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  1. 25 points
    The biggest problem with us is that we think others are like us too. Wake up Khalsa jee, others are NOT like us. We have a Pooran SatGuru who gave us character, who taught us to be just even in times of strife. Can the others look up their history and say the same about those they worship? Wake up, don't expect others to have your level of deen-imaan, your kind of integrity, your type of Khalsaaee kadar-keemat. We have our Gurdev Pita jee Sahib-E-Kamaal Sri Guru Gobind Singh Jee Maharaj, the one and only personality on this planet who did bhagti in bir rass. Anyone else qualifies? NO! Wake up, no one else has the sense of belonging the way we do, we belong only to our Gurdev Pita jee. Who do others belong to? Whose tokens of love do they carry the way we carry our kakaars? We are blessed with a saroop because we carry a responsibility. Does anyone else qualify? NO! Wake up! Stop trusting just about anyone because they are nice from time to time. Stop expecting others to be the way you are because you are a different breed since you are to abide by a mandatory norm. When Dasmesh Pita jee said that Khalsa is to stay niyaara, it also means that no one else is like the Khalsa. No one else has the kind of character that Khalsa has, no one else has deen-imaan, kadar-keemat the way Khalsa does, no one else has a satkaarjog saroop that Khalsa has. All these people around you are under NO obligation to be the best human beings, but you blessed Khalsas will have the sweet burden of that Guru-given duty on your head till you die. Wake up! Love all, trust a few, but have no expectations from anyone Khalsa jee, because Khalsa lives a life of commitment to our SatGuru Patshah jee, others tend to live a life they at times find aimless and can't define even themselves. Wake up! There is way we are expected to live in society, and that was given to us by our param pyaare SatGuru Patshah jee long before these man-made handwritten laws were created or implemented. I am not asking you to look down upon anyone, or to hate anyone, or to dislike anyone, or to degrade or put anyone down. I am only begging you to please be niyaare in every aspect of your lifestyle. And I am only rebuking myself to stand up and be who and what I am, NOT who and what the world wants to see me as. - Mehtab Singh
  2. 25 points
    How lucky are we to receive prashaadh from shree guroo granth saahib jee mahaaraaj!
  3. 23 points
    Vjkkvjkf A meeting took place today in southall with singhs from committee of southall and also singhs from birmingham. After a few hours of discussion and presenting both sides, the jathedar of akaal takht sahib was phoned who said that initially dhunda had made mistakes and was forgiven. The jathedar said that topics of raagmala and dasam granth should not be raised. However since he has made comments against "deh shiva bar mohe hai". Singh sahib ji said that has he come to join sangat or to break sangat. Then Singh sahib ji said to cancel the programmes and that gurdwaras should call vidvaan parcharaks. Vjkkvjkf
  4. 22 points
    I am the first Sikh in my family, all Hindus till now, does that count? :D
  5. 21 points
  6. 20 points
    I recently bought laptop for my mom and i want to install a good anti-virus. I don't want to get free programs as her laptop usually ends up corrupted after a while. Is there any cheap (under 40$) anti-virus program that you can recommend?
  7. 20 points
    mand5 - im an ex radhasoami..... before i continue, well done for seeking answers from another source other then your radhasoami community. for this i must commend your efforts. I use to ask my family questions, they use to tell me not to ask others because others are "non believers... they think there way is right"... also my family use to say "maharaji (rs baba) is a walking granth... those who insult him are acting in ignorance"... my friend... you, and all other radhasoamis that believe in this pakhandi baba have been brainwashed. i hate to disapoint you, but he isnt god - just the thought really does turn my stomach. the radhasoami baba is NOT antarjami (innermost knowing)... if he was, he would have knew my plans to turn to king of kings Guru Granth Sahib ji MAHARAJ - SACHE PATSHAH and he would have stoped me from doing so... but he didnt... hes nothing more then a con artist. please save your family from the falsehood of radhasoami. at their time of death u do not want them thinking of a pakhandi "maharaj"... or reciting a fake mantra. Everyone knows Gurbani is truth and real... you want your family thinking of Vaheguru and reciting Vaheguru at their time of death. i can answer all your questions. please message me your phone numeber and we can have a chat. many things wrong with radhasoami mat. 1 - randha soami land in beas is currently legally in the name of Guru Granth Sahib Ji Mahraj 2- radha soami forbids alchahol and meat... not tobacco... read into radha soami history, or read "the masters answers" and find out why tobaco is not forbiden (or allowed) in radhaosami faith 3-radha soami replaced sikh greating of WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH with "radhasoami" 4-radha soami replaced gurmantra with a fake mantra 5- radha soamis do not belioeve in guru manio granth 6- radha soamis do nothing for the victims of the 84 genocide - not even the radhasoami victims 7-radhasoami baba does not speak out against injustices (guru nanak sahib did) i can go on and on and on. the list is truely endless. radhasoami baba is nothing... nowhere near our 10 satguru sahibs and guru granth sahib ji. the works of our Puran Satguru Sahibs is nothing short then the Work of God. All radha soami baba does is fool innocent and simple sangat - this is no achievement as punjabis are generally simple in nature. Radha soami refuse to believe GURU granth sahib ji is guru... yet radhasoami mat use to be centered around Guru granth sahib ji. Guru Granth Sahib Ji use to be parkash in beas... they wheeled in sikh sangat with ttheir fake prachar... messing with Gurbani is messing with Vaheguru... this is not a small sin that can be overlooked. yes gurbani and guru granth sahib ji maharaj is universal... but that does not mean it can be misused. this is mahapaap (huge sin). radha soami copy sikh traditions like guru ka langar, yet they do not believe its necessary to keep kara kachera kirpan kesh khanga... they call dasam bani false in "spiritual letters" book in "spiritual heritage" book they say sri harimanir sahib is just "brick and water" - how offensive the other radhasoami book "guru nanak, his mystic teachings" - is wholly offensive to sikhs. bhai gurdas sahib's bani is discredited... they also disagree with the documentated history behind gurdwara panja sahib... the list is endless.... i turely can go on and on. why does radhasoami only mess with sikh history and sikh beliefs and not the beliefs of other faiths?? why does radhasoami baba keep sikh apperance?? regarding your comment "you need a living guru" this is true. guru granth sahib ji is alive. if you believe in guru granth sahib ji mahjaraj you will be aware of the following truths: "bani guru guru hai bani vich bani amritsare" "sun sun jeeva terey bani" and others. there is no difference between gurbani and the guru.... we live by listening to GURBANI. we can not believe in what you guys believe in. satbachan is not gurbani... far from it. a sikh would never recite the words of tobacco users, and a sikh would never accept a tobacco user as their satguru. tobacco is strictly forbidden in sikh faith. even if gurbani told us to run to a living human for salvation (which it doesnt)... i would never run to the feet of such a fraudster radha sooami baba. do not study gurbvani from pakhandi baba, please learn gurmukhi and study for yourself. ive done it all... my family use to visit haynes park, and beas... we used to attend bhandara and put our names down for sewa... i am so thankful that Vaheguru has saved my family from that path and brought us to the path of Gursikhi. I am deeply saddened that there are literally millions of radha soami devotees. its very saddening. ill finish on this tuk of guru gobind singh ji maharaj.. sagal duar ko shhad ke, ghaiho tuharo duar, banhe gahe kio laj as gobind das tuhar - i have abandoned all gates (paths) and i have come to yours o lord, o lord please protect my honour and hold my arm, for i am your humble servant for any mistakes bhul chuk maaf vaheguru ji ka khalsa vaheguru ji ki fateh. (mand5, inbox me, we can discuss this further if you wish, i know its hard to accept... but believe me your baba is a fake... go back to the house of Our Puran Satguru's... we know for a fact they are real and true... have no doubts and embrace their pavitar bani)
  8. 17 points
    To our fellow Hindu brothers, particularly hinduveer, musicman, dogra et all When I came here in 2003, I was a clean-shaven Brahmin. Yes, that is correct, I belong to a Punjabi Brahmin family, and was blessed with the Amrit of Sahib Sri Guru Gobind Singh Jee Maharaj in 2004. I found extremely loving Sangat on this forum who helped me reach where I am today. Today those same loving Singhs and Singhnees have made a good-for-nothing like me an administrator of this forum. Guess what, my views back then were not too different from what you guys say today. But after being slapped by the ugly truth in the face, I laugh at myself and the views I had back then. Your anguish at some of the posts over here is understandable as I have been in your shoes in the past. My question is, how about you guys try to be in the shoes of those you argue with? Have you been members of a minority community in your own country? Have you been made fun of throughout your childhood and youth just because you belong to a particular community? Have you gone through a period in human history where the religious appearance of your community became a target to be eliminated? Are there forces attempting to distort the history, philosophy and teachings of your religion? Are there forces out there propagating doctrines that are exactly opposed to what your religion teaches? I could go on and on, but this is just a small fraction of what Sikhs go through. When you don't know what the other person has dealt with or been through, please do not make any assumption. Sikhs have been more than patient towards everything that has been thrown at them since 1947. But this patience should never be tested beyond a point. Don't get me wrong, neither am I a spokesperson for the Sikhs, not do I speak for all Sikhs on this forum. I don't know any of you personally, so I can't be sure what kind of lives you've lived, and if you've faced any of the scenarios listed above. But lets get one thing straight. For the most part, you probably don't have much of an idea regarding what Sikhs have been through. This forum is thus a platform for you to learn and discuss, rather than get into meaningless arguments. Let me also emphasize that this is a Sikh forum. As long as the messages posted are in accordance with Gurmat and/or Gurbani, and since Gurbani is the topmost authority for us, we are least bothered as to how offended someone would feel as a result of our Gurmat views. It is never our intention to hurt a single soul, it is in fact a sin to do so. However, if the truth in Gurbani shatters someone's false pride, we are not at all concerned about that. We will continue to speak the truth, come what may. While we do respect other faiths, don't think that by posting quotes from your religious scriptures you can justify anything to us, because as stated above, as far as Sikhs are concerned, Gurbani is the final word. You are more than welcome to abide by whatever philosophy/knowledge is contained in your holy scriptures. You may share that knowledge with us as well, as that would also be an educative process. However, we are under no obligation to adhere to those esteemed philosophies. Posting quotes from non-Sikh scriptures just to disprove what is said in Gurbani will get you nothing but a permanent ban from this website. So far I don't see it done directly, and I hope we don't need to ban anyone because of that reason. Now a request for our fellow Sikh brothers (you didn't see this coming, did you?) I am not sure how many of you grew up among/with Hindus or other non-Sikhs, probably which is why it is easy to demonize them as a foe (for some of you at least). Not every Hindu is out there to prove that Sikhi is a part of Hinduism. Not every Hindu is an RSS agent with ulterior anti-Sikh motives. Not every Hindu wishes chaos on the Khalsa Panth. Yes, what happened in 1984 was done by people who claimed to be Hindus. We have labeled Chandu, Gangu, Indira Gandhi, Sajjan Kumar, Jagdish Tytler etc. as Hindus. What about Longowal, Badal, Gen. Brar, KP Gill, and Beant Sio? Why do we say that they are not Sikhs? Isn't this two-faced hypocrisy? If you guys post hateful stuff about any non-Sikh community on a Sikh forum, do you really expect them to sit silent? How do you blame them if they come here and kick up a fuss? Every couple of months I see a thread where someone posts a link to a discussion forum on a Hinduism or Islamic website where people are talking garbage about Sikhs or Sikhi. And then we are encouraged to go and post over there! Why the irritation when the tables are turned? You think only we have the right to get mad when our faith is insulted? Aren't others also human beings? Don't they get hurt and offended when we have threads on this forum that serve only the purpose of mocking someone's religious beliefs? Think about it, and remember the phrase that we all learnt as kids, that do unto others as you would like them to do to you. You want others to respect Sikhi and leave your forums alone, YOU NEED TO STOP MAKING FUN OF EVERYTHING THAT THEY REGARD AS HOLY. Is that clear? If there is anymore thread on this forum that mocks ANY religion (Sikhi or any other), the person who initiates that thread, and anyone who replies in that thread will be banned permanently by me, no matter you are born a Hindu or a Sikh. Please feel free to grade this post as negatively as possible. The only way out for you is if I am taken off the administratorship of this forum. Until I am around, you speak one more word of hate, and you will beg to see the face of Sikhsangat.com. This is the last warning for ALL you haters out there. Either learn to respectfully agree to disagree with compassion with a fellow human being, or quit posting on this site. I promise you, you will not be missed for a second. - Mehtab Singh
  9. 16 points
    Block 32 in Trilokpuri is well known whenever we talk about 1984. Around 500 Sikhs were massacred in just this one block in less than half an hour. However, it is also known that they put up a tough fight for the mob before the deceptive cops came and asked them to go back to their houses and also disarmed them. These Sikhs trusted the cops and the result is in front of us. In the neighboring block, the Sikhs refused to trust the police and were able to save themselves upto a better extent as compared to Block 32. A similar incident happened in Sarai Rohilla area of Delhi where the Gurdwara Sahib was attacked 8 times on a single day from morning to afternoon but each time the Sikhs pushed back the killer mobs. Khalsa ji, what have we learnt from this? What is our biggest weapon which our enemies fear and cannot fight? Its our UNITY! Sorry I do not have any strong rhetorical words as I am not a politician, but the evidence is right in front of you. Whenever we have been united and have put up a strong front, our enemies have been shocked. Whether it was Chamkaur Sahib, or Saragarhi, or the battle of Amritsar of June 1984, or some of these incidents of November 1984, they provide us a priceless lesson. UNITY! If these examples are old and outdated for you, no problem. Look what happened in March 2012. Bhai Rajoana was to be hanged on March 31st, 2012. Sikhs from all over the world UNITED for maybe a week or a little more than a week. The might of the united Sikh qaum was strong enough to make the Indian government put Bhai Rajoanas hanging on hold. I vividly remember how firmly ALL Sikhs came together and roared in one voice. THIS is EXACTLY what our enemies ALWAYS fear and ALWAYS try to damage, our UNITY! Now the truth is before your eyes. Stay UNITED! I agree we have several internal issues which we cannot resolve any time soon. It may take a good couple of generations to find a resolution to our internal issues. But please, take a lesson from our Misls, our ancestors who like normal human beings did have differences with each other over several issues, but when it came to the Panth, when it was about fighting the enemy, they all UNITED. Who do you think the 40 Singhs were at the battle of Chamkaur Sahib? They all came from different so-called castes and even different parts of what is today India! Yet, they put all that aside and embraced Shaheedi together. Today we sing their glory but forget one of the strongest emotion that kept them going, UNITY! Mehtab Singh Nov. 4th, 2013
  10. 16 points
    Lessons learned from Saka Chamkaur Sahib These are just my own thoughts I am expressing. Please correct whatever you find incorrect and forgive me. Bhai Roop Chand submitted his garhi at the feet of Guru Sahib. Later on he was tortured till martyrdom. A true Sikh doesn't think before sacrificing all his/her material possessions along with his life when it comes to upholding the dignity of Guru Sahib and His Khalsa Panth. Historians say that Guru Sahib Himself looked after the Singhs as they were asleep the night before the final battle. He tied their kesh, tied their turbans, tended to their wounds, and according to some historians its said that He even kissed their wounded feet. Sikhi is the only path where the Eternal Lord sees Himself as the attendant of His devotees. Sahibzada Baba Jujhar Singh ji himself came forward and requested to be allowed to go into the heat of battle. It is said that Guru Sahib was very much pleased and said that if I had to tell you to go fight, there would have been some minor weakness left in My Panth. But since you've yourself come forward and asked for it, you shall become a shining example. This is the quality of a Sikh warrior. He doesn't wait for any orders or requests when it comes to upholding the dignity of Guru Sahib and His Khalsa Panth. The 40 Singhs who we are are so proud of came from totally different backgrounds. They came from different so-called castes, and also from different parts of India. Yet during this battle they fought shoulder to shoulder, they fought as one unit, and who knows, perhaps many of them were martyred trying to save one another so that the other Singh would live on to fight another day as well. I very strongly feel that Saka Chamkaur Sahib should be a thunderbolt lesson for all of us to completely disown any differences that exist among us, be it based on Jathebandis, or so-called caste, or any sort of regional differences, whatever it may be. GurSikhs totally abhor all useless man-made differences and go to the extent of fighting united till their last breath and last drop of blood when it comes to upholding the dignity of Guru Sahib and His Khalsa Panth. There are many more endless lessons, these are just a few which I managed to think of and compile. Mehtab Singh Dec. 20, 2013
  11. 16 points
  12. 16 points
    Taken from Gurmat Bibek forum http://gurmatbibek.com/forum/read.php?3,26527
  13. 16 points
    " 2. Have I really been disowned by Nihang groups in India? I recently came across a letter published on the internet alleging mischief on my part and purporting to be signed by various heads of Nihang groups to which I am affiliated by tradition. Alerted by the absence of letterheads or dates, and personally having met several of the supposed signatories within the past year, I contacted them. They assured me that the letter was a forgery and that the individuals involved in producing this fake document had been identified. In fact, I was told that if they were ever spotted in any Nihang encampment in India in the future, they would be dealt with harshly, using the traditional form of punishment meted out to a slanderer. I will be visiting the Nihang leaders in person later this year on a research trip and will follow up on these discussions. It appears that the motive of these character assassins is to diminish my standing and influence in the community. Why? It is alleged that one of their underlying goals is to perpetrate what a wise old man once called ‘salvation fraud’, i.e. they wish to promote themselves as devout Nihangs for the purpose of establishing themselves as ‘gurus’ in the West amongst the unsuspecting Europeans. From this position of authority they would then be able to fully exploit and (mis)lead the trusting flock, misappropriating any funds received for their personal gain and generally establish themselves to pursue their dubious agendas of self aggrandisement. It would appear that they see me as an obstacle in the pursuit of their strategy, because the history, philosophy and traditions I present through my books, websites and SV akharas help empower innocent people to see through such shallow characters and protect themselves from their despicable behaviour. Rab rakha." I bet he is lying.Never trust a guy like him.
  14. 15 points
    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’
  15. 15 points
    Apologies, i was looking for a topic which discussed ways of doing parchar in gurdwaras but couldnt find one, so have started this. Here are some photos from our local gurdwara, on how we can do parchar in a non-invasive way. We have had a lot of people use this literature stand. We basically made it ourselves, it cost us about £100 quid, cos the committee wouldnt pay for a new one, which would have cost about £250 (this was in 2005-ish). The response has been amazing, and lot of literature is being taken. We have 37 facings on this stand, although we have over 280 articles with a very wide range of subjects. Below, this is a new venture, we were lucky in that these exhibition boards were being discarded, as some offices were be cleared out, and we managed to get these off them for free. They can be purchased in the UK for about £70 ish pounds. We have been preparing an exhibition on monthly historical events that arent well known to younger Sikhs (i know, I know, some of you are thinking, "well that would be most things...)" and using the month as the theme to show them. In March, we did "The Rawalpindi progrom against Sikhs, in 1947". In April, we did "The annexation of the Lahore Kingdom". In May we are going to do, "The Smaller Holocaust". If anybody wishes to start these in their local Gurdwaras, then as long as you get the hardware, we can send you the literature to use electronically. If you are lucky and your committee is helpful in buying new stands/boards etc, then that is great. Show them these photos, and see what they think.
  16. 15 points
    An old article but still very relevant even today Sant Bhindranwale Did Nothing Wrong By Defending The Golden Temple General S. K. Sinha (Retd.), GOC-in-C of the Western Command, Spokesman Weekly, July 16,1984 While fighting against army hordes from June 5 to 7 last, Sikhs inside the Golden Temple Complex at Amritsar were exercising their legitimate right of self defence. This conclusion is based on the facts revealed and assessment made by Lieutenant General S. K. Sinha (Retd.), when he was GOC-in-C of the Western Command. "The Army action was not the 'last resort' as Prime Minister Indira Gandhi would have us believe, decided upon toward May-end (1984). It had been in her mind for more than 18 months". Said the General that when he was GOC-in-C of Western Command, he got a call around 10pm, from 'someone in Delhi' that a decision had been taken at the highest level that the army should undertake the arrest of Sant Jarnail Singh Bhindranwale. Nothing was heard after the General told the caller that in matters like this he would like to hear from either the Chief of Army Staff or the Defence Minister. This was toward 1981 end when Darbara Singh was Chief Minister i.e. nearly 30 months before the Army actually struck at Arnritsar. "Again, when Sant Bhindranwale went into Mehta Chowk" adds General Sinha, "there was a request to the Army to supply Armoured Personnel Carriers (APC) to the police to facilitate his arrest." This was long before the Akalis launched their morcha in August 1982. Shortly after the morcha, the Army began rehearsals of a commando raid near Chakrata Cantonment in the Doon Valley, where a complete replica of the Golden Temple complex had been built. "Another training involving Aviation Research Centre Commandos, was given in the Sarsawa area and Yamuna bed in helicopters converted into gunships. This plan, earmarked for implementation first in August last year (1983) and then in April this (1984) year, was given up as it had leaked out to the Sikh militants." "In view of these military preparations, if Sant Bhindranwale and his men decided to defend the Golden Temple with all their might and means, no one can, and should, blame them." "You are duty-bound to do your all when you know someone is going to raid your house. In this case, the house was the holiest Sikh Shrine in the world." "All you have to do is to match the adversary's weapons with your own weapons of equal, if not more, fire power. This is an acknowledged rule of combat." "Mrs. Gandhi contends that arms were being collected by Sant Bhindranwale for the last one year. But this was much after she herself had drawn up plans for Army action against the Golden Temple and other gurdwaras." "In December, last year (1983) two trenches were dug by Sant's men in front of Teja Singh Samundari Hall within the holy complex but he was persuaded to fill them up." "This proves that till then no responsible Akali leader was prepared for an armed showdown with the Government." Fortification of the complex, according to SGPC Secretary Bhan Singh, started from February 17 this year (1984). And that also after CRPF and BSF units had resorted to unprovoked firing and had begun converting the buildings on the periphery of the temple into bunkers and fortresses. This action of the Sikhs was a just response to the provocation provided by Government's para military forces. Again, toward May end this year, CRPF and BSF units deliberately fired 10,000 bullets per day on the temple area for more than a week in order to find out from the return firing, as has been officially admitted now, where the terrorist fortifications were located and what kind of equipment they had. This was given a deliberate design to escalate the conflict. No Sikh worth his salt could allow easy entry into the Golden Temple area to any armed force. It is his sacred duty to smash the enemy's teeth and sacrifice his life while fighting. This is what Sant Bhindranwale and his men did. In the best tradition of Sikh warriors, they fought to the last bullet and their last breath. For the same reason, hundreds of men, women and children, who had come to the Golden Temple as pilgrims, decided to lay down their lives when they saw the army invading the holy area. Before this open clash of arms, there were hardly five per cent Sikhs who supported Sant Bhindranwale's actions or utterances. But now the Government has made him a hero in the Sikhs' eyes. Now everyone, including his previous detractors, hail him as a martyr of the same genre as Baba Deep Singh who had fought against Ahmed Shah Abdali's marauders. Sant Bhindranwale's previous acts of commission and omission stand washed white by his making the supreme sacrifice of life for a noble cause. The present Government shall live to rue the day of June 5, 1984. http://shaheed-khalsa.com/defending.html
  17. 15 points
    VJKK VJKF, Sangat ji, as you have all ready said, this was all Kirpa of Guruji and Guru ki Sangat ji. We were just going about doing our parchar and the muslims guys started to approach our Singhs and questioning them. They were already aware of our "Street Parchar" and also previously they had made a "whitewash" video condemning the grooming which had also criticised as it just defended Islam rather than dealt with the issue. They approached us, they had questions and obviously we didn't want to look like we didn;t want to deal with this. As you saw, they did pick their best man or maybe he picked himself and he came with this silly argument. He's used this argument in so many of his videos, its probably his favourite and as you can see, he got to it straight away. Mahraaj kirpa, we batted him off but really since it was being filmed, our job was to ensure that Sikhi parchar got across rather than just let him talk. He's probably used to Sikhs who have nothing to say back so this is where his confidence began to break. Daas is grateful for your kind words but really, its all Guru's kirpa that so many of our youth got to watch this video and saw a Saabat Soorat Sikh tell the Dawah Man whats what about Sikh. A lot of our youth lack confidence and knowledge nowadays, both of which are linked tbh. We're going to making more videos that deal with this exact issue of countering conversion tactics. The main issue we have at the moment is lack of either committed volunteers or lack of funds to hire skilled people to do a lot of the admin and editing of our videos. If any sangata want to give us their sehyog and allow us to do more of our Gurus work, then please use http://bit.ly/1cRKGdz Whether its £5 a month or £50, all will go towards parchar and NOT building funds. Hopefully in a few years we can have 10-20 full time Sikh parchariks across the western world. Please do your ardaasa for us as well. "mere Raam Tor Bandhan Maaya, Ghar ke Kamm Laae"
  18. 15 points
    Waheguru ji ka khalsa Waheguru ji ki Fateh "eh muslim priwaar har mahene ik war darbar sahib de darshan karan jroor aunda hai galbaat de dauran enha dasea k 1984 vich jdo ik sikh (nishan singh na dasea ena os sikh veer da) hindua to bachdea hoyea ena de ghar aa wadeaa ta ena ne apne ik put de sir te pag ban k jis de dhadi rakhi hoie c nu onha de havale kr dita te onha ne enha de samne agg jiode nu la diti .galbaat daoran eh sab futt futt k ro paye ate kendhe asi ethe allha da sukar krn aunde ha par asi apne dharm vich parpakk ha ate kehnde saanu etho di rohaaniat sanu khich leaodi hai." "This Muslim family come to Darbar Sahib every month for darshan. While talking to them, they told that in 1984, a sikh ( his name was Nishan Singh) running from Hindus came to their house for shelter. They tied turban to one of their son's head, who has beard, and gave him to the Hindu mob. Their son was burnt alive in front of their eyes. They started crying during this conversation. They said that they come to Darbar Sahib to thank Allah but they are devout Muslims. The roohaniat of Darbar Sahib brings them here" Before bashing other religions, please understand that TRUTH exists in every religion. At the end, God will not judge us based on our religion, but on our actions.Lets improve our actions and be what our Gurus want us to be. Consider all human race as one!!
  19. 15 points
    So the red dot of inequal brahminism on nidars forehead and the Thrisul in his hand doesn't seem like any part of traditional Sikhi pre-Singh sabha to me! The KFC and Johnny walker in his belly don't seem like any part of traditional Sikhi pre-Singh sabha to me either!
  20. 14 points
    The Path to a Sikh Renaissance I feel that we are in a dire need of a Sikh Renaissance, where Sikhs will be able to contribute to the world at their zenith. I believe we were heading to that point during Maharaja Ranjit's time but it dwindled from there on. I think that we as a community need a re-emergence, and realizing it and bringing it into reality should be our main and only priority for now. Hearing and seeing the Sikh youth in Punjab being gripped by drugs, and in certain parts of the Western world becoming unmotivated, and failing in life is disheartening to see. I think through the following steps, we can emerge as a powerful force, however it will take extreme strife. Here is what I think is needed: Sikhs need to spiritually reconnect with Sikhi Become entrepreneurial by creating new industries or by taking control of existing ones, as a means of gaining great economic resource which can then be channeled to the Sikh cause, think Bill Gates & Mark Zuckerberg type of entrepreneurial success and economic gain Put the Khalistan movement on the back burner for now, as it is only damaging and polarizing the community, and instead build ourselves up to a formidable level where we have a respected global image and can command power; and then bring back the movement through calculated ways and not martyrdom Refocus on being a Sikh, and not a Sikh-Hindu, and pledge allegiance to the Sikh cause by being a united community - agreeing on our future goals, this can only be done by having more parchariks like Jugraj Singh, and supporting them through economic resources which in itself can only be provided by entrepreneurial Sikhs mentioned in my second bullet point Having to set milestones and future goals such as Sikhs winning Nobel Prizes, Oscars, Pulitzer Prizes and etc. Encouragement for meaningful learning and education ( this is the need of the moment, why is it that most of the Sikh youth hates pursuing education, especially Sikhs from Punjab?); we need more Sikhs aiming for the Rhodes Scholarship Branch out into more reputable fields/industries - i.e. Science, Engineering, Medicine, Politics, Academia, Arts/Media, Technology, Business (this honestly is the crux of the Renaissance and I can see some of it already taking place in the Western world); I say this because most Sikhs join the Indian Army and most go for soldier as an occupation, but we need to step back and stop putting our lives on the line and instead need to focus on educating and securing our community through personal development Evolve and be more open - accept Sehajdari, Mona Sikhs, 3HO Sikhs, Sikh sects as a part of the community, the more the merrier, however gradually, with love, help them correct their ways Immigrate from Punjab to the Western world (however through legal means and with the intent of gaining meaningful education, i.e. studying at esteemed institutions in America/England/Canada and not some merit-less community colleges, and gaining reputable jobs), as this will allow Sikhs more global exposure and opportunity Increase our numbers through procreating more children or adopting children and raising them into the Sikh faith, and marrying out (i.e. bring spouses from other faiths/ethnicities into the Sikh fold through reason and willingness, not force like love jihad) Be clear in our focus, respect other communities, but do not advocate their causes (such as the Sikh Coalition standing up for Muslims and Hindus, this is not benefiting us) Reap the benefits of the system, and do not fight it or challenge it for the meantime, however retain allegiance to the Sikh cause (make use of the IITs in India, and Medical Colleges, and the student scholarships that send worthy students to Ivy Leagues); I think the Parsis have been most successful in this Become role models,and in turn inspire Sikh youth, and establish an encouraging network (often times the Sikhs that do attain success, are extremely averse against helping other Sikhs - this is wrong, as we need to create a community that encourages and supports individual success such as the Jewish people) Stop riding the coattails of our ancestors, and instead create new sagas of success in the present-day Uphold the warrior spirit, but put on a thinking cap so that communal decisions can turn out to be effective ones, and not ones that are conducted in the heat of the moment, which ultimately lead to little gain and more damage Revise Judeo-Christian influenced English translations of the GGS and translate the GGS into other major languages (Arabic, Russian, Chinese, French, Spanish) and Indo-Aryan languages (Hindi, Bengali, Gujarati, Marathi, Marwari/Rajasthani, Bihari, Nepali) to make Sikhism more accessible and understandable for those interested Removal of caste altogether (it has no place in Sikhism, and any pride on ones caste should be absolutely condemned and derided - more Singh/Kaur surnames, zero gotras, let's get out of this tribal thinking) Although I may have repeated myself a few times, this is what I came up with at the moment. Feel free to criticize, discuss and contribute your thoughts about improving the Sikh community. Apologies in advance, if I've offended anyone.
  21. 14 points
    Not acknowledging Sehajdharis as Sikhs would do more harm than good. We're gonna lose demographics just because of pointless discrimination. There are lots of monas who have immense respect for Guru Granth Sahib, more than many amritdharis.
  22. 14 points
    Sorry to bore you guys, but i'm on a roll ! Singh Warrior II
  23. 14 points
    Coming soon ~~Japji Sahib Teeka by Sant Kartar Singh Bhindranwale in pdf~~, this is rare teeka which is 800 pages long with soo much ocean of gyan that one can do phd in sikhi by reading and contemplating on the contents. Special thanks to H Mann for providing teeka for digitizing. If i can get this thread as sticky that be great as i be updating this thread with teeka contents, links, pdf in coming days, weeks. On a lighter note, hehe- now youths in general have no excuse for being lazy lazy bum i know i certainly don't have any excuse myself
  24. 14 points
    It is not sarabloh Granth only.You have written in another thread about autenticity of Dasam Granth also.Let us discuss that first. You wrote that a sikh should confine him to SGGS only. That is staright from Kala afghana/missonary school of thought. It is a violation of sikh rehat maryada, concept of guru panth by Guru Gobind singh ji.What made you to write that.is there a reason for your turning back on your earlier pronouncements in favour of Dasam bani. Dasam granth is more important than sarabloh Granth>let us discuss that first.
  25. 14 points
    Muslim Barber In Jammu Refuses to Cut a Sikh's Dharri, Says Won't commit a "Sacrilegious Act" "what a Sikh got to do in a barber shop?" Questions Barber Jammu is one of those places where Sikhi Among the Youth is the Strongest. This is why the Barber was shocked to see a Sikh in his shop.
  26. 14 points
    Waheguru Ji Ka Khalsa Waheguru Ji Fateh Hi My orginal name is Devon Saggers but now you may call me Amrit Singh. I was baptized as a Sikh during the Amrit Sanchar ceremony held by the Akhand Kirtani Jatha (AKJ) at the Craigieburn Gurudwara in Melbourne Australia during a visit to that country on March 31. Attached is my before and after pics of me in a turban.
  27. 14 points
    ✿✿✿✿ 4788 ✿✿✿✿ Sangat Ji, Bibi Jagjeet Kaur Ji from Sacramento is suffering from a rare form of cancer, The doctors have said that only divine intervention can save her from this fast spreading disease. It is a request to please do as many mool mantar jaaps as possible for her chardikala and please do ardas for her deh-arogta (recovery from disease) Please post the number of mool mantar jaaps done for her on this thread so that a collective ardas can be done on sangat's behalf. For those who are not familiar with this chardikala singhnee, here is her story from her own pen:
  28. 14 points
    Waheguru Jeo, I was in the Parikarma of Sri Darbar Sahib when this incident took place. Gyaani Ji got a bit late in reaching Sachkhand for some reason, as there were only 5 or so minutes left for Rehraas Sahib. He was literally running towards Sachkhand so that he could begin his seva on time, which he eventually did, but I guess this haste must've confused him a little bit, hence the incident, but its something we all go through every now and then, don't we? And he even apologised to Sri GuruJi and smooh Sangat by reciting two shabads of maafi and nimarta before taking Hukamnaama Sahib, one could feel the pain in his voice as he read out those shabads. If Gyaani Ji were related to us by blood, we would forgive and forget this minor incident instead of publicising it all over the world and making fun of him, would we not? Maharaj are beant beant beant beant beant kripalu, and so is His Love and Compassion for his beloved Sikhs, so pleas a benti in your lotus feet jeo, let's put mitti on this incident, hug him and move on. As far as the violation of Maryada is concerned, its a matter between Sri Akal Takht Sahib and Gyaani Ji, and whatever decision that comes from Sri Hargobind Sahib Ji Maharaj's place would be pravaan to both Gyaani Ji and Panth. Jeh Prasaad Tere Sagal Chiddr Dhaakai... Maafi, and Dhanvaad jeo, Gurfateh
  29. 14 points
    Obama wins again!!!! I'm Canadian but damn the American elections were interesting!!! OBAMA!!
  30. 14 points
    Finally, a Sikh leader with a backbone. http://www.sikhchic....?cat=26&id=3781 Lord INDARJIT SINGH To Teji Bindra New York, USA 25-10-12 Dear Tejinder ji, Sat Sri Akal Re: Sikh Heritage Arts Gala 2012 I am writing to inform you that I will not be attending the Sikh Arts and Film Festival. When Dr Narinder Singh Kapany informed me that Sikhs in New York wished to honour me for becoming the first turbaned Sikh in the British Parliament, I agreed. I was given to understand that it would be at a function of Sikh Heritage Awards. I now learn from the detailed Programme sent me that it is a Festival of Indian Films with dinner and dance in the presence of dignitaries from and representatives of the Indian government. This festive event coincides with the anniversary of the government planned systematic slaughter and rape of thousands of Sikhs throughout the length and breadth of India following the assassination of Indira Gandhi, commencing with Rajiv Gandhi's broadcast incitement of "khoon ka badla khoon" - "Exact blood for blood". ( An official in Africa recently received a lengthy jail term from the International Criminal Court for lesser incitement). Ever since 1984, I have campaigned tirelessly for those responsible for this genocide against Sikhs to be brought to justice through articles in the Sikh Messenger , the Journal of Amnesty International, articles in the Times, the Guardian and other British, French, American and Arabic journals and in radio and TV broadcasts. My effort and those of many others for the Indian government to respect civilised norms and bring those responsible to justice have simply fallen on deaf ears. In the circumstances, I hope you will understand why on the anniversary of this massacre, I cannot join you with your guests from the Indian government. My apologies for any inconvenience. Kind regards Dr. Indarjit Singh ( Lord Singh of Wimbledon)
  31. 13 points
    Following are some beautiful words of Dhan Guru Baba Nanak Dev Maharaj, in Raag Maajh, conveying us the basic truths of Gurmat : ਗੁਰਮਤੀ ਆਪੁ ਗਵਾਇ ਨਾਮੁ ਧਿਆਈਐ Guramathee Aap Gavaae Naam Dhhiaaeeai गुरमती आपु गवाइ नामु धिआईऐ Through the Guru's Teachings, eliminate ego, by meditating on Naam. ਦੂਜੀ ਕਾਰੈ ਲਗਿ ਜਨਮੁ ਗਵਾਈਐ Dhoojee Kaarai Lag Janam Gavaaeeai दूजी कारै लगि जनमु गवाईऐ Undertaking any other task, they waste their lives in vain. Raag Maajh, Guru Nanak Dev With the first line, Guru Sahiban is telling us that, through Gurmat, we can eliminate our ego, our haume, our bondages, our attachments with this mayavee and perishable creation, which so much we love; to the extent, that we sacrifice our lives, such as .... in the name of my land, my caste, my creed...and thus our lives are wasted away. We run constantly after shadows of this world, by turning away our faces away from where the Light cometh. We are like bats, in the darkness of this kali yug, such as rites, rituals, pilgrimages, fasting, rules and regulations, we open our eyes wide open. But when it comes to Nam Simran, we say, no no, that alone is not sufficient, we must do some more things, in order to be better followers of our path. But then in the next line, in order to remove all our fears, all our brahams, He clearly says: apart from Nam Bhakti, anything we may do, however good it may appear to be, is as good as to waste away one´s life....means it has no value, as per our goal in pursuing our union with the almighty Akal Purukh.
  32. 13 points
  33. 13 points
    Gurfateh. In this topic we will post a daily quote of the various persian banis of the Afghan court poet, Bhai Nand Lal. In love, there is no distinction between wisdom and madness. - Diwân-e-Goya To read more about Bhai Nand Lal, see http://www.sikhiwiki.org/index.php/Bhai_Nand_Lal To see more such daily quotes, see the facebook page that has been running for months with daily quotes. https://www.facebook.com/Bhainandlal
  34. 13 points
    Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh! Could you guys please share some links to really good Katha that would be beneficial to me? Something which will give me a deeper knowledge of Gurbanee, but is simple to understand. I'm having a lot of trouble finding things. I want to start reading Sikhi books to expand my knowledge but I just don't know where to even start, I really just need a starting point. As I'm new to this I was hoping the sangat could give me some recommendations Thankyou all in advance, I hope you can help this moorakh sister of yours get her life on the right path again. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
  35. 13 points
    you would have got your answers if you had done some research or simple reading into modern sikh history. Sant Jarnail Singh was in the Golden Temple as part of the Dharam Yudh morcha, as were all the Akali Leaders. They were there for a specific purpose. As events unfolded, it became impossible for Sant Ji to leave, and even further down the line, it was wiser that he hadnt left, as indira had already made up her mind to attack the Sikhs with the indian ravan sena. As for the Golden Temple not being a place for fighting wars, i would really recommend that you read Sikh history.
  36. 13 points
    So here it is definitive proof that niddar is excommunicated from the nihang dals and his philosphy is rejected by proprr trur nihangs. http://www.shastervidiya.org/letter-from-nihang-jathedars-excommunicated-niddar-singh-exclusive/
  37. 13 points
    In no particular order... Back To The Future The Rocky Horror Picture Show Aliens Star Wars Toy Story Man, it's hard just selecting 5 only but I KNOW that Back To The Future is going to be in any movie list. Such an awesome film!!!!
  38. 13 points
    1) A Tale Of 2 Sisters (Korean) 2) Higher Learning (American) 3) Bruce Lee - Big Boss (Hong Kong) 4) Trainspotting (British) 5) Long Da Lishkara (Panjabi) no particular order, my fave genre of films is British films and Japanese/Korean Horror Films (which always get awfully re-made by hollywood).
  39. 12 points
    Haha! I laughed when I looked at his comment and the reactions he got.
  40. 12 points
    @singhbj singh and many others are correct that Sikhs are the ones to blame for the rise of deras. However, I think the right course of action to tackle deras and now is especially a great time to implement this, as there are tons of dera followers that will now be looking for a spiritual path, is to welcome all members back into Sikhi, by not discriminating them through their castes. We've made this mistake in the past, and still are continuing with it, however let's not drag it in to the future. These Sikhs have done a great job welcoming the ex-sirsa dera followers: Let's hope that other Gurudwaras not only in Punjab and India, but the world as well, follow suit.
  41. 12 points
    We Sikhs are #1 enemies of Sikhi today. We do more to harm our own faith than any Hindu or Musalman.
  42. 12 points
    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.
  43. 12 points
    Here is a nice Sakhi of Guru Nanak Dev Ji for a Friday afternoon. On one of his travels Guru Ji came to a town and stopped at the house of an old Sikh called Chundhwadi. He was very poor and was in a fluster as to what food to place in front of Guru Ji. He went to the local town not knowing what to do. While he was there he saw a gathering of people and went to see what was happening. It was a wrestling match and the local Nawab was parading his champion. Now, the champion was called Maskeen and was tall and muscular and was undefeated. He stood while the proud Nawab challenged all the town if there was any person who would take on his champion. Maskeen strode into the middle of the large circle flexing his muscles. No one dared step forward for fear of serious injury. When Chundhwadi heard that the prize was 50rps he thought that if he could get the money he could use it to buy provisions to place in front of Guru Ji. He stepped into the ring and declared his intention to wrestle Maskeen. All fell about laughing, how could such an old man who was just skin and bone take on the mighty Maskeen? As the two opponents came close Maskeen asked “What are you doing old man? You have no chance against me, what possesses you to fight me, you are going to get seriously hurt” Chundawadi said “Oh champion, Guru Nanak Dev Ji is coming to my house today and I have no food to place before him, my only chance is to beat you and use the prize money.” Maskeen fell into thought, “I have heard of Guru Nanak” he said “they say he is Khudha himself. I would also like to meet him.” After much soul searching he said “Old man, if I let you win will you take me to see Guru Nanak?” “Yes” said Chundawadi “but what will become of you? If you lose, and lose to an old man your patronage will end and what will become of you?” But Maskeen did not hear this, all he could think about was meeting Guru Nanak. So it happened that after a few moves Maskeen fell to the ground with a thump and as planned the old man put his foot on his chest and claimed the prize. There was pandemonium, there was a riot, the proud Nawab was humiliated and disowned his wrestler. Maskeens reputation was ruined, he knew that he would be turned out of his house. His family were even more livid, when they heard what had happened they planned to do away with him. They hastily dug a trench under his munja and stuck in spikes and covered the whole thing with large palm leaves, they planned to murder him and then plea with the Nawab to let them stay at the house. As Maskeen finally got away from the crowd he could not find Chundawadi in all the commotion and wondered home. His favourite daughter met him on route. She had seen what was happening and told her father. But Maskeen was a broken man, he did not care what happened to him, he shuffled to his house and went straight to the munja and lay on it fully expecting the whole thing to collapse into the hole underneath, but nothing happened. His little daughter ran to him and peered underneath “Papa, I can see a man in robes holding up your munja” she shouted. He knew, he just knew. Maskeen jumped off the bed and before he knew it Guru Nanak Dev Ji stood before him. He fell to his knees placing his head on Guru Jis feet. Guru Ji sat him down. “Oh Maskeen, you were willing to lose everything for me, I am now here for you” Guru Sahib Ji blessed him and said that he would be remembered for always. Fifth saroop, Guru Arjan Dev Ji adds Maskeens name to the 15th Sloke in Sukhmani Sahib Ji – “ Sukhi vasay Maskeenia aap nivaar tallay, wudday wuddy hunkarian Nanak garab gallay. “
  44. 12 points
    I am not writing this to hurt anyone's feelings or offend anyone religious sentiments, but only to emphasize the fact that the history of a community reflects its character, personality, thought process and ideals. The philosophy they abide by reflects in whatever acts they do. In Ramayan, Ram Chander needed Sugreev's help in finding Sita. Sugreev however was already grieving as his kingdom and also consort was taken away by his brother Bali. Ram Chander asked Bali to challenge Sugreev in a wrestling combat and that he would shoot Bali with his arrow while they fought. Eventually, Ram Chander killed Bali while he himself hiding. This is where the Indians learnt the art of fake encounters. Further on, Ram killed Ravan after being assisted by Vibheeshan, who was Ravan's own brother. Those who know about the background of Sant Baba Jarnail Singh Ji Khalsa Bhindranwale will know that his ancestry was Brar Jatt. Now this has absolutely no significance or place in Gurmat, but lets consider this just for a minute to understand the mentality of our foes. We also know the ethnicity of Gen. K.S. Brar. The Indians played the same game. Just like Ram had Vibheeshan to assist him against Ravan, Indira had Gen. Brar to assist her because she and her lot saw Sant Jee as Ravan. Vibheeshan is condemned the same way by Hindus as Gen. Brar is by the Sikh qaum. In Mahabharat, Dronacharya was killed by Draupadi's brother Drushtadyumman after he heard about the false news of his son Ashwathama's death. Drona was so emotionally shattered that he gave up his weapons and sat in meditation right in the battlefield. Thats when Drushtadyumman beheaded him. Such similar lies were spread in the 80s and 90s to weaken the Jujhaaroo leher and damage the kind of support Singhs were getting from the common masses of Punjab, including Hindus. Black cats in the guise of Singhs were used to terrorize, rape, loot and kill Hindus so as to break that trust which many of the common and often poor Hindus of rural Punjab had in the Singhs. Continuing with Mahabharat, Karan was killed by Arjun as he was fixing the wheel of his chariot. Who provoked Arjun? Krishan did! It was clearly against the rules of war as decided to kill/attack anyone unarmed, but he did it anyways. In India, innocent Sikhs were massacred, unarmed men, women, children and even old people were not spared. Krishna had vowed not to pick up arms in the Mahabharat war, but at one point he did pluck out the wheel from Arjun's chariot and was ready to strike Bheesham. Breaking vows is something that has been followed traditionally by the hill Rajas at the time of Dasmesh Pita ji and more recently by Pandit Nehru. Duryodhan was killed treacherously by Bheem. In gada yudh, you are not supposed to hit the opponent above his thighs, which is what Bheem did. Duryodhan had acquired supernatural powers as per which his entire body had become as hard as steel, except the part above his thighs, which again was Krishan's conspiracy, so that Duryodhan doesn't acquire a 100% steel body. Another example of treachery. Sikhs were hurt in the most brutal way by attacking Sri Darbar Sahib, so that the maximum wound could be afflicted on the entire community and psyche. There are several other examples that are not coming to mind right now. The entire war(s) fought in Ramayan and Mahabharat, except for a handful of few heroic and brave combats, was a total treachery. The "good" side heavily cheated, and the "bad" side was invincible. It is justified to this day that it was fair, because it is fair to "cheat" in order to take down your "bad" opponent. This exact formula was used against Sikhs. Khalistan was/is a "bad" idea, and every method was/is to be put into action to "take down" this "bad" idea. Let me also add, that not all Hindus feel comfortable with the above mentioned events. The ones who are educated, moderate, rational and sane do question them repeatedly. I personally have come across several educated and rational Hindus (both ladies and gentlemen) who go to the extent of claiming Ramayan and Mahabharat to be as unreal stories. Perhaps they find it shameful to accept the above mentioned facts. Do you want to convince a Hindu about Khalistan? Use examples from their own history and explain. If the Jujharoo Singhs were terrorists, then how do they explain Hanuman setting fire to Lanka where innocent civilians also lived? Why do they then so devoutly worship someone who committed an act of terrorism? If avenging the honor of Draupadi was justified by carrying out the "dharam yudh" of Mahabharat where millions perished, then howcome the Jujharoo leher is called terrorism which started after thousands of Sikh girls were brutally gang-raped. Sorry, there cannot be 2 rules that are twisted and used as per the convenience of those in power or those in majority. They need to learn to call a spade a spade. However, the most discouraging and heart-breaking thing which I've come across is that the amount of treachery Indians have learnt from their history is far more, much more than the divine virtues of our Guru Sahibaan, Gurmukh Pyaare Sant Sipahi and Shaheed Singhs we (except a handful of GurSikhs) have managed to imbibe within our soul, character and personality. May Guru Sahib do kirpa and we are blessed to imbibe those divine Gurmat virtues in ourselves. May Guru Sahib also do bakshish on our vichaare non-Sikh brothers and sisters so that they wake up and try to live their life based on the lives of those good-hearted non-Sikh shardhalus of our Guru Sahibaan and other azeez non-Sikh friends of GurSikhs and Shaheeds. Eventually, those who are destined will definitely come into the fold of the Khalsa. Those who are not, may they continue to live noble lives but opposite from the lives of those who lived only to harm Sikhs. Let me also say that I haven't written this to please one set of people and enrage another, NO! I've written what I've had in mind for many years but just felt the time has come to say it out. We need to fully and completely understand where our foes are coming from and what mentality they have. Those non-Sikhs who have respect for Guru Sahibaan, the distinctness of Sikhi and uniqueness of Khalsa Panth, they are always worth embracing. Those who only wish harm, they are the ones with whom we will never make any compromise. Sincere apologies if this hurts anyone, but its a common trend we've been watching and it just had to be exposed. ਮਹਿਤਾਬ ਸਿੰਘ Dec. 24, 2013
  45. 12 points
  46. 12 points
    for those who keep saying there is no point in debating. Jagraj Singh was approached by this Dawah Man and wanted to ask him questions. If he refused to answer his questions then the Dawah man would have seen this as a singh being scared and not confident in his religion. Well done to Jagraj Singh for totally owning this Dawah man who gives it large on the internet!
  47. 12 points
    Punjabi bro, those in glass houses should not throw stones. Compared to the problems of criminal activity relating to the Pakistani youth in the UK, these North American Sikh youth are nothing or a foot note at best. From forming criminal gangs, dealing drugs, sexually exploiting and prostituting under aged girls, the Pakistani youth do it all. Why do you think so many British Sikhs here are so apprehensive about Pakistanis and began attacking you on the other thread? Some Sikh youth go through a faze during their teenage years where they become aggressive and get into some fights *WOW BIG DEAL*. But they straighten up by their mid 20s, eventually becoming productive members of society in the country they live in. I think the problem of the Sikh youth is their lack of religious observance. Too many are influenced by the hip hop culture mixed with negative aspects of Pendu Punjabi culture. As for Gurdwara fights, yes it happens. It's unfortunate that it happens because it shouldn't. But atleast no one dies. but Pakistanis are known to literally blow up each other's masjids and kill fellow Muslims in Masjids just because they are Shia, Ahmadis, barelvi or some other Islamic sect. Thank Vaheguru, we don't have such problems in our community. Strangely of all Muslims in the world, this happens most commonly amongst Pakistani Muslims than non Pakistani Muslims. So it is not Pakistanis that should be looking down on Sikhs, but the other way around.
  48. 12 points
    I have worn a turban alll my life and have hated most of it. The problem is not in the turban, its within you. I find as though it gets in the way of my every day life such when playing sports it tends to fall off my head and if I do have it tight on my head I tend to feel dizzy and in unable to play team sports properly such as rugby and football There are many other ways to tie it. I am sure other Singhs on here who play sports can guide you. Try a dumalla if you know how to tie it, or watch the videos on YouTube on how to tie one. which makes my teammates very pissed with me and has also led my to failing to get onto the school team. Tomorrow your team mates will be pissed at something else, and then something else, and then something else. You want to whine all your life trying to please others or be a man and live the way you want to live? Forget the turban for a second, and answer this question: How long are the guys going to be in your life? Another few years? You want to live your life based on their opinion? Are you a man or a football of their opinion? Failed to get on the school team, so? Is that the end of the world? Why don't you admit that maybe you don't play all that well? I suggest you improve your sports and quit blaming your turban. There are enough sportsmen out there who wear their turban, so quit wailing how your turban gets in your way. Be a man, stand up and admit where you're weak, and work hard to fix it. You'll be fine. I live in community in which I have people pointing and staring at me ,and calling me names like "rag head" or sly comments like "I have your head gets better" or even when I wear my patka people on the street call me "pirate". If you cut your hair, they will call you an Arab, or a Mexican, or an Indian. People will always find a name to call you because you will always be a minority in this part of the world no matter where you go. The only other alternative is go back to India where everyone looks like you, whether you have a turban or not. But I guess you're not going to do that now, are you? So, ignore the comments, they are coming from low-life demented scum bags who don't deserve your attention. Live your life and move on. I repeat, such worms come into your life for a split second, why bother about them? Consider them as a passing fart you've just released and forget about them as easily as you do once you let go of it from inside your tummy. It may stink for a few seconds but it does go away always, doesn't it? Consider such folks the same. I am suffering from depression and social anxiety in which has lead me to having no friends. I am often extremely angry with my life and often think 'why me' , If that is the case, you need to see a professional counselor. There is no harm in it. Anyone who asks you to change yourself because of whatever reason is NOT your friend, period. Your friends are those who accept you as you are. Those who want you to change don't want you as a friend, they want a football. I repeat, get professional assistance, it will help you in the long run and trust me you will become more self-confident. why have I been made to wear a turban against my own free will, isn't it violating my human rights that I have to wear thus thing on my head to please my dads wishes and not be my self. I'm currently 15 years old and don't beleive in religon at all (I personally think that its all garbage). I am sorry for saying this, but its completely the fault of your parents who have not been able to teach you about Sikhi. Correct me if I am wrong, and once again I apologize as I mean them no disrespect. If they had taught you about Sikhi, like in the true sense, you could NEVER hate it. But we can't blame them now can we? I feel bad for them actually, who work hard to make sure you go to school and play sports, while Junior wants to give up their very own identity, just because they were too busy working to pay for your expenses and didn't get a chance to teach you about Sikhi. And what else did you say? Human rights? Do you even know what your turban symbolizes? It symbolizes that you are one of those who can fight and die for human rights! Thats like a cop saying he can't wear his uniform because he is scared of robbers! You are not yourself with your turban? What are you then? A football passed around by people's judgment who decide what you should look like? Come on man!!!! for these reasons I want to cut my hair I personally know that I will fit into society better with my hair cut. As I said above, society won't spare you anyways. They will find another way to slaughter you emotionally. And once you cut your hair, trust me my friend, you will make a joke out of yourself. Then you will become a certified weakling who couldn't face peer pressure and gave in. No matter how much "cool" they say you look, behind your back they will laugh at the mere mention of your name. "Hahahaha, oh that id!ot who cut his hair, yeah I know him. I am thinking I am gonna ask him to change his skin color now. He may paint his face because he does exactly what we like...HAHAHAHA!!!!" This is what they're going to to talk about you. Fit better into society my foot! By the way, this isn't my experience. I don't even come from a Sikh family. My direction was the exact opposite of yours, so don't bother about me as here the question is at you. but don't post anything about the gurus and sikhism in response to this post because i allready know anout it all. Nah, I don't think you know jack brother. If you did, you wouldn't be posting on here. But don't worry, no one is stupid to give you a history lesson when you know it and don't care to understand it. No one has time. do you really think that god woild be pissed off about me cutting my hair, Do you really think you would stop hating yourself once you've cut it? Really? I am sure you will start hating yourself for something else, you'll find another excuse, and then another, and then another. So its NOT God here who will be pissed at you. YOU are pissed off at yourself!!!! How much you're going to change just to fit in? do you really think that god would care about such a petty thing. Don't worry about what God cares about. You look inside what matters to you. Cutting hair is a petty thing for you today, right? What is it going to be tomorrow? Some "cute girl" in class will ask you to make your hair look like afros. Then another one will ask you to keep a goatee. Next thing you know, they've nicknamed you as Tupac 2 and laugh at your very sight. Petty thing? Fit into society? B---s---!!! Society will look at you the way you see yourself young bro. Be proud of who and what you are, and make this damn world respect you. Thats what a real man does!! Today you change for society, tomorrow it will twist and turn you into something you never dreamt of becoming and will hate yourself even worse. the main reason why I am posting this is because I don't know how I would ask my dad for permission to cut my hair Sorry, we are not an advisory board on here training kids how to talk to daddy, especially when you're going to go against Sikhi. and my mum is the only sane person in my family because she is the one that will let me do it I've asked her and she said yes but I need to ask my dad if its ok for me to do so. Yeah, typical moms, always worried about their son's happiness. I am sure you shrieked like a 6 year old girl with a broken doll and gave aunty jee hell that made her say yes. Ok now hang on. I know my reply will seem harsh. But since you've come to us for advise, you're our brother. You're 15, so you're our younger brother (baby brother for me, I am more than twice your age, so almost an uncle for you). Anyways, quit the whining yaar. Now read from here onwards with a cool mind, ok? I really want to suggest you discuss Sikhi, and especially Sikh history with someone of your age who is a devout Sikh. But I am not sure if you really wanna have to do anything with Sikhi, so that suggestion I'll keep to myself. Ok now you do need to get professional help if you think you have social anxiety and depression. You are angry with yourself, why? Because you didn't make it to the team? So what? Continue playing, don't stop. Focus on studies also. Get good grades, and trust me, you won't need any freaking society to accept you, they will come to you asking for acceptance. Get confidence in yourself my brother. Your turban represents pride, don't give it up and start looking like any Tom, D!ck, Harry. I was haircut till the age of 24, today with Guru Sahib's kirpa He blessed me with a turban. This world doesn't give a damn about what you look like, trust me. All those faces they make, they last only 20 minutes, thats it! Once they see that you're a smart, intelligent and confident person, they will be at your feet. So work on that my brother. Forget what the "cute girls" say, they will keep saying one thing or the other. Any decent girl who is self-respecting will respect you as well, and she will respect you no matter how you look. All those who go after looks are naive, either because of immaturity at that age, or because they still haven't figured out that a man is made up of his character, personality, attitude, integrity. Not the shape of his haircut or how cleancut shave he has on his face (Gillette is NOT the best a man can get, trust me, I used to use it) Make your parents proud of you yaar. They've come this far from India to give you a better future. The least you can do is have some sort of connection to their roots! And if they have been unable to teach you about Sikhi, no problem. You learn it on your own, by yourself. You will enjoy it! Think over what I said. I have scolded you like an elder brother, or okay, as an uncle. So don't get pissed, take it like a sportsman. Think with a cool mind for a day. Others will reply as well. Read the replies in a relaxed manner, and then decide what you want in life. Because guess what bro, its your life, you gotta make the choices. None of us know who you are, we can't force you, we can't prosecute you or take you to court just because you cut your hair. Its your relationship with your parents, your roots, and your God (if at all you believe in His eternal prevalence that is) that you need to think about. *** Siiiiiggggghhhhh, I don't get it, I just don't get it Guru Sahib jee. Your beloved Sahibzada Baba Jujhaar Singh jee was this Jaspal Singh's age when You Yourself sent him to fight and become a Shaheed. In fact, he himself volunteered to go, You didn't even have to ask him. Today we have kids of the same age trying to find out a way how to ask their dads if they could cut their hair? What is going wrong with us Sache Patshah jeeo? Please help!***
  49. 12 points
    Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, Daas has been able to scan "Mukat Marg Granth", its basically a collection of sermons believed to be said by Guru Gobind Singh Ji, explaining the importance of various paths and the fals one can obtain by certain number of repititions. Hope its helpful! Download/read here Bhull Chukk Maaf Jeo
  50. 12 points
    Jaap Sahib and Akaal Ustat are beautiful! It's so inspiring and touching with the way the chands flow together. I've listened to Akaal Ustat and try to read Jaap Sahib when I can. Am hoping to listen to the Katha of Giani Thakur Singh Jee about Jaap Sahib
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