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Guru Nanak Dev Ji in Raag Dhanaasree: ਕੈਸੀ ਆਰਤੀ ਹੋਇ ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥ ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ॥੧॥ ਰਹਾਉ ॥ Kaisī ārṯī ho▫e bẖav kẖandnā ṯerī ārṯī. Anhaṯā sabaḏ vājanṯ bẖerī. ||1|| rahā▫o. What a beautiful lamp-lit worship service this is! O Destroyer of fear, this is Your Aartee, Your worship service. The sound current of the Shabad is the sounding of the temple drums. ||1||Pause|| ਭਵਖੰਡਨਾ = ਹੇ ਜਨਮ ਮਰਨ ਕੱਟਣ ਵਾਲੇ! ਅਨਹਤਾ = {ਅਨ-ਹਤ} ਜੋ ਬਿਨਾ ਵਜਾਏ ਵੱਜੇ, ਇੱਕ-ਰਸ। ਸਬਦ = ਆਵਾਜ਼, ਜੀਵਨ-ਰੌ। ਭੇਰੀ = ਡੱਫ, ਨਗਾਰਾ।੧।ਰਹਾਉ। ਹੇ ਜੀਵਾਂ ਦੇ ਜਨਮ ਮਰਨ ਨਾਸ ਕਰਨ ਵਾਲੇ! (ਕੁਦਰਤਿ ਵਿਚ) ਤੇਰੀ ਕੈਸੀ ਸੁੰਦਰ ਆਰਤੀ ਹੋ ਰਹੀ ਹੈ! (ਸਭ ਜੀਵਾਂ ਵਿਚ ਰੁਮਕ ਰਹੀ) ਇੱਕ-ਰਸ ਜੀਵਨ-ਰੌ, ਮਾਨੋ, ਤੇਰੀ ਆਰਤੀ ਵਾਸਤੇ ਨਗਾਰੇ ਵੱਜ ਰਹੇ ਹਨ।੧।ਰਹਾਉ। Ang. 663 Shabad

Can I be admin of said sub forum?? Please ?? Pretty please? With a cherry on top? lol JK I have a life (no offence to admins ) 8-)

Amazing post! Loved it :waheguru:

Guru Nanak Dev Ji Raag Sorath . ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਤੂ ਪ੍ਰਭ ਦਾਤਾ ਦਾਨਿ ਮਤਿ ਪੂਰਾ ਹਮ ਥਾਰੇ ਭੇਖਾਰੀ ਜੀਉ ॥ ਮੈ ਕਿਆ ਮਾਗਉ ਕਿਛੁ ਥਿਰੁ ਨ ਰਹਾਈ ਹਰਿ ਦੀਜੈ ਨਾਮੁ ਪਿਆਰੀ ਜੀਉ ॥੧॥ Soraṯẖ mėhlā 1. Ŧū parabẖ ḏāṯā ḏān maṯ pūrā ham thāre bẖekẖārī jī▫o. Mai ki▫ā māga▫o kicẖẖ thir na rahā▫ī har ḏījai nām pi▫ārī jī▫o. ||1|| Sorat'h, First Mehl: You, God, are the Giver of gifts, the Lord of perfect understanding; I am a mere beggar at Your Door. What should I beg for? Nothing remains permanent; O Lord, please, bless me with Your Beloved Name. ||1|| ਪ੍ਰਭ = ਹੇ ਪ੍ਰਭੂ! ਦਾਨਿ = ਦਾਨ (ਦੇਣ) ਵਿਚ। ਮਤਿ ਪੂਰਾ = ਮਤਿ ਦਾ ਪੂਰਾ, ਕਦੇ ਨਾਹ ਖੁੰਝਣ ਵਾਲਾ। ਥਾਰੇ = ਤੇਰੇ। ਭੇਖਾਰੀ = ਮੰਗਤੇ। ਮਾਗਉ = ਮੈਂ ਮੰਗਾਂ। ਥਿਰੁ = ਸਦਾ ਟਿਕੇ ਰਹਿਣ ਵਾਲਾ। ਨ ਰਹਾਈ = ਨ ਰਹੈ, ਨਹੀਂ ਰਹਿੰਦਾ। ਹਰਿ = ਹੇ ਹਰੀ! ਪਿਆਰੀ = ਮੈਂ ਪਿਆਰ ਕਰਾਂ।੧। ਹੇ ਪ੍ਰਭੂ ਜੀ! ਤੂੰ ਸਾਨੂੰ ਸਭ ਪਦਾਰਥ ਦੇਣ ਵਾਲਾ ਹੈਂ, ਦਾਤਾਂ ਦੇਣ ਵਿਚ ਤੂੰ ਕਦੇ ਖੁੰਝਦਾ ਨਹੀਂ, ਅਸੀਂ ਤੇਰੇ (ਦਰ ਦੇ) ਮੰਗਤੇ ਹਾਂ। ਮੈਂ ਤੈਥੋਂ ਕੇਹੜੀ ਸ਼ੈ ਮੰਗਾਂ? ਕੋਈ ਸ਼ੈ ਸਦਾ ਟਿਕੀ ਰਹਿਣ ਵਾਲੀ ਨਹੀਂ। (ਹਾਂ, ਤੇਰਾ ਨਾਮ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ ਹੈ) ਹੇ ਹਰੀ! ਮੈਨੂੰ ਆਪਣਾ ਨਾਮ ਦੇਹ, ਮੈਂ ਤੇਰੇ ਨਾਮ ਨੂੰ ਪਿਆਰ ਕਰਾਂ।੧। Complete shabad Kirtan Ang. 597

Aaawsome :waheguru:

Thank you for sharing jeo! :D I'm going to learn how to tie a dumala :happy:

why would some one wants to eat a cock's sperms

ੴਸਤਿਗੁਰਪ੍ਰਸਾਦਿ ॥ VahegurooJiKaKhalsaVahegurooJiKiFateh Sangat jeeo, lets obtain the real laha of each others sangat by doing saanjh (sharing in) of the treasure trove that is Sri Guru Granth Sahib Ji Maharaj. In this thread post up the tuks that hit you the most, alongside a link to the shabad in full. The idea is that everyone who reads/posts in this thread should endeavour to read all the shabads in full that members post. That means reading the gurmukhi as well as the translation as in Gurmukhi is the Guru's true roop. Though if someone cannot then of course at the very least the translation (and perhaps the romanised transliteration) should be read. It is also encouraged to look up the different arths of the shabad, for example http://www.srigranth.org has both professor sahib singh and faridkot teeka online, both should not take more than 15 mins each to read for each shabad. The idea of this is to attach us all to Gurbani, the Guru himself, we have the aasra (support) of the sangat to help us with this. Also if possible an audio/video of the shabad's recitation or keertan can be posted. For me, without a doubt, its the entire Gunvanti (Ang 763), it is impossible for me to actually pick which tuk of it to post here but I shall post the one which I have heard commonly sung as the asthai (chorus) of the shabad: ਹਉ ਆਇਆ ਦੂਰਹੁ ਚਲਿ ਕੈ ਮੈ ਤਕੀ ਤਉ ਸਰਣਾਇ ਜੀਉ ॥ Ha▫o ā▫i▫ā ḏẖūrahu cẖal kai mai ṯakī ṯa▫o sarṇā▫e jī▫o. I have come so far, seeking the Protection of Your Sanctuary. ਮੈ ਆਸਾ ਰਖੀ ਚਿਤਿ ਮਹਿ ਮੇਰਾ ਸਭੋ ਦੁਖੁ ਗਵਾਇ ਜੀਉ ॥ Mai āsā rakẖī cẖiṯ mėh merā sabẖo ḏukẖ gavā▫e jī▫o. Within my mind, I place my hopes in You; please, take my pain and suffering away! Full shabad: http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=763 audio: http://server.sikhsangeet.com/audio/Shabad%20Kirtan/Amolak%20Singh/In%20Loving%20Memory%20(A%20Tribute)/Amolak%20Singh%20-%20Aaiyaa%20Dhooron%20Chal%20Ke%20-%20SikhSangeet.Com.mp3

Sat Sri Akal. It is not often that I go into Birmingham City Centre since I left my job there. I go there, perhaps twice a year. On the last couple of occasions I have come back feeling totally disillusioned and hopeless because of my observations of what appears to be going on there. In the news a few months ago we heard of young teenage girls who were being lured by "Asian men" with gifts of mobile phones and free drugs etc and then being sexually abused. When the matter came to the attention of the police it was dealt with as child abuse. At the time when our Gurus fought for Sikhism, men and women were fighting against conversion to Islam. The men fought on behalf of the women and children and the women fought for themselves and their children, and fought unto death if necessary. In these enlightened days when women are educated and given the freedom to work and freedom of speech, it would be expected that they would be free to think about what is happening to them and to be able to protect themselves. However that is not happening. Birmingham City Centre and other areas of the city as well as of other British cities are flooded with "Asian men" who look for and befriend not young teenagers but older college girls or young women. Many of them look like Sikh girls. Some dress in what seems to be a fashion statement for them, of tightly fitting black trousers or leggings and tightly fitting black tee-shirts or cardigans etc. I have seen many girls walking alongside Muslim men, each looking straight into the other's eyes, chatting away, totally oblivious of the people around them. Sometimes the girls carry books and files indicating that they are college students. It seems abundantly clear that they are being lured away, and with tales circulating about what is happening to Sikh girls, it isn't hard to guess what might be going on. Many Sikh girls appear to be targeted, although not exclusively. Numerous "Asian men" hang around the bus stops and the pedestrian areas and stop girls walking past to talk to them. (I have never observed a man of any background being stopped). They take out what seems like mobile phone cards and talk to the girls on the pretext of selling, to strike up a conversation. Yesterday, I observed 2 girls who were stopped by a young man and after a short conversation they continued on their way. I asked the girls if they were being talked into buying something. They said the man was asking them something, although I didn't find out what was said. I asked if they were Muslim girls and they said yes. I remarked that women have to be very careful these days about young men. One girl said "Auntie, you wouldn't believe what young men do these days." I said "Take care of yourselves." They both smiled at me, said "Thank you auntie" and carried on. It became clear that once the man had found out that they were Muslims, they did not need to be targeted. I saw about 10 Asian, probably Sikh girls walking alongside "Asian men" I was in M&S and saw an English girl walk into Women's clothing area, accompanied by an "Asian man", who trailed a step behind, carrying her Primark shopping bag. She half turned and talked to him as he followed. The look on his face seemed to be saying "How much longer is she going to be?" I went into W H Smith and saw half a dozen "Asian men" wandering about aimlessly, not looking for or to buy anything being sold in the shop, but looking around at the people in the shop. They seemed to be looking for targets, and the expression that came to mind was "Curb Crawlers". I got on the bus to come home and on the top deck, in the seat in front of mine sat a girl, obviously not a Muslim, and next to her sat an "Asian man". They sat, shoulders touching, chatting to each other, and he pecked her on the cheek. The girl reached her stop and got off. As the bus began to move, I looked down to watch the girl who turned round to wave at the man. He did not turn round to wave. I looked at him, and he was already inviting a black girl who sat next to me to come and join him in the seat next to him. She declined, saying that she was getting off. As she waited in the stair-well, he eyed her, and made me wonder if he was thinking "I'll get you the next time". About a year ago, we went to a green-grocer's. Under the awning, by the fruit rack, stood one of the Muslim shop workers and a Sikh woman, in her 30s, talking. Even though it was a cold February day, she wore only a navy blue sleeveless dress. Printed up and down her right arm were pretty floral tattoos, which she displayed with her arm resting seductively and stretched out towards the man. They talked about her plans, totally unaware or uncaring about people around them, and the woman said of her husband, "I don't give a sh... about him." As we walked away from the shop, I said to my husband, "That's another one lost to a Musalman". My despair at what seems to be an avenue for a total wipe-out of the Sikh religion without a finger being lifted, without a sword being drawn, without any blood being shed, without an eye being blinked………. increases daily. As descendants of people who gave their lives for our religion, I feel we ought to give a thought to our plight. With so many eminent personalities, men and women, among the numbers of our community, I feel we must come together and do something to save our women and our religion. In the early 1990s I worked in two secondary schools in Birmingham, both for girls only. 75% in one and over 95% of the girls in the other school were Muslims. The girls were not allowed to walk home, and at 3.20 pm the whole of the parking area outside the schools would be crowded with cars of parents who came to pick the girls up. Some of the cars were old, battered and fit to scrap, while the others were not so bad. The cars were filled to the capacity when they left, evidently because they were picking up not only the owner's children, but others' as well, no doubt by arrangement with the parents. Some of the cars were marked as taxis. However as time went on, tatty cars began to disappear and more and more taxis began to appear, and I realised that the owners were using the cars for picking up the girls but also now using them as vehicles of work, so that at their own convenience, they would be available at 3.20. The girls were not trusted to walk home. Two families who did allow this found that their daughters were hassled by a boy. This was very upsetting for the families and no doubt the girls' freedom to walk home was lost. One day I visited the home of a girl as a part of research about what the girls were doing since they left school following their GCSEs. I found out that the girl had been kept at home and not allowed to go into further education. The reason, I learned was that one day on the way home from school she had talked to a boy in the park. When I asked what harm there was in doing that, I was told that they didn't know what else she might have got up to. The girl was a virtual prisoner at home, ostracised for misbehaviour. Girls and boys are allowed to go to co-ed primary schools where chances of mischief are small. However once in secondary schools, the girls are segregated and virtually locked up by the schools under Child Protection procedures and at home by the parents, who will accompany the girls when they venture out. Boys on the other hand, continue to go to co-ed secondary schools, where they misbehave to their hearts' content, not listen to teachers and do what they wish with the girls, including practicing low level violence on girls, such as punching them "playfully". This gives them practice for continuing in life, and the world is their oyster. Girls of all colours, religions and hues then become victims of their perfomance. It is now up to us to take steps to help our children. <S> </S> Some of the ways in which we may be able to help Sikhs · Girls in Secondary Schools and Colleges Just as Muslims are making a big effort to abduct Sikh girls, I feel we should make a big effort ourselves to prevent this. We could form a group of concerned Sikhs (men and women to act as role models) who would: 1. Gather views of the Sikh Community about what can be done about the situation. 2. Get some funds together. 3. Work out a plan of action to be applied to engage girls in secondary schools and in colleges. 4. Provide training for people who might be able to deliver it. 5. Make contact with girls/women who went off the rails but didn't go all the way to conversion and see if we can learn from them. · Punjabi in Primary Schools So far there have been facilities in secondary schools for teaching Punjabi. Also, where children can agree, they are taught Punjabi in temples. However the success of these two methods has been quite limited. If in agreement with the school head teachers Punjabi could be taught in primary schools, it may be much more successful. 1. Parents could be asked if they wished their children to remain at school after end of school to learn Punjabi on say, 2 afternoons per week. 2. Children could be given fruit and water to sustain them through the lesson. 3. Parents and grandparents could help the teachers. 4. Learning could be made fun for the children by helping them to speak and sing the language, playing games, playing music, learning about Sikhism etc. 5. Parents and other community members could contribute. Learning Punjabi at an early age would mean that they learn more easily, they would have learned a lot by the time they left primary school, and as a result would be able to learn a lot more and take GCSE exams etc. HELPING SIKH GIRLS Do you think that trying to help Sikh girls by engaging with them at secondary school and college would make a difference? What do you think should be done? Sikhs are now beginning to realise that we are in grave danger and something needs to be done. Is there a way that you would like to help? How much of your time or money or resources could you commit? TEACHING PUNJABI IN PRIMARY SCHOOLS What do you think about teaching Punjabi in Primary Schools? Would you support your children/grand children in this? Would you be able to help by being there with the children, or assisting the teacher in helping to distribute fruit and water, etc? Would you be able to help with any sort of donations or with transport etc? How else do you think such a project might move forward? Please email to express any way that you might be able to help. PLEASE FORWARD THIS EMAIL TO ALL SIKH CONTACTS WHO MAY BE ABLE TO SUPPORT AND HELP OUR CHILDREN. Thank you.

I applaud the amount of thought you've put into this issue. Your desire to do something about this very real issue is a positive step. The best solution to this problem is prevention, and that starts at home from birth. 1. Treat your daughters with respect but create boundaries. Don't make them feel like they're inferior to any male children. 2. Make Sikhi a part of a child's life but don't force it, and DON'T let it become a chore. 3. Spend time with your daughter. Talk to her and let her know you're interested in her life and her thoughts. Doesn't mean you have to become "friends". Just pay genuine attention to her and make time even if you have none. 4. Forsake the nonsensical aspects of Panjabi culture. So, alcohol, partying, coarse language - ALL need to be jettisoned from our homes. Until we start looking at ourselves in order to rectify this situation, nothing will improve. Throwing money at a problem won't work. It's what governments do and it's a waste.

Read some parts out of those six and appreciate his work- very honest

Waheguru Jee Ka Khalsa Waheguru Jee Ki Fateh Today (Tuesday 12th April 2011) from the Annual Akhand Keertan Samgam, Amritsar, there will be kirtan from Sri Harmandar Sahib from 5:30pm to 9:00pm You can tune into LIVE audio from Siri Harmandir from http://www.sikhnet.com/radio/channel9 And for those with Iphones/Ipods you can listen Live from the "Dhur Ki Bani" App. For UK Sangat you can listen to the Live kirtan from 1:00pm to 4:30pm You can then watch the recording of the kirtan on ZEE PUNJABI Channel 798 for (Uk sangat 4:00pm- 6:00pm) Benti can somebody please record the Kirtan from Zee Punjabi and put in on Youtube please : ) Waheguru Jee Ka Khalsa Waheguru Jee Ki Fateh!!

Giani gurdev singhhhhhhhhhh

ਵਧੁ ਸੁਖੁ ਰੈਨੜੀਏ ਪ੍ਰਿਅ ਪ੍ਰੇਮੁ ਲਗਾ ॥ वधु सुखु रैनड़ीए प्रिअ प्रेमु लगा ॥ vaḏẖ sukẖ rainṛī▫e pari▫a parem lagā. O peaceful night, grow longer - I have come to enshrine love for my Beloved. ਘਟੁ ਦੁਖ ਨੀਦੜੀਏ ਪਰਸਉ ਸਦਾ ਪਗਾ ॥ घटु दुख नीदड़ीए परसउ सदा पगा ॥ Gẖat ḏukẖ nīḏ▫ṛī▫e parsa▫o saḏā pagā. O painful sleep, grow shorter, so that I may constantly grasp His Feet. http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=544&L=6&id=24112 (shabad starts at 02:25)

ਕਹਿ ਕਬੀਰ ਕੋ ਲਖੈ ਨ ਪਾਰ ॥ कहि कबीर को लखै न पार ॥ Kahi Kabīr ko lakẖai na pār. Says Kabeer, no one can know the Lord's limits. ਪ੍ਰਹਲਾਦ ਉਧਾਰੇ ਅਨਿਕ ਬਾਰ ॥੫॥੪॥ प्रहलाद उधारे अनिक बार ॥५॥४॥ Parahlāḏ uḏẖāre anik bār. ||5||4|| He saves His devotees like Prahlaad over and over again. ||5||4|| http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=1194&L=13&id=51605 of course the audio for this is going to be the recording of Bhai Manpreet Singh Ji: http://www.sikhee.com/audio/Kirtan/Bhai%20Manpreet%20Singh/Bhai%20Manpreet%20Singh%20Nehi%20shodo%20re.mp3

Bhai Manpreet Singh Jee is doing Kirtan,,, Gurooooooo

I appreciate the points made by 2 or 3 members above this post, and whilst there is certainly an element of truth in what is being said, are we really saying that the reason Sikh girls leave the faith and become entangled in relationships with Muslims is because Sikh and Panjabi culture is oppressive and doesn't value the female? So when a Sikh girl runs off with a Muslim lad, what in the blue hell does Islam offer them? Freedom of choice? A fairer role in society? Get off it. BTW I'm not defending the practices that occur in our community. I've gone on record on this website about how Panjabi culture has tainted Sikhi over the years. But all I'm reading from people is that girls want parity with the lads - even if that means getting up to the same crap that guys do. Again let me make it clear I believe that Sikhs should be as strict with their male children as they are with the females. I don't like the disgusting attitude amongst our people that boys can do no wrong. Here's a radical thought: Maybe not every Sikh cares about religion and God? You can pump a person full of stories about shaheeds and Sikh sacrifice and it won't make a difference. What's the solution to that? Beating Sikhi into them? It could work....

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, I was reading some articles by Bhagat Pooran Singh Ji when I came across these beautiful bachans that deeply moved me, perhaps because of their association with Bhagat Ji's own life, so thought I share the joy with you all The original text is in Gurmukhi, hope this translation does not take away the essence of Bhagat Ji's original words. Some Bachans on importance of Kes and Dastaar Sriman Bhagat Pooran Singh Ji I was born and raised in a Snatan Hindu family. All the monay people of our village used to wear turbans on their heads, and almost all Khatris and Brahmins kept long beards. My Hindu father Lala Sibboo Mall also kept long beard and used to tie a huge turban on his head. Before India’s partition, a prominent doctor of Lahore Dr. Beli Ram would walk around the streets advocating keeping of long beard for protection from throat infections during winter months. I adopted the Sikh faith at the age of nineteen; that is when I started keeping Kes on my head. Before that my appearance was that of any other Hindu boy. I was born and raised in a village where the surrounding land was full of fields, and in fields one also finds Beri (a type of small fruit commonly found in Punjab’s countryside) trees. People often throw pebbles and stones to knock down these fruits from the high branches. Once I was sitting under one of the tress when suddenly a loose stone hit me in the head, which caused a huge gash near my forehead. Although I use to wear turban even in those days, maybe I was not wearing one on that day. Or perhaps I was, but barely a single layer of cloth covers the centre of the head, which is almost same as not having anything on head at all. It is the knotted Kes in the middle of the head that provide good protection against heavy objects. The following incident is from year 1989: I was walking near Ghanta Ghar, Sri Darbar Sahib when suddenly, from a height of 50 feet, a double brick fell from Ghanta Ghar’s deordi and landed barely a foot away from me. If I was one foot closer, the brick would have surely struck me in the head, and I would not have survived. But with God’s grace I was saved that day. From that day onwards I started wearing Nihang Singh style tall dumalla, and people have starting assuming I am a Nihang Singh. In war, weapons of all sorts hit you, and in ordinary day-to-day life, people get attacked by sticks and the like, that is why adorning Dastaar on the head is very important. Dhanvaad for reading jeo!

Waheguru, Bhagat Pooran Singh Ji was a gem in this kalyug, i really wish i could be anything like Bhagat Ji... So much piyaar and love it's unexplainable. It really got me thinking of how i am living in the USA with all these facilities and there are people suffering when I know i have the power to leave everything and go and help them...

VJKK VJKF Like the previous poster i would like to attempt to offer an explanation for this, even though it seems some have already made up there minds that the main reasons is girls lust and loose morals. Sometimes this is because its better to say that then accept that there is actually a problem amongst us that needs addressing. Now i know this is not the situation in all cases, and that those girls who are bought up knowing there history on sikhi very rarely stray from it. However, imagine being a child and seeing your family cry when a girl is born in the family, some of you may think this no longer happens, but it does. Where ardas and akhand paths are done asking for a son. Where boys births are celebrated with party's and ladoo's being given out. where when you give birth to a girl, people ring you and offer the condolences, saying hopefully mahraaj will give you a changi cheez next time. Where you see your brothers birthdays celebrated with an akhand path. Imagine when you see your older sister get married to somone who beats her up and then comes home to your family who tell her they cant help her, it's not there place to intervene. Thats her house now and she is there izzat and she should keep it intact. You would think same is going to happen to me, and im not going to let it. I have also come across cases of girls who have run away from home because of sexual abuse going on. which they told there mum about but it wasn't dealt with, was told to keep it all hush, otherwise it would be difficult to get you married. Girls see there brothers being able to go out with friends and hang out, whereas they are told to come straight home and cant go out with there friends.The same brothers openly have girlfriends in front of there sisters, yet tell the sisters they cant even talk to a guy. They are told they cant go away to study, and must study at there local university even if it doesnt offer the course they want to, what does this result in...a feeling of being stifled, and wanting to get out. When girls see that they are seen as less then there brothers...or they see how girls are mourned, it creates a low self esteem, no confidence. In some situations, you start to yearn that attention your lacking at home from other people, who may not have your best interests at heart, but give you that attention that makes you start to feel good about yourself. Why dont you hear of boys running away?....why would they?....they have everything they want at home. Now a solution to this problem i would say is for you to turn around and look at your families and see how the girls are being treated, stand up for your sister, help explain to your parents, that if she is cut some slack now she isnt going to go off the rails. Help awareness and support of domestic violence and sexual abuse needs to be addressed. Women in our history need to be celebrated, encourage girls to go to sikhi events aimed at girls, few and far between as they may seem. I also believe women need to play a more active role in gurdwaras, a visible role model can make all the difference.

If you decide to go to bebi nanaki gurdwara amrithsanchar as mentioned above u won't be taking amrith any such jathabandhi & having been blessed of amrith from there myself last yr I'd say it's the most beautiful and amazing ceremony ever and panj pyare show so much pyare it's just amazing Vaheguruuuuu

If I died today I would kind of be screwed :|

Waheguru, this is an amazing idea. This shabad has stuck with me since I was a kid. More i heard it more i got faith and realized that it doesn't matter what other people say, what matters is your connection to Waheguru Akaal Purakh. ਤੇਰੀ ਭਗਤਿ ਨ ਛੋਡਉ ਭਾਵੈ ਲੋਗੁ ਹਸੈ ॥ तेरी भगति न छोडउ भावै लोगु हसै ॥ Ŧerī bẖagaṯ na cẖẖoda▫o bẖāvai log hasai. I shall not abandon devotional worship of You, O Lord, even if the people laugh at me. ਚਰਨ ਕਮਲ ਮੇਰੇ ਹੀਅਰੇ ਬਸੈਂ ॥੧॥ ਰਹਾਉ ॥ चरन कमल मेरे हीअरे बसैं ॥१॥ रहाउ ॥ Cẖaran kamal mere hī▫are basaiʼn. ||1|| rahā▫o. The Lord's Lotus Feet abide within my heart. ||1||Pause|| Complete shabad: http://www.srigranth...lish=t&id=51625 Kirtan:

Bhagat Kabir Ji in Raag Bilaawal.: ਬਿਲਾਵਲੁ ॥ ਦਰਮਾਦੇ ਠਾਢੇ ਦਰਬਾਰਿ ॥ ਤੁਝ ਬਿਨੁ ਸੁਰਤਿ ਕਰੈ ਕੋ ਮੇਰੀ ਦਰਸਨੁ ਦੀਜੈ ਖੋਲ੍ਹ੍ਹਿ ਕਿਵਾਰ ॥੧॥ ਰਹਾਉ ॥ Bilāval. Ḏarmāḏe ṯẖādẖe ḏarbār. Ŧujẖ bin suraṯ karai ko merī ḏarsan ḏījai kẖoliĥ kivār. ||1|| rahā▫o. Bilaaval: I stand humbly at Your Court. Who else can take care of me, other than You? Please open Your door, and grant me the Blessed Vision of Your Darshan. ||1||Pause|| ਦਰਮਾਦੇ = {ਫ਼ਾਰਸੀ: ਦਰਮਾਂਦਾ} ਆਜਿਜ਼, ਮੰਗਤਾ। ਠਾਢੇ = ਖਲੋਤਾ ਹਾਂ। ਦਰਬਾਰਿ = (ਤੇਰੇ) ਦਰ ਤੇ। ਸੁਰਤਿ = ਸੰਭਾਲ, ਖ਼ਬਰਗੀਰੀ। ਕੋ = ਕੌਣ? ਖੋਲ੍ਹ੍ਹਿ = ਖੋਲ੍ਹ ਕੇ। ਕਿਵਾਰ = ਕਿਵਾੜ, ਭਿੱਤ, ਬੂਹਾ।੧।ਰਹਾਉ। ਹੇ ਪ੍ਰਭੂ! ਮੈਂ ਤੇਰੇ ਦਰ ਤੇ ਮੰਗਤਾ ਬਣ ਕੇ ਖੜਾ ਹਾਂ। ਭਲਾ ਤੈਥੋਂ ਬਿਨਾ ਹੋਰ ਕੌਣ ਮੇਰੀ ਦਾਰੀ ਕਰ ਸਕਦਾ ਹੈ? ਹੇ ਦਾਤੇ! ਬੂਹਾ ਖੋਲ੍ਹ ਕੇ ਮੈਨੂੰ ਦੀਦਾਰ ਬਖ਼ਸ਼।੧।ਰਹਾਉ। ਤੁਮ ਧਨ ਧਨੀ ਉਦਾਰ ਤਿਆਗੀ ਸ੍ਰਵਨਨ੍ਹ੍ਹ ਸੁਨੀਅਤੁ ਸੁਜਸੁ ਤੁਮ੍ਹ੍ਹਾਰ ॥ ਮਾਗਉ ਕਾਹਿ ਰੰਕ ਸਭ ਦੇਖਉ ਤੁਮ੍ਹ੍ਹ ਹੀ ਤੇ ਮੇਰੋ ਨਿਸਤਾਰੁ ॥੧॥ Ŧum ḏẖan ḏẖanī uḏār ṯi▫āgī saravnanĥ sunī▫aṯ sujas ṯumĥār. Māga▫o kāhi rank sabẖ ḏekẖ▫a▫u ṯumĥ hī ṯe mero nisṯār. ||1|| You are the richest of the rich, generous and unattached. With my ears, I listen to Your Praises. From whom should I beg? I see that all are beggars. My salvation comes only from You. ||1|| ਧਨ ਧਨੀ = ਧਨ ਦਾ ਮਾਲਕ। ਉਦਾਰ = ਖੁਲ੍ਹੇ ਦਿਲ ਵਾਲਾ। ਤਿਆਗੀ = ਦਾਨੀ। ਸ੍ਰਵਨਨ = ਕੰਨੀਂ। ਸੁਨੀਅਤ = ਸੁਣਿਆ ਜਾਂਦਾ ਹੈ। ਸੁਜਸੁ = ਸੁਹਣਾ ਜਸ, ਮਿੱਠੀ ਸੋਭਾ। ਮਾਗਉ = ਮਾਗਉਂ, ਮੈਂ ਮੰਗਾਂ। ਕਾਹਿ = ਕਿਸ ਪਾਸੋਂ? ਰੰਕ = ਕੰਗਾਲ। ਨਿਸਤਾਰੁ = ਪਾਰ-ਉਤਾਰਾ।੧। ਤੂੰ ਹੀ (ਜਗਤ ਦੇ ਸਾਰੇ) ਧਨ ਪਦਾਰਥ ਦਾ ਮਾਲਕ ਹੈਂ, ਤੇ ਬੜਾ ਖੁਲ੍ਹੇ ਦਿਲ ਵਾਲਾ ਦਾਨੀ ਹੈਂ। (ਜਗਤ ਵਿਚ) ਤੇਰੀ ਹੀ (ਦਾਨੀ ਹੋਣ ਦੀ) ਮਿੱਠੀ ਸੋਭਾ ਕੰਨੀਂ ਸੁਣੀ ਜਾ ਰਹੀ ਹੈ। ਮੈਂ ਹੋਰ ਕਿਸ ਪਾਸੋਂ ਮੰਗਾਂ? ਮੈਨੂੰ ਤਾਂ ਸਭ ਕੰਗਾਲ ਦਿੱਸ ਰਹੇ ਹਨ। ਮੇਰਾ ਬੇੜਾ ਤੇਰੇ ਰਾਹੀਂ ਹੀ ਪਾਰ ਹੋ ਸਕਦਾ ਹੈ।੧। ਜੈਦੇਉ ਨਾਮਾ ਬਿਪ ਸੁਦਾਮਾ ਤਿਨ ਕਉ ਕ੍ਰਿਪਾ ਭਈ ਹੈ ਅਪਾਰ ॥ ਕਹਿ ਕਬੀਰ ਤੁਮ ਸੰਮ੍ਰਥ ਦਾਤੇ ਚਾਰਿ ਪਦਾਰਥ ਦੇਤ ਨ ਬਾਰ ॥੨॥੭॥ Jaiḏe▫o nāmā bip suḏāmā ṯin ka▫o kirpā bẖa▫ī hai apār. Kahi Kabīr ṯum samrath ḏāṯe cẖār paḏārath ḏeṯ na bār. ||2||7|| You blessed Jai Dayv, Naam Dayv and Sudaamaa the Brahmin with Your infinite mercy. Says Kabeer, You are the All-powerful Lord, the Great Giver; in an instant, You bestow the four great blessings. ||2||7|| ਜੈਦੇਉ = ਭਗਤ ਜੈਦੇਵ ਜੀ ਬਾਰ੍ਹਵੀਂ ਸਦੀ ਵਿਚ ਸੰਸਕ੍ਰਿਤ ਦੇ ਇਕ ਪ੍ਰਸਿੱਧ ਵਿਦਵਾਨ ਕਵੀ ਹੋਏ ਹਨ, ਇਹਨਾਂ ਦੀ ਭਗਤੀ-ਰਸ ਵਿਚ ਲਿਖੀ ਹੋਈ ਪੁਸਤਕ "ਗੀਤ ਗੋਵਿੰਦ" ਬੜਾ ਆਦਰ ਮਾਣ ਪਾ ਰਹੀ ਹੈ। ਦੱਖਣੀ ਬੰਗਾਲ ਦੇ ਪਿੰਡ ਕੰਨਦੂਲੀ ਵਿਚ ਇਹ ਜੰਮੇ ਸਨ। ਉੱਚੇ ਜੀਵਨ ਵਾਲੇ ਪ੍ਰਭੂ-ਭਗਤ ਹੋਏ ਹਨ। ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿਚ ਇਹਨਾਂ ਦੇ ਦੋ ਸ਼ਬਦ ਦਰਜ ਹਨ, ਜੋ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੇ ਆਪਣੀ ਪਹਿਲੀ ਉਦਾਸੀ ਵਿਚ ਬੰਗਾਲ ਵਲ ਜਾਂਦਿਆਂ ਲਿਆਂਦੇ ਸਨ।। ਨਾਮਾ = ਭਗਤ ਨਾਮਦੇਵ ਜੀ ਬੰਬਈ ਦੇ ਜ਼ਿਲਾ ਸਤਾਰਾ ਦੇ ਇਕ ਪਿੰਡ ਵਿਚ ਪੈਦਾ ਹੋਏ ਤੇ ਸਾਰਾ ਜੀਵਨ ਇਹਨਾਂ ਪਾਂਧਰਪੁਰ ਵਿਚ ਗੁਜ਼ਾਰਿਆ। ਕਬੀਰ ਜੀ ਇੱਥੇ ਉਹਨਾਂ ਦੀ ਅਨਿੰਨ ਭਗਤੀ ਤੇ ਪ੍ਰਭੂ ਦੀ ਉਹਨਾਂ ਉੱਤੇ ਅਪਾਰ ਕਿਰਪਾ ਦਾ ਜ਼ਿਕਰ ਕਰ ਰਹੇ ਹਨ। ਸੋ, ਇਹ ਖ਼ਿਆਲ ਕਰਨਾ ਵੱਡੀ ਭੁੱਲ ਹੈ ਕਿ ਨਾਮਦੇਵ ਜੀ ਮੂਰਤੀ-ਪੂਜਕ ਸਨ ਜਾਂ ਮੂਰਤੀ ਪੂਜਾ ਤੋਂ ਉਹਨਾਂ ਰੱਬ ਲੱਭਾ ਸੀ।। ਬਿਪ = ਬ੍ਰਾਹਮਣ। ਬਾਰ = ਚਿਰ।੨। ਕਬੀਰ ਆਖਦਾ ਹੈ-ਤੂੰ ਸਭ ਦਾਤਾਂ ਦੇਣ ਜੋਗਾ ਦਾਤਾਰ ਹੈਂ। ਜੀਵਾਂ ਨੂੰ ਚਾਰੇ ਪਦਾਰਥ ਦੇਂਦਿਆਂ ਤੈਨੂੰ ਰਤਾ ਢਿੱਲ ਨਹੀਂ ਲੱਗਦੀ। ਜੈਦੇਵ, ਨਾਮਦੇਵ, ਸੁਦਾਮਾ ਬ੍ਰਾਹਮਣ-ਇਹਨਾਂ ਉੱਤੇ ਤੇਰੀ ਹੀ ਬੇਅੰਤ ਕਿਰਪਾ ਹੋਈ ਸੀ।੨।੭। Ang. 856 kirtan

I have seen many sikhs ashamed of their pagri they put a hoody over it and these are proper sardars with dari here in west london There used to be keski/pag wearing kaurs all around southall... You very rarely see it no more, why ??? Thanks to islamic extremism sikhs are suffering too. Now you have a group that stand up to this mad political correctness. Now if you had to choose one side the muslims or edl, i know which choice i would make. Never Surrender

Well, there were a lot of people with Sikh names texting into the BBC Asian Network's discussion programme, congratulating the French government on their tough stance. I thought it was pretty ironic considering the next religious group that "stands out" from mainstream society are Sikhs. Will these same voices applaud the French government when the kirpan or turban is next? BTW, I'm not a Muslim sympathiser or any of that nonsense. Lord knows some followers of that faith have meted out unimaginable horrors on our people over the centuries. If I was a vindictive person I'd say it was about time Muslims knew the meaning of being oppressed, and having religious freedoms curtailed although this ban is not even a drop in the ocean compared to the barbarism they displayed in their empire-building years. But thankfully I'm not that guy and two wrongs don't make a right. We, as Sikhs, just need to be a bit careful in this situation as a lot of Muslims are moving towards the argument of "If Muslims are considered a threat for covering their faces, Sikhs need to have their "knives" (not my words but the words of a Muslim on the radio) and turbans banned too".

Ive attached a few usefull ones. The can be printed off (remember to do it double sided) folded and distributed to all. Also look at the following link: http://barusahib.org/publications.php Scroll down to the "Articles" section at the bottomof the page. becoming-vegetarian.pdf sikh-women.pdf sikhism-religion-views.pdf guru-granth.pdf five-ks.pdf

look edl are gonna do what they gonna do regardless, and so are the muslim extremists and muslim grooming gangs etc. i know what is the bigest threat to us as Sikhs living in this country, i know some sikh groups have stood up to these islamic extremists in the past, but like some-one said we need another sp like organisation who openly stand up to this scum. i for one would openly stand with them i still belive and have mentioned it in the past, that when things get worse with the english and the muslims, we will get caught up in the middle, so now while a movement liek the edl is stil lelatviely new, we do need to educate them on the difference between us and muslims and sorry to say, ppl like the turban campaign are only gonna make us seme like we are in bed with the extreme muslims come on regardless of what ever threat you think the gora are, how can u even get into bed with the extreme form of islam. 2 yrs ago before the edl formed, all the issues the edl have with miliant islam, we have too, lets not get distratced from those issues, cus some sell out sikhs say edl are racist, okay let edl do what they want, and the day they become a threat to the sikh community, beleive me it will be sorted but until then stand up again miltiant islam, don't let england become a republic state of islam, and sorry guys ppl like balvinder rana who leads the turban campaign and sikhs gaainst the edl is just a leftie communist who don't even practice sikhi himself, so how can he play games with the sikh community with his act

:hug:

Maybe he wasn't joking?? He was merely suggesting for our injured friend to perhaps kill some hours pplaying a ps3.. I would also second that, there are a wide range of games to play on the ps3. Alternatively you could take up something else which also works your fingers... Knitting perhaps??

I will only say to all Sikh's who support the EDL one thing. All their issues are already being tackled to some degree by people within the Sikh community. edl have very little to offer the Sikh community. Instead, go to the Gurdwara Sahib, talk to kids about the problems, warn parents of peado pakis. Support our own network. Let them do what they gonna to do, lets not make a media jaloos of ourselfs.. looking totally divided over something that fundamentally has very little to do with us. What ever actions we take in the wider community, we must never disgrace the Khalsa, or Bring the Panth into disrepute. That goes for Guramit Singh who has agreed with Singhs on many issues where they felt he was wrongly portraying Sehjdhari Singhs. He has agreed on many points now, so lets leave him to it.

There is a real issue at hand right now. Manipulative, cunning individuals are exploiting it, and exploiting Sikhs. EDL and Sikhs: Firstly I do not see any real support for them from Sikh youth. When they were at Luton, there were no Sikhs to be seen with them, there were 4 UAF weirdos with Sikh Banner doing jakarey, and 200 Sikh youth surrounding the perimeter of the Gurdwara Sahib, who did not care for either side, but stood at the Gurdwara in-case any problems escalate and become a danger to the Gurdwara. This is reality, what people write on the net is a different thing. The general sentiment amongst our youth is slightly sympathetic towards the agenda EDL have bought to the table, but not enough trust in them, or their supporters and combined with zero track record of Guramit, for this sympathy to translate to any kind of solid support. So you could say real support from the Sikh community is next to zero, half a dozen individuals do not reflect a Sikh trend So why is there so much talk of Sikhs and EDL?? Ask yourself?! Who is saying Sikhs are supporting EDL? how many Sikhs have you see rallying with them? on Camera supporting them? Can you count them on one hand? Which media is pushing this paranoia? BBC Asian Network, and every other media associated to Sunny Hundal! We are being made FOOLS of sadh Sangat ji. This is a non-Sikh issue. Its become a Sikh issue in the media. 1. First they create the paranoia that hordes of Sikhs are joining far right groups 2. Demonise Guramit- Why? because those that quietly sympathize with his views from their arm chairs, now get up and become vocal, THEN?? more Sikhs are seen to be supporting the EDL. 3 WHY? so they can get more money from the government to "combat" a problem they created. These guys Balwinder Rana, Sunny Hundal are UK government's "think tanks" for multiculturalism. They exploit government grants. Thats why you see them vocal in these issues, but never for Turban issues at airports or human rights. Benti to Sikhs! WISE-UP!! do not fall into their game! Use your head! do not get caught in these political games!

Brilliant work. Very interesting statement: I wonder how this would sit with those who claim all of DG is Gurbani? I've always thought the DG was produced to expand Sikhs minds in matters of a diverse nature.

Thank You pjs ji. Ive always considered translating as a form of bhagti. I'll definitely have a read through this. Great seva. Maybe if you can accept my benti and also if Guru Sahib wills you could translate a steek of Guru Granth Sahib ji. Which i think would be a Mahan Seva.

i think they like to believe in magical unseen armies and so forth so they don't have to do real work. i mean who is going to wait for the end of kalyug? is that like any time soon? that's like christians waiting for Jesus to return and the Jews waiting for the Messiah... there are definitely unexplainable phenomena in this world which is beyond the scope of this human mind..but to get caught up in these kinds of bharams, stories, and so forth is opposite to anything remotely called sikhi. what happened to the practical sikhi of guru nanak ji? why these ghost stories, rituals, etc etc...there is genocide on sudan, violence in tibet, in palestine, are these ghost armies aware of this? maybe we're supposed to get off of our big lazy behinds and do something rather than propagate this stuff...is it just a stall tactic to make sure the khalsa is held in check? none of this is evident in guru sahib's baani, yet people are propagating these ritualistic concepts... anyways... peace.

WJKK WJKF, This is a short Sikhi Video i made for the sikhnet online film festival. Please have a watch and let me know what you think. The link is: . WJKK WJKF

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’

excellent post

I didn't find it seriously offensive. He firstly complimented Sikhs and when asked what 'sardars' said to him he was obviously bored with the question and just sort of waved it away with the baran buj gaye thing. Look at his face when he is saying it. He isn't relishing some verbal diminishing of Sikhs like some nasty people do. Given what's going on out there in the big bad world, I think this is a non issue. I guess we all have different levels of sensitivity.

Worry not my friend, being red is a good thing.

great another thread hijacked by pro and anti Edl. We really are a silly bunch arnt we? Other communities who read this will think we're the biggest jokers ever. The issues raised by the edl affect all communities, jains, whites, katchies, budhists, jews.. why is our community, who make up the least numbers are so head-over-heels over the edl? who lets be honest.. have done what? 2000 people.. maybe 300 kharun wala when push comes to shove.. In terms of our community, as a percentage we are tiny, but in terms of highlighting this problem, fact files were sent to Scotland yard 5 years ago, our community pushed the police to investigate grooming, meetings at the highest levels... Our community pushed the term "racially motivated sexual exploitation"... Our community prompted channel 4 and the Times to investigated, and did 99% of the undercover work. when our community spoke, the numbers were not there. thats when only handful of singhs stood. Now we got apneh ranting and raving about edl. Seriously singhs.. those that think Edl is a good thing, great, work with them to highlight the problems our community is facing. But dont be a ranting looney tune.. whats the need to get excited? how will shouting edl solve problems? to the pakis it looks really simple.. these singhs now getting leary and brave cos they got a few chavs with them. Its NOT our style.. be stealth, be sharp.. do what you got to do, but dont rant and rave on the internet about it. bottom line is there no need to "get support".. just do what u gotta do, people have made up their mind one way or the other..no point making a jaloos outa the situation.

This is what Sirdar Kapur Singh writes: Thought i post the original text to avoid any confusion or misunderstanding.

In schools in India we were taught stories such as thirsty crow.In that there was a plot of story and in the end there was moral lesson which was the essence and more important then the story. In the same way Guru sahib has quoted stories in Charitropakhayan to impart a moral lesson. The aim is, as is in this story, to caution khalsa to avoid moral pitfalls. He has cited a story and then has given us a moral lesson. We have his teachings interspersed with plot of story.It is sacred for us. The following part is advice to his khalsa.It teaches us to avoid extra marital union.Extra marital union is one of four bajjar kurehits of Khalsa 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? Charitropakhayan, Dasam Granth Charitropakhayan should be read from beginning to end with very attentive mind.Fools like Drahsn ragi do not have the intellect and gurmat to under stand these charitras.That is why they propagate against this writing. On the other hand Gurumukhs such as Baghel singh had read and understood message in charitras.When King of Delhi was not able to match Baghel singh in battle of delhi, he sent his wife to him at night. Baghel singh told her " Look sister i have read charitropakhyan of Guru Gobind singh ji. You will not be able to entice me. From now on i consider you as my sister."

hocus pocus