤਾਰਾ ॥ ਜਿਹ ਬਿਧਿ ਤਿਨ ਕਾ ਲਖਾ ਅਖਾਰਾ ॥ ਸੁਣਿਯਹੁ ਸੰਤ ਸਬੈ ਚਿਤ ਲਾਈ ॥ ਬਰਨਿਤ "ਸ੍ਯਾਮ" ਜਥਾ ਮਤਿ ਭਾਈ ॥੮॥ Chaubees Avtaar Sri Dasam Granth Sahib Ji ਸਵੱਯਾ- ਯੁੱਧ ਕਿਯੋ ਯਦੁਬੀਰਨ ਸੋਂ, ਉਰਬੀਰ ਜਬੈ ਕਰ ਮੈ ਅਸਿ ਸਾਜ੍ਯੋ ॥ ਮਾਰਿ ਚਮੂ ਸੁਬਿਦਾਰ ਦਈ, ਕਵਿ "ਰਾਮ" ਕਹੈ ਬਲ ਸੋਂ ਨ੍ਰਿਪ ਗਾਜ੍ਯੋ ॥ ਸੋ ਸੁਨਿ ਬੀਰ ਡਰੇ ਸਭ ਹੀ, ਧੁਨਿ ਕੈ ਘਨ ਸਾਵਨ ਲਾਜ੍ਯੋ ॥ ਛਾਜਤਿ ਯੋਂ ਅਰਿ ਕੇ ਗਨ ਮੈਂ, ਮ੍ਰਿਗ ਕੇ ਬਨ ਮੈਂ ਜਨੁ ਸਿੰਘ ਵਿਰਾਜ੍ਯੋ ॥੧੧੪੭॥ Krishanavtaar, Sri Dasam Granth Sahib Ji Now compare the above Chhands with the following Chhands from Sri Sarbloh Granth Sahib Ji: ਸੇਵ ਕਰੋ ਕਰੁਨਾ-ਨਿਧਿ ਕੀ ਜਹਿ ਸ਼੍ਰੇਵਤਿ ਚਾਰ ਪਦਾਰਥ ਪੱਯੈ ॥ ਨਾਮ ਲਿਯੇ ਜਮ ਤ੍ਰਾਸ ਮਿਟੇ ਕਲਿ ਕਾਲ ਨਸੇ ਹਰਿ ਸ਼ਰਨਿ ਸਿਧੱਯੇ ॥ ਲੋਕ ਪ੍ਰਲੋਕ ਸਭੀ ਸੁਧਰੇ, ਹਰਿ ਭਗਤ ਪ੍ਰਾਪਤਿ ਹੋਇ ਧ੍ਯੱਯੈ ॥ ਦਾਸ "ਗੁਬਿੰਦ" ਫਤਹਿ ਸਤਿਗੁਰੁ ਕੀ, ਅਸ ਪ੍ਰਭੁ ਛੋਡਿ ਅਵਰ ਕਤ ਜੱਯੈ ॥ ਜਾਨਹੁ ਜਾਨ ਸੁਜਾਨ ਸਭੀ, ਅਰਦਾਸ ਇਹੈ ਭਵ ਤਾਪ ਨਿਵਾਰੋ ॥ ਜਨਮ ਮਰਨ ਦੁਹੰ ਤਾਸ੍ਰ ਬਡੋ, ਜਮ ਫੰਧ ਕਟੋ ਭਵ ਪਾਰ ਉਤਾਰੋ ॥ ਹੌਂ ਮਤਿ ਮੰਦ ਅਨਾਥਹਨਾਥ! ਦਰਿਦ੍ਰ ਹਰੋ, ਮੁਹਿ ਲੇਹੁ ਉਬਾਰੋ ॥ “ਦਾਸ ਗੋਬਿੰਦ" ਬਿਜਯ ਸਤਿਗੁਰੁ ਕੀ, ਵਾਹਦ! ਵਾਹਦ ਮੁਹਿ ਨਿਸਤਾਰੋ ॥ (chapter 2) ਛਮੋ ਨਾਥ ਮੋਰੀ ਢੀਠਾਈ ॥ ਹਮ ਲਹੁਰੇ ਤੁਮ ਅਤਿ ਗੁਰੂਆਈ ॥ ਜਹੰ ਬਿਧਿ ਰਖ੍ਯਾ ਦੇਵਨ ਕਰੇ ॥ ਅਭਯ ਦਾਨ ਦੇ ਅਸੁਰਨ ਮਰੇ ॥ ਤਿਮ ਮੁਰ ਰਖ੍ਯਾ ਕਰਹੁ ਗੁਸਾਈਂ! ਮੈਂ ਆਯੋ ਤੁਮਰੀ ਸਰਨਾਈਂ ॥ “ਦਾਸਗੁਬਿੰਦ" ਫਤਹ ਨਰਹਰੀ ॥ ਸਰਬਲੋਹ-ਉਚਰਹੁ ਪਲ ਘਰੀ ॥ ਪੁਨਾ -..ਜਜਨ ਭਜਨ ਮਮ ਖ਼ਾਲਸਾ, ਖ਼ਾਲਸ ਪੂਜਿਬ ਜੋਗ ॥ ਦਾਸ "ਗੋਬਿੰਦ" ਫਤਹਿ ਖਾਲਸਾ, ਦਰਸ ਪਰਸ ਮਿਟਿ ਸੋਗ ॥ ਪ੍ਰਤਖ ਕਲਾ ਪਾਰਬ੍ਰਹਮ ਧਣੀਛੇ, ਗ੍ਰੰਥ ਪੰਥ ਖਾਲਸ ਵਰਤੰਤਾ ॥ “ਦਾਸ ਗੋਬਿੰਦ" ਫਤਿਹ ਸਤਿਗੁਰੁ ਕੀ, ਖਾਸ ਗ੍ਰੰਥ ਗੁਰੁ ਰੂਪ ਬਦੰਤਾ ॥ ਭਯੋ ਨਿਸਤਾਰ ਤ੍ਰਾਸ ਅਸੁਰਨ ਤੇ, ਤਾਰ ਲਿਯੋ ਗੁਰੂ ਜਗਤ ਸਬੈ ॥ “ਸ਼ਾਹ ਗੋਬਿੰਦ" ਫਤਿਹ ਸਤਿਗੁਰ ਕੀ, ਵਾਹਿਗੁਰੂ ਸੁਚਿ ਮੰਤ੍ਰ ਅਖੈ ॥ (chapter 5) ਗਉਰੀ ਪੂਰਬੀ - ਕਿਸ ਪਹਿ ਕਰਉ ਜੁਹਾਰ ਬੇਨਤੀ? ਬਿਨਾ ਸਾਮ ਜਗ ਮਾਇ ॥ ਤੁਮਰੀ "ਸ੍ਯਾਮ" ਸਰਣਿ ਜਗਬੰਦਨ, ਹਉਂ ਮਤਿ ਮੰਦ ਅਧੀਨ ਰਜ਼ਾਇ ॥ ਮਹਾ ਭਯਾਨ ਕਠਿਨ ਭਯ ਸਾਗਰ, ਹਰਿ ਬਿਨੁ ਤਰਨੁ ਨਹੀ ਕਤ ਜਾਇ ॥ ਹਉਂ ਮਤਿ ਮੰਧ ਅੰਧ ਮਤਿ ਬਾਵਰ, ਅੰਤ ਸਮਯ ਹਰਿ ਹੋਹੁ ਸਹਾਇ ॥ (chapter 1) ਬਿਸਨੁਪਦ ਮਾਲਕੌਸ ਝੂਲਨਾ - ਟੂਟਿ ਸੰਨਾਹ ਤਨਤ੍ਰਾਨੁ ਬਖਤਰ ਜ਼ਿਰਹ ਟੋਪ ਗਲ-ਸੰਜ ਝੜਿ ਗਏ ਸਬ ਹੀ ॥ ਝਲਤਿ ਤਨ ਬ੍ਰਿਨ ਬਹੁ ਖਾਯ ਘਾਯਨ ਸੁਧਿ, ਸੁ-ਨਦ ਸ੍ਰੋਨ ਕੋ ਪੈਰ ਭਟ ਜੂਝਿ ਤਬ ਹੀ ॥ ਅਸ ਮਚ੍ਯੋ ਸੰਗ੍ਰਾਮ ਨਹਿ ਆਗੈ ਕਬਹਿ, ਸੂਰ-ਪਰ ਸੂਰ-ਗਿਰ ਗਏ ਦਬ ਹੀ ॥ ਕਹਿਤ-ਕਬਿ "ਰਾਮ" ਤੁਮ, ਸੁਨਹੁ-ਪ੍ਰਿਯ-ਸੰਤ-ਜਨ! ਸਮਰ ਭਾਰਤ ਸੁਰਨ ਅਸੁਰ ਫਬ ਹੀ ॥ (chapter 4) Upon analysing the Chhands of these two Granths on the basis of rass, rhythm etc., one can see they both have been written by the same writer. Moreover, almost all words that Guruji have used in Sri Dasam Granth Sahib Ji have also appeared in Sri Sarbloh Granth. All these sentences strongly prove that this is Sri Guru Gobind Singh Sahib Ji's bani. It would also be appropriate and useful to mention the Birs and small copies of Sri Sarbloh Granth Sahib Ji as it were these Birs that were read and researched (and many footnotes taken) before bringing forth its printed form. The descriptions of these Birs are as follows: [1] At Sri Hazoor Sahib Bunga Mai Bhago (Nanded deccan): This Bir is in the possession of head priest Ji and Management of Sri Sachkahnd Sahib has no association with it. Whenever this Bir is borrowed from the priest and taken to Sri Sachkhand for katha, etc. then it is revered and given respect like that given to Aad Sri Guru Granth Sahib Ji. [2] At residence of Sriman Bhai Nanu Singh Ji (Nanded deccan): This Bir is presently prakash at Sriman Baba Mitt Singh Ji's samaadh at Gurdwara Mata Sahib Devaan Ji. [3] At residence of Bhai Rajinder Singh Ji (Matakhnooa, Distt. Behraayach, U.P.): His native village is Vill. Kulla (Sri Amritsar). [4] At DamDamiaa (Sri Mukatsar): This Bir has been lost when Bunga was being handed over to Sant Gurmukh Singh Ji (Dera Baba Sham Singh Ji Sevapanthi, Sri Amritsar) by Pujari Kunda Singh. [5] At Dera Sriman Baba Dyaan Singh Ji Kattu (Distt. Nabha): Samatt 1755 Date Baisaakh Sudee 5 is inscribed at the start of this Bir. [6] In library of of Sriman Bhai Kahn Singh Ji: This Bir begins from Page 335. This Bir has also been relocated to Kattu. [7] At Gurdwara Sri Guru Teg Bahadur Sahib Ji Patshahi 9th (Jind) [8] At Bunga Madrassa Sriman Mahant Bhagat Singh Ji (Damdama Sahib Ji): This Bir was brought by Gyani Bishan Singh, Gyani Khalsa College, but has since been misplaced although a draft copy of this Bir is available at Sikh Reference Library, Sri Amritsar. [9] At Sri Guru Nanak Aashram, Chakaar (Kashmir): Untraceable. Lost suting time of creation of Pakistan. [10] At Gurdwara Sri Nankaiaana Sahib (Sangroor): Stolen during Management period of Mahant Gyani Lal Singh. [11] At Govt. Library (Sangroor): This Bir is now in the possession of Director of the library S. Gandaa Singh Ji historian. [12] At Samaadhian Maharajgaan (Sangroor) [13] At Gurdwara Deodi Sahib (Sangroor) [14] At Sri Anandpur Singh Shaheed Baagh (Ropar) [15] At Gurdwara Ratauki (Sri Amritsar): Copy conforms to the Bir at Kattu. [16] At Sukhewaali Bagheechi (Patiala): This Bir is in Senchi form. Mahant Harnam Singh Ji Nihang took it his him when he was transferred. This Bir has been scribed by his student Niranjan Singh Ji and is a copy of the Bir at Bunga Mai Bhago Ji, Sri Hazoor Sahib. [17] At Sri Baadhbela Tirath, Sakhar (Sindh): Untraceable since 15 August, 1947. [18] With Bhai Sampooran Singh Ji Nihang Singh (Shamir): Has been left back in Lahore during 1947. [19] At Guru Ka Bagh, Sri Anandpur Sahib (2 Birs): Paaths, Footnotes and correction of numbers has been preformed after doing darshan of the above-mentioned 20 Birs. It could be possible that there might be more Birs that haven't been discovered. [20] At Shaheed Ganj Baba Gurbaksh Singh Ji (Sri Amritsar): This Bir was lost during Akali movement of 1920 by Pujaran Mayee, not traceable. [21] It has been heard that one Bir is also in possession of Namdhari sampradaye. [22] One Bir is still in the library of Dr. Bhai Veer Singh Ji. [23] It has been learnt that there is a Bir at Lakhan Poor, U.P. The following small Senchis have been useful for more helpful information. [a] There was a chapter available at Dera Sri Maharaj Singh Ji (Sri Amritsar) during Mahant Raghubar Singh Ji's time. One and half chapter has also been in possession of Bhai Ram Singh Ji Gyani at Kulla (Dist. Patti) [c] It has been learnt there is a Bir with Gyani Hazoora Singh (Pragya-Chakchoo, Sangrur) that has four chapters in it. This Singh also a unique Bir of Aad Sri Guru Granth Sahib Ji in his custody. [d] 78 Bir sized Pages describing the episode of Sri Sarbloh Ji's war can be found at Public Library, Lahore. [e] It has been learnt there is a Bir at Saikha (Dist. Nabha) that consists of four chapters. [f] Copies of written or printed versions of the descriptions of Khalsa Prakash from within Sri Sarbloh Granth Sahib Ji have been seen with numerous Gursikhs. Now, it is also worthwhile to mention the individuals who have written grants for the parchaar of Sri Sarbloh Granth Sahib Ji: [a] Sriman Gyani Gyan Singh Ji – Panth Prakash. Sriman Baba Summer Singh Ji – GurPad Prem Prakash. [c] Sriman Head Granthi Akali Hazoora Singh Ji Nihang, Sri Hazoor Sahib (Nanded, deccan) [d] Sriman Akali Kaur Singh Ji Nihang, Founder Guru Nanak Aashram, Chakaar (Kashmir) [e] Sriman Nihang Sampooran Singh Ji (Dhaula Tapp) [f] Sriman Gyani Bishan Singh Ji Granthi, Khalsa College (Sri Amritsar) [g] Sriman Bhai Ram Singh Ji Gyani, Kulla (Sri Amritsar) [h] Sriman Gyani Teja Singh Ji, writer of Nirmal Itihaas [g] Sriman Sardar Saawan Singh Ji, Lahore [h] Swami Shivram Dass Ji Udhaaseen (Chakarvarti) Bhai Bhaag Mall Ji, Sargodha. [j] Principle Jodh Singh Ji, Khalsa College (Sri Amritsar) In addition to the above, following are those individuals who tried to do parchaar with their own efforts but could not get due recognition since their works did not appear in printed form: [a] Sriman Maharaj Raghubar Singh Ji (Jind): He got Birs scribed from people like Bhai Chanda Singh, etc. 3 of these Birs are still located at Sangroor and Jind. Sriman Mitt Singh Ji Nihang Singh, Jathedar Gurdwara Mata Sahib Devaan, Sri Hazoor Sahib (Nanded): Did a lot of parchar. He was desperate to see Sri Sarbloh Granth Sahib Ji in printed form but passed away before work towards this effort could begin. [c] Sriman Bhai Seva Singh Ji Scribe, Sri Hazoor Sahib: He was a a great scholar of Arabic, Persian and Gurbani who scribed many Senchis of Sri Sarbloh Granth Sahib Ji for parchar in Sangat. [d] Bhai Ram Singh Gursaria [e] Bhai Dal Singh Damdamiaan [f] Writer Niranjan Singh [g] Writer Narain Singh [h] Bhai Chanda Singh [h] Nihang Singh Teja Singh, etc. also did many efforts towards parchaar of Sri Sarbloh Granth Sahib Ji. Some found great success at this while others, a little success. Harmony between Sri Sarbloh Granth Sahib Ji and Aad Sri Guru Granth Sahib Ji: The Aad Bani of previous Satgurus has been kept principal in every topic of Sri Sarbloh Granth Sahib Ji. Although there have been numerous Swaviyes dedicated to Khalsa Prakash, they only prove that planning of “Khalsa” had begun with Sri Guru Nanak Dev Ji. Guruji has fully savoured Sri Guru Nanak Dev Ji's jyot (Bani). Now, any Bani that Guruji utters, it has a resonance of the Bani of Aad Sri Guru Granth Sahib Ji. The following lines clearly show us that this time Guruji is translating Guru Nanak Dev Ji's Vaar Raag Maanjh. The mool slok is: ਸਿਰੁ ਖੋਹਾਇ ਪੀਅਹਿ ਮਲਵਾਣੀ, ਜੂਠਾ ਮੰਗਿ ਮੰਗਿ ਖਾਹੀ ॥ ਫੋਲਿ ਫਦੀਹਤਿ ਮੁਹਿ ਲੈਨਿ ਭੜਾਸਾ, ਪਾਣੀ ਦੇਖਿ ਸਗਾਹੀ ॥ ਭੇਡਾ ਵਾਗੀ ਸਿਰੁ ਖੋਹਾਇਨਿ, ਭਰੀਅਨਿ ਹਥ ਸੁਆਹੀ ॥ ਮਾਊ ਪੀਊ ਕਿਰਤੁ ਗਵਾਇਨਿ, ਟਬਰ ਰੋਵਨਿ ਧਾਹੀ ॥ ਓਨਾ ਪਿੰਡੁ ਨ ਪਤਲਿ ਕਿਰਿਆ, ਨ ਦੀਵਾ ਮੁਏ ਕਿਥਾਊ ਪਾਹੀ ॥ ਅਠਸਠਿ ਤੀਰਥ ਦੇਨਿ ਨ ਢੋਈ, ਬ੍ਰਹਮਣ ਅੰਨੁ ਨ ਖਾਹੀ ॥ ਸਦਾ ਕੁਚੀਲ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਮਥੈ ਟਿਕੇ ਨਾਹੀ ॥ ਝੁੰਡੀ ਪਾਇ ਬਹਨਿ ਨਿਤਿ ਮਰਣੈ, ਦੜਿ ਦੀਬਾਣਿ ਨ ਜਾਹੀ ॥ ਲਕੀ ਕਾਸੇ ਹਥੀ ਫੁੰਮਣ, ਅਗੋ ਪਿਛੀ ਜਾਹੀ ॥ ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ, ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥ ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ, ਫਿਟਾ ਵਤੈ ਗਲਾ ॥ On comparison, we can see the following lines from both Banis clearly resemble each other: ਅਸੁਰਪ੍ਰਕ੍ਰਿਤਿ ਹਾਥ ਕਾਸਾਹੀ ਫੰਮਨ ਦੰਡ......... | ਲਕੀ ਕਾਸੇ ਹਥੀ ਫੁੰਮਣ, ਅਗੋ ਪਿਛੀ ਜਾਹੀ ॥ ਯੋਗਿ, ਯੰਗਮ, ਸੰਨਿਆਸਿ, ਬੈਰਾਗੀ, ਬ੍ਰਹਮਚਾਰਿ, | ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ, ਬੈਸਨੁ ਭੀ ਨਾਹੀੱ ॥ | ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥ ਬੇਦਹੁਂ ਦਈ ਬਿਗੂਤੇ ਦੁਰਜਨ, | ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ, (Sri Sarbloh Granth Sahib) (Vaar Maanjh Slok Mahalla 1) In addition to the similarities between above mentioned Tukks, there are many more Padds in Sri Sarbloh Granth Sahib that reflect the philosophy of eternal Bani of Aad Sri Guru Granth Sahib Ji. During Sri Kalgidhar Ji's time, it was common to translate poetic works of Sanskrit into Brijbhasha poetry and this has been extensively adopted by Sri Guru Gobind Singh Sahib Ji in Sri Dasam Granth Sahib Ji. Sri Sarbloh Granth Sahib Ji has the same characteristics and flow of generosity as that of Sri Dasam Granth Sahib Ji. It can be claimed with complete confidence that the descriptions of complete forms of various raags, raag based Chhands and their rhythms and Partaals in Sri Sarbloh Granth Sahib Ji are not available in any dictionaries. Just like the identities of every religion except Sikh Dharam were destroyed during dictatorship of Aurangzeb, similarly India's snatani classical music knowledge would have also been swept away forever, had Sri Guru Gobind Singh Ji not blessed us with Sri Dasam Granth Sahib Ji and Sri Sarbloh Granth Sahib Ji. The Sarbloh Granth Sahib Ji is a complete treasure trove of knowledge of all imaginable fields. Music, poetry, Pingal, Ayurvedic, Sanskrit, Arabic, Urdu, Hindi, Punjabi, Pashto, Persian, Quran, Upnishads, Gita, Ramayan, Mahabharat, Aad Sri Guru Granth Sahib Ji and Sri Dasam Granth Sahib Ji , etc. Granths have been summarised in Sri Sarbloh Granth Sahib Ji. The fact is, every Granth that has been composed before Sri Sarbloh Granth Sahib Ji has its reflection in it. Providing descriptions for all of the above would be exhaustive, but have a look at few samples from Sri Sarbloh Granth Sahib Ji: ਬਿਸਨਪਦੁ ਰਾਗੁ ਦੀਪਕ ਕਰਨਾਟਕੀ ਮਕਰਾ - ਅਸਪਾਂ ਜੌਲਾਨ ਦੀਨੇ, ਗੁਸਤਾਖ ਭਟ ਨਵੀਨੇ, ਚਾਲਾਕ ਚੁਸਤ ਮੈਦਾਂ, ਖ਼ੂੰਖ਼ਾਰ ਜੰਗਜੂਏ ॥ ਚਾਬੁਕ ਰਿਕਾਬ ਜੰਗੀ, ਸੁਰ ਨਰ ਸਿਪਹ ਭੁਜੰਗੀ । ਲਲਕਾਰ ਜੰਗ ਆਮਦ, ਵਰ੍ਯਾਮ ਸ਼ੇਰ ਖੂਏ ॥ ਅਲਕੈਂ ਸਿਆਹ ਨਾਗਨਿ; ਰੁਖ਼ਸਾਰ ਹਮਚੂੰ ਰਾਗਨਿ, ਨਾਜ਼ੁਕ ਅਨੰਗ ਜੈਸੇ, ਗੁਲਰੰਗ ਖ਼ੂਬ-ਰੂ-ਏ ॥ ਦਲੇ ਰਾਂ ਚੀਰ ਦਸਤਾਂ, ਚੂੰ ਸ਼ੇਰ ਪੀਲ ਮਸਤਾਂ, ਸੁਰ ਨਰ ਮੁਸਾਫ ਆਮਦ, ਹਮਚੂੰ ਚੌਗ਼ਾਨ ਗੂਏ ॥ (chapter 4) ਨਮੂਨਾ ਸੰਸਕ੍ਰਿਤ - ਸਕਲਾਨਿ ਭੂਧਾਰਨਿ ਭਵੰਤਿ ਕਜਲ, ਪਾਤ੍ਰੰ ਭਵੰਤਿ ਸਾਗਰਾ: ॥ ਬ੍ਰਿਖ੍ਵਾਨਿ ਸਕਲਾਨਿ ਲੇਖਨਾਂ, ਉਰਬੀਯੰ ਭਵਤਿ ਕਾਗ਼ਰਾ: ॥ (chapter 5) ਨਮੂਨਾ ਅਰਬੀ - ਜ਼ੁਲਜਲਾਲ ਲਾ-ਯਜ਼ਾਲ ਲਾ-ਯਮੂਤ, (chapter 5) There are many other languages and Chhands based on appropriate raags in Sri Sarbloh Granth Sahib Ji. It is hoped that Sangat will relish these materials, meanings and their commentaries in (this) complete Bir. So, Gurmukh pyaareo! We apologise for not giving complete commentary in detail because there is research presently undergoing on this great Granth of Sri Kalgidhar Sahib Ji. The appropriate findings will be duly registered in the second edition. But we are confident that there cannot be any alterations to the main Bani of Sri Sarbloh Granth Sahib Ji. There are total 5 different chapters of mool Bani of Sri Sarbloh Granth Sahib Ji. However, some extra Bani in and beyond 5 chapters appears in the Bir at Bunga Mata Bhago Ji, Sri Hazoor Sahib (Sachkhand, Nanded). This extra Bani has been been seen in any other Birs of Sri Sarbloh Granth Sahib Ji but has the same writing style of Sri Kalgidhar Ji. That's why this Bani has also been added to this Bir. In regards to the raags and Channdabandi: As it has been mentioned before, Sri Sarbloh Granth Sahib Ji is a beautiful bouquet of all the snatani raags as well as many other ancient types of chhands. These raags and chhands have been commented upon in detail which can be seen in the provided footnotes. Thus, the whole Sikh Panth would be extremely delighted that a great effort has been undertaken by Sriman Singh Sahib Baba Santa Singh Ji (Jathedar 96 Crori Buddha Dal Chaldaa Vaheer, Punjab, Hindustan) to put complete Sri Sarbloh Granth Sahib in printed form. Help has also been taken from various eminent personalities of the Sikh Panth for accurate amendment of Teeka work. It is hoped that this effort will be satisfy the thirst of Gurmukhs as well as prove highly helpful for researchers . May Sri Kalgidhar Ji keep blessing Jathedar Sahib with the wisdom as well as good physical health so that he can serve Sri Gurbani for a long time to come. All the copyrights to the mool Bani of Sri Sarbloh Granth Sahib have been acquired by Panth Akali Buddha Dal Panjvaan Takht (Chaldaa Vaheer) therefore no other establishment or individuals should try to print it. Those Gurmukhs who wish to acquire copy of Sri Sarbloh Granth Sahib Ji or any other publications by Buddha Dal Panjvaa Takht should get in touch with Jathedar Sahib. ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ ॥ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਿਹ ॥ Servant of Guru Khalsa Panth, Jathedar Dyaal Singh Jee, Manager In-Charge Buddha Dal Panjvaan Takht Printing Press, Bagheechi Baba Bamba Singh Ji, Lower Mall Road, Patiala.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, With Sri Sri Guruji's infinite blessings, here is part 1 on the new series of articles on the concept of Kaal Purakh in Sri Dasam Granth Sahib Ji. There are many doubts in the minds of Sangat regarding 'differences' between Akaal Purakh and Kaal Purakh. Hopefully, this (and the subsequent articles) will help dispel myths and refute lies spread by nindaks, excommunicated cartoons and anti-panthic forces from time to time. I would also feel highly blessed if some khojee is able to receive some spiritually benefit from this article. As with previous series of articles on Sri Charitropakhyan, the following references have been used extensively for this series too: Dr. Harbhajan Singh Ji - Sri Dasam Granth Sahib Karta Sambhandi Vivad Di Punar Samikheya (Punjabi University, Patiala) Pandit Narain Singh Ji's Sri Dasam Granth Sahib Ji Steek Mahaan Kosh (Bhai Kahn Singh Ji Nabha) Sri Sarbloh Granth Sahib Ji Steek (Baba Santa Singh Ji, Buddha Dal) Also, many thanks to Bhai Jvala Singh Ji, Bhai Kamalpreet Singh and N30 Singh veerji for their help, may Waheguru Ji keep you all in Chardi Kalaa.. Gurfateh, Prabhjot Singh Concept of Kaal Purakh in Sri Dasam Granth Sahib Ji (part 1) ꙮ The meanings of word 'ਕਾਲ' (Kaal) in Sanskrit language are - black, 'black or blue' in colour, time, appropriate or determined time, a fraction of time, one out of nine types of fluids as specified in Vaisheshik Shastar, Yama - Devta of death, the Destroyer Akal Purakh, a division of something, black pupil in eye, koel (bird), Shiv, the planet Saturn, Iron, present time, etc. It is important to mention here that in Sri Dasam Granth Sahib Ji, Shiv is not a principle meaning; rather it is just another synonym of Kaal. The root meaning of Kaal here is focussed on the word 'Kaalakh' (ਕਾਲਖ) which means blackness, darkness, smudge or blemish. Like Kaal, Kaalakh also appears with the creation of material world and disappears with the imperceptibility of everything materialistic, that is why an inseparable relation exists between the two. Kaal and Kaalakh are not indestructible, both are perishable. Similarly, not only are they alike, they also come from only one source - Akaal is the creator of both of them. He gives birth to both from within Himself and also manifests in both of them, yet remains clandestine and as such is indestructible and blemish-less. Kaal has its origin from Akaal, its existence depends on Him and becomes one with Akaal in the end, that is why Kaal and Akaal both are different manifestations of the same form. In the very beginning of Sri 'Japji Sahib' too, we are told that Akaal is both manifested in and yet independent of Kaal. Kaal is associated with history. Because of this, the Kaal form of Sri Waheguru Ji is associated with His manifestations in history. The temporal or historical manifestations of Waheguru make Him revered deity of faiths, with which He takes on leadership of certain faiths and also becomes the biased destroyer of opposing faiths. It is this Maya-like manifestation of Sri Waheguru Ji that has been named as Kaal. It is because of this, Kaal has been devoid of the honour given to Akaal Purakh, as in 'ਸਭੇ ਸਾਝੀਵਾਲ ਸਦਾਇਨਿ ਤੂੰ ਕਿਸੈ ਨ ਦਿਸਹਿ ਬਾਹਰਾ ਜੀਉ ' (All share in Your Grace; none are beyond You). If Kaal is not made revered deity of faiths, neither concrete footing takes place for growth of these religious organisations, nor enough zeal is awakened amongst people to rise up and become martyrs for righteous causes. However, if it becomes deity of all faiths, then it cannot be 'ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ' - (There is but one Bestower for all the beings). Universal commonality can only originate from Akaal Purakh, while collective zeal for 'ਚੁਨ ਚੁਨ ਸ਼ੱਤ੍ਰੁ ਹਮਾਰੇ ਮਾਰਿਯਹਿ' (may all my enemies be singled out and killed) cannot propagate without having faith in the existence of Kaal. The Vedic faith as a religious movement was fully capable of fighting demonic forces so long as Kaal-Purakh was in command of leadership in the form of the Rig Veda's Indra, Ramayana's Sri Ram, and Mahabharata's Sri Krishna, but all these manifestations could not find refuge under the blanket of Akaal Purakh and offshoot movements took birth with different 'Kaal-Purakhs', and as result, the once strong, united religious movement broke into several pieces and eventually became feeble and dysfunctional. There were attempts to stop this disintegration by giving 'immortal leader' status to Vishnu but then they also established two other Devtas parallel to him (Brahma and Mahesh) and formed the 'Great Trinity', a philosophy which 'divided' the supremacy of one Akaal Purakh and thus was unable to stop the movement's downfall. Those who remembered only 'Akaal Purakh' in their hearts and minds could not do any active work for the movement, while others who believed in only His temporal manifestations got devoid of His capable guidance. As a result, Arya Samaj - the staunch believer of Vedas, could not free itself from religious narrow-mindedness and also failed miserably to provide continuous encouragement to its followers. Bhai Gurdas Ji has given exquisite disquisition of this degradation in his first Vaar. Sikh religion, on the other hand, not only gave birth to order that has a balanced faith on both 'Akaal' and 'Kaal' forms of Sri Waheguru Ji, but also arranged them according to their purpose. The 'Akaal' form of Sri Waheguru is common to entire humanity; that is why this form has been given the principle position in the faith. Good virtues are possessions of human beings, and 'Akaal Purakh' is the root of everything virtuous. Therefore, it is the ultimate objective of all human beings and their faiths to attain the common emancipator Sri Waheguru Ji. That is why, the path of attainment of this all-virtuous 'Akaal Purakh' in Sri Guru Granth Sahib Ji has been kept common for everyone. Sri Guru Granth Sahib Ji is not only the spiritual leader of the Sikhs, but also of entire humanity. They also channelise divine qualities in the heart of every human being. Dhan Sri Guru Granth Sahib Ji has universal message for people of all faiths, that is why an image of vice-free spiritual man can be seen in the 'Shabad Guru', but not that of sturdy Khalsa kaum, because only 'Kaal Purakh' can be the only source of inspiration for it. Because 'Akaal Purakh' is the everlasting, unshakable, and primal form of Sri Waheguru Ji, Sikh Gurus established association with this form first so that the foundation of religious movement could be built on the roots of pure spirituality. Sri Guru Gobind Singh Ji played an unparalleled role by giving the strong form of 'Khalsa' to such people of clear conscience. Even though Khalsa was to be created out of the Gurmukhs created by the previous Guru Sahibs, it is Sri Guru Gobind Singh Ji who came up with the plan of integrating the religious movement in the form of Khalsa. To give necessay inspiration to this faction of Gurmukhs, he paid special interest in writing extensive parables illustrating the characteristics of 'Kaal Purakh'. He had a unique task in front of him and as such the Bani he gave us while completing this task imperatively had to be little different of the Bani of previous Gurus. Therefore, it was natural and necessary to keep the parables of 'Kaal Purakh' completely separate from the divine praises of 'Akaal Purakh'. In this way, Sri Guru Granth Sahib Ji has nothing but pure praises of the divine 'Akaal Purakh', the message which is universal in nature and can be received by anyone, regardless of their affiliations with other religious orders. Sri Dasam Granth Sahib Ji contain descriptions of various manifestations of 'Kaal Purakh' in history, which become the source of enthusiasm, pride and generate inspiration for religious struggles for the Khalsa Panth. 'Akaal' and 'Kaal' are two different forms of the same primal being Sri Waheguru Ji, thus there are many places in Sri Guru Granth Sahib where His 'Kaal' form has been depicted, even though it has not been explicitly termed as 'Kaal' anywhere. For instance: Sri Akaal Ustat of Sri Dasam Granth Sahib is a similar bani but both 'Akaal' and 'Kaal' forms of Sri Waheguru have been saluted and praised. (ਅਕਾਲ ਪੁਰਖ ਕੀ ਰਛਾ ਹਮਨੈ ॥ The non-temporal Purusha (All-Pervading Lord) is my Protector. ਸਰਬ ਲੋਹ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥ The All-Steel Lord is my Protector. ਸਰਬ ਕਾਲ ਜੀ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥ The All-Destroying Lord is my Protector. ਸਰਬ ਲੋਹ ਜੀ ਦੀ ਸਦਾ ਰਛਿਆ ਹਮਨੈ ॥ The All-Steel Lord is ever my Protector). This 'Kaal Purakh' has been discussed in detail in the Bani. 'Kaal' cannot have less qualities than that of 'Akaal' for they both are two forms of the same Sri Waheguru. In reality, it is just Him repeatedly manifesting in different temporal forms: This is how characteristics of 'Kaal Purakh' can also be seen in 'Akaal Purakh'. In broad terms, these two forms of Sri Waheguru are unique in their own way and are also inseparable from each other. Sikh faith has kept the representative Sri Granths of these two forms in two seperate Saroops. It is traditionally said that Sri Guru Gobind Singh Sahib Ji had explicitly forbidden to merge the Bani of these two Sri Granths and when someone like Bhai Mani Singh attempted to join the Bani of two Sri Granths together, the entire Sikh faith had condemned it by calling it a heinous sin. Although Kaal and Akaal are two unique forms, still it is hard for the common man to differentiate between the two. Barring the common man, it is really disappointing when we hear intellectual Sikhs say "Khalsa Akaal Purakh Ki Fauj", that even learned people are also unaware of the concrete uniqueness between 'Kaal' and 'Akaal' forms of Sri Waheguru. There is absolutely no possibility of 'Akaal Purakh Ki Fauj' (The Army of Akaal Purakh), simply because the leader of religious forces and communities can only be some temporal manifestion the 'Kaal Purakh', and not the formless 'Akaal Purakh'. The highly conscious writer of Sri Sarbloh Granth has written it as 'Khalsa Kaal Purakh Ki Fauj' but those who decide to quickly quote it without understanding its meaning have corrupted its original form so much so that its 'Akaal Purakh Ki Fauj' that is heard and read everywhere. Due to ignorance of the philosophy behind this, even scholars can be seen committing the sin of corrupting the original verse. End of Part 1 To be Continued...

Sangat Ji, Here are some recent live kirtan recordings of Veer Manpreet Singh (UK Wale) at Ealing Gurdwara. Truly blessed kirtan. Enjoy. Sunday 6th January 2013 http://soundcloud.com/satwant/20130106-veer-manpreet-singh Sunday 13th January 2013 https://soundcloud.com/satwant/20130113-veer-manpreet-singh

When our apne are buay doing this why blame others. Look at this shameful act Check out @jazkandola's Tweet: https://twitter.com/jazkandola/status/378296656258539520

You will be pleased to know that the Sikh Missionary Society has made arrangments to hold the 37th Sikh Students Gurmat Camp from Sunday 27th July to 3rd August 2014 at Guru Gobind Singh Khalsa College, Roding Lane, Chigwell, Essex, IG7 6BQ Special Features of the camp are: Community Living: The Gurmat Way Community Living: The Gurmat Way Gurmat Essay & Painting Competition Introduction to Kirtan Indoor and Outdoor Games Lectures from Sikh Scholars Encourage Children to live according to Sikh Rehat Maryada Workshops/Seminars & Discussions on Sikh Religion and Culture Camp Fire and Martial Arts Display Tie up Dastar (Saujana) Encouragement & Prizes to the children who learn Gurbani Path by heart Fees: £80 for the first child from a family and £75 for other children in the same family. Special concessions may be available in some cases (please give us a call on 020 8574 1902). There are approximately 100 places available so please book early to avoid disappointment. Note: Minimum Age for Campers is 8 years and the Maximum age is 14. For more information - http://sikhmissionarysociety.org/sms/smsyouthcamp/

Lost His Arms, But Not Hope, An Inspirational Story of a Sikh Boy http://dailysikhupdates.com/2014/05/11/lost-his-arms-but-not-hope-an-inspirational-story-of-a-sikh-boy/

True Face of Anti-Dasam Bani Missionary Lobby BRAMPTON, CANADA (KP) - Sources close to the Ontario Khalsa Darbar (Dixie Gurdwara) have stated that Shivteg Singh, the controversial pseudo-missionary ‘katha-vachak’ from Gurdwara Bangla Sahib, was ejected from the Gurdwara premises after he was caught in a compromising position with another married women during his recent tour in Canada. Shivteg Singh, who is highly, regarded by anti-Dasam Bani heretics, as a great orator and ‘giani’ regularly delivered his sermons from Gurdwara Bangla Sahib, has often toured Canada on behest of the heretic missionary lobby that openly rejects the sacred Bani of Guru Gobind Singh Ji that is enshrined in Sri Dasam Granth. A spokesperson from Ontario Khalsa Darbar has admitted that Shivteg Singh was recently expelled from the Gurdwara Sahib due to ‘some wrong doings’, but has not divulged further information on the incident. Relatedly, the grand patron of the heretics, Gurbaksh Kala-Afghana, who was excommunicated from the Panth from his blasphemous writings, was also mired by various controversies related to adultery, attempted rape, and sexual abuse. Nevertheless, the pseudo-missionary lobby touts that such societal ills and characterless issued only existed in deras, and their preachers are somehow immune from such controversy. Shivteg Singh's controversy puts the pseudo-missionary in quite a quandary. http://panthic.org/articles/5545

Yes, Dasam Bani has always been here, but the form was different. Guru Hargobind Sahib could have verbally instilled Bir ras into the Sikhs. Today if you want to attain Bir ras a person must read or listen to Gurbani. By reading and understanding Gurbani a person attains Bir ras.

Interesting. SGPC/DDT/SantSamaj/AKJ/Nihang dals or any Sikh sanstha should create Gurdwaras there. There is a lot of parchar potential in that country. I was looking at pictures on that site about a Nepal Gurdwara Sahib. In the following picture, is that Manmohan Singh sitting on the left hand side?

Even Buddhism spread when emperor Ashok became a Buddhist and turned Buddhism into the state religion. He sent Buddhist missionaries all over India and even beyond to neighboring countries. So having a Raaj definitely helps a religion. Look at the Zoroastians. Once they ruled over Iran. But since they were expelled and stateless, now they are a declining religion on the verge of extinction.

Waheguroo, I've also been plagued with this question and also in the same profession- software engineer! Guru Kirpa, I don't tie it either but I do "tuck it" into my shirt as otherwise it touches the keyboard lol. But these questions arise for a number of reasons e.g. insecurity, lack of barosa in SatGuru and also a fear of not fitting in. On the other hand, if you are in a profession where its a "health and safety" like a mechanic or something then it makes sense to tie or use another method to keep your dhara out of the way.

If i think from cost perspective of Langar 24 X7 on Akhand Paath days From My experience in Asutralia This is for normal Gurudwara where Avg Sangat on sunday is around 700 , Friday morning - $100 Friday evening - $200 Staurday Morning - $300 Saturday Evening - $500 Sunday Morninng - $1000 Othercost like Degh, Dishwaqsher etc = 200$ $2300 for Langar and all that Then its shrada of various Pathi Sings or Gainis who have to do paath. If there are at least 4 Gaianis and you give them 300$ then $1200. About 3500$ If that Gurudwara is Big like in sydeny cost can easily go to 8000$ Again it can be up and Down Even if Gaini ji dont take any money even then i think the min cost will be around $2500 or more depending upon Gurudwara Sahib Cost can reduce if you are doing inside your home but again then you have to pay to Giani Ji for their rauls

Some info...

Reminds me of being a kid and went to India....stopped at a Dhaba saw sardars having a drinking session. The above photo the sardar seems to be smoking drugs on foil paper.

9:20 speaks about Hemkund Sahib 15:40 on Shaheedi of Sri Guru Arjun Dev ji 17:50 slandering Chaupai Sahib

VJKK VJKF Does anyone know whats going on? What the crisis is? Just read it on Akaal Tv, running along the bottom 'Norwich Gurdwara Crisis'. Thanks

You are asking the wrong question. Ask anyone who present you with a book on Bir Ras, if the person writing it had awoken the Bir Ras in him and did something for the Khalsa Panth as there is always a need for Bir Ras in the Khalsa Panth. If the person did nothing and still wrote a book on it, then it means he does not understand Bir Ras and is feeding off his ego. Very common in the Khalsa Panth today. In a split second a 10th grade pass becomes a prof and then a doctor in two weeks. The idea today is to destroy the Soldier side of Sikhi. These people cannot understand what Saint means in Sikhi and they want to tell you about Bir Ras. Any Sikh that wants to stand up for injustice is labelled as a terrorist by these psuedo scholars. They hide behind western governments and are destroying Sikhs heart and soul; Gurbani and Guru Panth. This topic was started in november of 2012. A year and half as gone by and these psuedo scholars never presented Gurbani. Ask yourself why. If these psuedo scholars wanted you to join to Gurbani then why not present it and show the rest how Gurbani defines Bir Ras. They don't present Gurbani because they want you to break from Gurbani and join you to their thinking. If they could they would directly change Gurbani. This day will come as well. When it does jhatka will be seen in it's true form. Read the Sakhi in Gurbani of Bhagat Prahlad ji. Narsingh showed Bir Ras by killing Bhagat Prahlad father. Ask these pseudo scholars which soorma wrote a book on Bir Ras. If there is one read it. If not, leave the pakhand behind and read Gurbani which explains Bir Ras. Guru Sahib will bless you with the understanding. Sitting around talking with psuedo scholars will only cover you in black soot. Your mind will be stained with filth.

HUGE difference between bir raas and krodh. Namely............ KRODH becomes the Master of your Mind and controls it and it's actions..... It makes the MIND the master of all krodh actions. whereas with BIR RAAS, you don't let the MIND be the master, instead you let your atma and it's strength of love be the Master. Therefore, the Atma Masters and controls the Mind and exhibits Bir raas, In this case,since atma=paramatma, then with Bir raas , you are in HUKAM unlike krodh...where the krodh makes the mind the master completely outside of satogun actions. In this case, you are outside of Hukam and creating your own negative karmas.

Just to clear your conscious, I would try and find out more of why you have different surnames. I suppose you realize or are aware that it is not a caste issue and must have already checked that avenue. Most villages with different surnames are usually because of settlers from different clans a some generations ago. It would probably be a good idea if you could some how find out who actually settled from where. There are 2 issues here, One is the sikhi aspects, from which I don't see a problem as far as I understand, and then there is the cultural punjabi aspect- which is the only problem of people talking gossip and crap , just as S4NGH pointed out above. good luck

Please listen to the entire recording and comment what you think. Should there be any authority which tests the quality of Sikh Shastars?

Apology NOT accepted. Now go be ex-communicated and never call yourself a Sikh.

I do not wish to drag it on since Khalistan is not here yet so we cannot guarantee anything in regards to political and economic policies. What I can say is that when true Khalsa establish Khalsa rule in Khalistan, all the issues will be dealt with based on Gurmat ideals. When I say we cannot flourish without a rule, I refer to economic, social and political flourishment specifically. At individual level, no one is stopping us from reaching brahmgyan but without our own rule, religious condition of the entire Panth may not see any stability since anti-Sikhi groups, RSS, dehdharis etc. will always be giving us troubles. These groups will not flourish without State funding and in Khalistan no one will be funding them. Even in India, some will die after Khalistan is created. A central Sikh body is required to address community wide issues and we will not be completely united until then. Religious controversies can only be resolved in Gurmattas which is nearly impossible to conduct let alone organize without a Sikh rule because non-Sikh governments and groups will have free hands in infiltrating and causing issues. A Sikh government can establish a Naam University where spiritual seekers come to resolve their spiritual issues and any problems they face in their respective avasthas. Sikh religion can only go up in a Sikh rule governed by Gurmat. Western countries represent us as Americans, Canadians etc. but not a single country represents us as Sikhs. While Western countries are very accommodating, they cannot represent Sikhs. 1. Would khalistan support death penalty? or life in imprisonment? No guarantee on political structure of Khalistan. We cannot predict future. For some grave crimes, it should be given. 2. Would khalistan support abortion (due to rape cases)? Again, it is in the hands of a government. My personal opinion is that a child should not be punished to death. Punish the rapist not the innocent child. The mother can be financially supported by the government and the child can be given in adoption if she doesn’t wish to keep it. 3. Would khalistan support rehablitation/redemption programs for worst criminals- child molesters, rapist, killers, murders, war criminals? It depends on the person. If a killer doesn’t change his habits then why spend money on him and force him to change? If a person wants to change, that’s a different case. 4. Would khalistan support america type of captlism type model? or cuba? socialism? or canada bit of both? How about good elements of all? Our intent should be to have prosperity of all. With principle of Vand Chakna, I think we can beat all other systems. 5. Would khalistan support free health care? I find it hilarious. Tell me the population of Khalistan, GDP and health care budget and I might give the answer. Sick people can go to Darbar Sahib and do Naam Simran in the sangat of Sikhs, they wouldn’t need any health insurance after that. 6. Would khalistan support unionized type of work? Who knows. 7. Would khalistan western style investment, stocks type of plays? Why not. Stocks, bonds etc. Social/life style: 1 Would khalistan support local kids having outdoor dating boyfreind and girlfreind- kids trying to find a match? or it would strictly controlled by khalsa police? There won’t be any police to strict dating. Schools, educational programs, Gurmat oriented camps and programs will ensure that our children don’t fall prey to such practices. 2. Would khalistan support chill out place? like playdium-gaming arenas, light clubbing (no drinks) No casinos, drinking bars, pubs etc. I say no drugs, tobacco and alcohol within the borders of Punjab especially. Educate the public about the harms. 3. Would khalistan support cinemas/theatres? hollywood movies? bollywood movies? Maybe. I can’t predict the future but I doubt these industries will find much audience in Khalistan. Sports 1. Would khalistan support open swimming for girls in pools? For children it should be fine but for adults there should be separate pools just like we have reserved places for sarovars. 2. Would khalistan support tennis with shorts? What’s wrong with appropriate length shorts? Misc. 1. Would khalistan supports all sorts of movement within peta, environmentalist, feminist, gun movements etc? Who is planning to start these? 2. How will be police and miltary structure in khalistan? would policing will be given to all and expecting 3rd party non authorized sikhs policing streets? This question is not clear. Central government will control military and all its branches while police will be local at state level. Each city will control its own police. Non-Sikhs can be part of police and military. These are all my personal opinions and I do not know enough about all subject matters. A constitution is written after a country is established. No point in writing it before that. You can read Gurbani and study Sikh history to learn about some of the rules, laws and policies.

This is a really great post which i could do well to learn from :biggrin2: