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Uplifting Basant Raag for springtime:

ਬਸੰਤੁ ਮਹਲਾ ੫ ਘਰੁ ੧ ਦੁਤੁਕੇ
बसंतु महला ५ घरु १ दुतुके
Basanṯ mėhlā 5 gẖar 1 ḏuṯuke
Basant, Fifth Mehl, First House, Du-Tukay:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:
ਗੁਰੁ ਸੇਵਉ ਕਰਿ ਨਮਸਕਾਰ ॥
गुरु सेवउ करि नमसकार ॥
Gur seva▫o kar namaskār.
I serve the Guru, and humbly bow to Him.
ਆਜੁ ਹਮਾਰੈ ਮੰਗਲਚਾਰ ॥
आजु हमारै मंगलचार ॥
Āj hamārai mangalcẖār.
Today is a day of celebration for me.
ਆਜੁ ਹਮਾਰੈ ਮਹਾ ਅਨੰਦ ॥
आजु हमारै महा अनंद ॥
Āj hamārai mahā anand.
Today I am in supreme bliss.
ਚਿੰਤ ਲਥੀ ਭੇਟੇ ਗੋਬਿੰਦ ॥੧॥
चिंत लथी भेटे गोबिंद ॥१॥
Cẖinṯ lathī bẖete gobinḏ. ||1||
My anxiety is dispelled, and I have met the Lord of the Universe. ||1||
ਆਜੁ ਹਮਾਰੈ ਗ੍ਰਿਹਿ ਬਸੰਤ ॥
आजु हमारै ग्रिहि बसंत ॥
Āj hamārai garihi basanṯ.
Today, it is springtime in my household.
ਗੁਨ ਗਾਏ ਪ੍ਰਭ ਤੁਮ੍ਹ੍ਹ ਬੇਅੰਤ ॥੧॥ ਰਹਾਉ ॥
गुन गाए प्रभ तुम्ह बेअंत ॥१॥ रहाउ ॥
Gun gā▫e parabẖ ṯumĥ be▫anṯ. ||1|| rahā▫o.
I sing Your Glorious Praises, O Infinite Lord God. ||1||Pause||
ਆਜੁ ਹਮਾਰੈ ਬਨੇ ਫਾਗ ॥
आजु हमारै बने फाग ॥
Āj hamārai bane fāg.
Today, I am celebrating the festival of Phalgun.
ਪ੍ਰਭ ਸੰਗੀ ਮਿਲਿ ਖੇਲਨ ਲਾਗ ॥
प्रभ संगी मिलि खेलन लाग ॥
Parabẖ sangī mil kẖelan lāg.
Joining with God's companions, I have begun to play.
ਹੋਲੀ ਕੀਨੀ ਸੰਤ ਸੇਵ ॥
होली कीनी संत सेव ॥
Holī kīnī sanṯ sev.
I celebrate the festival of Holi by serving the Saints.
ਰੰਗੁ ਲਾਗਾ ਅਤਿ ਲਾਲ ਦੇਵ ॥੨॥
रंगु लागा अति लाल देव ॥२॥
Rang lāgā aṯ lāl ḏev. ||2||
I am imbued with the deep crimson color of the Lord's Divine Love. ||2||
ਮਨੁ ਤਨੁ ਮਉਲਿਓ ਅਤਿ ਅਨੂਪ ॥
मनु तनु मउलिओ अति अनूप ॥
Man ṯan ma▫uli▫o aṯ anūp.
My mind and body have blossomed forth, in utter, incomparable beauty.
ਸੂਕੈ ਨਾਹੀ ਛਾਵ ਧੂਪ ॥
सूकै नाही छाव धूप ॥
Sūkai nāhī cẖẖāv ḏẖūp.
They do not dry out in either sunshine or shade;
ਸਗਲੀ ਰੂਤੀ ਹਰਿਆ ਹੋਇ ॥
सगली रूती हरिआ होइ ॥
Saglī rūṯī hari▫ā ho▫e.
they flourish in all seasons.
ਸਦ ਬਸੰਤ ਗੁਰ ਮਿਲੇ ਦੇਵ ॥੩॥
सद बसंत गुर मिले देव ॥३॥
Saḏ basanṯ gur mile ḏev. ||3||
It is always springtime, when I meet with the Divine Guru. ||3||
ਬਿਰਖੁ ਜਮਿਓ ਹੈ ਪਾਰਜਾਤ ॥
बिरखु जमिओ है पारजात ॥
Birakẖ jami▫o hai pārjāṯ.
The wish-fulfilling Elysian Tree has sprouted and grown.
ਫੂਲ ਲਗੇ ਫਲ ਰਤਨ ਭਾਂਤਿ ॥
फूल लगे फल रतन भांति ॥
Fūl lage fal raṯan bẖāʼnṯ.
It bears flowers and fruits, jewels of all sorts.
ਤ੍ਰਿਪਤਿ ਅਘਾਨੇ ਹਰਿ ਗੁਣਹ ਗਾਇ ॥
त्रिपति अघाने हरि गुणह गाइ ॥
Ŧaripaṯ agẖāne har guṇah gā▫e.
I am satisfied and fulfilled, singing the Glorious Praises of the Lord.
ਜਨ ਨਾਨਕ ਹਰਿ ਹਰਿ ਹਰਿ ਧਿਆਇ ॥੪॥੧॥
जन नानक हरि हरि हरि धिआइ ॥४॥१॥
Jan Nānak har har har ḏẖi▫ā▫e. ||4||1||
Servant Nanak meditates on the Lord, Har, Har, Har. ||4||1||

Wonderfull Shabad, sweet voice. Wah wah.

Thank you so much Pen Jee.

In fact, thanks to all my sisters and brothers here, for contributing with their sewa as inspiraton for loving Wahiguru and singing His unlimited glory.

Sat Sree Akal.

Edited by harsharan000
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In whom longing for the Beloved hath taken abode,
Every moment his body becometh feeble and enervated.
A stream of tears constantly flows from his eyes;
The pangs of pain ceaselessly smart his body and mind.

Like rivers in Sawan and Bhadon, overflows the stream of my love.
Day and night I long for Him and tears fall like incessant rain.

The pain for my Beloved increasingly penetrates my being every moment;
My attention can be transfixed on nought but him,
Even as the moon bird never gets satiated by looking at the moon.

Dark clouds gather and burst with thunder, and lightning dazzles the eyes.
The peacock crows in delight and the rain bird sings his longing.
I yearn for thee evermore, my body keeps wasting away in anguish.

When I listen to the Sound, I lose my patience and I write to my Beloved.
With mind and soul as my couriers, I send my message to His inaccessible abode.

When I hear the tidings of His well-being,
My heart is filled with love and delight.
Ever since this yearning for the Lord has taken hold of me,
I have severed all connections with the world.

A poem by Tulsi Sahib, Saint of Hathras

Edited by harsharan000
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I was just browsing the ineternet today and I found something very interesting, Pran Sangli , attributed to First Patshahee Guru Nanak Dev Maharaj, in the original text of Gurmukhi, and also a brief explanation about it in english by a sewadar named Taran Singh, which I will add below after the web adress :


This web site, I think has been provided by a member of Sikh Sangat named Chatanga 1; though on another web, a couple of years back, exactly in May 2014.

I will be deeply gratefull to the sangat, if they could comment and give their valuable opinions on this subject, after going through it, whether in Gurmukhi of the original text, or in english introduction about it.

" PRĀṆ SAṄGLI, lit. the chain of breath or vital air, is a collection of compositions, attributed to Gurū Nānak but in reality apocryphal, dealing with yogic practices, particularly prānāyāma or control of vital air.

The original Paraṇ Saṅglī, was, in all probability, a small composition, though the now available recension, edited by Sant Sampūran Siṅgh and published in 1898 in the Devanāgrī script, in three volumes by Bhāī Mohan Siṅgh Vaid, Tarn Tāran, runs into more than 700 pages and contains as many as 80 chapter which, with the exception of the first few, are not closely related or co-ordinated. Each of these chapters is presented as an exposition by Gurū Nānak of a question raised by Rājā Shivnābh of Sanglādīp (Srī Lankā) where Prāṇ Saṅglī is said to have been composed.

Tradition goes that Gurū Arjan, when compiling the Gurū Granth Sāhib, despatched Bhāī Paiṛā Mokhā, a learned Sikh, to Sanglādīp to bring a copy of the manuscript of Prāṅ Saṅglī believed to be in the possession of the descendant of Rājā Shivnābh.

The copy he brought was scrutinized by Gurū Arjan and adjudged spurious. Thus, on page one of the original Kartārpurī Bīṛ of the Gurū Granth Sāhib the title Pran Saṅglī has been inscribed in Arabic characters, but nothing else. The rest of the page remains blank. In spite of the text having been rejected by Gurū Arjan some people continued to treat Prāṇ Saṅglī as an approved text. Over the generations it grew in size through the addition of more spurious compositions.

Probably the original Prāṇ Saṅglī consisted of the first ten chapters which comprise the first volume of the published version. The first six of these ten chapters explain the evolution of the universe, myriads of earths and skies, the elements, man with all his internal organism, etc., from the state of the unmanifest termed as suṅn (śūnya, literally meaning void or nothingness and in yogic theology representing the Primal Being). The next three chapters explain the intricacies, forms and ideals of yoga, through dialogues between Gorakhnāth and Gurū Nānak — Gorakhnāth posing questions and Gurū Nānak providing answers.

The tenth chapter asserts that the Unmanifest, Real Being also remained in contemplation and concentration on the Vāh-Vāh (wonderful). There was the Transcendent Being who remained in perfect concentration and equilibrium for myriads of aeons, all alone, without any creation of any form or name. This was the state of unmani. This state gave place to the oṅkār state. As Brāhmaṇ willed to Multiply, there emerged the three guṇas (qualities of prakriti), five elements, four Vedas, six Śastras, six Vedāṅgas, etc.

Of the remaining 70 chapters in the following two volumes, around twenty-four are by and large an interpretation of yoga. These chapters, complete in themselves, are devoted exclusively to the exposition of yoga in its own terminology, and also in the bhakti terminology of Gurū Nānak, emphasizing the importance of gurū, his śabda and the ethical and spiritual regeneration through meditation on the Name.

These yogic texts repeat and elaborate what has been said in Volume I and claim to explain the ideal of yoga according to Gurū Nānak's views. Chapters XI and XII in this section deal with Udās Bairāg and Yog Bairāg. The latter gives details of the mind as it transcends it self to reach the Realm of Truth by practising yoga. The composition Suṅn te Utpatī or Creation out of the Void (Ch. XIV) describes the process of the formation of the body in the womb. From here onward, the theme takes a new course emphasizing how forgetfulness of the Lord ensues after birth and how liberation lies in the remembrance of the Name alone. Chapters XV to XVII stress the need of Gurū and meditation on the Name.

The Ratanmālās (Chs. XIX and XX) advert to the qualities of an ideal bairāgī who, following the teaching of the gurū, transcends the three guṇas, fights against desires with the sword of jñāna (knowledge), bathes at the sixty-eight tīrthas of the body and mediates on the Name by churning the curd of sahaj in the milk-pot of the body. He is the one who lights the path leading to the tenth door (dasam dvār) with effort as the lamp, discrimination as the oil, concentration as the wick and sahaj as the matchstick. The Yog Garbhāvālī Chhuṭkārā (Ch. XXVII) and the Prākritī Vistār (Ch. XXXI) are elaborations of Chs. IV-VI. The Kriyāsār Jog (Ch. XXIX) stresses how vital the Gurū's grace is to controlling the senses.

The Kathā Agam Mahal Kī (Ch. XXXII) emphasizes the role of the gurū in helping one to apprehend the Supreme Being. The Anbhau Pragās (Ch. XXXIII) counts the 84 āsanas (postures) of the yogīs. As the name indicates, the Aṣtāṅg Yoga (Ch. XXXIV) speaks of the eight stages of the yogic discipline. The Kalāpmālā deals with the preparation of medicines from herbs, plants and metals for various maladies. All this apocryphal literature seems to have grown up in imitation of Gurū Nānak's Sidha Goṣṭi and a large number of hymns about the theme of yoga as incorporated under Rāga Rāmkalī in the Gurū Granth Sāhib.

Applying Sidha Goṣṭi as the touchstone, these compositions in the Prāṇ Saṅglī are easily proved apocryphal, for they do not have Gurū Nānak's compact expression, his intensely theistic devotion or bhaktī and his clear verdict in favour of the household and a piously-lived worldly life.

Apart from yoga, the Prāṇ Saṅglī has compositions addressed to Hindu saints. Among them is a Ghoṣṭ, i.e. a dialogue, with Rāmānand and Kabīr (Ch. XIII) which stresses devotional bhakti by referring to the example of some early Hindu saints such as Shuk, Nārada, Dhrū, Prahlād, Nāmdev, Trilochan and Kabīr. The chapter on Nirjog Bhakti (Ch. XXI) refers to the Śākta (materialist) who remains involved in evil and sin, but who can by concentrating on the śabda of the gurū win honour in the court of the Lord. Sach Khaṇḍ Kī Jugti (Ch.XXII) says that the gurū's Śabda can change dross into gold, a sinner into a saint. The Sahaṅsaranāmā (Ch. XXIV) enlists the different names of the Lord and Dās Avtārāṅ dī Vārtā (Ch. XXVIII) tells of the ten ancient incarnations of Viṣṇu. Dakkhaṇī Oaṅkār (Ch. XXXV) is Gurū Nānak's own composition as incorporated in the Gurū Granth Sāhib.

The Bhogal Purān (Ch. LIX), a prose work, gives, according to mythological astrology and astronomy, details about the creation, universes and myriads upon myriads of earths, skies, stars, etc., all supported on the back of a tortoise of unimaginable magnitude. The Piṇḍī Daiv Asur Saṅgrām (Ch. LXXII) is the description of a battle between the good and evil tendencies of man. The Giān Sur Udaya (Ch. LXXV) has for its theme the time, its concept and measures. The Jugāvalī (Ch. LXXIX) recounts the Hindu theories about the yugas (aeons), or time cycles and measurements.

The third category of apocryphal literature, written in Persianized Punjabi and addressed to the Muslim divines and kings, is contained in chapters LXXVII and LXXVIII. Chapter LXXVII comprises Tilaṅg Kī Vār Mahallā I which follows the general pattern of the vārs included in the Gurū Granth Sāhib but is suffused with Islamic thought and terminology. Opening with the line than thanantari miharvān sachu khāliq subhānu, a description of the creation or qudrat follows.

All rāgas and rāginīs are shown singing the praises of Khudā. Says another line : dunīyā upari āyā bhejiyā āpi Allah (man comes into this world having been sent by Allah). The vār is followed by another composition, entitled Rāga Rdmkalī Mahallā I, partially composed on the pattern of Gurū Nānak's Sodaru. The hymn states how millions of Muhammads, Rāmas, Gorakhs, etc. are singing His praises in the grand court of Allah and how everything moves under His command only.

Other compositions in this category include : Nasīhat Namah or an epistle of admonitions; Hāzar Nāmah or a discourse on the importance of being alert; Pāk Nāmah or an address on pure living and Karnī Nāmah or an address on the importance of good conduct. "

Tāran Siṅgh.

Sat Sree Akal.

Edited by harsharan000
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Guest Jacfsing2

Anybody heard from Harsharan Paji? I noticed he's not been active on the site for a while and there's no last login details. Weird. Hope he's ok. May Waheguru keep him in Chardi kala. ??

I haven't noticed him either.

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    • As per usual,  our openness and tolerance is seen as weakness for others, and they take full advantage. 
    • This is nothing new. I tried setting up an initiative to defeat this trend; happened a good few years back on this forum, but some of us decided to establish a body of sorts which would publish and distribute literature regarding the falsity spread by other faiths vis-a-vis Sikhi. Because we were based in different countries we used to stay in contact via email to exchange ideas and finalize publications in our own respective countries. I wrote and dispatched a particular article on the falsity that Bhagat Fareed was a hardcore Muslim and by incorporating his Bani into the Adi Guru Granth Sahib Ji, the Sikh Gurus proved their respect for Islam and hence all Sikhs should become Muslims. Here are some examples of what I wrote: "For Bhagat Farid, and Sufis in general, life is but nihilistic. Such a perception, logically, leads to renunciation and asceticism. Farid asserts:

      'Farid, had my throat been slit on the same day as my umbilical cord, I would not have been prey to trouble nor weathered such hardship. Farid, I alone thought I was in pain, but the whole world is in pain. I ascended my roof and witnessed each and every house in flame.' 
      -Saloks 76 and 81, ASGGS, Ang. 1381-82.

      When Guru Nanak Dev Ji had entered Multan, the local Sufis had tried to eject him on the pretext of his criticism of the Sufi order. The Guru had rejected their renunciation and described their acts of obeisance as charades. With this particular incident in mind, Guru Arjan Dev Ji elected to reply to Farid with the following:

      'The world is akin to a garden, Farid, in which poisonous plants take root. They for whom the Master cares suffer not at all.' 


      'How sweet be this life oh Farid! With health the body blooms, but they who love their dear beloved Lord are rarely found.' 
      -Mohalla 5, Saloks 82-83, ASGGS, Ang. 1382.

      The writings of Farid were incorporated into the Sikh canon to refute the notion that life, in general, is painful. For the Gurus life is what one makes out of it. Ignorance, naturally, leads to pain whilst knowledge leads to joy. By positing their views below Farids', the Sikh Gurus refuted the Sufi notion of life being suffering in toto.'   "The Sufi path of asceticism is best summed up in the following conversation between Sayid Muhammad Gesu Daraz and a suppliant. Daraz was the acolyte of Shaikh Farid Nasir-u'd-Din-Chiarg-i-Delhi, the disciple of Nizam-u'd-din Auliya who was the successor to Baba Farid. This conversation is recorded in the 'Jawama-u'l-Kilam' and focuses on the physical suffering weathered by Baba Farid in his search for the Divine. Pledging his mind to the Lord's path, the latter Farid hung upside down in a well for forty days and nights. 

      'Then one day when Sayid Muhammad Gesu Daraz was recounting the pledge of (Baba Farid), a man queried: "how is it that blood does not run out of the eyes and mouth of the person who undertakes it and how is it that foodstuff and other bodily elements do not come out of him?" The Saint explained that in a body as emaciated as that of Farid, the question of food and blood no longer lingers as austerities have reduced such a body to mere skeleton.' 

      Bhagat Farid writes:

      'Farid, if one were to hack my body, not a drop of blood would ooze from it. Those who are imbued with the Lord's love have no blood left in their beings.' 
      -Salok 51, ASGGS, Ang. 1380.

      Guru Amardass Ji comments on this Shabad in the following way:

      'The body is all blood, without blood it cannot exist. Those who are imbued with the Lord's love have not a single drop of selfish blood in their bodies. When the fear of Divine enters one's being, it becomes emaciated, and the blood of greed departs. As flames purify metal, so too does the fear of the Divine cast out impure inclinations. They alone are beautiful, Nanak, who are dyed with the love of the Lord.'
      -Mohalla 3, ASGGS, Salok 52, Ang. 1380. 

      Farid's ascetic undertones are sidelined, by the Guru, to provide a more rational interpretation of his words. Farid's "blood" becomes "selfish blood" and the external is transformed into the internal. It is not the physical frame which matters but the internal, the spiritual. Only through spiritual austerities can inimical inclinations depart; physical austerities only invite weakness and prolonged suffering."   "Now, we will look at the Bani of Bhagat Farid along with the relevant commentary by the Sikh Gurus. 

      'Farid, she who did not enjoy her spouse when black-haired, will she enjoy him when grey-haired? Love the Lord with such love that your hair's color will never change!'
      -Salok 12, ASGGS, Ang. 1378.

      Bhagat Farid holds that youth is conducive to following the spiritual path, in old age it is a lost cause. Guru Amardass Ji, who became the third Nanak at the age of 72, provides a commentary on this shabad:

      'Farid, whether one's hair be black or grey, the Lord is ever present if one remembers him. True love does not come from one's own desire, that cup of the Master's love he himself gives to whomever he desires.'
      -Mohalla 3, Salok 13, ASGGS, Ang. 1378.

      Bhagat Farid believes effort to be necessary vis-a-vis the spiritual path; the Sikh Gurus concur but to an extent. All transpires due to the Divine Will and man's efforts have a limit. Divine Will is more pontificate than man's efforts; man should elect to reside in this will and recognize where effort ends. From a Nanakian perspective effort is necessary in the temporal paradigm, but in the spiritual paradigm success depends on the Divine initiative. Guru Nanak Dev Ji states:

      'Does it matter if one is a swan or heron on whom the Lord casts his glance? Sayeth Nanak that if he so desires, crowns turn into swans.'
      -Mohalla 1, Salok 124, ASGGS, Ang. 1384. 

      The Lord is supreme in all that he does.

      Bhagat Farid then utilizes martial scenery:

      'One who is not welcome by her in-laws, and who has not place at her parents' house; and whose spouse does not care an iota for her, is she truly a happily married wife?'
      -Salok 31, ASGGS, Ang. 1379. 

      The 'parents' house' symbolizes societal life, the 'in-laws' spiritual life and the 'spouse' the Lord. Bhagat Farid is commenting on those spiritualists, those devotees, who desire the best of both spiritualism and societal living. He feels that by pursuing both concepts, one ultimately fails in all that he/she commits to. Guru Nanak Dev Ji comments:

      'At her in-laws and at her parents' house, she belongs to her spouse, the Divine beloved who is inaccessible and unfathomable. Oh Nanak! That one is indeed a happily married bride, who pleases the indifferent one.'
      -Mohalla 1, Salok 32, ASGGS, Ang. 1379.

      In contrast to Farid, the Guru elaborates that via Divine Grace both the temporal and spiritual paradigms become successful for the devotees. The true spiritualist is one who pursues both fields rather than renouncing one over the other. Nonetheless, hypocrisy in both fields should be avoided."   "In Suhi Lalit, Bhagat Farid forewarns:

      'You could not construct a raft when required. Now that the ocean is full and overflowing, it is hard to traverse. Do not touch the saffron flower for it's color will depart, my beloved. Rahau.
      The bride is weak and her husband's command is too hard to bear. As the milk does not return to her breast, nor will the soul return to the body. Sayeth Farid, friends, when the spouse calls this soul departeth crestfallen and the body is reduced to ashes.'
      -Suhi Lalit 1, ASGGS, Ang. 794.

      Guru Nanak Dev Ji, prior to Farid's verse, expounds:

      'Make meditation and restraint the raft via which to traverse the flowing stream. Your pass will be comfortable as if there is no ocean or overflowing stream. Your name alone is the unfading matter with which this cloak is dyed; my Beloved Lord, this color is perennial. My dear companions have departed, how will they meet the Lord? If they are united in virtue, the Lord will unite them with himself. Once united the mortal does not separate if the union be true. The cycle of birth and death is nullified by the True, Eternal Lord. She who removes her own self-centrism sews herself a garment to please her spouse. By the Guru's words, she obtained the fruit of the nectar of the Lord's word. Sayeth Nanak, my companions, my spouse be dear to me. We be the Lord's handmaidens; he our husband.'
      -Mohalla 1, Suhi 4, Ang. 729.

      Bhagat Farid provides a picture of doom and gloom by lamenting lost opportunities. He focuses on old age, where mental and physical faculties are too frail to be attuned to Divine contemplation. Guru Nanak Dev Ji, instead, expounds that it is never too late to focus on the Lord (one should remember Guru Amardass Ji here) for the Beloved is not harsh nor his commands. Via the saffron flower, Bhagat Farid warns of the fleeting pleasures of the world -here today, gone tomorrow- Guru Nanak Dev Ji instead elaborates that all pleasures belong to the Lord and via merging with him, all pleasures become permanent for he is the highest pleasure of all. 

      For Farid, death is the final test; even the faithful, in his view, should fear it for the soul never returns to the body. Guru Nanak Dev Ji however believes death to be a joy and a privilege of the valorous, for it is via death that one perfects his/her union with the Divine.

      From a Nanakian perspective, Farids's words apply to the manmukh and not the Gurmukh. But even a manmukh is worthy of Divine Grace, provided he recants at the ultimate moment."   "Bhagat Farid, a Sufi, informs us:

      'My physical frame is oven-hot; my bones are the firewood. If my feet fail, I shall walk upon my head to meet my Beloved.'
      -Salok 119, ASGGS, Ang. 1384.

      Bhagat Farid utilizes the metaphor of a kiln to depict his love for the Lord. A Sufi, his ascetic concepts however were not in line with Gurmat. Guru Nanak Dev Ji refutes his call for such asceticism by commenting:

      'Do not heat your physical frame oven-hot; burn not your bones like firewood. What harm have they committed that you torture them such? Rather behold the Beloved within your soul, Farid.'
      -Salok 120, ASGGS, Ang. 1384.

      Bhagat Farid is of the mind that the human body is but a prison and the soul it's captive. The Sikh Gurus believe that the human body is a temple, a locus where the Lord resides and awaits his devotee. By utilizing this Shabad of Farid, the Gurus desired that their Sikhs imbue the same zeal as the Sufi did whilst also discarding his asceticism; hence the refutation. Throughout Bhagat Bani we find a similar concept at play. The Sikh Gurus initiate a written dialogue with the radicals of their time and provide an unalloyed picture of the Divine Truth. For Farid, creation is a falsity; for the Gurus it is a truth. Farid's asceticism renders the body as simply an object; the Gurus however perceive it to be divine and encourage their Sikhs to employ it in the service of the Divine by societal living." I printed all this out in pamphlet form and took it to a local Nagar Kirtan when I was in Australia and man, some of the Muslims burned. A few confrontations occurred, "how can you say Guru Nanak was a non-Muslim?!" "Gobind Singh made you anti-Muslim." "Your history is a lie, all Gurus were Muslims and they even married Muslims!" Basically they were clutching at straws. The pamphlets were enough to make the Sikhs ignore these idiots and they grew worried and left the scene. Later a famous attendant Gyani, from Taksal (and who I will not name), got hold of one of the pamphlets. After having it explained to him he called me over and asked me what jatha I belonged to. I told him none. Then he asked me where I got this information from. I told him my sources. Basically his problem was that I was not crediting any jatha on my pamphlet. He asked me to mention Taksal in them but I refused. Few days later all the pamphlets were thrown in the trash and I was told to abstain from publishing such (and here's how they described them) lies. The youth wanted more, but the Gurughar committee would have none of it. The main problem, here, is the liberal fuddu attitude our qaum has that respect all faiths at the expense of your own.  After this some of us decided to stick to the social media. There was veer Bijla Singh Ji with his Search Sikhism page which, back in the heyday of grooming, forced several Muslim preachers to quit their anti-Sikh proselytizing. There were a few more who set up Tisarpanth. Then there was The Truth of Sikhi and Shamshir Publications. Bijla Singh Ji advised us but out of the three initiatives set up, only one is going strong and the others were forced to close down. Why? Because they had to hit the streets and they faced the same problem which I did- our own elders were and still are shooting us down. If we had claimed affiliation with some jatha, then we would have been lionized.   
    • In that way you're right. It is a big deal. My heart would pain to see anyone lost to Islam especially on a large scale. And your cautionary message is well founded.  But in the fake news, shame Sikhi, propaganda way I feel it was being used. Pfft. In that context I feel more a response of "And? Big deal. Who gives a ****"
    • That's her father in law Tarsem Singh of Hushiarpur, he is the village Granthi.   Her father's name is Monohar Lal of Delhi and her name is Kiran Bala. Sikhs don't have names like Lal and Bala. These are typical Hindu names.
    • I'm surprised to learn there are differences in Bani. If Ram rai can be excommunicated for changing the meaning of a verse (to please the emporer), then it should be impossible for a Sikh to change the words or spellings of Bani. Apart from layout differences (which would occur due to variations in handwriting style and page size), the Bani should be identical in all versions. To allow variations can lead to questioning the authenticity and hence validity of Bani.    Yes it can lead to attacks from without by muslims and others looking to destroy Sikhs faith in Bani, but it can also lead to disruption from within.