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People u am looking to sell all the books and material I have for cost prices if anyone is interested in anything contact me on my email, thank you, the email address is kam1825@hotmail.com

Say Hakuna Matata in a Sri Lankan accent.

excellent

http://www.sikhnet.com/news/sikh-leader-applies-saint-status Sant Baba Jeet Singh and his followers have asked English courts to intervene in international dispute over ownership of gurdwaras. The Supreme Court in London is now considering whether it should rule on the spiritual status of a sikh leader and examine his claim to be a "holy saint". The highly unusual application made by Sant Baba Jeet Singh Ji Maharaj and his followers would force the courts to intervene in an international religious dispute over the ownership of three gurdwaras, or temples, in the English towns and cities of Bradford, Birmingham and High Wycombe. Jeet Singh was installed as the "Third Holy Saint" and head of the Nirmal Kutia Johal branch of the sikh religion in Punjab in 2002 but his legitimacy has been challenged. Former members of the temples' management committees now control some of the gurdwaras. In May the court of appeal declined to become entangled in the row, warning that judges should not adjudicate on the type of doctrinal matters that preoccupied 19th-century courts. The resolution of [this] issue," Lord Justice Mummery said, "depends on the religious beliefs and practices of sikhs in general and the Nirmal Kutia Sikh institution in particular. "The English courts are not equipped to adjudicate on the issue of succession by reference to religious beliefs and practices, either with or without expert evidence. "If this case were allowed to go to trial the judge would be placed in an invidious position not unlike that of jesting Pilate, who said 'What is truth?' and would not stay for an answer." Despite that setback, followers of Jeet Singh are seeking permission from the Supreme Court to challenge the appeal court ruling that the case was not "justiciable" - able to be tried in court. The Supreme Court confirmed that it was examining legal submissions to assess whether the case was admissible. If it accepts there is an important legal issue at stake there could be a full hearing next year. Jeet Singh's supporters insist there are broader issues, such as whether the rights and powers held by individuals within religious institutions can be enforced in a UK court of law or become worthless. Luke Patel, of Blacks Solicitors, which represents Jeet Singh and his followers, said: "His succession is a factual issue, not a religious issue. The highest court in India has given a judgment to say that his is the true succession. "If the courts decline to look at this it would be saying that they are not interested in the administration of any English charities [with a religious link]. That would be wrong. This could apply to all sorts of other organisations: mosques, synagogues or temples." The application to the Supreme Court is also based on human rights law, arguing that it would amount to discrimination to consider administrative issues in relation to the Church of England but not for minority faiths. If unsuccessful at the Supreme Court, lawyers may petition the European court of human rights in Strasbourg. There are about 500,000 followers of the Nirmal Kutia Johal branch of the Sikh religion globally tens of thousands of them live in the UK.

A Pakistani Pathan friend of mine sent me the link for a piece done by a TV station in Afghanistan about the Sikhs of Nangharhar in Jalalabad province celebrating Basakhi. I'd never seen it before and found it good viewing. Hope you all enjoy it too.

Nagar Kirtan Sunday 18th November 2012 (THIS SUNDAY) Gurdwara Sri Guru Singh Sabha, Havelock Road, Southall, UB2 4NP Sevadar meetings: Thurs 15th, Fri 16th, Sat 17th, November Gurdwara Sri Guru Singh Sabha, Havelock Rd, Library @ 7.30pm, please come and encourage others to do Seva too. Thank you more info Visit the OFFICAL NAGAR KIRTAN FB PAGE! or call 07838934219 www.facebook.com/southallnagarkirtan www.facebook.com/southallnagarkirtan

wjkk wjkf guru pyare sangat ji ,as we all know we celebrate bandhi chor diwas during the day of diwali but in real bandi chor diwas is today...today is the day when guru sahib had freed 52 kings......the diwali day which we all celebrate is the day when guru sahib had reached Amritsar after one month from gwalior,singhs where so happy seeing guru sahib arrival that they celebrated that day as DEEP MALA ....... so 1 month before diwali is real bandi chor diwas so happy bandi chor diwas to all of you below is a video of gwalior kila u can have darshan http://www.sikhiwiki.org/index.php/Bandi_Chhorh_Divas and video

I have replied to your PM. Please contact ADMIN. Thanks

Taken from: http://sarbjitsinghdhunda.blogspot.co.uk/ More info on Sarbjit Dhunda on: http://sarbjitsinghdhunda.blogspot.co.uk/ Please share and forward.

In no particular order... Back To The Future The Rocky Horror Picture Show Aliens Star Wars Toy Story Man, it's hard just selecting 5 only but I KNOW that Back To The Future is going to be in any movie list. Such an awesome film!!!!

Godfather - Genius from Copolla. You come for the violence but you stay for the family drama. Kill Bill - A beautiful story about badla (revenge). My sisters could do a lot worse to watch and learn how a woman can handle herself. I know it's a Hollywood movie and far from our reality, but the core message (IMO) is that women are more than what society has conditioned them to be.

we must make sure the right hand is on top when we drink amrit we must use the right leg as the first when changing kachare we must give out prashaad in main darbaar halls with our right hand too. including the kara. the kirpaan. why is it that we believe in right handedness? the ‘saje hath’. I asked this question to my ‘main G (gurmukh)’. but I was left with the answer of, ‘there is a ghost on the left hand and it makes u do bad things; and that at the time of satjug everyone was right-handed. and as the times got worse till now, kaljug, the leftys increased’. o_O I then answered ‘ I don’t believe in that’ then the reply was that, ‘nowadays, people don’t believe in this because it is the faas of kaljug’ then I sed, ‘guruji says >>bin seva dhrig hath pair<<. no distinguishing between right or left’. I further replied, guru G says >doe kar jor< and that all duality must be done away with, and with hell on the left (o_O) and heaven on the right, look to neither, and marry all duality, paap and pun, kanchan loh, kacha meetha, khabe and saje, and just do > doe, kar JOR <. I want to know what sangat things of this. my main G (the gurmukh) is an amazing soul. has had Kirpa from multiple sants including a pooran sant. so try not to knock what ma G has said. jus to add, guruji further says, >fir pachtaane HATH falga< {u will regret the actions of ur hands}. again no distinguishing of ryt or left hand. however, guruji also used the word, dachan/dakhan alot in sggs. >danat dachan...< in aarti. dachan is technicaly south. but ppll think its the right hand side cuz they face east towards the sunrise. thus, south becomes associated with right handed. this is also known as sun pooja to 'soorya'. and we do not worship any sun god! this is what guru nanak dev ji stoped with the whole 'ppl thinking that they were giving water to their dead reletives cuz they are thirsty' thing. - from this, we should not believe in right handed ness! in DG, guruji says, >gusse aaee kaalka, hath saje lai tarvaar kau< ...in the battle kali came with the sword in her right hand. I dout that this has any significance in the non-use of the left hand. kali was prob right handed in other words! and, bhavani (durga) held a sword in her left hand too. (>khabe dasat naachaee..< and (>khabe dasat Ubhaari..<) I want to know what sangat thinks of left and right handedness; bearing in mind the above quotes. {{this is a long first post cuz normally I wait for the discourse in these topics to gain impetus, but most of the time it never does.. so Iv just put here 1 time all that I think..}} much obliged! gurfateh!

Come, O beloved Sikhs of the True Guru, and sing the True Word of His Bani. WaheGuru Jee Ka Khalsa, WaheGuru Jee Ke Fateh! Saadh Sangat Ji, We would like to invite you and your families to a Sikh Family Camp, Sukhmani Sahib Ji Paath, followed by Kirtan on Saturday 24th November 2012 at Gurdwara Mata Sahib Kaur Academy. The details are as below: Camp Sewa By Bhai Vijay Singh, Bhai Ravjeet Singh and Kaurs Corner. Sukhmani Sahib Paath, Rehras & Ardas Kirtan Sewa By Bhai Harinder Singh & Nirvair Khalsa Jatha. Guru Ka Langer will be served throughout the day. The poster is attached with further details and will go up in the local Gurdwaray this week. Please circulate amongst your friends and family, lets get the word around and Sangat down. The camp will be aimed at the WHOLE family and all ages. There will be various workshops and Seminars, so we can all get involved and brush-up on our Sikhi skills and knowledge. All Sangat are requested to attend. Look forward to seeing you All on the day. Please Grace us with your Darshan. :waheguru: WaheGuru Jee Ka Khalsa, WaheGuru Jee Ke Fateh! Gurdwara Mata Sahib Kaur Academy 8 Oaks Lane Newbury Park Ilford Essex IG2 7PL http://www.sikhacademy.co.uk/

Saadh Sangat Jee For those who were unable to attend the programme in honour of Bhai Rajinder Singh Moghalwala on Sunday, please see below for the video of Sarb Singh (RTV) speaking to the Sangat on Bhai Rajinder Singh. Many say that Bhai Rajinder Singh is an extremsit and surely must have done something wrong for being in prison. However, Guru Nanak Dev Ji and Guru Hargobind Sahib Ji were both imprisoned, were they wrong? Were they extremists? As our Bandhi Chor celebrations have drawn to a close, this episode is dedicated to all our countless brothers and sisters who continue to rot in small, dark cells across India. May our candle of truth and courage continue to burn for them. Khalistan Zindabaad

Some people say it was 7yrs, others 8months or 1year. Does anyone know the exact time Guru Sahib were imprisoned for?

Find out who they are incarnated as in this current life and go kill them instead. That might work. :blush2: :biggrin2:

This is a benti to everyone please to address this to your local Gurdwara . I have a nut allery, and latey the Gurdwara have been putting nuts into the Keer without informing the Sangat. This may be a small issue, but yesterday my daughter also got an allergy and its quite alarming. If this happened in a restaurant they would be sued in an instant. If there is no sign or indication to say that there are nuts etc in the Langar. This needs to be addressed to the committee, as all Gurdwara have people from different ethic backgrounds having Langar, and we don't want one to have an allergy to something and suing the Gurdwara. Phul Chuff Maaf

I think if someone has allergy to nut products, its best not to eat products which potentially may have nuts in them. We need to go to gurdwara or eat langar with sense of humility and gratitude than going to gurdwara with sense of entitlement. With that being said, off course committee members need to put cautionary signs of nuts/allergy etc to save themselves from ungrateful people suing them for offering free food.

GURFATEH JI I WANTED TO SHARE THIS POEM FROM THE PERSPECTIVE OF ONE OF THE 52 KINGS IN THE PRISON WHO THINKS THAT TODAY BELOVED GURU SAHIB WILL LEAVE HIM FOREVER AND HE WILL BE LEFT IN JAIL BUT WORSE HE WILL BE SEPERATED UNABLE TO DO DARSHAN OF HIS GURU AGAIN THE WHOLE WORLD REJOICES YET MY HEART SINKS DEEPER AS THE HOUR GROWS NEAR ONE CAN HEAR THE JOY FILLED LONGING IN THEIR VOICES AS MY SORE RED EYE FLOWS TEAR AFTER TEAR THESE TEARS DON’T END AND I DON’T CARE FORGET THESE BARS MY BODY IS MY PRISON TO WHO DO I EXPLAIN THIS , WHO WOULD UNDERSTAND, NO THIS I CANNOT SHARE FOR HOW CAN THEY COMPREHEND THOSE SOULS IN WHOM DIVINE LOVE HAS NEVER RISEN MY BODY IS WRAPPED IN DESPAIR , HELPLESSNESS IS MY COFFIN, AS I AM BURIED FOREVER ALONE FORGET THE BARS YOUR SEPERATION IS MY JAIL CELL DON’T LEAVE ME PLEASE DON’T LEAVE ME I PRAY LET ME HOLD YOU TO MY CHEST BE FOREVER MY OWN IF YOU LEAVE MY SOUL WILL SINK INTO NEVERENDING HELL IN A FEW HOURS THE WORLD WILL LIGHT LIGHTS AS MY DESTINY GROWS INTO DARK PITCH SUFFOCATION I WISH THESE HOURS LAST FOREVER MAY I NEVER FACE MY PLIGHT PLEASE GIVE ME COURAGE AND FIGHT YOU ALONE CAN CHASE MY FEARS AND HEAL MY HEARTS EACH ABRAISION I PRAY DON’T LEAVE MY BELOVED FRIEND I WILL DIE CRYING HOPELESSLY SCREAMING NOONE TO HEAL MY PAIN NO LIGHT AT MY TUNNELS END YOUR LOVE AND MEMORY WILL TAUGHT ME WHEN IM DREAMING BUT SUCH A DREAM I CAN ONLY LONG FOR THERE WILL BE NOTHING LEFT BUT A DREAM AS I STRUGGLE TO HOLD YOU JUST ONCE MORE AND YOU DISAPEAR AS I DIE AND SCREAM WHO BESIDES YOU COULD HAVE LOVED A SINNER LIKE ME I PRAY COMPASSIONATE FRIEND DON’T LEAVE I AM TOO WEAK TO STOP YOU FORGET THE BARS MY HELPLESSNESS CHAINS ME DOWN AS MY ENEMY HOW CAN I EVER HAVE STRENGTH, YOU TOOK ALL MY STRENGTH, AND GAVE ME YOURS, KILLED MY VICES AND MADE ME ANEW MY STRENGTH IS ALWAYS YOURS AND SO ARE MY RICHES IN THE TWINKLING OF AN EYE I PLACE MY KINGDOM AT YOUR FEET MY HANDS WRING IN SADNESS AND MY CHEST PAINFULLY TWITCHES I PRAY MY DEAR FRIEND DON’T LEAVE MY WASTED LIFE WILL ENVER BE COMPLETE WHO WILL SING GODS KIRTAN IN THE MORNING FILLING MY BODY WITH BLISSFUL YEARNING AND FILLING THE PRISON SATURATING IT WITH SWEET LOVE FILLED NECTER WHO WILL KILL MY FEARS AND CARE FOR ME AS MY COMPANION AND PROTECTOR I MAY BE TRAPPED IN THIS PRISON CELL BUT YOU ARE TRAPPED TOO IN MY SOUL THE BONDAGE OF THIS JAIL CANT COMPARE TO THE BONDAGE BY WHICH MY EVERY STEP YOU CONTROL DEAR FRIEND OF THE HOPELESS DON’T LEAVE, IN WHOSE LAP WILL I REST MY CRYING HEAD IN WHEN NOONE GAVE ME SHELTER YOU LOVED ME AND PLACED IN MY MOUTH THE LIVEGIVING NAAM OF THE LORD AND YOUR DAZZALING FACE YOUR GLANCE OF LOVE MADE EVERY CELL IN MY BODY GRIN AS MY FEARS DIED OUT AND MY WANDERING MIND FINALLY FOR ONCE WAS ABLE TO REST ASSURED I CURSE NT DESTINY MAY I DIE GOD RIGHT NOW WHY ARE YOU SO BRUTALLY TESTING ME RIP ME PIECE BY PIECE BUT DO NOT RIP MY HEAD FROM MY GURUS FEET WHERE I FOREVER BOW MY WARRIOR GURU SOILDER OF COMPASSION WHOSE ONLY GOAL IS TO FILL BARREN HEARTS WITH HIS LOVING PASSION THE ONLY ONE WHO KNOWS THE WAY TO LIVE AND WHOSE ONE GLANCE GIVES LIFE TO THE SOUL MAY I LOSE MYSELF FOREVER IN HIS GLORY AND EXTOL FOR I WILL DIE IF FOR EVEN A MOMENT I DON’T SEE THOSE MERCIFUL EYES GLANCING AT ME WITH LOVE AS MY MIND STILLENS AND ALL MY HUNGER DIES AND MY COUNCIOUSNESS SOARS A PURE WHITE DOVE I PRAY TO THE KING OF THE UNIVERS GRACIOUS GURU DO NOT LEAVE FOR MY SOUL WILL NEVER CEASE TO GRIEVE TO THOSE SEPERATED FROM THEIR BELOVED GURU NOTHING IS WORSE NO GREATER TORTURE IS POSSIBLE TO CONCIEVE OH GURU FRIEND I HEAR YOU COMING, WILL THIS BE MY LAST GLANCE DID YOU COME INTO MY LIFE JUST TO TORTURE ME IMPRISON ME IN YOUR LOVE AND LEAVE ME WEEPING WITHOUT A CHANCE BUT TO WAIL FOREVER IN YOUR ETERNAL MEMORY BUT WHAT DO I SEE LOVE AT ITS HEIGHT FAITH HAS WELLED UP O LOVE YOU CAN NEVER LEAVE ME I BELIEVE YES I BELIEVE O LOVE I BELIEVE IN MY LOVE FOR YOU IT WILL PREVAIL COME WHAT MIGHT OH HERE COMES MY GURU IS YOUR I BOW AND PRAY AND SWIM IN YOUR RADIANCE AS FLOWERS BLOSSOM IN MY SOUL FROM YOUR MOUTH THE WORDS SHINE LIKE SUNLIGHT, GRAB MY CLOAK MY BELOVED, GRAB MY CLOAK AND HENSE I WILL BREAK THOSE FETTERS WHICH BIND YOU AND I WILL SAVE YOU FROM DEATHS NASTY TOLL ALAS OUR LOVE HAS SOARED ABOVE ALL HEINGTS I HAVE ESCAPED MY CHAINS BY BEING CHAINED TO HIM LET US GO IN HAPINESS AND LIGHT THOSE DIWALI LIGHTS FOR HE HAS PROVEN HIS NATURE ONCE AGAIN, HIS HALO, HIS LIGHT WILL BLAZE IN MY HEART ALWAYS, A FORCE SO FEAR NEVER TO DIE OR DIM

So the red dot of inequal brahminism on nidars forehead and the Thrisul in his hand doesn't seem like any part of traditional Sikhi pre-Singh sabha to me! The KFC and Johnny walker in his belly don't seem like any part of traditional Sikhi pre-Singh sabha to me either!

Here is a quick photoshop sketch of Bhai SURINDER Singh Sodhi, saw some old photos and thought would be nice to do something modern with these images to engage young sikhs into finding out who these people are..... sorry Bhai Surinder singh sodhi - bit dyslexic so words come out with diferent letters soemtimes - apoligies Taran

Jaap Sahib and Akaal Ustat are beautiful! It's so inspiring and touching with the way the chands flow together. I've listened to Akaal Ustat and try to read Jaap Sahib when I can. Am hoping to listen to the Katha of Giani Thakur Singh Jee about Jaap Sahib

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

Ik Oankar Sri Vaheguru Ji Fateh. Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh! Nihang Singh Giani Mehtab Singh (Tarna Dal Baba Bkala Sahib) vidyarthee of Damdami Taksal will be touring the UK for the next few weeks. His weekly schedule will be posted in this thread. Please check back regularly to see when he will be in your city. Sunday 26th September Glasgow: Guru Nanak Sikh Temple 11:30 12pm Glasgow: Central Gurdwara Singh Sabhha 12:15 12:45pm Monday 27th September Glasgow: Central Gurdwara Singh Sabha 7-8pm Tuesday 28th September Glasgow: Central Gurdwara Singh Sabha 7-8pm Wednesday 29th September Middlesbrough: Sri Guru Harkrishan Sahib Gurdwara 7-8pm Thursday 30th September Newcastle: Sri Guru Singh Sabhha 7:15-8pm Saturday 2nd October Southshields: Gurdwara Sahib Khalsa Mero Roop Hai Khas 8-9pm Sunday 3rd October Sunderland: Sikh Temple 12-1pm Newcastle: Sri Guru Singh Sabha 1:30 2pm

please celebrate bhandi chor divas as a "celebration" not something to celebrate becasue we want to counter divali.........divali is about light over dark, good over evail if we sikh do not celebrate this then what is sikhi?

Ladli-fauj, some ppl that i know are saying that panthpreet is mini-dhunda in progress. He is another missionary with same mindset - never open up in public; always with hidden agenda.

Bandi Chor Divas/Divali at golden temple:

We do not celebrate Diwali in our household, but Happy Diwali to any Hindustanis on this forum. May your year ahead be filled with compassion, humility and love. Waheguru

Happy Deepavali (Divali) to all Hindus and all those defined as Hindu under article 25 of the Indian constitution

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh I think we should share inspriring stories, words of knowledge from katha or from other places/people we have heard, what we've heard on spirtuality, i personally like to write down some things I hear from great Gursikhs like Gyani Sant Singh Ji Maskeen, I'm relying on all users to contribute as I will to, I have a lot of stuff I've written so I'll share it THis is something from a katha i heard, everyone should read it "maray hoye nu khatra nahi hunda, zinda manukh nu khatra hunda, kamzor manukh nu khatra nahi kio ke kamzor toh gulam hunda, jalde hoye deevay nu khatra hai, toofani hawawa naal bujh sakda;par jerda deeva pela hi bujheya hoya onu ki khatra ?, ik khirde hoye phull nu khatra hai, odi komalta, oda suhapan, odi mehak toh mutasar ho ke koi tord sakda, tordan da kaaran ban jaigeya oda suhapan, odi tordan da kaaran ban jaigeya odi komalta te odi mehak, yakeen jano koi sansar vich augana di etni virodta nahi hundi jini gunnah di hundi ah, koi khatourta di eni virdota nahi hundi jini daiya di virdota hundi ah, koi agyanta di virodta nahi hundi jini samdrishti di hundi ah, koi karoopda di eni virodta nahi hundi jitni suhapan di hundi ah, es karke gunn hamesha khatre vich ne, gunn te jaalda hoya deeva ah khatrech eh; augun te bujheya hoya deepak ah, hai hi kuch ni, phull khatre vich ne kio ke komalta hai, suhapan hai, sughand hai, sundarta karke phull khatre vich eh; odday naal lageya hoya kaanda koi khatre vich nahi, tordan da karan ban jaigeya oda suhapan; yakeen jaano koi sansar te eni virdota auguna te nahi hundi jini gunnah di hundi ah; zinda manukh nu khatra ah, khabbarch pe hoye murde nu ki khatra rabb kaiseh kaiseh roop tharan karda.....KHALSA hajjay jeenda jagda, guru di bakshish vich eh, paratma di mauj, kushi vich, je asi bujh ge hunday hindustan di sarkar sade piche naa paiyi hundi ona nu darr hai, nafrat hai sade te, par kalgiya wale patsha hamesha apne singha nu apne bacheya nu chardi kala te apne charna vich rakhde ne."

Please clarify my confusion - Is Bandi Chod Diwas today or 1 month ago was Bandi Chod Diwas and today Guru Jee arrived Amritsar? If today is Bandi Chod Diwas, then Guru Jee arrived Amritsar 1 month from now? Do Sangat also know when Guru Nanak Dev Jee freed prisoners from Babar's prison?

Weheguru Ji ka Khalsa, Waheguru Ji ki Fathe, Could Sangat please print the below leaflet our and distribute at local Gurdwareh and other places: people keeping wishing me "Happy Diwali" and this is frustrating as little appears to be known of the sacrifices and stand that Guru Hargobind Sahib Ji made for others. The words should fit on a single A4. Gurfathe For Sikhs is it Diwali or Bandi Chor? ‘Bandi Chor Divas’ means ‘Day of Freedom’ and is celebrated both by Sikhs and Hindus but for different reasons. At the tender age of 11 years, Guru Hargobind Sahib Ji was nominated by His father Guru Arjan Dev Ji, to be the next Guru of the Sikhs. Guru Hargobind Sahib Ji’s life was partially devoted to building the martial strength of the Sikh community; molding the Sikhs into a self-reliant and brave people for the critical times ahead. Guru Ji emphasised the importance of the knowledge of weapons and maintained a fully trained army. Wrestling matches, target practice and swordsmanship were all encouraged by Guru Ji. After learning about the martial training of the Sikhs and Guru Ji’s increasing popularity, the mogul emperor Jahangir grew to dislike Guru Ji. He saw Guru Ji as a threat to the moghul rule. Jahangir summoned Guru Ji to Delhi and was asked to pay a fine. A similar fine had been imposed upon Guru Ji’s father, Guru Arjan Dev Ji for refusing to change Gurbani to reflect upon Islam in a more favourable light. Just as Guru Arjan Dev Ji had refused to pay the unjust fine levied by the mogul emperor, so too did Guru Hargobind Sahib Ji. Thus Guru Ji was imprisoned at Gwalior fort along with 52 other Hindu Princes and Rajas. Jahangir later realised his mistake in imprisoning such a spiritual being and ordered Guru Ji to be set free. To the surprise of all, Guru Ji himself placed a condition upon His own release and so refused to leave. . He stated that He would only vacate the prison on the condition that the other Rajas and Princes wrongfully detained be set free also. This annoyed Emperor Jehangir who perhaps mockingly submitted that only those who may hold on to the Guru’s cloth on His leaving, may leave with Him. Guru Ji wove into His chola 52 tassels. So it was that on that day, by placing a single tassel into each of the Raja’s hands, each was led by the Guru to freedom. It is for this reason that Guru Ji is called “Bandi Chor”, literally meaning Liberator of the bounded. Today there stands at the site of the Fort a magnificent Gurdwara in memory of the sixth Guru. Pilgrims from all over and of different faiths visit this Gurdwara to pay homage to Guru Hargobind Sahib Ji. At the time of Divali it is not the Hindu festival of lights that Sikhs celebrate but in fact the release of Guru Hargobind Sahib Ji from Gwalior fort and His return to Amritsar. When the Guru returned to Amritsar, a magnificent celebration was held. The Harmandir Sahib was beautifully decorated and fireworks illuminated the sky. On this day we light up the sky and light candles to commemorate the returning of the Guru. For a Sikh this day is called Bandi Chor Day. Further if Sangat knows of a more relevant thread, please paste the leaflet there.

Never mind big flops all Bollywood films are big plops. Mind numbing for those not already brain dead. Movies for those incapable of following dialogue, news or visuals without a background music track instructing them whether to feel sad, jolly or ready for action. Sadly, this mind numbing trend is being continued with the Sikh Channel in the UK. In fact, they're dumbing down Sikhs even more. No news or no anything is shown without a musical soundtrack.

Well done analysis of the beginnings of the Sikh/Punjabi struggle under the Indian state. Taken From: http://sikhwithit.bl...discontent.html Seeds of Discontent Originally published in "Dedicated to the Sikh Struggle" Despite attempts to do so, the events before and after the 1984 Sikh genocide cannot be examined in isolation of their broader political context. Broken promises, the demand for greater Sikh sovereignty, covert intelligence operations, the state of emergency, and human rights abuses must all be accounted for in order to create an accurate reconstruction of the time period. The seeds of discontent in the Punjab region were sown decades before the explosion of violence in Punjab, in the streets of Delhi and other cities across India in the 1980s. The calls for communal sovereignty and provincial autonomy did not arise spontaneously. They were the manifestation of discontent with a post-independence reality unreflective of its roots. The imposition of emergency rule in the 1970s inflamed tensions and the crackdown in Punjab would lead to the creation of an untenable political circumstance. Broken Promises: The roots of discontent amongst the Sikh community, although plentiful and diverse, can be to a large extent traced back to pre-1947 commitments made by the Congress party. Two main points of displeasure amongst the Sikh community following India’s independence were that the Congress party had abandoned its pre-independence commitment to the reorganization of states based on linguistic homogeneity with regards to Punjab and the broader concept of provincial autonomy. The following excerpt helps to provide context into the position of the Congress party leadership with regards to provincial autonomy and linguistic homogeneity: “On 10 August 1928, the Nehru committee submitted its report on the future of the Constitution of India. Apart from reiterating the principles of provincial autonomy and reorganization of the states on the basis of linguistic homogeneity, the report also confirmed the reservation of seats in the Legislative Assemblies in the Provinces as well as at the Centre for Muslims of India in proportion to their population in the provinces. However, the report denied similar reservation to other religious minorities and went on to state categorically that there should be no reservation of seats for any community in the Punjab and Bengal. Following the publication of the Nehru report, Sikh leaders expressed anxiety over their future in India under a nationalist government which provided no statutory protection for them as a minority. To allay their fears the Congress Party organized its annual session of 1929 at Lahore and passed a resolution saying that on achieving independence no Constitution would be framed unless it was acceptable to Sikhs.” (Kumar: 120). The Congress report of 1928 is a pivotal document as it formed the basis of what the future state of India’s framework would consist of. It provided a blueprint from which those involved in the independence discussions could base their decisions with regards to accession and secession. As the Congress party moved further and further away from this declaration with regards to Punjab, the angst amongst India’s Sikh community would continue to grow. This is not to say that every Sikh in every corner of India was enraged, no community is so homogenous that it acts and thinks in perfect unison. However, the protests, political movements, and resistance prevalent amongst the Sikhs of Punjab in the decades following independence are telling. The population was not asking for the Central government to kneel, rather that the Congress party uphold its commitments. The excerpt discussed above is not unique in nature and Congress leaders would on multiple occasions re-affirm the party’s commitment to guaranteeing that no constitution would be passed if unacceptable to the Sikhs of India. In response to a question from Madhusudan Singh on what guarantees Gandhi could give with regards to the resolution passed by his party at Lahore in 1929, he responded “I ask you to accept my word and the resolution of the Congress that it will not betray a single individual much less a community. Let God be the witness of the bond that binds me and the Congress with you” (Kumar: 122). As he was further pressed on this issue “Gandhi said that the Sikhs would be justified in drawing their swords out of the scabbards as Guru Gobind Singh had asked them to, if it would recoil from its commitments” (Kumar:122). In 1950, when the Constitution Act of India was enacted (devoid of special protection for the Sikhs), representatives from the Akali Dal party declared in the constituent assembly “the Sikhs do not accept this Constitution: the Sikhs reject this Constitution Act” (Singh: 245). Yet, in direct opposition to their previous commitments, the Congress party would indeed pass a constitution not accepted by the Sikhs. Broken commitments such as the ones discussed above would help form the foundation of the Punjabi Suba movement, which rose to prominence post-1947. The Sikh community and its leadership would advocate for the greater autonomy and freedom that the Congress party had promised to it. The creation of a state of Punjab based on linguistic homogeny and the control of waterways (which were of particular importance given the agrarian nature of Punjab) were of particularly heated contestation. Rise of the Punjabi Suba movement Historically the Sikh community has viewed the Punjab region as its homeland due to its status as the birthplace of Sikhism and the fact that it is home to a majority of the Sikh community and many of the faith’s most revered sites; as such one cannot simply separate the reorganization of Punjab and Sikh discontent into two mutually exclusive entities. The Akali Dal and its leader Master Tara Singh would continue to advocate for a Punjabi speaking state (Lal: 55). The composition of this state would have been in line with the commitment to linguistic reorganization as per the Congress’ pre-independence doctrine. However, this commitment to linguistic reorganization was abandoned shortly after Indian independence upon the recommendations of the Linguistics Provinces Commission. In the eyes of the commission: “It (i.e. the formation of linguistic states) would unmistakingly retard the process of consolidation of our gains, dislocate our administrative economic and financial structure, let loose, while we are still in a formative states, forces of disruption and disintegration and seriously interfere with the progressive solution of our political and economic difficulties.” (Kumar: 177). In essence, the promise of linguistic reorganization in the case of Punjab had become a source of inconvenience for the Congress party and their new partitioned India. In the words of Nehru as he spoke to Master Tara Singh in 1954 who reminded him of the Congress’ commitments to the Sikhs, “the circumstances have now changed”. (Singh: 245) As the Akali Dal continued their campaign for a Punjabi speaking state, Hindu organizations had begun advocating that the community formally disown the Punjabi language in favour of Hindi (Kumar: 177). This act of collusion would further inflame the political unrest caused by the Congress’ unwillingness to abide by its 1928 resolution. As constitutional autonomy continued to elude the Sikh community, Sardar Kapur Singh would have this to say on September 5th, 1966 as he stood up to vote against the bill for the reorganization of the state of Punjab: “Madam Chairman, I have gone through this draft Bill most carefully and I have heard the Honourable Home Minister with the diligence and respect which his speeches and utterances always deserve. Madam Chairman, as it is, I have no option but to oppose this Bill. Like the curate’s egg, though it might be good in parts, it is a rotten egg. It might be edible, but only as a measure of courtesy, as it is devoid of nutritional qualities and since its putrefaction is far gone, it is really unfit for human consumption” (Singh: 239). The bill for the reorganization of the state of the Punjab would fail the test for the Akali Dal party as well. On July 20th 1966 Resolution 2 of the Working Committee of the Shiromani Akali Dal was passed: “SIKHS RESOLVE AND PROCLAIM their determination to resist, through all legitimate means, all such attempts to devalue and liquidate the Sikh people in a free India, and consequently, DEMAND that the following steps should be taken forthwith by the rulers of India to assure and enable the Sikhs to live as respectable and equal citizens of the Union of India, namely, FIRST the Sikh areas deliberately and intentionally cut off and not included in the new Punjab to be set up namely, the area of Gurdaspur District including Dalhousie, Ambala District including Chandigarh, Pinjore, Kalka, and Ambala Saddar, the entire Una Tehsil of Hoshiarpur District, the areas of Nalagarh, called Desh, the Tehsil of Sirsa, the sub-Tehsils of Tohana and Guhla, and Rattia Block, of contiguous portion of the Ganganagar District of Rajasthan must now be immediately included in the new proposed Punjab so as to bring all contiguous Sikh areas into an administrative unit, to be the Sikh Homeland, within the Union of India. And SECOND, such a new Punjab should be granted an autonomous constitutional status on the analogy of the status of Jammu and Kashmir as was envisaged in the Constitution Act of India in the year 1950” (Singh:1948). The resolution does not call for unique wide ranging powers, rather it points to the “autonomous constitutional status” of Jammu and Kashmir as encapsulated in the Constitution Act of India. As this set-up was achievable to the north of Punjab, why could it not be feasible for Punjab itself? The powers requested would have been relatively analogous to that which already existed for other states in India. The resolution was focused on creating a place for Sikhs in India, who had decades prior chose accession over secession. Additionally, this Sikh homeland was to be an administrative unit within the “Union of India”. The focus here was to create an autonomous Sikh land of freedom in the north of India, a notion Nehru had decades prior accepted. In July 1946 Nehru would be quoted as saying “The brave Sikhs of the Punjab are entitled to special consideration. I see nothing wrong in an area and a set-up in the North wherein the Sikhs can also experience the glow of freedom” (Singh: 242). Yet, when the time had come for these commitments to be put into action, they had been forgotten; as resistance to this autonomous state was evident even before Resolution 2 of the Akali Dal working committee and the 1966 statements of Sardar Kapur Singh. Jawaharlal Nehru would go so far as to “tell a correspondent of the Times of London that he would not concede a Punjabi speaking state even if he had to face a civil war” (Kumar: 182). This statement was made following the release of Master Tara Singh who had been jailed preemptively following his vow to fast until death in demand of a Punjabi Suba (state). In 1960, “newspapers were prohibited from publishing news regarding the Sikh agitation. Raising slogans for a Punjabi Suba were made illegal” (Kumar: 182). The repression of discontent and freedom of speech in response to the Punjabi Suba movement would become a reoccurring theme in the Central governments dealings with the Sikh community. As opposed to reaffirming their pre-independence assurances, the Indian government would instead meet peaceful assembly with repression, calls for justice with an iron fist, and freedom movements with oppression. An interesting line for the descendents of a movement whose chief figure head (Mahatma Gandhi) would be defined in the Indian history books by his approach of non violent protests, calls for universal justice, and slogans for a free and independent India. State of Emergency: When Indira Gandhi instituted a State of Emergency, all corners of the nation were covered by the cloud of undemocratic rule. This State of Emergency was born not out of a deep concern for the nation, but out of personal survival: “ The declaration of the state of emergency by Prime Minister Indira Gandhi on the night of June 25-26, 1975, to save herself from the aftereffects of Allahabad High Court Judgement unseating her for corrupt practices, as laid down by herself, shook the very foundations of the democratic spirit underlying the Constitution. Armed with the draconian powers including rigorous press censorship, it ushered an era of arbitrariness and arrogance for personal survival and family aggrandizement, with new upstart Sanjay Gandhi and his goons creating terror and wreaking havoc with the system” (Singh 2: 311). The Shiromani Akali Dal would be the only party to take up the cause of opposing Gandhi and her emergency rule. Figures from Amnesty International state that 140,000 people would be detained during emergency, 60,000 of them Sikh. Emergency may not have been declared against the Sikhs, but the resistance to it had a strong Sikh component (Singh 2: 311). As Sikh resistance to Emergency rule grew, in the words of Sangat Singh “Indira got into her head that it were only the Sikhs who constituted a threat to her imperious and dynastic rule, and decided to inflict blows from which they will take long, if at all, to recover” (Singh 2: 312). In 1976, using section 78 of the Punjab Reorganization act Indira Gandhi would allocate the hydel power and waters of the Punjab rivers to Rajhastan, Haryana, Delhi, and Punjab. The Gandhi government would now “award over 75 percent of waters to neighboring non-riparian states and create in them vested interest to the detriment of legal rights in Punjab” (Singh 2: 312). This diversion of water would have devastating effects on the Sikh peasantry, a segment of the population who formed the Akali Dal’s mainstay. Sikhs would also be targeted in the military ranks, as the Defence Ministry would for the first time issue recruitment quotas based on population. The institution of this move would curtail the intake to and composition of Sikh soldiers in the Indian army to just two percent, in line with their proportion of the Indian population as a whole. (Singh 2: 312). The treatment of Sikhs during the 1982 Asian games provides a piercing example of the degree to which Sikhs had been targeted during the emergency period. Haryana’s Chief Minister had instructed the police to cut off all Akali’s entering the state. The following is the account of prominent Indian journalist and author Kuldeep Nayar: “Since the police had no way to differentiated a Sikh who is a terrorist and one who is not, every Sikh travelling to Delhi was searched. Trains were stopped at wayside stations at midnight in cold December and the Sikh passengers were made to get down to appear before a police official on the platform. Buses were detained to get Sikh passengers down and at some places the rustic policemen said ‘All Sikhs should come down’. People travelling in cars were no exception. Many senior retired military officers were stopped and among them were Air Chief Minister Marshal Arjun Singh and Lt. General Jagjit Singh Arora; their disclosure of identity did no matter; luggage in every car was thoroughly searched. Maj. General Shabeg Singh, who later joined hands with Bhindranwale, had gone on record as saying that after the humiliation meted him in Haryana, he decided to join Bhindranwale. Even Swaran Singh (a cabinet colleague of J.L.Nehru who had served India well for many tenures as its Foreign Minister) was stopped and searched despite telling the police who he was. Congress(I) Sikh MPs were no spared and Amarjit Kaur Congress MP, was in tear when she narrated in the Central Hall of Parliament how she and her husband were treated by the Haryana police…. The Sikhs felt humiliated because the Hindus crossing into Delhi from Haryana were not touched, even for the sake of form. The government expressed no regrets and no statement came from any ruling party members that what had happened was reprehensible. Very few Hindus spoke against his. Newspapers also did not report any incident lest it should add to communal tension. The Sikhs felt the government was now against them as a community” (Kumar: 260). The relationship between the Sikh community and India’s governmental bodies had degraded considerably by the 1982 Asian games incident, and yet the worst backlash against the Sikh community was yet to come. As mentioned at the onset of this piece, the events before and after the 1984 Sikh genocide cannot be examined in isolation of their broader political context. The examples and chronology of events above are testaments to this. The untenable situation of the 1980s was not an overnight development. Rather, it had built up over decades and decades, slowly reaching the human rights atrocities of 1984. As the streets of Delhi were filled with burning Sikh corpses and dismembered youth, historical context disappeared from the political discourse. Sikhs were terrorists and a threat to India, no shades of grey existed. The decades of peaceful demonstration and political movements were forgotten, for there was no place for these trivial memories. The here and now was all that mattered, an enemy had been constructed and how its existence was constructed was not up for debate. As we delve into the atrocities of 1984, it is pivotal that we realize that this genocide was the apex of a devilish journey seeped with mistruth, mistrust, and misinformation. Sources Gill, Tarlochan S. (1989). History of the Sikhs. Toronto: Asia Publications. Grover, Verinder; ed. (1995). Master Tara Singh. Delhi: Deep & Deep publications. Kapur, Rajiv A. (1987). Sikh Separatism: The Politics of Faith. New Delhi: Vikas Publishing House. Kumar, Ram Narayan; Sieberer, Georg. (1991) The Sikh Struggle. Delhi: Chanakya Publications. Lal, Mohan. (1984). Disintegration of Punjab. Chandigarh: Sameer Prakashan. Singh, Kapur. (1979). Sachi Sakhi. Singh (2), Sangat. (1995). The Sikhs in History. New York: Sangat Singh.

Surrey, BC, Canada (November 12, 2012)– Surrey, British Columbia is the city in North America with the largest Sikh population. Over one third of Surrey is Sikh and Guru Nanak Sikh Gurdwara is the central Gurdwara in the city. Elections for the Gurdwara are to be held on December 16 and the nominations for slates are due on November 16. In 2009, a Sikh youth slate unseated a so-called “Moderate Sikh” committee. The 2009 election was a watershed moment for the Sikh community in British Columbia. The moderate committee oversaw unprecedented decay and anti-Sikh activity at the Gurdwara. The Sikh youth committee led by Bhai Bikramjit Singh has overseen three years of dynamic growth for the Gurdwara with unprecedented accomplishments. The weekly Sunday night youth darbar, regular youth camps along with constant engagement with the youth are only part of the impressive legacy left by the outgoing committee. However, internal politics and a desire for power are threatening the progress at Guru Nanak Sikh Gurdwara and may open the door for the “Moderate Sikh” group to return to power. Over the past two months, discussions have been had over the composition of the next committee. In order to set an example about not holding onto power, the current committee members have pledged to not seek re-election. A new committee is being chosen but personality clashes and egos threaten the unity of the Sikh youth movement. Certain nefarious figures in the community are plotting a division in the Sikh youth camp, or rather, the appearance of division, which may seal the return of the “Moderate Sikhs” to power. It is very possible that shortsightedness and a lack of leadership may lead to multiple committees running under the “Sikh Youth” banner, thus confusing the community and leading to a tragic setback for the Gurdwara. Sangat members are urging the involved parties to put aside their egos and personal differences and form a united slate that is focused on carrying on the impressive accomplishments of the current committee. http://www.sikh24.com/2012/11/internal-politics-threaten-progress-at-guru-nanak-sikh-gurdwara/#.UKF3LmHybSc

Now, I think, would be a really good time for we Sikhs to launch a campaign against the BBC. Now that the BBC is on its knees with everyone seeing for the first time how it isn't the brilliant organisation they were conditioned into believing it was. Now that the media, the public and the politicians all want to see the end of the corrupt BBC wouldn't it be the perfect time to make the wider public aware of our own grievances ? The rest of the media is, at the present time, actively looking for stories of public miscontent with the BBC. Previously, the BBC has arrogantly ignored all letters of concern by Sikhs. Today, the BBC is begging at the knees for mercy......it is in no position to be arrogant. Therefore, its time for some Sikh organisation to launch a campaign along these lines : For the most part the voice of the BBC, when it came to Sikh rights, was a man called Mark Tully. That man was given India's highest honour for "services to the nation". Services to the nation ? How does the BBC explain that ? How does a man that was supposed to present the facts to the British people, who paid his wages, for the benefit of the British people get honoured by the country he was supposed to be unbiased about for 'services to the nation' ? Now, most the BBC's news coverage of events in India are written and presented by representatives of the majority community in India. Despite having one of the largest south Asian communities in the world in the UK, the BBC have decided that it prefers Indians of Bombay and Delhi to be its ears and mouth in India. These are the same people who are inherently conditioned into believing that what happened to Sikhs in 1984 was a 'riot' and that Sikhs were murdering thousands of Hindus pre-1984 and then ran to hide in the Golden Temple. As silly as that sounds that is actually the sum of the understanding held by the BBC's journalists in India. Can you imagine if the BBC wanted to do a piece about the gas chambers at Autswicht. Would the BBC think it was wise to use a local German member of the nazi party as its reporter for the piece ? As recent news stories about Sikhs have demonstrated, the BBC is not fit for purpose. This dirty, filthy biased drain on our financial resources is on its knees. Its time to kick the living daylight out of it. In normal times, our concerns would be ignored by all. At the moment, however, everyone and his dog would be interested in our beef with the BBC. I mentioned in the Brar news story a few months ago how the Met Police should learn a lesson from all of this, i.e. the fact that when one associated oneself with the Indians the dirt and filthy smell tends to rub off on oneself. The Met found that out the hard way. The BBC will find that out too.

Never heard of this before. As far as I know Bani comes from Waheguru and was revealed through 15 Bhagats, 6 Gurus, 11 Bhatts and 4 Gursikhs. "Stuck" is just implying Guru Ji was inferior (but thats my view on the matter) nad is probably another way of saying Bani is not from Waheguru but the Guru's creation, this might as well lead to the commen trend in many Sikh's thoughts today. The Gurus were separate individuals. Physically as well as mentally. When it was Guru Nanak Dev Ji all along in different physical saroop.

http://books.google....0CC0Q6AEwAADead Silence: The Legacy of Human Rights Abuses in Punjab is a report that was prepared by Physicians for Human Rights (U.S.) and was published by Human Rights Watch in 1994. "This report documents incidents of torture, extrajudicial executions and disappearances which took place mostly in the first nine months of 1992, at the height of the government crackdown." The report looks at the human rights violations that were attributed to the government and militants. There is a section called "Violations of Humanitarian Law By Militants" which covers all the different incidents of violence that were associated with militants. I, like many of you, am aware that "Black Cats" and police sponsored armed groups such as "Alam Sena" were responsible for many acts of violence that were blamed on militant Sikhs. However, this report does not hold "black cats" or police backed armed groups responsible for any such act. The report suggests that all acts of violence attributed to militants was indeed done by militants, and was not a result of government groups acting to discredit and defame, the Khalistan movement. The two references to "Black Cats" come on Page 23 and Page 51. "Black Cats" are described as "undercover agents" that "identify, kidnap and kill suspected militants" who have been employed by the Punjab police. They are not stated to be responsible for acts of violence conducted to defame the Khalistan movement anywhere in the report. The report gives many dated incidents where violence was perpetrated by militants. On page 89 the report states that "In June 1991, militants opened fire on two passenger trains in Punjab killing at least one hundred and ten civilians." We need as a collective community need to analyze the different incidents of violence, research to uncover additional information, and conclude whether these acts were conducted by militants or black cats. Greater clarity to what actually happened and who was responsible for what would be beneficial to the Sikh peoples' continuing struggle. By being able to highlight and prove additional incidents of violence that the Punjab government was responsible for the Sikh people would alleviate wrongful blame put onto Sikh militants. All incidents of violence against innocent people conducted by Sikhs should be wholeheartedly condemned. I implore those of you who are well versed and educated to analyze this report, check and confirm the different events, bring forward new information, and come to a conclusion about what really happened in Punjab.

It doesn't look like a laddoo, but are you talking about pattassay? I want parshaad and pattassay. :O

http://news.national...e-in-new-delhi/ NEW DELHI — Prime Minister Stephen Harper and his Indian counterpart Manmohan Singh were set to announce Tuesday they have finally sealed a nuclear deal that will see Canadian companies ship uranium to the energy-hungry South Asian nation. A nuclear co-operation agreement had been signed two years ago between between the two nations, but its actual implementation had been stalled over the details. Canada had wanted more oversight over where the products wound up, something India had resisted. Now a joint committee will ensure that Canada gets the kind of follow-up it had required. The two prime ministers were scheduled to announce the finalization of the administrative agreement at an event at Hyderabad House, a former royal building now used by the Indian government. They also signed a social security agreement that would shield businesses in the two countries from double paying for pensions and benefits. Harper told reporters Tuesday that Canada was satisfied with the checks and balances it gets under the deal. The prime minister touched on other issues beyond trade Tuesday, including some that go directly to the Indo-Canadian community. The Indian government once again pressed Canada to be on guard for Sikh extremism, a warning that comes at the same time as some Indo-Canadians call for justice for a 1984 Sikh massacre. India’s minister of state for foreign affairs, Preneet Kaur, raised the issue of extremism during a meeting with Prime Minister Stephen Harper and officials from the two nations on Tuesday. Harper is on a six-day visit to India, primarily focused on trade and investment. “Prime minister, there was another area of great concern for us, which was the revival of anti-India rhetoric in Canada, and I am from the state of Punjab, which we are very happy you will be visiting…,” Kaur said, referring to his upcoming stop in Chandigarh. “We have after very hard times got a good situation of peace and progress back in Punjab and in India and we would like that to continue, so it does concern us I think, and we do appreciate very much that you have very been forthright and open about your stand on this.” This was not the first time India has raised the issue with Canada. Foreign Affairs Minister John Baird also heard the Indian government’s concerns during a visit earlier this year, and the Indian Overseas Congress has gone so far as to accuse Canadian politicians of Indian origin of ignoring the issue. Kaur was likely referring to the appearance, particularly in British Columbia of flags and seals bearing the Khalistan flag at parades and on temples. Khalistan is the name of proposed separate Sikh state, and pockets of the Indo-Canadian community support the idea. The 1985 bombing of an Air India flight that killed 331 was believed by the police to have been orchestrated by Sikh extremists based in Canada. Hundreds of Sikhs protested on Parliament Hill in March against the death row sentence of an acknowledged Sikh terrorist, Balwant Singh Rajoana. Harper responded to Kaur by saying that Canada is a supporter of a united India, painting the pro-Khalistan movement as marginal. “This is a view that is shared not just widely in Canada but very widely and very mainstream among our Indo-Canadian community,” said Harper. “We have over a million people who trace their origins to the Indian subcontinent and among my very large delegation on this trip are a considerable number of prominent Indo-Canadians, and certainly the support for the great progress India has made over the past generation is virtually universal in this community.” But the Indian government’s pressure on the issue has been poorly received in Canada by some in the Indo-Canadian community and even the federal opposition, particularly when taken in the context of the November 1984 massacre of more than 3,000 Sikhs. The remains of murdered Sikhs in razed villages were uncovered as recently as last year, and many believe the Indian government has not done enough to bring the perpetrators to justice. The massacre occurred in the aftermath of the assassination of prime minister Indira Gandhi by her Sikh bodyguards. The bodyguards were believed to have been retaliating for a bloody military operation in June of that same year aimed at extricating Sikh militants from the Golden Temple in Amritsar. Groups such as the World Sikh Organization and the Canadian Sikh Congress argues that the community has a right to engage in a peaceful dialogue about a sovereign homeland, and the Indian government is meddling in the affairs of Indo-Canadians. Another group, Sikhs for Justice, recently called on Harper to advocate for human rights for Sikhs while in India. NDP Leader Thomas Mulcair referred to the events of 1984 as “pogroms” in a recent release. “The victims and survivors of 1984 have waited too long for recognition of their plight and frustration,” Mulcair said. “Rehabilitation and support for the broken families, especially the widows, must be prioritized.” Harper also met with Prime Minister Manmohan Singh Tuesday during an official ceremony at Rashtrapati Bhavan, the former seat of the British viceroy in India. The enormous building, fringed by fountains, acres of groomed lawns and monument-sized stone stairways, is now the home of Indian president Pranab Mukherjee, who Harper met midday. Harper and Singh were expected to meet again late Tuesday afternoon to sign a series of bilateral agreements.

Bhaji, if you like doing chaupai the paath then do it as much as you can , when ever you can. As soon as you get up start chaupai Sahib , you can do at least three by the time you have done ishnaan and ready for your panj bani's. There is also a chaupai sahib at the start of Akaal Ustat - (Pranvoe aadth ekeun kara, jall thall mehiall keeo pasara, aadh purkh avgat abghammi .........) It is much shorter then Benti Chaupai and it is so brilliant and very powerful.

inrMkwr inRibkwr inrlµB ]Awid AnIl Anwid AsMB ] nira(n)kaar nribikaar nirala(n)bh ||aadh aneel anaadh asa(n)bh || O formless God, You are free from sins and You do not seek any support. You are the Primal Being, most pure, without beginning and self-created.

there is a gurdawra in Ludhiana with Gurus chola in it, i have seen it, but cant remember if this is it. its somewhere near Rara Sahib

Which Gurudwara is this Chola Sahib kept?

http://thestar.com.my/lifestyle/story.asp?file=/2010/7/25/lifefocus/6713036&sec=lifefocus This Tiger’s still roaring Stories by MARTIN VENGADESAN starmag@thestar.com.my He’s reached an age when most people would have happily retired and gone to pasture. But not Karpal Singh, aka the Tiger of Jelutong. StarMag catches up with one of the country’s most colourful, controversial – and much admired – politicians. ALMOST unnoticed, a Malaysian institution turned 70 recently. It wasn’t a building or an organisation, but an individual. For better or worse, Democratic Action Party (DAP) national chairman Karpal Singh has been a part of public consciousness for nearly four decades now. Despite being seriously injured in a car accident in 2005 that left him with nerve damage and wheelchair-bound, he has continued with his life-long struggle for justice and equality in Malaysia. Now, in his twilight years, he shows no signs of slowing down. When we met at his law office off Jalan Pudu in Kuala Lumpur on Tuesday, Karpal had just been discharged from hospital after suffering from pneumonia. He is weak and a little frail but manages to answer questions and dispense anecdotes with great gusto. It’s typical of the irrepressible Karpal Singh that he keeps in his KL office a framed record of the infamous day in 1981 when he faced off against then Penang Police Chief Datuk Zaman Khan. – BRIAN MOH / The Star The family lawman We first discuss family and his children’s decision to follow him into law and politics. In the March 8, 2008, general election, his sons Jagdeep and Gobind were elected state assemblyman for Datuk Keramat in Penang and MP for Puchong, Selangor, respectively. Another son, Ramkarpal, and daughter Sangeet Kaur work with him in his law firm. Karpal insists that they followed his path out of their own volition. “I left it to them. Probably because they saw my exploits and wanted to follow.” Of the five children, the first four are lawyers, with two of them going into politics as well. “Only my youngest boy, Man Karpal, has declined to enter the profession, studying actuarial science instead.” Man Karpal was originally named after his father but fate stepped in. “He was born on June 28, 1987, which was actually my 47th birthday! Since it was my birthday, I named him Karpal Singh, Jr. A few months later, I got arrested during Operasi Lalang (a round of detentions under the Internal Security Act carried out in October, 1987). A leader even then: The president of the University of Singapore’s Dunearn hostel delivering a speech in 1963. – Photo courtesy of Karpal Singh and family “There was a lot of gossiping at the Sikh temple. People were saying you cannot have two tigers because one will eat the other. When I came out, I found out that his name had been changed to Man Karpal!” Karpal’s wife, Gurmit Kaur, is eight years his junior and the couple is celebrating their 40th wedding anniversary this month. Karpal, who was born in Penang, recalls his first encounter with the woman who has supported him through thick and thin. “I met her when she was very young. My father was a watchman and to supplement his income, we had a few cows. The first time I saw her, I was a teenager tending the herd and she was a small girl. Her family was actually from Narathiwat in Thailand but she had been sent here (Penang) for schooling. Much later, after I finished my studies, I met her at the temple and at the library, and the little girl was all grown up! “Back then, there was a bit of opposition. Her family was okay, but my family was stubborn. Of course, once the first son came along, order was quickly restored!” he says. (Editor’s note: Gurmit’s wonderful account of her love story and marriage to Karpal, His pillar of strength, together with an interview with Karpal on becoming disabled, A slow road to recovery, were published in StarMag on Sept 10, 2006.) Despite his reputation as one of Malaysia’s foremost legal minds, Karpal admits that he wasn’t always the most diligent of students. “I studied law for quite some time in Singapore, where, in fact, I took seven years to complete my course. The more you beat the steel the stronger it becomes ... that’s my excuse for taking so long! Actually I was playful, didn’t attend lectures and so on. “During my final year, I was the only one to fail and the dean, Tommy Koh, who later became Singapore’s ambassador to the United Nations, took me aside and said ‘From now on, you’re going to sit at the front of the class with me!’ So I couldn’t play the fool any more and I passed my exams accordingly!” Hairy tale Karpal is a Sikh and the maintenance of one’s hair is one of the tenets of Sikhism. Karpal’s decision to trim his locks was therefore not taken lightly. The official photo of the new contender for the Alor Setar Parliament and State seats in 1974. “Right up until 1970 I kept my turban. In fact, in 1969 in Penang, I was all ready to cut my hair and I was actually sitting in the barber’s chair waiting my turn when I looked out the window and saw my father cycling by! I bolted. “The next year, I was in Alor Star and it was very hot during the harvest season. I was just getting started in my law practice and washing my hair and tying the turban took up a lot of time. I decided something must be done. “It is not easy, you know, to take such an action. I was alone in my room, going back and forth on my decision. Finally, I tied my hair, took my scissors and cut off the tail. Then I went to a barber and got it done properly!” The deed done, next was the issue of facing his parents. “I put the turban back on but my mother noticed it looked different from the back and started weeping and wailing. ‘You have disgraced us!’ she shouted. “Luckily my father took me aside and said, ‘Relax, women just like to make a fuss. Just carry on wearing the turban for a little while more until they get used to the idea.’ And I did for one year before finally taking it off. But on special occasions, like my children’s weddings, I wear the turban.” I ask Karpal why his children bear the name Deo, while he is known as just Karpal Singh. “Deo is a clan name,” he explains. “In the 1940s and 50s it suddenly came into vogue again to use the clan name. Deo is very rare. Surprisingly, I have only met one other Deo family in Peninsular Malaysia.” Karpal traces his family roots to a village called Samna Pind in India. “It’s just a few kilometres from Amritsar in Punjab; my family were wheat farmers. I visited the village in 1963 during my university days and again in 1974 when my father passed away there. “He had gone back for a while. One morning he disappeared ... apparently he was on his way to the Golden Temple when he was struck from behind in an accident. He died instantly. “At the time I had a jury trial in the High Court here. When I applied for an adjournment, the judge, (Tan Sri) Syed Agil Barakbah, asked me why. I told him and he said ‘Go, your first duty is to your father’. So I went to India and when I came back, we started the trial all over again.” The political dynamo That year, 1974, was an eventful one for Karpal as it also marked his first triumph in electoral politics. “It had been suggested that I run for both the Alor Star state seat and the parliamentary seat. I had been contemplating it but after the death of my father I put it off. Two days before nomination day, the then DAP national organising secretary, Fan Yew Teng, called me and asked if I would support the candidate he proposed. I said, of course, and he said he was proposing me. “We argued back and forth and the moment I gave in, he quickly hung up and didn’t answer my calls. The next day he announced to everyone that I was running!” Despite winning in Kedah, Karpal soon moved back to Penang. “That was always part of my plan. I am from Penang and I only went to Kedah because I couldn’t get a job in Penang! Even now I travel back and forth between Parliament, my practice in KL and my constituency in Jelutong, Penang. If the constituents don’t see me enough, they will throw me out at the next election!” Karpal says he was moved to enter politics by the events of May 1969, which led him to realise that Malaysia’s future was in real danger. Karpal with Tunku Abdul Rahman (centre) and Lim Kit Siang. For Karpal, Tunku was the one ‘above it all’. – Photo courtesy of Karpal Singh and family “I was initially inspired by people like Mahatma Gandhi and John F. Kennedy. The 1960s were inspiring, heated times, but after May 13, I felt something had to be done to keep this country on a multi-racial course and the DAP was the party I chose.” From there, he forged strong friendships with the likes of Lim Kit Siang and Dr Chen Man Hin, his predecessors as DAP chairman. “They were all dedicated fighters and I had heard of them before I joined. I was determined to play my part.” Karpal also expresses great admiration for Malaysia’s first Prime Minister. “For me, it is still Tunku Abdul Rahman who was above it all. He was the one man who was determined to be leader for all Malaysians, regardless of race. I know people were detained under his rule, but he was not really in charge of things like security, that was more the work of others.” Over the years Karpal has had numerous public confrontations, both within and beyond the courts. His legal skills were called upon for many of the controversial court cases of the 1980s and 1990s (for example, his attempt to sue the Yang di-Pertuan Agong in 1986!) which made the headlines. What he did in Parliament and the state assembly also earned him notoriety, like his refusal to leave the Penang assembly upon his suspension in 1981. Another memorable confrontation with MIC President Datuk Seri S. Samy Vellu led to his nickname, the Tiger of Jelutong. “I told Samy he could be the lion, and I could be the tiger, because there are no lions in Malaysia!” So how does he react to his old foes when they cross paths nowadays? Karpal laughs, “We have no ill will. We each had a job to do. I went beyond certain limits sometimes but I had to do it. It was a different era and part of the game. You either hit or get hit. I used to be stout, and sometimes after a few stouts, things happen!” Celebrating his release from detention in 1989 with family and supporters – Karpal’s detention under the ISA in 1987 ‘took a toll on my life’ says the politician’s wife, Gurmit, seen here on Karpal’s right in the photo, holding their son. Does it ever get too much to be both lawyer and politician? “They complement each other. Actually I am more of a lawyer than a politician. “Law is more demanding. You are on your feet and your brain is working all the time. You face the judge and opponents in court in the morning, prepare and study cases through late at night. “To do all this in the public glare is not easy. If you don’t have the aptitude for it, you’re dead. My parents wanted me to be a doctor but I would have been a lousy doctor!” Despite his non-traditional outlook, Karpal describes himself as a religious man. “I am religious, but I’m not one to go to the temple every week. I believe that the principles by which you live is a measure of your faith.” A bright future As a life-long oppositionist in a country that has only known one ruling coalition, Karpal has clearly played an invaluable role in shaping its democracy. He feels that the current climate is the healthiest he has known. “In the past, the DAP had a big problem of reaching the Malay community. The Government has always tried to portray us as Chinese chauvinistic and anti-Malay. For example, at one ceramah, I was arguing that Malaysia is clearly a secular nation and I said, ‘An Islamic state over my dead body’ and suddenly it was taken out of context and I was portrayed as an enemy of Islam. “Working with Parti Keadilan Rakyat has helped us quite a bit. When you compare the 1999 and 2008 elections, you see things had changed. Chinese supporters, for example, could accept us working with PAS in a coalition. “So I think the future is very bright. This is the first time in my experience that the Opposition has been so multi-racial. You must put aside the defections by those miserable creatures who are minor, inconsequential characters. (Those defections) have left us stronger. “But we must be given time. Remember that we only have four states and that it is at federal level where the leverage and clout are. Furthermore, on the village and council levels you still have many who are trying to maintain the status quo of the old regime. You cannot expect change overnight.” It is perhaps this sense of hope for the future that keeps Karpal motivated after almost four decades in the political arena. He is certainly as busy – and controversial – as ever. Just last month he was acquitted of a charge of sedition against the Sultan of Perak! “It’s been a very interesting, sometimes volatile, journey. I’ve enjoyed it. I still do. I will keep going as long as I can. In this 2009 photo, Karpal ‘test drives’ the ramp for the disabled outside entrance No. 7 at Parliament. Being in a wheelchair since the 2005 accident feels like being ‘a prisoner within yourself’. “I know I’ve been portrayed in the media as a fiery and fierce man ... sometimes it helps. When I stand up in court, witnesses are shivering before I even open my mouth,” he reveals with great amusement. He is also kept busy by his grandchildren – nine boys and a girl – and he tries to take pleasure in small things. “I have a little orchard in Balik Pulau, with durians and other fruit trees. I like listening to old Hindi songs....” But of all the setbacks he has faced, Karpal admits that being wheelchair-bound has been the most difficult. “The accident was a terrible blow. You are like a prisoner within yourself. Even when I was detained in Kamunting under the ISA, I could still walk about. With nerve damage you are in pain all the time and I don’t want to take painkillers because I will become dependent on them. “But you cannot keep looking back and thinking what if this had not happened because then you will sink deeper into depression. You have to look forward. And that I will do.” And so, despite the pain, the disability and advancing age, the Tiger of Jelutong continues to burn brightly. Happy belated 70th birthday, Karpal! Related Story:

This thread is only to reply back to the topic opened by harinder singh, if they feel they can close this topic as my intentions is to only reply to the topic which was opened by harinder singh on this subject.. -------- Your first quotation of gurbani is talking about physical body of these avtars and second quotation of gurbani talks about inner state of being, comparing them is like comparing apples and oranges. I like to quote ms514 post on other thread as it sum it up very well in other thread- Ok now, raja janak is considered Ansa avtar (Read Sant gurbachan singh ji bhindranwale work on japji sahib), ansa avtar is incarnation of one attribute of Vahiguroo through deity. Raja Janak himself is been called gurmukh by bhai sahib bhai gurdas ji. Shabad below. Here gurbani is labeling raja janak as Gurmukh which is Ansa Avtar, just incarnation of one attribute of vahiguroo through deity which sort of debunks of theory. http://www.searchgur...pauri=5&vaar=10 Also according to damdami taksal - sant gurbachan singh ji bhindranwale which aligns with other puratan sampardas, ram krishan were puran hari avtar belong to same avtar category of guru sahib. However with less kala, guru sahib have limitless kala but ram and krishan have limited kala. Sant gurbachan singh ji bhindranwale have written very bluntly on this, here is an translations directly from the japji sahib teeka written by sant gurbachan singh ji bhindranwale, thanks to kam1825. this is the following that i have written. i am currently in the process of writing a complete translation of the Sri Jap Ji Sahib. The following is a start of the Japji Sahib in the book One day while Sri Guru Gobind Singh Ji were holding a congregation one of the Sikhs asked “What type of incarnation was the first Sikh Guru, Sri Guru Nanak Dev Ji and were they independent and complete?†According to Hindu belief there are many types of incarnations but for God there are six. These are the following; - - Ansa Avtar - Avesha Avtar - Nit Avtar - Namitak Avtar - Pooran Avtar - Pooran Tam Avtar To this question Guru Gobind Singh Ji answered the following; - 1) Ansa Avtar is an incarnation of the Lord in the form of a righteous king who rules the people of his kingdom in accordance to the will of God. The people of the kingdom revere their ruler as God 2) Avesha Avtar is an incarnation or a divine form of God, which appears in order to please its devotee such as that of a statue drinking milk from Bhagat Namdev Ji. It is also the form of Parasram who was born without divine powers but acquired them later on in his life through devotion to God. 3) Nit Avtar is the form of God as a saint on earth. These are Sants, Mahapurkh, Brahmgiani, etc. 4) Namitak Avtar is the form of God that was assumed by Narsingh and Bawan. Narsingh came to the earth in order to protect his devotee Prahlad while Bawan came in order to deceive King Bali. After both had done their respected tasks they went back to heaven and never actually took birth on the earth. 5) Pooran Avtar is the incarnation that has 16 divine attributes and characteristics. Only Krishna has been born of this form. 6) Pooran Tam Avtar is regarded as that of Sri Guru Nanak Dev Ji as they came to the earth with the same powers as they had in heaven as the supreme Lord. They also came into the world already with knowledge and did not need to find any teachers, as they were already the one true master. * According to Bhindra Samparda of Damdami Taksal the six avtars differ. They are written and explained below. These are the following; - - Ansa Avtar - Avesha Avtar - Kalaa Avtar - Nit Avtar - Namit Avtar - Pooran Avtar To this question Guru Gobind Singh Ji answered the following; - 1) Ansa Avtar is an incarnation of the Lord in the form of a righteous king who rules the people of his kingdom in accordance to the will of God. They treat all of the people of their kingdom as if they were their own children and care for them as a father would do for his offspring. An example of this type of incarnation is that of King Manu or King Prithu or King Janak. 2) Avesha Avtar is an incarnation or a divine form of God. This is a form of God, which is initially born or created without any powers however through the love devotion and meditation of the Lords name that individual gains powers. An example of this incarnation is one of Vishnu’s incarnation by the name Parasram. When he was initially born he had no powers but through the worship of God he gained spiritual powers. 3) Kalaa Avtar is an incarnation in which for the sake of the world or for a certain need have some types of powers. Such as Vishnu’s first two Avtars of Mach and Kach. In the form of Mach Avtar, which was an incarnation in the form of a fish, he had two powers in order to destroy the demon known and Sankhasar and save the Vedas from the depth of the sea. In the form of the Kach Avtar , which was the incarnation in the form of a tortoise, he had two powers out of the sixteen so that he could balance the Sumer Mountain on his back so that the ocean could be churned. These incarnations are distinct to the rest of the people of the world and are known as Kalaa Avtars. 4) Nit Avtar is the form of God as a saint on earth. These are Sants, Mahapurkh, Brahmgiani, etc. They come to the earth in order to spread the conventional rules, traditions and practices of the meditation of God to the people 5) Namit Avtar is an incarnation, which comes to the earth in order to complete a certain task, and following this disappears. An example of this is when the devotee of God by the name of Prahlad was in danger Vishnu assumed the form of Narsingh and came to protect him. Vishnu also assume the form of Bavan Avtar in order to trick King Bali into giving the control of the Heavens and Earth back to the demi gods. Following both of the incarnations completing their specific tasks they disappeared. 6) Pooran Avtar is the incarnation of Sri Krishna and Sri Ram Chandar out of the 24 incarnations of Vishnu. Sri Ram Chandar had 14 of the 16 powers while Sri Krishna possessed all 16 powers. The sixteen powers or qualities possessed by the incarnations are the following; - Knowledge, Attention, Virtuous Acts, Persistence, Moderation, Faith, Charity, Skill, Meditation, Loving Acts, Control over Passion, Spiritualism, Mercy, Solemn Promise, Intelligence and a Clear Mind. There are another sixteen powers or qualities possessed by the incarnations which are written about. These are the following; - Earth, Water, Fire, Wind, Sky, Vital Air for Breathing, Organs, Name of God, Actions, Faith, Place in Society, Devotion, Incantation, Desire, Semen and Physique After explaining this the congregation asked, “Are Guru Nanak Dev Ji the same as the Pooran Avtar or do they not possess all of the qualities?†Guru Gobind Singh Ji replied, “Guru Nanak Dev Ji did not lack any of the qualities. They however were greater for five reasons.†to be continued continued from the last Guru Gobind Singh Ji went on to explain the five qualities. 1) Shakti – This means powers. Sri Ram Chandar showed his powers to his mother Kashuliya. When his mother went to pray to the goddess at that point Sri Ram Chandar replaced the image of the goddess with himself to show her his powers. Sri Krishna also showed his powers to his mother Devki. He pretended to eat some dirt so when she forced him to open his mouth and see what he had eaten he showed that he had the whole of creation in his mouth. She saw the complete universe. During the Mahabharat war Sri Krishna showed his disciple Arjan a divine form of himself called the Vairat Saroop (explained further on). Sri Guru Nanak Dev Ji were born in the village of Talwandi and at that moment they showed their mother Mata Tripta Ji and aunt their miracle. At the ambrosial hour all of the demi gods came to worship Sri Guru Nanak Dev Ji. They sat Sri Guru Nanak Dev Ji on a throne and started to worship them and bow to them. They rubbed sandalwood into the skin of Guru Nanak Dev Ji and placed a garland of flowers around their neck. They then made a supplication to Guru Nanak Dev Ji and said, “O protector of the meek and true king. You are the transcendent formless being. You have taken this form and come to the world in order to save the world and all of humanity. You are also the protector of all of the demi gods.†In this way the demi gods were making supplications to Sri Guru Nanak Dev Ji. At that point Mata Tripta awoke and wondered who was around her son and revering him? At that point all of the demi gods disappeared. She saw that her son had marks of saffron and sandalwood all over him and on his forehead and the smell of the sandalwood was overwhelming. At that point Mata Tripta Ji gained full faith that Sri Guru Nanak Dev Ji was indeed the incarnation of the divine Lord. But at that moment in order to conceal the powers of Guru Nanak Dev Ji he covered his mothers mind in the veil of illusion, which is called Maya. Just as a child cries in order to get milk that is what Guru Nanak Dev Ji did, by doing so Mata Tripta Ji forgot what had just occurred and became attached to her child. For this reason they are no less then Sri Ram Chandar and Sri Krishna in the amount of power they possess. They are greater however due to other miracles. Whilst being asleep a cobra provided Guru Nanak Dev Ji with shade. Another occasion the shade of a tree covered them with shade even though the shade was in a different direction to all the others. They replenished a field with its entire crop when cows had eaten all of the harvest. In Medina the grave of the Islamic prophet paid their salutations to Guru Nanak Dev Ji. In Mecca the Kabba turned in the direction that Guru Nanak Dev Ji faced their feet. It is still in the direction that Guru Nanak Dev Ji had their feet pointing. Guru Nanak Dev Ji made the soap nuts on a tree they were sitting under taste sweet and are still to this day and can be eaten. Guru Nanak Dev Ji took all of the powers away from the Sidhs and then later returned them. Guru Nanak Dev Ji imprinted their palm print in a rock that was being hurled at them. Guru Nanak Dev Ji parted rivers and mountains in order to gain access to the other side when travelling. Guru Nanak Dev Ji was able to walk on water as if it was land. Guru Nanak Dev Ji was able to show a person thousands of heavens and underworlds in a second. Guru Nanak Dev Ji was able to make a boiling cauldron turn cold in a second. These are but a few examples of how great Guru Nanak Dev Ji were and how their powers were superior. The other incarnations used their powers to increase their popularity and greatness. Guru Nanak Dev Ji used their powers in order to make other people learn the correct path and believe in one God. They did not do it in order to make them more popular. Guru Nanak Dev Ji showed their powers in order to save others and to destroy their ego. In order to destroy Vali Kandhari’s ego they took his water from him. They prevented Gorakh Nath from having the strength to pick up a piece of wheat to destroy their ego. For these reasons Guru Nanak Dev Ji have an endless amount of powers. They have no powers less then any other incarnations but have more and are greater. They are the holders of great power. Sri Krishna was the possessor of 16 powers but Sri Guru Nanak Dev Ji had an infinite number of powers and was the incarnation of the divine Lord. 2) Viaktee – This is the name for the form of a being. The form of Sri Guru Nanak Dev Ji is greater then that of all of the other incarnations. Throughout the whole life of Sri Ram Chandar’s life and Sri Krishna’s life they never grew any facial hair. During the youthful years of Sri Guru Nanak Dev Ji’s life when they had no facial hair we can say that there form was equal to the other incarnations. Then a beautiful beard grew on the form of Sri Guru Nanak Dev Ji so that other saints would recognise them and their form became greater. In the treta age when Sri Ram Chandar went to marry Sita they left Ayodhiya to go to Janakpur in order to meet her. All of the of the royal maidens were enchanted by the beauty of Sri Ram Chandar. Due to this Sri Ram Chandar told them that he would satisfy their needs in the Dwaper age. In the Dwaper age the royal maidens assumed the form of the Gopis and Sri Krishna tended to their physical and sexual needs. Due to the forms of both Sri Ram Chandar and Sri Krishna they caused lust with the opposite sex and could not eradicate this cardinal sin. When Sri Guru Nanak Dev Ji went to the area of Sangla Deep, which is now referred to as Sri Lanka all of the beautiful women tried to enchant Sri Guru Nanak Dev Ji. Sri Guru Nanak Dev Ji through the power of the word of God destroyed the lust that was in the heart of the beautiful women. By singing the gospel of the Lord and saying the name of God they were able to bring peace to the hearts of the beautiful women. They no longer lusted and by seeing the Guru they were forever in bliss and were at peace. Due to being able to dispel the lust in others the form of Sri Guru Nanak Dev Ji was greater then that of the other incarnations. 3) Pragya – This is the name of a person’s knowledge of God and the name of God. Sri Ram Chandar made Rishi Vashisht their spiritual master. They spent 68 days with them in which they learned the Vashisht Puran in order to gain the divine knowledge of God. He then spent 8 days with Rishi Vishwamitar who he adopted as his master in martial arts from who they learned the knowledge of weapons. Sri Krishna made Rishi Darbasha their spiritual master. They spent 8 days with then in which they learned the scriptures in order to gain the divine knowledge of God. He then spent 64 days with Rishi Sandeepan who he adopted as his master in martial arts from who they learned the knowledge of weapons. The father of Sri Guru Nanak Dev Ji, Baba Kaliyan Chand (Kalu Ji) took their son to the teacher Gopal Pandhay in order to study. They went on the first day in accordance to what his parents wanted and learned the alphabet. The second day they went they just remained silent. Even when Gopal Pandhay told him to read Guru Nanak Dev Ji ignored him. Gopal Pandhay then asked, “All of the other children are reading and learning. Why are you not doing the same?†Guru Nanak Dev Ji said, “ All these things that you are teaching can be erased. One should learn those things that stay with an individual.†The teacher thought to himself and said to Sri Guru Nanak Dev Ji, “I am unable to teach this to you, I only know how to teach mathematics and basic language. With your grace please tell us of this knowledge you want to be taught.†Guru Nanak Dev Ji in answer to this sang the word of God. After hearing this divine hymn Gopal Pandhay was reassured about what Guru Ji wanted to hear and it was about the divine Lord. By giving this short discourse Sri Guru Nanak Dev Ji exalted and delighted Gopal Pandhay. On the third day when Baba Kaliyan Chand came to the school with Sri Guru Nanak Dev Ji, they asked Gopal Pandhay to teach their son. Gopal Pandhay said, “ Your son is the creator of all of the knowledge. Do not worry about him learning. They are not here to learn but will teach others instead.†Due to this Baba Kaliyan Chand took Sri Guru Nanak Dev Ji to Mulla Noor Deen in order to learn Farsi. Again on their first day Sri Guru Nanak Dev Ji said a hymn, which was a divine message from God. By doing this Sri Guru Nanak Dev Ji taught the people they were supposed to learn from rather then gaining knowledge from their teachings. Sri Guru Nanak Dev Ji gave the Mulla divine knowledge and exalted them. Guru Nanak Dev Ji never made any person their spiritual master. Rather the people they were sent to learn from became their disciples and accepted Guru Nanak Dev Ji as their spiritual master. The other incarnations for a small number of days adopted spiritual masters in order to gain knowledge. Sri Guru Nanak Dev Ji was unique in the way that they already had divine knowledge and never needed to learn from another. Unlike the other incarnations Sri Guru Nanak Dev Ji never had to learn the knowledge of weapons. They used the word of God as a metaphysical weapon to destroy the vices of other people. Due to the greater knowledge of the word of God and using it as a weapon Guru Nanak Dev Ji were greater then any other incarnation. Many philosophers and Sikh writers do suggest that they did have complete knowledge of weapons but never used them. They passed this knowledge onto one of their devotees by the name of Baba Buddha Ji to teach the Sikhs when they needed it. Baba Buddha Ji were later the teacher of marital arts to the sixth Sikh Guru, Sri Guru Hargobind Ji. Guru Nanak Dev Ji did not have less intelligence then that of the other incarnations but more. The intelligence that they possessed was infinite and greater then all others. No other incarnation even came close to the intelligence and knowledge possessed by Sri Guru Nanak Dev Ji. to be continued continued from the last 4) Kartab – This is ones show of skill. In the age of Treta the life of Sri Ram Chandar lasted for 10,000 years. During that time the only time they showed their skill when they were exiled for 14 years. During that time Ravan kidnapped the wife of Sri Ram Chandar. Due to this Ram and Ravan waged war against each other. Ram killed the demon Ravan and freed his wife Sita and the other demi gods that had been captured. After killing Ravan, Ram appointed Bhabhikhan as the new ruler of Sri Lanka. After the 14 years of exile he went back to rule the kingdom of Ayodhiya. Whilst he was ruling he made a promise that no child should die before their mother and father. After making this promise a son of a Brahman who lived in Ayodhiya died. The Brahman came to Sri Ram Chandar and accused him of being a liar. He stated that Sri Ram Chandar had no power as the promise that he made failed. He said if he did have the power then he should make his son come back to life. Sri Ram Chandar asked the Brahman why this child had died. He was told it was due to a person of a low caste had started to meditate in the jungle, he stated this was the only reason why the child had died. At that time a male of the low caste by the name of Sanboock was hung upside down in a well meditating on the Lord. Sri Ram Chandar went to that location and beheaded Sanboock and brought the son of the Brahman back to life. This account is written about in both the Balmik Ramayan and the Sri Dasam Granth. By accident Sri Ram Chandar fought against his sons Love and Kush. His sons injured or killed his entire army including Sri Ram Chandar. Only due to the goodness of Sita he was brought back to life. Still Sri Ram Chandar passed the reign of the kingdom over to his two sons. This was due to his attachment with his family. Sri Krishna after killing Kans he placed his maternal grandfather named Ugarsain on the throne to rule the kingdom. This showed his attachment to his family. However Sri Guru Nanak Dev Ji for the first 28 years stayed in the city of Sultanpur and worked in the granary. After doing this they went into the Beas River and went to heaven there. Here they adopted God as their only spiritual master. They were given the root incantation here and following which saved all of humanity with the knowledge of the Lord. They travelled far and wide doing this. They did not speak of any other demi god or prophet other then God. Guru Nanak Dev Ji did not show any attachment to their sons but showed may feats of skill. Instead of installing one of their sons in their position they appointed one of their disciples. Guru Nanak Dev Ji met many evil kings such as Devloot, Lajvarad and Babur. Rather then killing them they gave them knowledge in order to make them understand the message of God and to help humanity. The demon Kauda, the thieves Bhumai and Sajjan were made to repent what they were doing and became saints. They made all the evil people good with the teachings they imparted. They saw no difference between social class, gender, age, etc and imparted the same message to all the people of the world. Sri Guru Nanak Dev Ji in order to avoid many troubles showed much skill. Sri Guru Nanak Dev Ji did not show any less skill then any other incarnation. They actually showed greater skill then all others. 5) Aayoo – these are acts performed for others good. Sri Ram Chandar lived for 10,000 years. Due to listening to the Brahmans they killed a person of a low caste. They also handed the reign of the land to his two sons. Sri Krishna lived for 1,000 years. He believed Jadva to be an egotistical person due to this he got Rishi Darbasha to curse him so that he would die. Sri Guru Nanak Dev Ji was a king and a saint at the same time. In order to bring any other being back to life they never killed another. By bringing that person back to life they would give them the name of God so that they could save and bring back to life many other people. This is the same with the 3rd, 5th, 9th and 10th Sikh Guru’s. The third Guru, Sri Guru Amar Das Ji whilst the spiritual master of the Sikhs for 22 years no one died in the village of Gobindwal. No matter if old or young no one died during the 22 years that Sri Guru Amar Das Ji was in the city of Gobindwal. No one was ill as well. This showed that the Guru’s of the Sikhs were greater then that of the incarnations. Sri Guru Nanak Dev Ji lived for 70 years and during that time travelled more then Sri Ram Chandar and Sri Krishna did. Sri Ram Chandar and Sri Krishna never travelled further then Indian and Sri Lanka. Guru Nanak Dev Ji went to Kashmir, Nepal, Bhutan, China, Tibet, Sikam, Burma, Africa, Arabia, Egypt, Iraq, Iran, Afghanistan, Turkmenistan and Russia. They travelled to these countries and more all by foot. In the ballads written by Bhai Gurdas Ji it states the Sri Guru Nanak Dev Ji actually travelled the whole world and met all the people of all nations. Guru Nanak Dev Ji saved that many souls that they cannot all be accounted for. In such a small life Sri Guru Nanak Dev Ji helped an infinite number of people. They got the root incantation from heaven and spread it through the seven lands of India and all of the continents throughout the world. They taught all the people to meditate on the name of the one true Lord. They started the faith of Sikhism. They created the true congregation. They made other people meditate on the Lord. As of all of the good things that Sri Guru Nanak Dev Ji did during such a short span of life none of the other incarnation did. The examples show that Sri Guru Nanak Dev Ji did not lack any Shakti, Viaktee, Pragya, Kartab and Aayoo considering they had a shorter life then any of the other incarnations. If they are an incarnation they cannot be seen as any less of an incarnation then a Pooran Avtar. If they are a Pooran Avtar they are not like Vishnu’s incarnations of Sri Ram Chandar or Sri Krishna. Sri Ram Chandar possessed 14 divine qualities while Sri Krishna possessed 16 divine qualities. However in the age of Kaljug having 16 divine qualities was not sufficient. For this reason Guru Nanak Dev Ji possessed an infinite number of divine qualities. This made Guru Nanak Dev Ji greater then the two greatest incarnations of Vishnu. Guru Nanak Dev Ji were themselves God incarnated on the earth and not a demi god.

waheguru ji kakhalsa waheguru jiki fateh! do u guys know if kesri color is prohibited in ISLAM? cuz the thing is...i was talkin to this muslim bro of mine. we were jus laffin ..and something came up about color and he told his gal that she shouldnt wear kesri(orange..kind of) color, that islam doesn't allow it! he said its "haramm" i thought it was interesting..how its most important color of KHALSA..its PANTHS COLOR AND here he is saying that its "HARAM!" anythought :T: i did think about it..and did come up with some conclusionz but thought should post it ..to knwo what ur thoughts are on this... i was :umm: when he said that but i kept my peace... :D hehehehe this happend like a year back..now we are talkina bout color so thought should ask bhul chuk muaff karnii waheguru ji ka khalsa waheguru jiki fateh!

i know when u use it in dhal or rejmaa saag ... da taste is just wonderful well i dunno our ancesestors use to take loads of kiooo but they use to do loads of heavy work too.. so dat kinda balance it off.. we nowadays are lazy bumps.. so if u like kiooo work out too.. at least it'll be balanced