As the story goes, during the Vadda Ghallughara genocide against the Sikhs perpetrated by the Afghan Durrani Empire on 5–6 February 1762, not only were Sikh lives lost, but our original Damdami Sahib Bir recension was also lost in that carnage. However, over the years I have spent researching our history, many claimed it was taken back to Afghanistan by Ahmad Shah Abdali's troops as loot whilst others said it was secretly hidden somewhere by the Singhs for safe-keeping. As of today, it remains untraceable and I presume it is gone for good. However, I came across a couple of articles stating that there were actually around five master-copies of the original Damdami Bir, with one of these copies being safeguarded by the jatha of Bhai Sudha Singh of the Shaheedan Misl.

"It is said that the tenth Sikh master Guru Gobind Singh had got five birs written at Damdama Sahib. The bani (writings) of the ninth Sikh master Guru Tegh Bahadur were incorporated in these birs. These five birs were given to different jathas (groups) of Sikhs by Guru Gobind Singh to be safely installed. One bir was being taken by Sudha Singh who was leading a jatha of 19 Sikhs, when Abdali'[s] forces stormed Kup-Rohira and killed thousands of Sikhs. Though all 19 Sikhs were massacred by Abdali, Sudha Singh somehow brought the bir to Kuthala. Since then it has been kept at village gurdwara." (Times of India, 2012)

The gurdwara today [Gurdwara Shaheed Baba Sudha Singh Ji in Kuthala] has a certain historical manuscript that they claim is one of the five master-copies of the Damdama recension. You can see close-up shots of the bir in the video posted. I will also share close-up images of its folios in the comment section. I will also provide a faithful English translation of the video's narration so non-Punjabi speakers may benefit from this post. I will leave the question on whether this bir is authentic or not to your judgement but I will provide my own analysis below.

English translation of the video's narration:

The Guru-form Guru Khalsa Holy Congregation (Sadh Sangat) Ji, Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh.

The Gurdwara Sahib that the congregation is currently beholding is situated in Village Kuthala, near Malerkotla, in the Sangrur district of Punjab. A very great treasure is preserved within this Gurdwara Sahib. The history of this Gurdwara Sahib is very closely related to the Vada Ghalughara (The Great Holocaust) that took place in February 1762.

Baba Sudha Singh Ji, the third head of the Shaheedi Misl, arrived at this location considering it a safe place. He brought with him that sacred holy scripture (Saroop) which the Tenth Father, Sri Guru Gobind Singh Ji, had personally dictated to Bhai Mani Singh Ji on the holy land of Damdama Sahib. Upon arriving, he personally performed the last rites (cremation) of 19 martyred Sikhs at this site. As he prepared to leave to take command of the Jatha (the Sikh contingent), the sacred holy scripture he had brought was enshrined at this very location.

At that time, this place was known as Dera Jaga Sidh, but nowadays, a very beautiful building stands here in the name of Gurdwara Sahib Shaheedi. The sacred holy scriptures that were enshrined at that time are today ceremoniously displayed (Prakashwan) with great respect every Channi Dashmi (the tenth day of the bright lunar fortnight) for the congregation to behold. Devotees from within the country and abroad arrive to catch a glimpse of these sacred scriptures and receive the Guru's blessings.

Every year, an annual Gurmat Samagam (religious congregation) is held for five consecutive days in memory of the martyrs of the Great Holocaust, concluding on Magh Sudi Dashmi. Furthermore, a book containing the full detailed history—titled after Shaheed Baba Sudha Singh Ji and the Hand-written Holy Sri Guru Granth Sahib Ji—was released in February 2013 by the managing volunteers based on historical research. It was released by the 14th head of the Shaheedi Misl, Singh Sahib Baba Makhan Singh Ji (the current head of Baba Bakala Sahib), the Meet Jathedar Singh Ji, and Sant Gurdev Singh Ji of Anandpur Sahib (the current head). The congregation can obtain spiritual benefit by reading it.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh.

My analysis:

In my humble opinion (which may be incorrect), this bir is not a master-copy of the Damdami Bir. It more closely resembles the highly-decorated birs of the Kashmiri-style that were created during the reign of the Sikh Empire in the first half of the 19th century. We can see this bir has highly illuminated and illustrated angs (folios), which took the great skill of a master artisan to make, which required resources to pay and patronize. Usually, the manuscripts during the Sikh Empire were the most elaborately decorated, as this was when the Sikhs were at a high-point, masters of the land, possessing vast amounts of resources that they could use to fund such endeavors. Therefore, whilst the story may be true and a master-copy of the Damdami Bir recension may have once been at this location, I am not convinced that this particular manuscript is it. I may be mistaken and I am open to constructive criticism.

Obviously doing more Baani can never be bad, but most Amritdharis recite Benti Chaupai and Anand Sahib in their morning Nitnem so why should we recite these two Baania again instead of a new one? That time could be used to read Shastar Naam Mala, Shabad Hazaare etc. And why do these two Baanis get more importance than the others? Surely if we recite Chaupai Sahib and (part of) Anand Sahib twice in a day then we should also recite Japji Sahib, Jaap Sahib and Tav Prasad Savaiya twice as well?

Note: Pls correct me if I'm wrong about SGPC. My theory is that they added these into Rehras Sahib cos they removed them from the morning Baania but still had to include them in the daily Nitnem somehow, but this doesn't explain why older Samparde like Budha Dal also have this version of Rehras Sahib in their Gutkeh - someone enlighten Daas pls

Bhul Chuk Maaf

I agree doing more Baani can never be bad, but most Amritdharis recite Benti Chaupai and Anand Sahib in their morning Nitnem so why should we recite these two Baania again instead of a new one? That time could be used to read Shastar Naam Mala, Shabad Hazaare etc. And why do these two Baanis get more importance than the others? Surely if we recite Chaupai Sahib and (part of) Anand Sahib twice in a day then we should also recite Japji Sahib, Jaap Sahib and Tav Prasad Savaiya twice as well?

Note: Pls correct me if I'm wrong about SGPC. My theory is that they added these into Rehras Sahib as they removed them from the morning Baania but still had to include them in the daily Nitnem somehow, but this doesn't explain why older Samparde like Budha Dal also have this version of Rehras Sahib in their Gutkeh - someone enlighten Daas pls

Bhul Chuk Maaf

ਕੇਵਲ ਰਾਮ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਨਾਮੇ ਹੀ ਮੁਕਤਿ ਪਾਈ ॥

Kaeval Raam Naam Man Vasiaa Naamae Hee Mukath Paaee ||

केवल राम नामु मनि वसिआ नामे ही मुकति पाई ॥

The Naam, the Name of the Lord alone abides in the mind; and through the Naam, the Name of the Lord, one finds liberation.

So where could this place be? One can wonder. A possible identification made by the Twitter user Ontheperiphery9 is that this may be the interior of Gurdwara Sis Ganj Sahib in Delhi! This is an interesting suggestion. Whilst Gurdwara Sis Ganj Sahib underwent extensive Kar Seva renovations in the 20th century, one does find superficial similarities in the layout/architecture of the current gurdwara & whatever gurdwara is depicted in this historic painting. How about you, what are your thoughts/theories on the identity of this space? Does it perhaps still exist or has it been lost to time in the various renovations/remodellings of Sikh sacred spaces in the years since this painting was made?

Image 1) Painting as displayed in the Himachal State Museum

Image 2) Caption of the painting at the museum

Image 3) Cover of B. N. Goswamy’s book, which uses the painting as cover-art

Image 4) Caption provided in the book for the painting

Image 5) Photograph of the interior of the modern Gurdwara Sis Ganj Sahib in Delhi, notice any similarities to the painting?

Now, I am about to tell you why you should never ever ever force anyone into taking Amrit. Do I mean putting them at gunpoint? No. I'm talking about nagging them! Everytime u see/ meet that one or two persons you mite say silly things like "Why aren't u Anritdhari? Your parents are? You hubby/ wife is...?" First of all, EVERYONE knows about Amrit lol. Trust... EVERYONE! Nothing is being hidden from them. Now, you're unnecessary nag may compel them into taking Amrit. What happens in next few years?? The compelled individual(s) will either be suffocating or Amrit broken.

However, there is a correct way into motivating others. Individuals will step up and say "I too wish to be Amritdhari." THEN U motivate them; keep your kes, do simran n seva - whatever level you feel they're appropriate at. If they wish to go ahead or step down BEFORE having taken Amrit, YOU should accept their wishes. I said exact same things to my fiance.

However, reason for both couples t be Amritdhari, first is so they're truly level meeting on vichaars n second is to do with jooth (germs). One method of jooth is sharing food. Second is intercourse. During the act germs are shared.

I left it up to her for her wishes. I'd rather her say "I took Amrit as it was in my heart/ own wishes" instead of "I only took Amrit as he's Amritdhari."

I took Amrit as it was my own desires. With kirpa it been 12 years of bliss n Anand. My dad is Nitnemi plus I found the right crowd (Friday nite sangat Gurudwara) and thas it! Kirpa happened. Thas all it took. Fair play, you mite ask sum1 once about them wishing to take Amrit. But constant nag will do them ZERO favours. And don't think they'll tell u off! Some people are powerless to speak up about their wishes to remain NON Amritdhari.

Vadhbhag Singh became the leader of Kartarpur—a city in Doaba established by Guru Arjan Dev (to be distinguished from the separate Kartarpur established by Guru Nanak), with Gurdwara Thamm Sahib. In 1757, when Abdali invaded India, he sent his general Nasar Ali to Doaba (2)

Nasar Ali conquered Doaba for the Pathan forces under Abdali. He made Jalandhar his capital, and also paid a visit to the neighboring Kartarpur, where Vadhbhag Singh was born and now led. (3)

Nasar Ali captured Vadhbhag Singh and cruelly tortured him. He also razed the city of Kartarpur, slaughtering its civilians, burned its main Gurdwara Thamm Sahib to the ground, and defiling the sarovar with slaughtered cows.Vadhbhag Singh was able to escape to the nearby hills(4)

Vadhbhag Singh was angry at his failure to protect the holy Sikh site of Thamm Sahib (pictured here) and vowed outright vengeance upon Nasar Ali for his brutality and sacrilege (excerpts from Panth Parkash by Rattan Singh) (5)

Adina Beg Khan was an Arain Mughal Nawab who wanted to reclaim Jalandhar from Pathan clutches. He heard of Vadhbhag Singh and went to visit him in the hills. The two greeted each other with respectful religious greetings and decided to forge a military alliance for Jalandhar (6)

In exchange for Sikh support for the Mughals conquest of Doaba from the Pathans, Vadhbhag Singh got an oath from Adina Beg that he would be allowed to brutally pillage Jalandhar in eye-for-eye retribution for what the Pathans had done to Kartarpur and Gurdwara Thamm Sahib (7)

Vadhbhag Singh then appealed to the main Dal Khalsa (Khalsa army) at the time led by Jassa Singh Ahluwalia and stationed in Majha, for his purpose of avenging the destruction of the Gurdwara. The Dal Khalsa arrived to Vadhbhag Singh’s request (8)

The Dal Khalsa defeated the Pathan army defending Jalandhar. Upon this, knowing of the vengeance, fearful civilians appealed to Adina Beg for mercy on them. Afraid of Vadhbhag Singh, Adina Beg appealed to Jassa Singh of the Khalsa Army for mercy upon the civilians of Jalandhar(9)

Jassa Singh convened a Sarbat Khalsa to discuss this proposal, which Vadbhag Singh answered by swearing that he would kill himself and any Sikh who stopped him from totally destroying Jalandhar. At this, the Khalsa Army agreed to move forward with the original, brutal, plan (10)

In perhaps of the most merciless attacks by the Sikh army, all the surrendered Pathans in Jalandhar were slaughtered, and the entire city was sacked. Vadhbhag Singh only explicitly offered mercy to women & those who converted and became Sikhs on the spot (11)

In an act of personal retribution, Vadhbhag Singh dug up the tomb of Nasar Ali (the Afghan general who had tortured him and defiled Kartarpur) stuffed pork into his mouth as an act of sacrilege, and burnt his remains the same way he had burnt Gurdwara Thumm Sahib (12)

Following this, the Mughals under Adina Beg reclaimed custody of Jalandhar+Doaba, and formed an alliance with the Khalsa Army. Vadhbhag Singh retreated to the hills (in present day Himachel Pradesh) and lived the left of his life as an ascetic, starting a dera (13)

His hagiography includes him adopting a raksha (demon) as his first disciple. He is remembered affectionately as Baba Vadbhag Singh, and his dera is still established with many devotees, and as a place to receive exorcisms for spiritual possessions

I found this new channel on YouTube. Apparently they will be uploading a new video every week!

Seems good, please subscribe and share with others.

Thanks

Also, what is a minor in sikhism and when do they become an adult? Is there any guidance on what is minimum age of marriage, or when the marriage can be consummated or when someone is too young to be married or old enough to marry from scripture? If

Is the Bhai Daya Singh universally accepted? 

In the 1945 Sikh Rehat Mardaya, it says that child marriage is taboo but not prohibited. Is the older rehitnama still applicable or is the 1945 bounding to sikhs now?

Well one day a Dhadi got up and answerd it, “Thori kinde Maharaj ne bakre mare. Thori kinde Pyare da sees kataya. Sach aa ki vo bakre nahi c. Vo bakriyan c. Bakriyan da jhatka kita. Bakrea da nahi.”

Like we heard the Sakhi of Bhai Nand lal and Guru Gobind Singh ji.

My main question is does that mean that BrahamGyanis are only in Sikh religion and not in any other religion.

What about those people who are true hindu or true muslims and they recite their Gods name all day and night.

Won't they go to sachkhand??