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VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH One thing that is for certain: protests have done NOTHING for the Sikhs in the Central Valley Area (Fresno) when Ragi Darshan came. Rather, it drew negative attention on the news and showed the Sikh community as divided and petty. Rather than protest, one thing has to be understood: Parchar must fight parchar. There are 12+ Gurudwarae in the Central Valley area, one of the biggest one is under Taksal (Gurudwara Gur Nanak Parkash). It has a huge gathering of Sangat on Wednesdays due to Pizza Langar. The same Sangat goes to all of the other Gurudwaras as well. Get them there and plant a few seeds of the truth - you'll see the results. What better opportunity than Wednesdays for the invited Kathakaar to address Dhundha's arguements point be point and destroy them. Dhundha is not going to debate anyone...so just counter his trash with the truth when you have the chance. People like Ragi and Dhundha are sent for the PRECISE reason for splitting the Sikhs and preventing any unity and solidarity from forming. Don't give them what they want by protesting...rather, educate, enlighten and make aware the Sangatan of such people and how their points are baseless. Committees from Dakota and elements from Selma Highland Gurudwara and Kalgidhar Gurudwara are hardcore missionary supporters. Plenty of sold out people here who have sold their souls to the GOI (active member of Indian political parties) - the same people who wanted to use the Sangat's money to celebrate Indian Independence Day (things that the local Sangat prevented). Dakota is fully supportive, and a hub, for missionaries (Ragi Darshan pictures still grace their walls on the outside). Selma has table and chair syndrome with many suspicious characters in their midst. Kalgidhar has some very goods Gursikhs who are currently locked in a bitter dispute with manmattis (who wish to remove the requirement of Amritdhari committee members, opening the committee participation to their sharabi-kebabi types. You know, the types who run Bhangra/Gidda organizations and attempt to insert such events into Gurudwaras). Fresno and Selma has enough such idiots that have sold their souls to the GOI that they have made the Central Valley one of its fortresses. These people want protests, mayhem and disarray. The biggest enemy of any anti-Sikh force is unity. IF the Sikhs ever gain unity, Khalsa Raaj is easy to grasp. Without unity, we are managable. Same goes in India - using Marayada, Jathebandis, anti-Sikh cults and elections on a regular timed schedule (seems to be every 3-6 months), there is a vested interest in preventing the Sikhs from ever experiencing a continued time of peace, unity and solidarity. There are even videos (were on Youtube) of protests by the Central Valley Sikhs in Bakersfield, where an anti-Sikh person went around to the children who were in the protest and asked their names and where they are from (intelligence gathering). If you want to see the nexus of these vultures is, go look up the Sikh Council of Central California - a coalition of the local Gurudwara committee representatives. While there are good people there (Panth dardi and Gursikhs), many of the members are bought and sold prostitutes that operate against the Sikh Panth's interest. Good luck. The only thing that will succeed in this area is parchar. After all the protests against Ragi Darshan, the only thing that was effective is when Ragi showed up to Kalgidhar - he did his parchar, the Sangat questioned him on the existence of reincarnation, he said there was no such thing, the Sangat challenged his views and he tucked tail and ran.

So Why Sikhs don't have any unity? What is it? Lack of leadership? or lack of individual responsibility? lack of individual conviction? lack of individual self-confidence? lack of individual security? lack of faith? lack of tolerance? (Ever notice how western nation leaders gracefully debate with each other on t.v and at the end- still shake hands and hug each other? lack of objectivity? lack of constructive criticism than attack- character assassination/personal attacks/intimidation? lack of ultimately inner rehat? Please share your input...!! :D :D

With Guru Sahib's kirpa, an article on Gurmantar has been completed for the benefit of the sangat. It was a bit long to be pasted here. Here is the link: http://searchsikhism.com/gurmantar.html

I was very influenced by this post on Sikhnet. - Spring Cleaning Part 2 – Panthic (Dis)Unity - By "Sikh Anonymous" @WordpressGuru Piarey jio, We Sikhs fought bravely for our Gurus. The films depicting our bravery and courage have not yet been made, the gems not yet uncovered. They will be. Future generations will be watching our history and inside them too, the spark will be lit, ready to be fuelled by Gurbani and Sangat into a raging fire of Truth, ready to spread across the Earth and destroy those who insist upon taking from poor and downtrodden. This Army of Truth will spread food and charity to all nations and people, delivering Degh inside a shelter of steel, Tegh. Freedom will reign as the roars of “Tegh Tegh Fateh” become manifestly real. Since the 1850’s however, we’ve been systematically maligned and thrown into confusion. Our warrior spirit, our culture stolen and misdirected. First, we were convinced to fight for the British and we did so bravely. We did not register that they had tried to auction off Harimandir Sahib, stolen Ranjit Singh’s throne and children, as well as tried hard to kill or expel all the independent thinking Sikhs. From 1920 onwards, for a while, the Indian Independence movement brought some of our focus back, but it was a limited vision, seeking only to remove the British but not yet brave enough to place ourselves in the driving seat. Following the sacrifices of WW1 and WW2, (which we in the West still hark too in our defence) we Sikhs were denied the freedom we had fought for by the same 1% Hindu leadership that controls India today. We were told that we could still be good loyal (dis-enfranchised) soldiers for Mother India. It should have been Sache Patshah Dhan Guru Gobind Singh ji that we bowed too and fought for and a place at Guru’s feet, our reward, but it became the security of a monthly salary and pension that Sikh soldiers took as their reward, and medals on their chests that we applaud. Now, as the sleeping giant of the Khalsa Panth awakens, let’s examine what traps and bonds have been placed upon us by the 1% to prevent its success in delivering Vaheguru’s (Degh Tegh) Fateh to the 99%. In order to take forward the success of #IPledgeOrange, and also the global inspiration from the Arab spring, Russians protesting, Occupy movements, we’ll have to turn inwards. Why inwards and not just outwards? Because our own house and vision must be aligned. We do’nt need a carefully structured plan. The plan is the first casualty of battle. We need a vision of our goal and a vision of the principles which we unite behind. The reality is that most of us on the frontlines can feel the tension just under the surface, the old divisive issues bubbling up and not breaking out just yet. It’s clear that at a fundamental level, we’ve ignored and covered up the divisive issues (the real traps and bonds upon us) without dealing with them. They are the elephant in the room. In our analysis, we see two very disturbing trends in the last 10 years. (1) The Panthic division: Are you Panthic or not? It seems as if anyone who gets involved in Sikhism suddenly has to answer to this question. It’s clear that some people have appointed themselves the supreme authority of deciding this question. The problem is that they usually make snap judgements. Before you’re even finished your first sentence, they’ve decided if you fit into their box or not. It’s not the case that they will want to understand exactly what you meant or see if we all can agree to disagree about something so trivial. Nope. If you ever question anything that they do or strongly believe, there is no more room for debate. That’s it, they hate you…forever. You are no longer a Sikh for them and you’ll be labelled as “anti-panthic”. The next term that’s likely to be bandied about is that you are an agent of the Indian govt. Now because there are actually a lot of agents of the Indian Government around, its very easy to fling this accusation around. This whole division stems from 2 main things. Firstly that people have forgotten how to debate and discuss matters with a spirit of tolerance and calmness. Why is not possible to accept that people will always have differing opinions on things and that we should learn about open debate and acceptance of differences. The reality is that talking and opinions don’t actually mean much anyway, its actions that count. This leads to second point, namely that it is because these people and organisations are not doing anything apart from arguing their points by “organising protests” and “raising awareness” that makes them so argumentative. How long can we continue to do these things without getting touchy, burnt out and needlessly petty. Of course, all these people are busy doing things, but they are not achieving anything. As we have seen in the last 55 years since the British left India in the hands of the Indian 1% and the last 28 years since that same Indian 1% decided to openly destroy Sikhs and Sikhi, things are worse now in Punjab and the Gurudwaras in the west are even more confused.com. When people are achieving something, they dont argue, they get on with it. All they want to know is, “Are you in (with money, mind and body)?” If not, then move along and let them get back on with their work. Nowadays people will argue with you for hours, but nothing apart from protests demanding apologies ever comes up. Look at just the simple things, there is not one good documentary out about the Guru Granth Sahib yet there are thousands of hours spent arguing about hundreds of things, that are in no way more important than our Guru itself. There is not one movie about the life and travels of Dhan Guru Nanak Dev ji. Forget even that, there is not even one full time Raag Teacher employed by any Gurudwara in the whole of the UK, Europe, US or Canada. There is not one Sikh holocaust museum. Not one Sikh Reference Library in the UK worthy of the name. Not one bachelors degree in Sikh Studies, Not one bachelors degree in Punjabi. So whats the use of all our arguments? The biggest panthic division is if you criticise the idea of Khalistan. You’ve seen our previous posts about this, we’d prefer to start with India as a whole rather than witha much reduced Punjab. The Indian people not only need us to free the 99%, they also owe a massive Karmic debt for what the Sikhs sacrificed from Guru Tegh Bahadur’s time. We can tell you one thing, if you look at the state of Punjab politics today, as well as the politics of the people who are arguing for Khalistan, most of us wouldn’t want to go live in a Punjab only Khalistan. The current thinking would mean it is likely to be a police state with rules upon rules, with no debate and freedom of expression. In essence, the Panthic division consists of a lot of people who cannot take even a little criticism and are “defending the honour of the panth” and yet doing nothing to extend the honour of the panth. They cuss Sikh charities who are trying to do good and try to get them involved in their own political issues rather than coming together to support the m and others who want to serve the panth. (2) The Amrit/ Maryada division: Sure you’ll always get some people who are not so political, some more into Khalistan and others doing Bhagti but this is different, this is when the actual Amrit we are taking as initiation into the Khalsa Panth is being labelled. Some people are less interested in whether you have taken Amrit and more interested in where. If you’re part of their Maryada, then you’re great, they’ll overlook all your faults. However if you happen to be from another group, then no matter what you do, you’ll never be good enough. Some people wont even say Fateh to you, sit next to you in Gurudwara or eat langar with you, let alone think about marrying their sons or daughters to someone from another group! Are we really serious? We claim Caste is a big problem and people should not be hindered by caste. People say we should start using only Singh or Kaur, and then you get people unable to marry within the Khalsa Panth!! Just cause someone is a Nihung or a Taksali or an AKJ or a missionary or even a nobody free-agent? Their solution is to ask you, “please take Amrit from our group again”. Honestly! Just how many times can you give your head??! Surely if you made a mistake, you should ask for forgiveness, but take Amrit again to become part of a group within the Khalsa Panth when you’re already Amritdhari…something has to have gone wrong when this starts happening. I mean surely if we are going to tell other people about the Khalsa being a universal collective, we have to at least behave differently from the general Punjabi caste ridden society. It’s gotten to the point where some of the people out there doing parchaar etc are more interested in getting people to join their Jatha or Maryada then getting people into Sikhi. It is really the case that these arguments very often turn people off taking Amrit or getting involved in Panthic work. Imagine this situation, someone gets inspired, sees all the Singhs and Singhnees and thinks, “How great it would be to join this big family of Khalsa. We;re all brothers and susters, one father, Guru Gobind Singh and all hail from Anandpur Sahib.” “Sun Galla Akaash Ki, Kitaa Aiee Rees” (When the insects hear talk about the heavens, even they wish to follow). Then this person starts talking to more of these Amritdharis and all of a sudden members from both groups start talking about how the person should take Amrit from their Jatha. An argument breaks out over Raagmala, or Dasam Granth, one person is saying, you know if you read xyz, you’ll go to hell, the other is saying, if you dont read it you’ll go to hell. Don’t even get started on meat, people can get really worked up about that one! Just imagine whats going to happen to that person who was initially interested in Amrit. She’ll think, “These people just hate each other, there’s no love or family here. Forget joining them”. Either she leaves Sikhi altogether or becomes independent, and then in effect, shunned by all the groups. The question that comes to mind is, “Are we preaching Sikhi or preaching our jatha/maryada?”. Whatever happened to “Aiee panthi sagal jamati – The highest sect is the whole creation”. There are a lot of (Non)Issues that seem to pre-occupy some people, the list is long but one thing we can all be certain of, none of them have a straightforward solution and none of them will conflict with the baseline tenets of Guru’s teachings, i.e. Kirtan, Paat, Simran, Seva and fighting your panj chor. Combining spiritual growth with moral conduct and service of humanity are our uniting forces and we should be all behind them. In essence, we would like to propose some simple rules for Panthic Unity and share our vision. This unity needs to come at an individual level. Each of us will have to start to implement this into our own thinking, so that when we meet up with people in our own areas, then we start to unite in small groups. Be educated about Punjab but focus on unity in your community. Focus on solving the problems in our Gurudwaras and local area, be strong in our Sikhi and unite as small communities, then build upwards. Suggested Rules for Panthic Unity! (1) Have unity, not Uniformity. Make unity our foundation. If you say you’re a Sikh, then you’re a Sikh. Each of us should just focus on our own spiritual growth and education ourselves more and sharing the knowledge, then doing seva to uplift society. We do not discriminate in any way on the basis of Caste or race Maryada or jathebandi Reading of dasam bani Reading of raag mala Cutting of hair, wearing turban Whether you choose to eat on tables or chairs. Whether you eat meat If someone is Amritdhari Bibeki langar or sarb loh utensils. View on the panj kakkars Sexual orientation Age Male or female Whether you support Khalistan or not Your pronounciation of paat. Length of your kachera Whether you wear bana or “pent-shirt” Our vision These are all artificial issues, either created by enemies or well-intentioned people that have now ballooned and threaten to split us apart. We recognise these differences exist, but that they form only 1% of people’s actual lives. We also feel that when we broaden our horizons, broaden our vision and broaden our aims and responsibilities, then things that looked big become smaller in comparison to those bigger challenges. We also have faith in Guru’s word that the Khalsa will rule and have faith that when the Khalsa starts delivering on the goods it is supposed to, then people will be inspired and sign up. We won’t need to argue about these issues or demand justice. It’s that vision and the implementation that we need. We dedicate ourselves, mind, body and soul to our Guru and will unite on the basis of the 99% that we share, i.e. Guru Granth Sahib ji, Kirtan, Paat, Simran and Seva. Once we have all achieved spiritual enlightenment, have memorised our nitnem and have a strong amrit vela routine, learnt Raag kirtan and tabla taals, become fit and healthy and can do sehaj paat of Guru Granth Sahib ji, and also live good honest lives and give dasvadh (10%) to charity. When we start becoming relevant to the community around us every day, by tacking drug addiction, lack of education and unemployment, depression and child neglect, when we have also simultaneously addressed the issues of poverty, homelessness, global economic injustices, widespread slavery, forced prostitution, famine, violent dictatorships killing people, when we’ve set up a UN army rapid response team able to stop massacres of innocents and despots stealing the wealth of the poor… When we’ve also dealt with the economic and political issues of Punjab, the farmer suicides, the water rights, language teachings, drug addiction, female foeticide, set up parchar centres, cleaned up SGPC politics, got diaspora representation into the Akaal Takht, when we’ve made the world aware of Guru’s message for humanity, achieved gender equality, prevented persecution of people on the basis of sex, race, creed, religion, background and sexual orientation, when all the people who can easily quote Jesus, Malcolm X, or Nelson Mandela or Gandhi can also quote Guru Nanak, Guru Arjan, Guru Tegh Bahadur and Guru Gobind Singh and understand what Sikhi is about… At that time, dear Sadh Sangat ji, and only then, will we think about arguing on the basis of the (non) issues stated above. We understand these issues are important to some people, so we promise to address them at that time, and will everything in our efforts to bring about the world above as soon as possible so we can get to addressing them. Please do be patient and help us along this way. We do advise you that when we reach that point, its highly likely that you may no longer think it’s such a big issue. One thing is for sure however, once that day comes, Dhan Guru Gobind Singh ji will be doing infinite kirpa upon the Khalsa Panth and the sounds of Degh Tegh Fateh and Panth Ki Jeet will resound across the globe. Every life shed for this vision will be fruitful, every shaheed for this cause will be bringing blessings upon his/her past and future generations and every single person who lets their inner demons stand in the way of this destiny, will themselves be destined to reap the poison which they have sown, until that day as which they accept the inevitability of the Age of Truth that the Khalsa is to bring. Guru piarey jio, let us unite in the pursuing this mission. This is not a new mission, its an imperfect elucidation of Dhan Guru Gobind Singh ji’s own message for us. Is it not what we sing every day, when we say, Agya Bhei Akaal ki, Tabai Chalaayo Panth. Was it not Akaal Purakh’s own order that Guru Gobind Singh ji followed in creating the Khalsa Panth? This is how high the order came from and therefore, the vision must also be as high as that, as high as the Creator herself. We must think big and we must include and inspire every single person who wants to serve this vision. Our vision must be Sat Yug, for that must be the earthly realisation of Sach Khand itself, the heavenly realm wherein resides the Formless Lord. In our next post, we’ll look at “The Gurudwara Experience”. May Dhan Guru Gobind Singh ji bless us with unity and friendship. May we share our virtues and help uplift each other and the whole planet. May the love of sadh sangat inspire us all to love our True Beloved and may we serve our Guru each day in thankfulness. Vaheguru.

Leadership is the most important thing. The problem is that as a people we Punjabis (most Sikhs being from a Punjabi background) are a turbulent lot - individualism and independance can be good and can also be devisive. Many Sikhs forget that SGGS is their Guru and jathabandi factionism becomes a tool to get one over the next man, rather than being a tool that the Mahapurukhs had originally intended for, in that it being a guide to the fundamental cores of Sikhi. In previous times Sikhs had clear leader role models eg Banda Singh Bahadur, Nawab Kapur Singh, Jassa Singh Ahluwalia, Maharaja Ranjit Singh. In the modern times our greatest modern leader (Sant Jarnail Singh Bhindranwale) showed us a spark of the benefits of leadership and as Hukum would have it his days on this Earth were cut short and there was no chance for that spark to form an inferno.

caste cancer

Yea so the mayans predict that the world is ending in 2012 as most of you probably know. But is there any reference to the end of the world in the guru granth sahib ji? What to sant mahapursh say in regard to the 2012 prediction? is it a load of bull or will there be some dramatic world change in 2012?

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.

from where can i get this granth 'chanaka rajneeti '? Does anybdy has its pdf ?

Guru Ji nu Sikh pyara nahi, Sikh di Rehit pyaari.

I don't even know who to trust anymore. I don't take Punjabi news or any Indian news seriously at all. I see 0 credibility in any of the stories at all.

Zaz, spiritual wise Sikhs (we) are more satisfied than others. Our last guru sahib in body form gave gurgadi to Sri Guru Granth Sahib so that whenever we need spiritual guidance, we turn ourself to our guru sahib's gurbani (dhur ki bani). What this thread is about that how Sikhs should improve to have better social-political unity.

Sockton Guru ghar and fremont will follow Tracy. Only place where he will be entertained is doctors' Gurudwara and selma and then in LA. Great effort by sangat of Tracy.

Do not get a tattoo - its so wrong - looks ugly and in 30yrs time it will look even uglier. What next...Singhs wanting to have mehndi on their hands at weddings!!!

Great post ms 514 jee. Only parchar can counter parchar.

There's problems amongst the non-observant Sikhs, i.e. they simply aren't interested in living their lives according to the most basic, universally agreed-upon Sikh tenets. Then there's the problems amongst those who DO profess to follow the faith, but push their own selfish agendas be it to generate income for themselves, or promote philosophies and schools of thought which are designed to negatively impact the faith in general. We also have a problem whereby people set themselves up as sants or babeh willy-nilly in order to dupe ignorant or naive people for varying reasons, be it to create a following and increase their name, or simply to have a steady source of income from their "flock's" charaavah. I might add, albeit rather hesitantly, another issue I've encountered that I was hitherto unaware of is the fanatical observance of some Sikhs to their particular brand of Sikhi at the expense of the overall spirit and message of the Sikh faith itself. It comes down to ego and not wanting to lose face, thus, according to their perceptions, reducing the reputation of their particular sub-group in the eyes of all the others sub-groups. Ultimately this will prove to be the undoing of those who consider themselves the pious and "true" adherents of Sikhi. They won't notice the house burning down because they're more concerned about wishing to save each of their own rooms. It's ironic that whilst the grandees of these very same sub-groups - on the whole - appreciated the need for brotherhood and joined hands for the benefit of the greater good during less sophisticated times in history, their modern descendants (in a organisational sense) cannot see the bigger picture..

I love it!!!!

I actually wanted to argue about some pudh lol jk I thought it was funny though haha

Sad state of Sikhs eh?

Let's argue about some pudh

whats clear is - Prof darshan singh - dhunda, kala afgana has caught all off guard and put all major jathebandi's in an emotive state. And the response from all of them has done nothing about sitting together and discussing and moving towards a common goal on this issue. Instead all groups akj- taksal etc just reacted and got sucked in by darshan singh - dhunda agenda and continue to be so - as we just dont see sense. What is wrong - is both akj - taksal should have absolute MAD respect for each other - than no issue can stay standing.Sad reality is we are a million miles away as we continue to knit pick like women and divide on every little issue. Due to being like women - we run by charged emotions without any control therefore expose our weakness and continue todo so- May Guru sahib bless us with some kind of love for each other.

Further to the following topic: http://www.sikhsanga...e-khalsa-panth/ ...please see the below. *MUST WATCH* BHAI RAJOANA MUST BE MADE JATHEDAR - WE MUST PREPARE FOR SANGHARSH IF THE TIME COMES - SANT DHADRIANWALE IF ALL ELSE FAILS, BHAI RAJOANA MUST BE MADE JATHEDAR & SIKHS SHOULD BE PREPARED FOR SANGHARSH: SANT DHADRIANWALE News: 24th March 2012 Sant Baba Ranjit Singh Dhadrianwale have stated that in the same method as Panthic Jathedar Bhai Ranjit Singh and Bhai Jasbir Singh were saved in the past, the Jathedar of Akal Takht (or of any of the other Takhts) should put Bhai Balwant Singh Ji Rajoana in their place and announce Bhai Sahib as Jathedar. Then which authority will send the Jathedar to the gallows? The current Jathedar of Akal Takht (or any other) would then become an ‘acting-Jathedar’ in Bhai Balwant Singh Ji’s absence until they are released from jail. Who will hang a Jathedar of the Panth? After the large scale Gurmat Samagam held in the Malwa region of Punjab, this was said during a Samagam organised by the Jatha for Bhai Rajoana in the Doaba region, further to the same requests made by Sant Dhadrianwale (as well as other Panthic Jathebandhia) prior to and during the 23rd March 2012 Akal Takht meeting. This was the demand of the people. Sant Dhadrianwale once again spoke at length about the Jeevan of Bhai Rajoana and told the Doaba Sangat of the happenings during the Akal Takht meeting held earlier in the day. The decision to give Shaheed Bhai Dilawar Singh the title of “Quami Shaheed” by the Akal Takht was most welcomed by the Sangat, as was the title given to Bhai Balwant Singh of “Jinda Shaheed”. Sant Dhadrianwale explained the decision of the supreme authority of Akal Takht, but said in the event Bhai Rajoana did not agree or the Government did not take action upon the advice of the Jathedars, then their plan-of-action which was originally proposed prior to the meeting and generally accepted by the Khalsa Panth should be implemented without delay - Bhai Rajoana should be made Jathedar. Sant Dhadrianwale, in their fearless but factual approach to Sikhi Parchaar, questioned if the killers of Rajiv Gandhi can be saved from the gallows, why not our Singh? Sant Dhadrianwale re-iterated the likes of Sajjan Kumar and Jagdish Tyltler are walking alive in India, free. They said if such people had not got a ‘clean chit’ in the 1984 Delhi Massacre cases and had been hanged, then the Sikhs could understand that such is the system of the country for all. However, in the absence of such evidence we have to think, “Why is this only happening to Sikhs?” They said it would a beautiful day when a lion of the nation like Bhai Rajoana would be released from jail and sitting among us and Sangat could do ‘darshan’ of such a warrior who would be sitting on stages. Further support for Bhai Rajoana was shown by the Sangat during the Diwaan and there were ‘Jakaareh’ against his hanging. Sant Dhadrianwale advised the Sikhs of Punjab that should the authorities not act upon the orders of Akal Takht and Bhai Rajoana’s proposed hanging is to go ahead as scheduled, then there will be no option but to make Bhai Rajoana Jathedar if he is to be saved from India’s death sentence. Sant Dhadrianwale said the Panth should prepare for Sangharsh if the need arises but stated unity and peace within the Khalsa Panth must be maintained at all costs. - ENDS -

Sikh Sangat, I came across this message written by Sarb Singh of RajoanaTV following an article in The Hindu, one of India's biggest national newspapers. The article in The Hindu draws attention to the phenomenal work RajoanaTV has done over the last year on a plethora of Human Rights issues in Panjab. Please see the article in The Hindu here and Sarb Singh's message below. Gurfateh All, The accolades and support that RajoanaTV has received has been unreal but the real certificate of success is the article below. The third largest national newspaper in India, 'The Hindu' talks about RajoanaTV and how a new breed of soldiers are taking the reigns of the fight for truth, justice and independence. The waving of Kirpans in thin air and shouting 'down down India gorment' by our so called leaders is unfortunately for india dying a death. India's war has changed, the guns have fallen silent but their massacre of Sikhi and Panjab continues in a faceless silent way. We have the blood of Guru Gobind Singh Ji running through our veins, we have changed our strategy also to suit this war. Like the article suggests, they don't know how to deal with this. So called moderate Sikhs, educated and professionals posing legitimate questions, delivering info in a passionate orderly manner is frightening them. Whether this article is a conceited, veiled non direct threat from India letting me know that they are watching and know who I am or they genuinely concede that the sons and daughters of Sikhi and Panjab haven't surrendered is not the issue, the fact that one of their famous journalists has written this article in india's third largest nespaper means we have rattled their cage very hard. This small Project that started 8 months ago has shaken our tyrants and nudged our sleeping lions. However, this was the aim and we are closer to the beginning of our conflict rather than the end. With Maharaj's kirpa, no nation or its army can contain or intimidate us. More importantly, india realises that the generation born post 84 have not forgotten and will continue to fight in the battlefield, albeit in a different way. For this reason, keep watching RajoanaTV and implore others to do the same. What is really important is that despite the fact they have wiped clean the cream of our crop like Sukha Jinda, Gen Labh Singh, Bhai Amrik Singh, Baba Manochal etc, us 'westerners' living outside indiacan still make a difference. We no longer have the likes of Brahma or Tufaan or Heera with us, they were the true soldiers, but using the sills set that we have, we can still as a collective bring india to its knees. www.youtube.com/rajoanatv Gurfateh

Bhaji, the concept of soulmate does not exist in Sikhi. In different lifetimes, you will have had different souls who act out the role of your wife. The only soulmate is God, as God is the only mate your soul has in all lifetimes. But it's good that you saved yourself from having to pay off a whole mess of karams that you might have inherited had you decided to mess around as many do.

It's not a Granth, in the Sikhi sense. It's a book written a long time ago, in Sanskrit, regarding how to manage a kingdom.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Admin Veero, Could you please look into this issue jeo? I haven't had a single email notification from the server after the forum upgrade. Or am i doing something wrong? Gurfateh!

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, Here is the next part of Sri Dasam Granth Sahib Jee's Steek - Sri Akaal Ustat Sahib: Read on SikhSangat's Scribd: http://www.scribd.com/doc/50632931/Sri-Akaal-Ustat-Steek-Sri-Dasam-Granth-Sahib-Jee-Steek-Volume-1 Part I: Sri Dasam Granth Sahib Volume 1 - Jaap Sahib here Dhanvaad!

Sonial Deol's (Jaswinder Sidhu) father:- BUNGED UP! News of the World's fake sheikh catches his 250th villain By Neville Thurlbeck, 24/01/2010 A CORRUPT councillor has become the 250TH crook jailed thanks to News of the World journalist Mazher Mahmood. Our unflinching Investigations Editor snared lowlife villain Suresh Kumar when he demanded a £10,000 bung to pass a planning application. The 44-year-old Tory was found guilty of corruption and caged for 12 months - plus banned from holding any public office for five years - on Monday. Passing sentence, the judge at Southwark Crown Court, South London, said: "He was consumed by his own ambition." Also jailed was court interpreter Baldev Sidhu, 62, who caused Kumar's first trial to collapse when he made a FALSE translation of the crook's Punjabi conversations on our secret tapes. Sidhu - the dad of BBC Breakfast presenter Sonia Deol - was sentenced to eight months in jail. Last night a police spokesman said: "We are extremely grateful to the News of the World for bringing this matter to light and providing us with essential evidence. "Kumar was involved in serious corruption and would not have not been brought to justice if it were not for your work." To trap him, our man Mazher - who has famously posed as a fake sheikh to dupe many of his targets - pretended to be a business partner of two property developers facing illegal bribe demands. Power Kumar, a member of Redbridge Council, Essex, repeated his demands for money to Mazher in a meeting, and crowed: "Brother, the power is in my hands. "The council is my own, the people are mine." His and Sidhu's jailings were the latest victories for Mazher, who has caught hundreds of criminals in the last 18 years - from immigrant racketeers and drug dealers to bent cops and corrupt solicitors. His extraordinary haul is almost enough to fill Dorchester prison, Dorset, which has a capacity of 252. Mazher said: "It has been very rewarding to bring so many crooks to justice - and I am determined to catch even more." The businessmen who were told by Kumar to pay up if they wanted their block of flats to get the go-ahead, expressed their gratitude. Jasbir Bhogal and Raj- winder Rana said: "Kumar made blatant and repeated demands for cash followed by threats. "We knew the News of the World would be the right place to go to expose this man, to shame him and get us justice." http://www.newsoftheworld.co.uk/news/695941/BUNGED-UP-Fake-sheikh-Mazher-Mahmood-gets-250th-villain-Suresh-Kumar.html

the red TIKKA" ON THE SANGAT is done bcos when guru gobind singh ji gave gurgadi to sahib guru granth sahib ji babaji put a tikka on the coconut, that what i was told by the person putting the tikkas in hazoor sahib. And can please people stop cussin other religions. What is the point, Guru Nanak dev ji went to how many mandirs, ?? he went to mecca..Guru hargobind sahib ji built how many mandirs, we need to stop cussin other faiths bcoz god is ik onkar...