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Hang on a minute - who said she was drunk? Where is the source for that? WLS - did u pop over to Delhi and breathalyse her and pop back to West London with the results that the entire world's media failed to pick up on? This is a trial not of 5 or 6 men. This is India on trial. Indian attitudes towards women are on trial. Only a few days ago there was an article on the BBC website asking "why does India treat it's women so badly?" http://www.bbc.co.uk/news/world-asia-india-20863860 When we have individuals on here blaming the woman, questioning whether she shoulders a degree of responsibilty, one has to take a deep breath and truely reflect on how much work India and Indians need to do to catch up with the rest of us. Drunk or not drunk, mini-skirt or salwaar kameez, man or woman, adult or child - no one deserves to be raped and no one except the rapist deserves punishment. (Keep in mind, so-called "higher castes" have been raping so-called "lower castes" in rural india from the beginning of time. I don't think those women were wearing mini-skirts or drunk). When you have a society that raises it's sons' as "kings who are walking on water", people who by some default setting, "can do no wrong" and women who, if they so much as even caught within a shadow of an unrelated man then "she's pretty much asking to be raped", then it is no wonder that India, and Indians (like some on this site) have become an international laughing stock. The world watches and waits....

(1.) There is no report of her being drunk, please show us where you read that, as in, an authentic news source. (2.) The guy was not her lover or her boyfriend or fiance, he was just a friend, based on more than several news accounts, although some are confusing him to be her boyfriend. (3.) It was NOT middle of the night, it was 9:45 PM on a Sunday night in Delhi which by the way is nowhere close to "middle of the night" and in that area which is not desolate but rather crowded as its the end of the weekend. They were offered a cheap fare, they got on the bus. Mind you the girl is from a poor family and rural background, can't really blame her if she chose to board the bus considering the fact that it was a cheap ride. As for why she boarded a "strange vehicle", how many of us know that a gunman is going to enter a shopping mall and go on a killing spree each time we go shopping? We don't, do we? Similarly, poor thing had no idea what awaited her. By the way, this thread was started about Asaram.

In the orthodox Sikh view, the spirit of Baba Nanak and Dasmesh Pita are one and the same. So the question doesn't really come up.

Come on veer what is the difference between you and Asaram? What is the difference between us Sikhs and Muslims who say that if you don't follow their religion you will be punished for eternity? Saying that something bad happened to her because she wasn't going to bed early and rising at amrit vela? You are saying she was asking for it. I think its extremely ridiculous that we are ignoring the fact that we have no right to judge her as she was not a Sikh. Even if she was a Sikh, who are we to judge a fellow Sikh? This just shows holier than thou attitude. Look brother I am not trying to attack you personally but this mindset I strongly disagree with. I understand that we can analyze the situation now and say that, maybe she should have taken a rickshaw, or maybe she shouldn't have went to the movie. But the main point is, do we know before an attack is going to happen that it will happen? No right because if we did we would take all necessary precautions for it. She was not drunk, not out late at night, and moreover we have no right to judge her because she was not raised like you were raised. Simple and plain. Please lets not keep this egoistic holier than thou attitude and moreover lets sympathize with the victim.

WLS, You've missed the point, and a seismic point it was indeed. I remember reading through your posts and replies a few years ago, and I tend to agree with you in the broad thrust of principle on many (not all) topics. However, this rape in India has highlighted malignant flaws in Indian society that can't be corrected with legislation (for those calling for tougher laws) and it can't be assessed through generally accepted "social norms" - because those very "social norms" are flawed. You claim that she was out at the 'wrong time of day' and those men and women who follow such "social norms" are asking for trouble, as it were. I can see the point that you are trying to make - what I'm saying, is that we shouldnt make that point. That may not make sense. Let me try... Indian society is very male dominated, as is the middle-east. There are youtube videos posted in the past 2 years of female CNN reporters being sexually abused whilst reporting the Arab Spring from Cairo. Do you know what the response from certain sectors of male muslim society was? She shouldn't have been there! What was she doing presenting amongst men? The attitude was incorrect - certainly from a western perspective, and I would argue from any perspective. But - from Imams quoted to the Daily Mail and other media, "she was basically asking for it". As perverse as it may seem to westerners, Arabs (and in the Delhi rape case, Indian men) have been conditioned to accept that that is simply the 'way it is'. India has a long history of using rape as a weapon - again, socially accepted in India or Pakistan, but derogatory behaviour from any normal man's perspective. Be it caste politics in the pind, be it "settling old scores between families", "teaching someone a lesson" etc. It stems from a culture which is just plain perverse. But, it's been historically accepted as a social norm, albeit quietly. Indian society simply doesn't respect a woman for who she is. In the example of this woman Jyoti, had her parents allowed her to go out alone, single, on the streets of Delhi, and she suffered abuse etc then we would all be saying "she shouldn't have travelled alone, should have travelled with friends or family". Here we have a girl who was travelling with her male friend and this still occured! There is something inherently wrong with indian men. Was she scantliy clad? No. Tipsy and therefore disinhibited? No. Gallivanting in a bar/club? No, she watched a film. You say you "went to bed early to rise early" and to those who don't, well, they shouldn't be surprised if they were to fall victim as it were. In London and many British cities, tipsy, scanitly clad women roll out of clubs and bars and walk home - not even with a male companion! Guess what - they don't get raped. My point is, is that social norms are different. Today, in India, a dynamic debate is taking place. Difficult questions are being asked. Indians are asking themselves - how, why, what for?

Veer Ji you said "If you accept something the way it is then that means you AGREE with it" And im saying if you accept something the way it is, it doesnt have to mean you agree with it. So at the time of Guru Tegh Bahadur Ji there people of different religions around and Guru Sahib didnt agree with what they believed but still accepted them as they were, they were free to believe what they wished. When the Kashmiri Pandits were being persecuted by the Muslims Guru Sahib didnt agree with what was happening to the Pandits but at the same they didnt agree with what the Pandits believed either. Nonetheless Guru Sahib still helped them. My point was Guru Sahib helped them because the situation was unjust (like your examples). Whenever theres a unjust situation you're gonna help or well you should help even if you dont agree with that person on a personal level. The OP asked "If you accept the way something is, it doesn't necessarily mean you agree with it or does it?" She was talking about homosexuals. So lets say for example you dont agree with the homosexual way of life but you've still accepted them as a person. Now lets say that homosexual is getting beaten up. You dont agree with the homosexual way of life but you'd still help them.....because the situation is unjust, theres no time for whether you agree or not.

Anyone who lies with a snake will eventually get their face bitten. EDL are a bunch of racists and football hooligans, who regularly attack minorities in the streets of London (as well as elsewhere in the UK). I have many friends from varying ethnic backgrounds who have been attacked or know of others who were. These racist groups were quite active during the recent Riots. Sikhs who think they are cool because they hate Muslims are idiots. They hate any non so called English person, it's just that Muslims are who they find to be the most threatening at this moment in time. 60 years ago (WW2) and the last 6 centuries before that, Jews were treated and looked at with the same suspicious contempt. They were hounded all across Europe, kicked out of Spain, out of Russia, treated as tramps and blood suckers (of Christian Children) in and by the Vatican for centuries. The name tags and outside respectability and tactics change, the monster inside them (extreme hate/prejudice) does not. Yes they don't have the same bite as their American, Eastern European and Australian counterparts, but they are still active and dangerous. And they are always looking for an opportunity to become active. There have been stories over the past few years of racists cells in the UK being caught with ‘stockpiles’ of guns, semi-automatics etc in their basements. These stories are always quickly brushed under the carpet by the media and the culprits simply called ‘mentally unstable’. Let’s not forget about what happened in civilised Norway. Our friend there was shown to be in contact with British and Eastern European racist cells. Although we are not talking about such an extreme incident (which is rare in western Europe), attacks on the street are not so uncommon anywhere. Birmingham, Leicester, Coventry, Walsall, London.. all areas with large ethic populations, all have no go areas and racist attacks do occur (just don’t get much media attention). In any case, this isn't about conspiracy theories or scare mongering, just a small wake up call to many of us who are living in a bubble, that people of extreme hate and violent nature exist everywhere (especially the ‘civilised’ west) and not to walk around in life without preparation or awareness. Don’t be reliant on the Police to always be there to protect you, although you can never eliminate risk or establish a desired outcome, you can certainly to your utmost to ‘reduce’ risk and work towards a ‘better’ outcome should the SHTF. Wicked Warrior, a very good question and good that you are openly contemplating it as such. Answer lies in ‘Dharma’ and understanding of it there of. Our purpose is to be ‘dutiful’. To our parents, to our partner, to our children, to our neighbours, to society (insaaniyat) – but most of all to our Guru. Dasmesh Pita came upon Earth to destroy tyranny, this is the maksad (objective/purpose) of this offspring (the Khalsa). It is a free choice, no one is forced to become a Khalsa, but those that do, should seek to understand what it means to be one and not simply emulate one i.e. look like one, act like one or speak like one. We are born of the warrior prayers and the double edged sword, our purpose is clear (even though forgotten by most today). The feelings you have belong to the aamb banda (common man) the type who get’s enslaved by tyrants. The Khalsa is fierce, his boli is Guru-Mukhi i.e. Shere Boli. His nature is also fierce. But this is ferocity is kept in check through the Guru’s rehit. The Warrior prayers are sealed in between Jap Ji and Anand. Bhagti is the supreme dharma, shakti seeks to uphold and give freedom for the practice of the supreme dharma. There cannot be one without the other. Being a Warrior is easy. Being a ‘dharmic’ Warrior is extremely hard. Which is why mahalla teeja says – khaniyon thhiki, vaalon nikki, eth maarag jaana. It is dharma to cut down tyrants (this is what Gur-Pita has taught us and this is what our elder brothers Babai Ajeet Singh, Jujhaar Singh, Joravar Singh and Fate-h Singh have shown us). The fight can be in many forms (pen, speech or sword) – but only the brave (true Khalsa) will be able to ever fight. Dharma is not the monopoly of Indians or Sikhs, it is the gyaan of the aatma which exists in all man, which is why those who earnestly introspect, from any faith or tribe, are able to visualise dharma and die fighting for it. This is why mankind has such an amazing history across the board, but our haumai and hankaar (self/tribalism) stops us from exploring it, appreciating it, understanding it and being inspired from it. It is the nature of a Lion to protect his pride. The Lioness will hunt and look after the cubs, but will run when a pack of Hyenas or Wild Dogs appears. But the Lion will not hesitate in running into the enemy pack and exposing his nature and will tear the danger apart. The Dogs recognise the Lion and too know it’s nature, their confidence disappears when the ‘mane’ appears. Guru has given you the ‘nature’ of the Lion, not just a ‘middle name’ (as many utilise it). Understand the nature Dasmesh Pita has given you. The Lion sleeps (does bhagti) most of the time, but when occasionally danger appears, it awakens – and it only does this because it knows it self (it’s true nature and purpose) and practices and meditates on it so as never to forget it.

This is more generalized view looking at the bigger picture. So what is the solution to all problems India faces as I type? How do we change the mentality of people, the attitude of police, the functioning of the law enforcement entities (i.e. courts, judiciaries, etc.). I think India needs to prioritize education as its topmost priority right now, even higher than economic growth. All funds should be opened in the path of extensive educational programs. All the national wealth that is rotting in the Swiss bank accounts of all those corrupt politicians will have to be taken out and used to finance all such extensive educational programs. All those countries who aid India in the various defense and weapons deals, they should rather send their leading professors to India in order to impart and administer high level state-of-the-art education/expertise to the youth. When people are educated, their brains develop, when the brain develops, they come up with new ideas, when new ideas spring forth, one then has the ability to offer the world new discoveries, new inventions and innovations, thereby new industries. These new industries ensure widespread job openings and employment opportunities. Therefore education will simultaneously solve the problem of unemployment as well. When people are employed, they refrain from going towards criminal activities as they have a lot to lose by indulging in those acts. Economic loss and deprivation is a huge deterrent. Education can also instill values in a person that may make him/her respect the law. By education, we can improve technology to the point that we do not need to deal with real people, rather deal with technology. Dealing with real people opens ways for corruption. When you can book and pay for your tickets online, book and pay for your hotel rooms online, you don't need to bribe any real person. Now see how many birds can be shot with just one arrow! Education can remove illiteracy, can reduce unemployment, can decrease lawlessness and crimes, can improve technology and therefore can bring down corruption! Once Indians have developed this level of mindset, then they can grow an unbiased mentality and feel the need to choose justice over aggression and respect human rights more than the present fake face of democracy. Then maybe the cancerous cells of corruption can exit their bloodstream and some real laws can be enforced and implemented for once without becoming games in the hands of a powerful few. These are just my thoughts. Anyone and everyone is welcome to point out mistakes and also please correct them. Thanks - Mehtab Singh

I don't think castism will be removing itself from India any time soon. A large amount of India's population live in rural village areas, where the old ideas still have a strong hold. Unless these people are educated properly, I don't see the caste system removing itself. Also, unequal sex ration. This is mainly caused by people killing their daughters because of dowry and expensive weddings. I think its a curse upon our culture. The womans family shouldn't pay anything. They are giving their daughter to someone else but they have to pay for it too? Shouldn't the boys family be paying instead, celebrating the fact that they are gaining another member of their family. Also rape isn't even addressed properly and perpetrators punished by the police. The police in many cases just brush rape cases over. This needs to be addressed. People who rape must be punished. Also there is a culture of women being obedient, and living with a families honour. So, if you are raped by a family member the women don't tell. They suffer in silence because if they do tell they will be shamed and might even be disowned. A cultures mindset really does need to change.

No amount of excuses can EVER justify rape.

I thought you were not going to post in this thread? Didn't you learn to keep your word? By the way, where is your source that she was drunk? I am sure I can comprehend that and won't continue my campaign against your reputation on here. Or are you going to stoop down to my level as well?

Hopefully a calender will be released soon

There a Saakhi (account) which claims that when Guru Amar Daas Ji first met Guru Angad Dev Ji, Guru Ji invited his daughter’s father-inlaw (Baba Amar Daas Ji) to eat Langar. Rice and daal (lentils) were first served, then “maha-parshaad” was served. Baba Amar Daas Ji said to himself, “I have never eaten meat before, if I do, where does this leave my dharma?” Baba Ji thought to himself that, if this Guru is perfect and all-knowing he will tell the sevadaars (volunteers) to not serve him the meat. Guru Angad Dev Ji told the sevadaars to not offer Baba Amar Daas Ji “maha-parshaad”. Hearing this, Baba Amar Daas Ji’s faith in Guru ji was affirmed and he fell at the feet of Guru Ji. The above Saakhi of meat being served in langar of Guru Angad Dev Ji first appeared in Mehima Parkaash Vaartak whose author and the year it was written are unknown though it is sure that it was written in later part of 18th century. This granth (scripture) is heavily based on Mehima Parkaash Kav of Saroop Daas Bhalla, a descendent of Guru Amar Daas Ji, with some more saakhis such as the meat one added into it. The Saakhi of meat does not appear in original Mehima Parkaash. The same Saakhi is retold by Kavi Santokh Singh in Sooraj Parkaash. Kavi Santokh Singh had mainly used five sources to write his Sooraj Parkaash and one of them was Vaartak Mehima Parkaash. Bhai Sahib Vir Singh and Bhai Satbir Singh also copied this saakhi from the same source. “Sada Itihaas Part 1†by Bhai Satbir Singh in which this saakhi appears is provided with the reference of Mehima Parkaash with no name of the author. Bhai Satbir Singh wrote only half of the saakhi which to means that he did not accept the other half. Saakhis were added deliberately to justify meat eating which became common among Sikhs after the Misls took over Panjab. This is similar to adding saakhis to Guru Sahib’s name to justify cannabis, jhatka etc. Prior to 1765, evidence of Sikhs eating meat is very scarce if any. There are numerous historic events from first half of 18th century that make it clear that eating meat was not practiced by the Sikhs. If we assume that Mehima Parkaash Vaartak was written in 1780 and this is the first time the saakhi appeared in history then one cannot but doubt the authenticity of it since how did the author who was too scared to mention his name in the entire text came to know of this unknown sakhi 228 years after Guru Sahib’s Jyoti Jot? To say that Guru Amar Daas Ji stopped meat in langar is also wholly incorrect but even if we assume this is true then it goes to show that it was Guru Angad Dev Ji himself in form of Guru Amar Daas Ji who stopped serving or eating meat because Guru Amar Daas Ji was the same jyot as his predecessor and had full authority to make any changes. To distinguish one Guru from another in principle is contrary to Gurmat and Guru Gobind Singh Ji calls such people fools in Dasam Granth. Although it is clear in Gurbani that meat eating is against Gurmat but it also cannot be justified based on historical evidence. http://www.sikhanswers.com/sikh-history-personalities/was-meat-served-in-langar-during-the-period-of-the-first-two-gurus/ Negative affect on mind and bodySikh’s do no eat meat, fish or eggs because such foods cause spiritual instability and have negative affects on the mind, spirit and body. ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥1॥ ਰਹਾਉ ॥ “O Baba, the pleasures of other foods are false by eating which is unhealthy for the body and negativity enters into the mind. ||1||Pause and reflect||” (Ang 16) A few of the many health benefits of being Vegetarian: Vegetarians have a 20% lower rate of mortality from all causes (ie. they live longer & don’t get sick as often) Meat is full of traces of antibiotics, hormones, toxins produced by stress & pesticide residues that become concentrated from all the crops they have eaten Vegetarians have 24% reduced risk of getting heart disease & Vegans a 57% reduction (heart disease is the biggest killer in the UK accounting for 50% of deaths) Vegans & vegetarians have lower blood pressure & cholesterol levels – high levels are associated with heart disease, strokes & kidney failure Vegetarians have a 50% reduced risk of dying of diabetes Vegetarians have a 40% reduced level of cancer than the general population thought to be because they have a higher intake of vitamins A,C & E Vegetarians have a reduced risk of developing gall & kidney stones 80% of food poisoning is due to infected meat (feces, bacteria etc.) after all meat is decomposing flesh – most of the rest is due to salmonella in eggs Meat eaters have double the rate of Alzheimer’s disease as Vegans & Vegetarians – some people also think that Parkinson’s disease is also linked to meat eating Meat eaters are two and a half times more likely to get bowel cancer than Vegetarians A pure vegetarian meal served to visitors at the Gurdwara. Avoiding tyranny and violence ਕਬੀਰ ਜੋਰੁ ਕੀਆ ਸੋ ਜੁਲਮੁ ਹੈ ਲੇਇ ਜਬਾਬੁ ਖੁਦਾਇ ॥ ਦਫਤਰਿ ਲੇਖਾ ਨੀਕਸੈ ਮਾਰ ਮੁਹੈ ਮੁਹਿ ਖਾਇ ॥੨੦੦॥ “O Kabeer! It is tyranny to use force and kill; the Lord shall call you to account. When your account is called for, your face and mouth shall be beaten. ||200||” (SGGS – Ang 1375) Eating any food obtained through tyranny, violence and oppression is considered sinful for a Sikh to eat and therefore killing animals for the purpose of eating them is considered a sin. Video of animals screaming and crying out in a slaughterhouse: Animals being violently murdered for the sake of satisfying human appetite: Gurbani says: ਜੀਅ ਬਧਹੁ ਸੁ ਧਰਮੁ ਕਰਿ ਥਾਪਹੁ ਅਧਰਮੁ ਕਹਹੁ ਕਤ ਭਾਈ ॥ ਆਪਸ ਕਉ ਮੁਨਿਵਰ ਕਰਿ ਥਾਪਹੁ ਕਾ ਕਉ ਕਹਹੁ ਕਸਾਈ ॥2॥ “You kill living beings, and call it a righteous action. Tell me, brother, what would you call an unrighteous action? If you religious people are doing “religious” killing for meat, then what is A-dharam (atheism)? If you are a religious person then whom will we call a butcher? ||2||” (Ang 1103) ਕਬੀਰ ਜੋਰੀ ਕੀਏ ਜੁਲਮੁ ਹੈ ਕਹਤਾ ਨਾਉ ਹਲਾਲੁ ॥ ਦਫਤਰਿ ਲੇਖਾ ਮਾਂਗੀਐ ਤਬ ਹੋਇਗੋ ਕਉਨੁ ਹਵਾਲੁ ॥੧੮੭॥ “O Kabeer! Those that use force and kill and call it lawful (halaal), after going to the Court of God, what will be their state? ||187|| (SGGS – Ang 1374) ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ ॥ ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ॥੧੮੮॥ “O Kabeer! (Despite the Mullah justifies eating meat with the excuse of sacrificing it to God,) the dinner of beans and rice is excellent, if it is (just) flavoured with salt. I am not ready to have my own throat cut to have meat with my bread? ||188||” (SGGS – Ang 1374) Compassion Compassion evaporates when one butchers and eats meat. A carrot may have life but it will never run away screaming when you go to the garden to get it. Guru Sahib is clear in Gurbani that life must sustain itself on life. There is no lack of mercy or daya (mercy) exercised when cutting a vegetable as it does not reacts to being cut. Contrast that with animals. These animals beg and cry and little calves cling to their mothers in terror when they sense they will be slaughtered. Gurbani says: ਅਠਸਠਿ ਤੀਰਥ ਸਗਲ ਪੁੰਨ ਜੀਅ ਦਇਆ ਪਰਵਾਨੁ ॥ “Rather than bathing at the sixty-eight sacred shrines of pilgrimage and the giving of charity – the most meritorious act that will be accepted by the Lord is showing compassion to all beings.” (Ang 136) ਦੂਖੁ ਨ ਦੇਈ ਕਿਸੈ ਜੀਅ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਵਉ ॥ “Do not cause any being to suffer, and you shall go to your true home with honor.” (Ang 322) ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ ॥ ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲੁ ਚੀਤੁ ॥ ਨਾਨਕ ਨਾਉ ਖੁਦਾਇ ਕਾ ਦਿਲਿ ਹਛੈ ਮੁਖਿ ਲੇਹੁ ॥ ਅਵਰਿ ਦਿਵਾਜੇ ਦੁਨੀ ਕੇ ਝੂਠੇ ਅਮਲ ਕਰੇਹੁ ॥੧॥ “If one’s clothes are stained with blood, the garment becomes polluted. Those who drink the blood of others – how can those people’s consciousness be pure?” (Ang 140) Guru Nanak Dev Ji simply tells us that if blood stains our clothes are clothes become dirty and polluted, and the mind’s of the people who drink blood also becomes dirty. Therefore, blood is considered as unpleasant thing to drink. Blood can be obtained be killing any living being – whether man or animal through butchery, torture or slaughter. Guru Ji tells us that a cold-hearted person cannot maintain a pure mind, only a compassionate person can have a pure mind. Plants have no nervous system. Plants are a life form that can’t feel pain – animals are not as such. The word “gardener” has no pejorative connotation. The word “butcher” on the other hand stands for someone who has no mercy. If one’s heart doesn’t melt at seeing the shrieks and anguish of animals, why would it matter when a human does the same? Why is it Muslims can do Halaal on humans? It’s because they have so much experience with animals that the jerking, gasping of dying animals and blood is something usual for them. A butcher will have the heart of a butcher. A butcher can never be a ‘Dharmee’ (spiritually pious) person. ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥ ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥ ਮੁਲਾਂ ਕਹਹੁ ਨਿਆਉ ਖੁਦਾਈ ॥ ਤੇਰੇ ਮਨ ਕਾ ਭਰਮੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥ “Call the religious ways of the Vedas and Semitic Books (Torah, Bible, Quran etc.) false, and one who does not realize this is also false. (O dear Mullah!) If you say that the One Lord is in all, so why do you kill chickens (as a sacrifice before that Lord)? (Does He not pervade in the chicken? What is the meaning of killing the creation of the Lord and presenting it before Him?) ||1|| O Mullah! Tell me: is this God’s Justice? The doubts of your mind have not been dispelled. ||1||Pause||” (Ang 1350) Conclusion When Guru Nanak Dev Jee travelled to Kurukshetra he met some Vaishnav Pandits who were staunch vegetarians and had such a disgust for flesh that they hated even the word meat, yet they had little or none (Gurmat) wisdom and Bhagti (meditation). Guru Ji enlightened the hypocritical Pandits that it is foolish to start bitter controversy over meat, as one cannot know whether there is sin in flesh (ਮਾਸ) or vegetables (ਸਾਗ). ਮਾਸੁ ਮਾਸੁ ਕਰਿ ਮੂਰਖੁ ਝਗੜੇ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਜਾਣੈ ॥ ਕਉਣੁ ਮਾਸੁ ਕਉਣੁ ਸਾਗੁ ਕਹਾਵੈ ਕਿਸੁ ਮਹਿ ਪਾਪ ਸਮਾਣੇ ॥ “Only the fool quarrels over the question of eating or not eating of flesh. They do not have the True Wisdom. (Without True Wisdom they harp on) what is flesh and what is vegetable and which food is sinful and which is not.” (Ang 1289-1290) In the true sense neither meat or vegetables are condemnable or sinful in itself. Actually the commendable is the tyranny, violence and evil means adopted in the act of obtaining the meat, driven by one’s lustful palate and is, thus, a sinful act. Even vegetarian food obtained through foul means of bribery, extortion and exploitation is deplorable: ਹਕੁ ਪਰਾਇਆ ਨਾਨਕਾ ਉਸੁ ਸੂਅਰ ਉਸੁ ਗਾਇ || “(Nanak) Grabbing the rightful share of others is like (a Muslim) eating pork and eating beef (for a Hindu).” (Ang 141) ਖੁਸਿ ਖੁਸਿ ਲੈਦਾ ਵਸਤੁ ਪਰਾਈ || ਵੇਖੈ ਸੁਣੇ ਤੇਰੈ ਨਾਲਿ ਖੁਦਾਈ || “You happily, cheerfully steal the possessions of others, but the Lord God is with you, constantly watching and listening.” (Ang 1020) Guru Nanak Dev Ji squezed the dry roti from the pious Bhai Lalo's house and the fried Puri from the corrupt Malik Bhago's house. At Malik Bhago’s feast, Guru Nanak Dev Ji refused to eat any of the food because it was prepared through wealth snatched from the poor by force. When one kills the living beings for obtaining meat, the blood virtually flows out and the use of tyranny and oppression is obvious. Such an action is considered sinful according to Gurbani: ਅਸੰਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਹਿ || ਅਸੰਖ ਪਾਪੀ ਪਾਪੁ ਕਰਿ ਜਾਹਿ || “Countless people are the cut-throats who commit murders. Numberless are the sinners, who go on committing this particular sin.” (Ang 4) Simply by avoiding meat as food no one can become holy person. One can become a religious person only by leading a pious life and simply by practising the rituals or by renouncing certain foods. Religion is far more deep and is about leading towards union with Vaheguru through Naam. ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ || ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ || “Of all religions, the best religion is to chant the Name of the Lord and maintain pure conduct.†(Ang 266) Other virtuous deeds, for example truthful living, contentment, compassion, non-attachment, good will towards others etc, are very essential and noble qualities of a person. However,their grace is enhanced only alongside Naam-Simran just as a marriage party looks glorious only in the company of the bridgegroom. In fact, all these virtures come only from Naam-Simran and without Naam-Simran they lose their significance because in that case they tend to create ego. It is important to cultivate one or more of the above mentioned virtues. However, one can become a fully religious person only if they adhere to Naam-Simran, the most important basis of all the virtues. Without Naam-Simran, all the other qualities are reduced to false show. If a zero is placed after any numeral, its value is increased, but all alone it is a mere zero. ਹਰਿ ਬਿਨੁ ਅਵਰ ਕ੍ਰਿਆ ਬਿਰਥੇ ॥ ਜਪ ਤਪ ਸੰਜਮ ਕਰਮ ਕਮਾਣੇ ਇਹਿ ਓਰੈ ਮੂਸੇ ॥੧॥ ਰਹਾਉ ॥ ਬਰਤ ਨੇਮ ਸੰਜਮ ਮਹਿ ਰਹਤਾ ਤਿਨ ਕਾ ਆਢੁ ਨ ਪਾਇਆ ॥ ਆਗੈ ਚਲਣੁ ਅਉਰੁ ਹੈ ਭਾਈ ਊਂਹਾ ਕਾਮਿ ਨ ਆਇਆ ॥੧॥ “Without meditating upon God (i.e. Naam-Simran), all other actions are useless. Mere lip recitation, penance, austere self-discipline and rituals are all snatched (as tax by Death) at the outset. ||1||Pause|| Fasting, daily rituals, and austere self-discipline – those who keep the practice of these cannot get even a penny in return. In the domain following death, the currency is different. These rituals are of no use at all there (in the True Court). ||1||” (Ang 216) Guru Ji condemned people’s hypocrisy who believed that just by being vegetarian alone they were holier or purer than others yet their other actions were just as equal as to eating meat: ਮਾਸੁ ਛੋਡਿ ਬੈਸਿ ਨਕੁ ਪਕੜਹਿ ਰਾਤੀ ਮਾਣਸ ਖਾਣੇ ॥ ਫੜੁ ਕਰਿ ਲੋਕਾਂ ਨੋ ਦਿਖਲਾਵਹਿ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਸੂਝੈ ॥ “Those who renounce flesh and hold their noses sitting near it, devour men at night. They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom.” (Ang 1290) The source of holiness and piety is nothing else but NAAM. Without Naam-Simran one remains impure even if one performs all other so-called virtuous deeds specified above. Then, if a human being who is basically formed of blood and semen, contends that he is pious simply because of his avoidance of flesh and fish as food, that claim is absolutely false. http://www.sikhanswers.com/rehat-maryada-code-of-conduct/why-are-sikhs-vegetarians/ The Panthic Sikh Rehit Maryada (Sikh Code of Conduct) makes it clear that the four Bajjar Kurehits (cardinal prohibitions) for a Sikh, which result in apostasy from the Sikh faith: ੧) ਕੇਸਾਂ ਦੀ ਬੇ-ਅਦਬੀ । ੨) ਕੁੱਠਾ ਖਾਣਾ । ੩) ਪਰ-ਇਸਤ੍ਰੀ ਜਾਂ ਪਰ-ਪੁਰਸ਼ ਦਾ ਗਮਨ (ਭੋਗਣਾ) । ੪) ਤਮਾਕੂ ਦਾ ਵਰਤਣਾ । The four transgressions, which must be avoided are (1) Dishonouring the hair, (2) Eating Kuttha, (3) Intimate relationship with a person other than one’s spouse, and 4) Using tobacco (i.e. intoxicants). The question is, what is Kuttha? While Sikh scholars have defined Kuttha in modern times to mean “meat slaughtered in the Muslim way” or “Halaal meat”, the other interpretation is “slaughtered animal†or “killed animal†(viz. meat). As a result of this difference in interpretation, some Sikhs understand the word “Kuttha†to mean Halaal meat as opposed to meat in general. In the early 1990s when the SGPC was searching for the consensus to form the Panthic Sikh Rehat Maryada, the majority of the Panth (unlike today) ate meat or believed eating meat was acceptable, however this knowledge was not based on deep Gurbani study as most people were illiterate. There were strict vegetarians at the time, the majority being the Sikh saints, however they too did not force their view upon the masses or the Panthic scholars because eating flesh was socially accepted. The SGPC added a footnote to the word “Kutthaa” to state it meant meat slaughtered in accordance to the Muslim tradition. Many prominent Sikhs did not sign the drafted Maryada, even though they had participated widely in various deliberations. The absence of appropriate dietary recommendations in the Maryada was one of the main reasons. Also, as noted by some Sikh scholars, proper records of Sikh history, meanings of Gurbani, influence of social circumstances and role of other religious forces were not properly understood in the late 1800s and early 1900s. In the past 60 years the common Sangat’s knowledge of Gurbani and Gurmat has increased with a wider access to understanding Gurmat through books, TV, radio, Internet, kathaa and santheyaa given at Gurdwaras. Now the majority of the Panth believes eating any type of meat is unacceptable, if the same discussions were held in regards to the Maryada then it would be certainly changed to as it should be. USING GURBANI TO ADDRESS MEAT-EATERS POINTSPart 1 – Damdami Taksaal on Meat Part 2 – - Damdami Taksaal on Meat Debate on Meat and Gurmat (Part 3 of 3) SRI GURU GRANTH SAHIB JI CLEARLY PROHIBITING EATING MEATThose who eat meat are not labelled as ‘Sikhs’ or ‘Gurmukhs’ in Gurbani, rather they are called labelled deceitful: ਕਾਹੇ ਕਉ ਕੀਜੈ ਧਿਆਨੁ ਜਪੰਨਾ || ਜਬ ਤੇ ਸੁਧੁ ਨਾਹੀ ਮਨੁ ਅਪਨਾ ||੧|| ਰਹਾਉ || ਸਿੰਘਚ ਭੋਜਨੁ ਜੋ ਨਰੁ ਜਾਨੈ || ਐਸੇ ਹੀ ਠਗਦੇਉ ਬਖਾਨੈ ||੨|| “Why do you practice meditation and chanting, when your mind is not pure? ||1||Pause and reflect|| The human who considers a lion’s food (i.e. meat) as their food, know such a person to be a god of thieves (‘thugg’). ||2||” (Ang 485) The fundamental principle of Gurmat (the Guru’s teaching) is: ਦੂਖੁ ਨ ਦੇਈ ਕਿਸੈ ਜੀਅ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਵਉ ॥ “Do not cause suffering to any living beings, and you shall go to your true home with honor.” (Ang 322) Gurbani clearly states: ਕਬੀਰ ਭਾਂਗ ਮਾਛੁਲੀ ਸੁਰਾ ਪਾਨਿ ਜੋ ਜੋ ਪ੍ਰਾਨੀ ਖਾਂਹਿ ॥ ਤੀਰਥ ਬਰਤ ਨੇਮ ਕੀਏ ਤੇ ਸਭੈ ਰਸਾਤਲਿ ਜਾਂਹਿ ॥੨੩੩॥ Kabīr bẖāʼng mācẖẖulī surā pān jo jo prānī kẖāʼnhi. Ŧirath baraṯ nėm kī­ė ṯė sabẖai rasāṯal jāʼnhi. ||233|| Literal Translation: “O Kabeer! Those mortals who consume marijuana, fish and wine – no matter what pilgrimages, fasts and rituals they follow, they will all go to hell. ||233||” (SGGS – Ang 1377) Meaning of words: Note:Through the Revealed Word of God, Bhagat Kabir Ji explains to himself to instruct the world about the prohibitions in religious discipline (kurehits). It is false to believe that this salok (hymn) only prohibits the consumption of cannabis, fish and alcohol. One has to look beyond the surface level and dive deeper into Gurbani. Guru Ji cannot make a vast list of drugs, foods and wines that one is forbidden to eat or drink. This would be a waste of time. Instead Guru ji categorises drugs, meat/flesh/killed animals and wines/alcohol under three general categories which represent all products associated and in the same category. ਭਾਂਗ — (bẖāʼng) = marijuana, cannabis | The category of ‘cannabis’ or ‘bhung’ includes opium, heroine, tobacco, and all drugs whether inhaled, eaten, smoked or injected through needles. ਮਾਛੁਲੀ (mācẖẖulī) = fish | The category of ‘fish’ includes all killed animals whether sea or land animals and allied products like egg, i.e. all meat and flesh. ਸੁਰਾ (surā) = liquor, alcohol | ਪਾਨਿ (pān) = one who drinks | The category of alcohol or wine includes all types of alcohol whether beer, whisky, rum, brandy, or any type of wine etc. ਜੋ ਜੋ ਪ੍ਰਾਨੀ (jo jo prānī kẖāʼnhi) = whosoever, everyone | ਖਾਂਹਿ (kẖāʼnhi) = eat, consume | Gurbani is not prohibiting drugs, meat and alcohol to only Sikhs. It is clear that Sri Guru Granth Sahib Ji is addressing everyone, i.e. Muslims, Hindus, Christians, Sikhs and the whole world. ਤੀਰਥ (Ŧirath) = pilgrimages | Guru Ji is addressing everyone and not only Sikhs. For Hindus, pilgrimage is bathing at the sixty-eight sacred places revered across India. For Muslims, pilgrimage is going on Hajj, i.e. visiting Mecca. For Christians, pilgrimage is visiting Bethlehem and Jerusalem. For Sikhs, pilgrimage in a physical sense is visiting Sri Harimandir Sahib (also known as the ‘Golden Temple’) in Amritsar as well as other historical Gurdwaras in India and Pakistan, but in a spiritual sense pilgrimage means travelling from your mind to one’s soul through bathing and immersing oneself in Naam. ਬਰਤ (baraṯ) = fast | Hindus keep fasts on certain days related to their deities as an act of penance. Muslims observe ‘Roza’ or a fast during the month of Ramadan. Christians keep a fast or give up certain foods during ‘Lent’ (before Easter). Sikhs observe the permanent fast of not telling lies, not cheating anyone else or stealing the wealth of others. ਨੇਮ (nėm) = (religious) routine, practice | ਕੀਏ (kī­ė) = perform, follow | Hindus perform daily rituals (puja) and chant devotional prayers as part of their daily routine. Muslims perform five prayers (namaaz) as part of their daily routine. Christians say the Lord’s prayer as part of their daily routine. Sikhs wake up Amrit-vela (the early ambrosial hours) and repeat and meditate upon Naam (the Divine-Name) followed by reciting the five prayers of the morning, and reciting Rehraas Sahib in the evening and Sohila Sahib before bed. ਤੇ ਸਭੈ (ṯė sabẖai) = they will all | Again, Guru Ji talks about everyone. There are no exceptions. ਰਸਾਤਲ ਜਾਂਹਿ (rasāṯal jāʼnhi) = become useless, there is not an iota of benefit, go to hell. |233| Sri Guru Granth Sahib Ji, the Pefect True Guru, the Complete Truth, the Word of God, the Universal Truth, instructs us that if anyone (irrespective of faith or background) consumes drugs or intoxicants, eats any fish or meat, or drinks any wine or alcohol then all their pilgrimages, fasts and religious practices and prayers lose their value and become worth nothing. That person becomes worthy of hell and reaps no benefit from his religious commitments and efforts. This salokh on ang (page) 1377 is crystal clear that a Sikh is prohibited from eating meat or any flesh. Anyone who accepts and has full faith in Sri Guru Granth Sahib Ji as their Satguru will not doubt Gurbani. With one Hukam from Gurbani a Sikh accepts and obeys. On the other hand, a Manmukh would continue to ask for further proof or evidence and remain unsatisfied and unwilling to submit to the instructions of Satguru. WHAT IS HALAAL MEAT? Cow's throat being slit for blood to slowly pour out in accordance to Islamic law. Halaal meat is meat obtained by the Muslim method of slaying an animal. This method of slaughtering animals consists of a swift, deep incision with a sharp knife on the neck, cutting the jugular vein and carotid arteries of both sides but leaving the spinal cord intact, while reciting religious prayers. Muslims claim that this is the most humane method of animal slaughter. WHAT IS JHATKA MEAT? A goat being slaughtered by a modern day 'Sanatan' Sikh. The concept of “Jhatka” as it is known today is a Hindu one borrowed from the Rajputs who still do it today and have done it for ages before the Sikhs. Proponents of this practice explain this concept as a “Singh” cutting the head of a goat with one blow while shouting a Jaikara (the cry of “Sat Sri Akaal” (God is True). But in Gurbani we are faced with the question: ਜੀਅ ਬਧਹੁ ਸੁ ਧਰਮੁ ਕਰਿ ਥਾਪਹੁ ਅਧਰਮੁ ਕਹਹੁ ਕਤ ਭਾਈ ॥ ਆਪਸ ਕਉ ਮੁਨਿਵਰ ਕਰਿ ਥਾਪਹੁ ਕਾ ਕਉ ਕਹਹੁ ਕਸਾਈ ॥2॥ “You kill living beings, and call it a righteous action. Tell me, brother, what would you call an unrighteous action? If you religious people are doing “religious” killing for meat, then what is A-dharam (atheism)? If you are a religious person then whom will we call a butcher? ||2||” (Ang 1103) ਕਬੀਰ ਜੋਰੀ ਕੀਏ ਜੁਲਮੁ ਹੈ ਕਹਤਾ ਨਾਉ ਹਲਾਲੁ ॥ ਦਫਤਰਿ ਲੇਖਾ ਮਾਂਗੀਐ ਤਬ ਹੋਇਗੋ ਕਉਨੁ ਹਵਾਲੁ ॥੧੮੭॥ ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ ॥ ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ॥੧੮੮॥ “O Kabeer! (Tell the Mullah,) to use force is tyranny, (you grab animals and saying God’s Name you kill them) you you call this legal. (But committing this sin, have you ever thought) when your account is called for in the Court of the Lord, what will your condition be then? ||187|| O Kabeer! (Despite the Mullah eating meat, believing he is within God’s Law) eating the dinner of beans and rice is excellent, in which there is only salt. Who would cut his throat (in paying for the sin) to have meat with his bread? ||188|| (Ang 1374) Someone could argue that Guru Sahib is addressing the Muslims and in the other cases the Hindus when giving teachings of not to kill animals for food. However, Gurbani is clear: ਪਰਥਾਇ ਸਾਖੀ ਮਹਾ ਪੁਰਖ ਬੋਲਦੇ ਸਾਝੀ ਸਗਲ ਜਹਾਨੈ ॥ “Great holy men speak the teachings by relating them to individual situations, but the whole world shares in them.” (Ang 647) HALAAL MEAT AS A TABOOSome Sikhs who choose to eat meat argue that one of the Bajjar Kurehits (cardinal prohibitions) is to eat Halaal meat as opposed to eat meat in general. The primary reason for this is that Halaal meat is considered a cruel way to kill an animal due to the length of time it takes for the animal to die. Sikhs generally hold the view that the Halaal method of slaughter is indeed cruel. Other groups such as the ‘The Farm Animal Welfare Council’ (FAWC), which advises the UK government on how to avoid cruelty to livestock, hold the same view and say that the way Kosher and Halaal meat is produced, causes severe suffering to animals. In addition, the Humanists movement, which has previously called for the abolition of ritual slaughter, says ethical values should be put above religious ones. Sikhs do believe it is good practice for society to move away from this type of ritual slaughter of an animal. But below is presented evidence from Sikh scriptures and edicts from the Gurus that encourage and promote a lacto-vegetarian diet as the best for a human being. INTERPRETATION OF THE WORD “KUTTHAA”In Dictionary of Guru Granth Sahib by Surinder Singh Kohli on page 205 is the following entry: Kutha: (ਕੁਠਾ) adj (from Punjabi Kohana) Slaughtered. From Punjabi-English English-Punjabi Dictionary by Krishan Kumar Goswani Page 91 Kohnaa ( ਕੋਹਣਾ ) v To torture, to slay, to kill 1. The word ਕੁਠਾਰੁ “Kuthaar” a) SGGS page 693: ਬਜਰ ਕੁਠਾਰੁ ਮੋਹਿ ਹੈ ਛੀਨਾਂ ਕਰਿ ਮਿੰਨਤਿ ਲਗਿ ਪਾਵਉ ॥ bajar kuthaar mohi hai chheenaaN kar minat lag paava-o. “I fell at the Guru`s feet and begged of Him; with the mighty axe, I have chopped off emotional attachment.” Here word “Kuthaar” appears to mean “Axe” b) SGGS page 714 ਕਾਢਿ ਕੁਠਾਰੁ ਪਿਤ ਬਾਤ ਹੰਤਾ ਅਉਖਧੁ ਹਰਿ ਕੋ ਨਾਉ ॥1॥ ਰਹਾਉ ॥ kaadh kuthaar pit baat hantaa a-ukhaDh har ko naa-o. ||1|| rahaa-o.|| “The Name of the Lord is the medicine; it is like an axe, which destroys the diseases caused by anger and egotism. ||1||Pause||” Again the word “Kuthaar” appears to mean “Axe” 2. The word ਕੁਠਾਰਿ “kuthaar” SGGS Page 1225 Full Shabad ਹਰਿ ਕਾਟੀ ਕੁਟਿਲਤਾ ਕੁਠਾਰਿ ॥ har kaatee kutiltaa kuthaar. The Lord has cut down the crooked tree of my deceit. 3. The Word ਕੁਠੇ ॥ “kuthay” SGGS Page 1019 Full Shabad ਅਜਰਾਈਲਿ ਫੜੇ ਫੜਿ ਕੁਠੇ ॥ ajraa-eel farhay farh kuthay. “Azraa-eel, the Angel of Death, seizes and tortures them.” The word “Kuttha” (ਕੁਠਾ) appears in Sri Guru Granth Sahib Ji a number of times. Kuttha can have two meanings: either to butcher, kill or destroy or alternatively, it can mean meat (the product of killing, butchering, destroying). The root of “Kuttha” is “Kutthaar” or axe. A word that operates like “Kuttha” is “muthha” which refers to the act of looting and also the product of looting i.e. “the loot”. In this way, Kuttha can mean, “to butcher/ kill/ destroy” and also refers to the product i.e. “butchered meat”. It cannot by any means refer to Halal meat or Muslim meat. Everyday we kill countless organisms just through breathing or stepping, but that is much different than Kuttha. Kuttha is the meat of an animal that has been ‘butchered’ and then ‘intentionally’ eaten. SOME HISTORICAL SOURCESIf we look at the lives of the Gurus we should try to emulate as much of them as possible because we regard their lives as ideal living, then this should be part of it. Dr. Ganda Singh, a 20th century famous Sikh historian, collected historical edicts and commands written by the Guru Sahibs and published them in his book “Hukamnamas”. On page 64-65 a photograph of the Sixth Nanak, Guru Hargobind Sahib’s Hukamanama (edict) is given with a translation of it in Punjabi: Historical edict hand written by Guru Hargobind Ji. The Hukamnama clearly states: ਮਾਸ ਮਛੀ ਦੇ ਨੇੜੇ ਨਹੀਂ ਆਵਣਾ | “Do not come near (i.e. consume) meat and fish.” (Hukamnama of 6th Guru found at Sri Harimandir Sahib, Patna Sahib) The last line clearly says not to go near meat or fish. This can’t be just a hoax because all Hukamnamas collected issued from the bear this order. The reason for issuing such an edit proves that historically some followers of the Sikh religion have hunted for eating meat and consumed flesh. But this was not in accordance to Sikh teachings and therefore, to clear the doubts of the Sikhs. The Guru and his Sikhs hunted to defend villages and people from dangerous animals and also to give selected animals salvation who had previously been Sikhs of the Guru or had dealings with them when they were in the human life. Unfortunately, some Sikhs misunderstood this and began to hunt for killing animals for food. As a result of this Guru Hargobind Ji issued the edict above. Mohsin Fani (1615-70), the well known historian and a contemporary of Sri Guru Hargobind Sahib, rites in his work DABISTAN-E-MAZAHIB as follows: “Having prohibited his disciples to drink wine and eat pork, he (Nanak) himself abstained from eating flesh and ordered not to hurt any living being. After him this precept was neglected by his followers; but Arjun Mal, one of the substitutes of his Faith, renewed the prohibition to eat flesh and said: This has not been approved by Nanak.” A modern-day Nihang removing the skin of a killed goat, contrary to Gurmat (the Guru's teachings). The philosophical poetry (Vaars) of Bhai Gurdaas Ji, the nephew of the third Guru and close associate of the subsequent Gurus, is given the utmost respect in the Sikh religion. Bhai Gurdaas Ji poetically describes the killing of a goat for it’s meat, and explains to Sikhs the consequences of eating meat through the eyes of the Goat being killed: ਅਕ ਧਤੂਰਾ ਖਾਧਿਆਂ ਕੁਹਿ ਕੁਹਿ ਖਲ ਉਖਲਿ ਵਿਣਸੀ ॥ ਮਾਸੁ ਖਾਨਿ ਗਲ ਵਢਿ ਕੈ ਹਾਲੁ ਤਿਨਾੜਾ ਕਉਣੁ ਹੋਵਸੀ ॥ “I was eating ‘Ak’ and ‘Dhatura’ plants (weed plants found in India) for whole of my life, to which no body else liked to eat. And even then I am being brutally killed and my skin being ripped, What will happen to those who cut my throat and eat my meat? (Vaar 25, Pauri 7) Elsewhere, Bhai Gurdaas Ji says: ਕੁਹੈ ਕਸਾਈ ਬਕਰੀ ਲਾਇ ਲੂਣ ਸੀਖ ਮਾਸੁ ਪਰੋਆ ॥ ਹਸਿ ਹਸਿ ਬੋਲੇ ਕੁਹੀਂਦੀ ਖਾਧੇ ਅਕਿ ਹਾਲੁ ਇਹੁ ਹੋਆ॥ ਮਾਸ ਖਾਨਿ ਗਿਲ ਛੁਰੀ ਦੇ ਹਾਲੁ ਤਿਨਾੜਾ ਕਉਣੁ ਅਲੋਆ ॥ “Goat is being killed, cut into pieces, and salt being spread on the pieces. While being killed goat says this all happened to me while I was just eating ‘Ak’ plant (weed found inIndia’s desert fields). What will be the fate of those in the Court of the Lord who cut my throat with a knife and eat my meat?” (Vaar 37, Pauri 21) The Tenth Nanak, Guru Gobind Singh Ji’s “UPDESH” to Bhai Daya Singh ji which is mentioned in “SUDHARAM MARAG GRANTH” : “One who does not steal, commit adultery, slander anyone, gamble, eat meat or drink wine will be liberated in this very life (i.e. Jeewan Mukt)”. REASONS BEHIND NOT EATING MEAT In the true sense neither meat or vegetables are condemnable or sinful in itself. Actually the commendable is the tyranny, violence and evil means adopted in the act of obtaining the meat, driven by one’s lustful palate and is, thus, a sinful act. Even vegetarian food obtained through foul means of bribery, extortion and exploitation is deplorable: ਹਕੁ ਪਰਾਇਆ ਨਾਨਕਾ ਉਸੁ ਸੂਅਰ ਉਸੁ ਗਾਇ || “(Nanak) Grabbing the rightful share of others is like (a Muslim) eating pork and eating beef (for a Hindu).” (Ang 141) At Malik Bhago’s feast, Guru Nanak Dev Ji refused to eat any of the food because it was prepared through wealth snatched from the poor by force. When one kills the living beings for obtaining meat, the blood virtually flows out and the use of tyranny and oppression is obvious. Such an action is considered sinful according to Gurbani: ਅਸੰਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਹਿ || ਅਸੰਖ ਪਾਪੀ ਪਾਪੁ ਕਰਿ ਜਾਹਿ || “Countless people are the cut-throats who commit murders. Numberless are the sinners, who go on committing this particular sin.” (Ang 4) Simply by avoiding meat as food no one can become holy person. One can become a religious person only by leading a pious life and simply by practising the rituals or by renouncing certain foods. Religion is far more deep and is about leading towards union with Vaheguru through Naam. ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ || ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ || “Of all religions, the best religion is to chant the Name of the Lord and maintain pure conduct.” (Ang 266) Another reason linked to why a Sikh doesn’t eat meat is compassion. Mercy evaporates when we butcher and eat meat. A carrot may have life but it will never run away screaming when you go to the garden to get it. Guru Sahib is clear in Gurbani that life must sustain itself on life. There is no lack of mercy or daya (mercy) exercised when cutting a vegetable as it does not reacts to being cut. Contrast that with animals. These animals beg and cry and little calves cling to their mothers in terror when they sense they will be slaughtered. Gurbani says: ਅਠਸਠਿ ਤੀਰਥ ਸਗਲ ਪੁੰਨ ਜੀਅ ਦਇਆ ਪਰਵਾਨੁ ॥ “Rather than bathing at the sixty-eight sacred shrines of pilgrimage and the giving of charity – the most meritorious act that will be accepted by the Lord is showing compassion to all beings.” (Ang 136) ਦੂਖੁ ਨ ਦੇਈ ਕਿਸੈ ਜੀਅ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਵਉ ॥ “Do not cause any being to suffer, and you shall go to your true home with honor.” (Ang 322) ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ ॥ ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲੁ ਚੀਤੁ ॥ ਨਾਨਕ ਨਾਉ ਖੁਦਾਇ ਕਾ ਦਿਲਿ ਹਛੈ ਮੁਖਿ ਲੇਹੁ ॥ ਅਵਰਿ ਦਿਵਾਜੇ ਦੁਨੀ ਕੇ ਝੂਠੇ ਅਮਲ ਕਰੇਹੁ ॥੧॥ “If one’s clothes are stained with blood, the garment becomes polluted. Those who drink the blood of others – how can those people’s consciousness be pure?” (Ang 140) Guru Nanak Dev Ji simply tells us that if blood stains our clothes are clothes become dirty and polluted, and the mind’s of the people who drink blood also becomes dirty. Therefore, blood is considered as unpleasant thing to drink. Blood can be obtained be killing any living being – whether man or animal through butchery, torture or slaughter. Guru Ji tells us that a cold-hearted person cannot maintain a pure mind, only a compassionate person can have a pure mind. Video of animals screaming and crying out in a slaughterhouse: ‘Meet Your Meat’ – video showing animals suffering for the sake of being killed to satisfy human appetite: Plants have no nervous system. Plants are a life form that can’t feel pain. Animals are not as such. The word “gardener” has no pejorative connotation. The word “butcher” on the other hand stands for someone who has no mercy. If one’s heart doesn’t melt at seeing the shrieks and anguish of animals, why would it matter when a human does the same? Why is it Muslims can do Halaal on humans? It’s because they have so much experience with animals that the jerking, gasping of dying animals and blood is something usual for them. A butcher will have the heart of a butcher. A butcher can never be a ‘Dharmee’ (spiritually pious) person. ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥ ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥ ਮੁਲਾਂ ਕਹਹੁ ਨਿਆਉ ਖੁਦਾਈ ॥ ਤੇਰੇ ਮਨ ਕਾ ਭਰਮੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥ “Call the religious ways of the Vedas and Semitic Books (Torah, Bible, Quran etc.) false, and one who does not realize this is also false. (O dear Mullah!) If you say that the One Lord is in all, so why do you kill chickens (as a sacrifice before that Lord)? (Does He not pervade in the chicken? What is the meaning of killing the creation of the Lord and presenting it before Him?) ||1|| O Mullah! Tell me: is this God’s Justice? The doubts of your mind have not been dispelled. ||1||Pause||” (Ang 1350) FURTHER QUOTATIONS FROM GURBANI ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥ “(O Mullah!) If in all is the one God, then why kill a chicken?” (SGGS – Ang 1350) ਸਰਜੀਉ ਕਾਟਹਿ ਨਿਰਜੀਉ ਪੂਜਹਿ ਅੰਤ ਕਾਲ ਕਉ ਭਾਰੀ ॥ “You kill living beings and worship lifeless things, at your very last moment you will suffer terrible pain.” (SGGS – Ang 332) ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ ॥ ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ॥੧੮੮॥ “O Kabeer! Blessed is the simple food of rice mixed with salt; who would risk his head to be slain hereafter, for the meat one eats here?” (SGGS – Ang 1374) ਕਬੀਰ ਜੋਰੀ ਕੀਏ ਜੁਲਮੁ ਹੈ ਕਹਤਾ ਨਾਉ ਹਲਾਲੁ ॥ ਦਫਤਰਿ ਲੇਖਾ ਮਾਂਗੀਐ ਤਬ ਹੋਇਗੋ ਕਉਨੁ ਹਵਾਲੁ ॥੧੮੭॥ “O Kabeer! Those that use force and kill and call it lawful (halaal), after going to the Court of God, what will be their state? ||187|| (SGGS – Ang 1374) ਕਬੀਰ ਜੋਰੁ ਕੀਆ ਸੋ ਜੁਲਮੁ ਹੈ ਲੇਇ ਜਬਾਬੁ ਖੁਦਾਇ ॥ ਦਫਤਰਿ ਲੇਖਾ ਨੀਕਸੈ ਮਾਰ ਮੁਹੈ ਮੁਹਿ ਖਾਇ ॥੨੦੦॥ “O Kabeer! It is tyranny to use force and kill; the Lord shall call you to account. When your account is called for, your face and mouth shall be beaten. ||200||” (SGGS – Ang 1375) ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ ॥ ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ॥੧੮੮॥ “O Kabeer! (Despite the Mullah justifies eating meat with the excuse of sacrificing it to God,) the dinner of beans and rice is excellent, if it is (just) flavoured with salt. I am not ready to have my own throat cut to have meat with my bread? ||188||” (SGGS – Ang 1374) ਦੂਖੁ ਨ ਦੇਈ ਕਿਸੈ ਜੀਅ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਵਉ ॥ “Do not cause any being to suffer, and you shall go to your true home with honor.” (SGGS – Ang 322) EATING MEAT AND HEALTH “Doctors say eating meat is healthy – you get vitamins and good things – so there are benefits in eating meat, like with anything its about how much you eat.” The health aspect we all know and there are lots of resources on the Internet on this issue. One site, which highlights the main risks of eating meat, is: http://www.healthandgoodness.com/nutritiondiet/health_risks_meat.html. Meat is disease-ridden and is a dirty thing to eat. Gurbani tells us: ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥1॥ ਰਹਾਉ ॥ “O Baba, the pleasures of other foods are false. Eating which, the body is ruined (i.e. are unhealthy), and wickedness and corruption enter into the mind. ||1||Pause||” (Ang 16) The vegetarian diet is known to be light on the digestive system and easy to digest. In modern times, medical practitioners and dieticians alike have emphasized the virtues of vegetarian diet. In the western world, vegetarian diet is increasingly becoming popular in recent years. www.cancerproject.org “The World Health Organization has determined that dietary factors account for at least 30 percent of all cancers in Western countries and up to 20 percent in developing countries. When cancer researchers started to search for links between diet and cancer, one of the most noticeable findings was that people who avoided meat were much less likely to develop the disease. Large studies in England and Germany showed that vegetarians were about 40 percent less likely to develop cancer compared to meat eaters.” ec.europa.eu: “The use of six growth hormones 17ß-oestradiol, progesterone, testosterone, zeranol, trenbolone and melengestrol acetate (MGA) for growth promotion in cattle pose a risk to the consumers, but with different levels of conclusive evidence. This is the main finding of the Scientific Committee for Veterinary Measures relating to Public Health which has unanimously adopted an opinion on potential risks to human health from hormone residues in meat and meat products. The adverse effects include developmental, neurobiological, genotoxic and carcinogenic effects.” DISTORTION OF GURBANI TO JUSTIFY EATING MEATThe only Shabad (sacred hymn) in the whole of Sri Guru Granth Sahib Ji that is specifically cited by meat eaters in support of eating meat is the Shabad of Guru Nanak Sahib Ji in the Vaar of Raag Malaar that revealed at Kurekshetra during a solar eclipse day, a day considered holy by the Brahmins (Hindus priests). It begins with the couplet: ਮਾਸੁ ਮਾਸੁ ਕਰਿ ਮੂਰਖੁ ਝਗੜੇ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਜਾਣੈ ॥ ਕਉਣੁ ਮਾਸੁ ਕਉਣੁ ਸਾਗੁ ਕਹਾਵੈ ਕਿਸੁ ਮਹਿ ਪਾਪ ਸਮਾਣੇ ॥ “Only the fool quarrels over the question of eating or not eating of the meat. He does not have the True Wisdom. Without True Wisdom or Meditation, he harps on which is flesh and which is not flesh and or Meditation, he harps on which is flesh and which is not flesh and which food is sinful and which is not.” (SGGS – Ang 1289-1290) The Guru is addressing a Vaishnav Pandit (scholar) who believes that he can achieve Nirvana (a state of liberation) only by avoiding meat as food and not trying to obtain the true wisdom through meditation. The Guru has stressed that only avoiding meat will not lead one to the achievement of Spiritual Bliss. Guru Sahib exposes the Pandit’s hypocrisy and double standards. The same hymn states that everything is flesh, which is inappropriately used to argue that eating meat is okay: ਪਹਿਲਾਂ ਮਾਸਹੁ ਨਿੰਮਿਆ ਮਾਸੈ ਅੰਦਰਿ ਵਾਸੁ ॥ ਜੀਉ ਪਾਇ ਮਾਸੁ ਮੁਹਿ ਮਿਲਿਆ ਹਡੁ ਚੰਮੁ ਤਨੁ ਮਾਸੁ ॥ ਮਾਸਹੁ ਬਾਹਰਿ ਕਢਿਆ ਮੰਮਾ ਮਾਸੁ ਗਿਰਾਸੁ ॥ ਮੁਹੁ ਮਾਸੈ ਕਾ ਜੀਭ ਮਾਸੈ ਕੀ ਮਾਸੈ ਅੰਦਰਿ ਸਾਸੁ ॥ ਵਡਾ ਹੋਆ ਵੀਆਹਿਆ ਘਰਿ ਲੈ ਆਇਆ ਮਾਸੁ ॥ ਮਾਸਹੁ ਹੀ ਮਾਸੁ ਊਪਜੈ ਮਾਸਹੁ ਸਭੋ ਸਾਕੁ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਹੁਕਮੁ ਬੁਝੀਐ ਤਾਂ ਕੋ ਆਵੈ ਰਾਸਿ ॥ ਆਪਿ ਛੁਟੇ ਨਹ ਛੂਟੀਐ ਨਾਨਕ ਬਚਨਿ ਬਿਣਾਸੁ ॥੧॥ “First, the mortal is conceived in the flesh, and then he dwells in the flesh. When he comes alive, his mouth takes flesh; his bones, skin and body are flesh. He comes out of the womb of flesh, and takes a mouthful of flesh at the breast. His mouth is flesh, his tongue is flesh; his breath is in the flesh. He grows up and is married, and brings his wife of flesh into his home. Flesh is produced from flesh; all relatives are made of flesh. When the mortal meets the True Guru, and realizes the Hukam of the Lord’s Command, then he comes to be reformed. Releasing himself, the mortal does not find release; O Nanak, through empty words, one is ruined. ||1||” (SGGS – Ang 1289) The fact is that a human’s own flesh is exactly like that of meat. Observing surgery or perusing internal medicine books, one notes that we are the same substance. That’s why Guru Nanak Sahib Ji has said not to hate meat. We are meat. But at the same time we cannot eat it because it would be like eating a dead body. It’s foul and unthinkable. Vegetarianism by itself cannot confer spiritual merit or lead to the door of salvation (mukti). Spiritual achievement depends on Saadhana or religious discipline. However, it has been observed that a vegetarian diet helps to keep a healthy body and a healthy body makes a healthy mind. To practice hypocrisy, enter futile arguments, harbour hate for others or believe salvation rests in mere rituals or practices other than meditating on Naam (the Name of the Lord) is condemned by the Guru. http://www.sikhanswers.com/rehat-maryada-code-of-conduct/meat-controversy-in-the-panth/ ਫੜੁ ਕਰਿ ਲੋਕਾਂ ਨੋ ਦਿਖਲਾਵਹਿ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਸੂਝੈ ॥ “They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom.” (Ang 1289) CONCLUSION The word ‘Kuttha’ used in the Sikh Code of Conduct does not refer to Halaal or sacrificial meat at all, but refers to meat and allied products as a whole. It means simply to slay or cut the animal irrelevant of the method of slaughter. The use of the word in the same sense at a number of places in Gurbani brings out this point beyond any shadow of a doubt. Accordingly, eating flesh in general (and not only Halaal) is totally prohibited for the Sikhs and is one of the four Bajjar Kurehits (cardinal prohibitions) in accordance to Gurmat (the Guru’s teachings).

This is intentional in an attempt to brainwash the masses into bahmanvaad caste system/ritualism. Now a days we have bahmanvaad creeping into even "educated Sikhs" by doing Akhand Path by paying 500 dollars, listening for 30 minutes and then coming home and watching some bollywood. No one is perfect, but least people can be real.

Basically i wanted to open a new thread on rape for in depth discussion without mentioning any victim cases or highlighting victim cases so that we can have in depth discussion on this very important topic tape without sounding insensitive towards any specific victim, their families, recent case. So I request anyone, this is general topic. please don't mention any specific victim case or incidents. No one can ever justify rape nor we should ever make this matter trivial or blame the victim. But we as soceity need to discuss under lining issues surrounding rape. Most women will tell you, rape has subtle elements which are usually ignored by soceity. In india, most women gets raped by their own husbands in their own marriage- forced intercourse etc its a fact... forget about them getting raped by others - someone in authority..so let look at the issue more deeply.!! There are many underlining issues regarding rapes specific in India and else where. Women in India get raped every day. Here are some of underlining issues: 1. Sexist bigoted masochism sadism culture/right wing sexist dominated men culture- Just look around, women in India are considered an mere food items for horny mens thrist/hunger..they are mere seen as toy peace to entertain. The whole man mindset has to be changed. 2. Corruption, extortion, money, politics 3. Castism culture- It's no secret, so called men higher caste man, rape women of lower caste in India. These poor low caste women are seen as trophy awards in these bigoted so called high caste men sub culture. 4. Male-female ratio imbalance. 5. Sex topic itself is considered taboo, its not talked about in india to kids just like we do in west. So taboo = repression/supression, therefore any kind of repression sooner or later will revolt back ugly sometimes to extreme length as rape. 6. Systematic Sexualization of women in today era also pay indirect role. The study has been done on sexualization of woman in media potryal/soceity. In this era of sexualization of woman by media or society, revealing clothing/skimpy clothing are designed to invoke a reaction from opposites, demean women to be presented as toys. Have we ever thought intention behind the idea of selling revealing clothing, skimpy clothing, lingerie besides the obvious aspect such as money? Its sexualization of woman- its direct blunt violation of women imagery, sexualization of women is being systematically promoted/funnelled in society without looking at larger implications and chain reaction effect. There are women who live below poverty line - walk around naked, they have less probability of getting raped compare to women who inadvertently wearing skimpy clothing,revealing clothing getting raped. Again no one should be blaming women. Solutions to issues above: -The whole mindset has to be changed of bigoted sexist men that women is not there to fullfill your needs. - Castism in India should be rooted out all together. - Everything has chain reaction- male and female ratio imblances should be addressed. - It's about TIME Indian soceity becomes more candid about talking about sex to their kids as early sex education, as medical science topic rather than perceiving it as perverted and shove the topic under the carpet - Promote modest clothing (i m not indicating burqa or niqab- use common sense like many employers ask their employees to dress modesty/appropriate )..we also need to pay attention how we approach this topic, have a right balance between promoting modest clothing and shoving modest clothing on women...it has to start from early- everyone from society has to take part in educate as moral duty to instill good attributes in kids, dress them modesty and hold these capitalist/negligent companies/media accountable- who promotes the sexualization of women- as they indirectly perpetuating animal instinct and turning world into this lust frenzy world !!!!!!!

I think that especially in India rape is such a big issue because there is mindset conflict. A lot of Indians want to become westernized and they want to have the "right" to wear whatever they want and do whatever they want. But the problem with this is, India is a cultural nation. Even though many youngsters want to adopt western culture, they haven't been able to change the mindset of others in the same nation. For example, if a woman is out late at night, people think she is a bad woman and characterless, morally loose etc. However, she might be a simple lady walking home from work wearing a skirt as an imposed dress code. Now there are a few problems in this situation. The woman's employers have imposed a dress code to match western mentality. However, the rest of the people don't understand the western mentality and see her as a woman wearing revealing clothes. In many western countries, American/British girls (not from Indian descent) wear revealing clothes, shorts skirts etc. I am not saying it is ok to do so, I am just giving an example. Yet we walk by them and don't think much of it. Why? Because we have realized that this is their culture they haven't been raised to wear modest clothes and their definition of modesty is far different than ours. But Indian youngsters want to be just like them. They want to wear skirts and shorts and revealing clothes. But Indian culture doesn't allow that which attracts eve teasers and perverted men. I think Indian youngsters want to adopt western culture too quickly but they aren't able to change the mindset of the whole nation itself. This is just one aspect of the under lining issues of rape. There are many more.

This book is a translation of a book called "Pachmi Parkash" which is the lifestory of one of the great souls of the Khalsa Panth: Baba Karam Singh Ji Maharaj Hoti Mardan. http://www.scribd.com/doc/8601727/Sant-Karam-Singh-Ji-Hotimardana-Wale I'm sorry if someone has already posted this link. I had tears in my eyes when I was reading this and never wanted this book to finish. Dhan Dhan Dhan Baba Karam Singh Ji

This is outrageous. This is today's guru ki fauj?! Even if she was naked, passed out from drugs and in the worst part of town, let there be a true Khalsa who will not judge her and take her attackers side.

Singh, the Indian media, politicians and whatever structure you want to call it is insensitive by nature. They are "warming their chapatis" over her pyre, be it political or whatever. Asaram is latest example.

What??!? Even if the girl was walking around without any clothes on, no one has right to rape her. No matter how wasted she was...whatever the time it was....whatever vehicle it was...no one has a right to rape someone.

Don't be a veggie because others say, and in the same way don't eat meat if others advise. There are as many gurbani shabads that can be intepreted as for or against meat. However, gurbani advises you to use your god-given logic in helping you decide what you should eat. There is no argument that can deny that vegetarian diets are more sattivic and therefore better for increasing your spirituality. If common sense and your logic tells you that it is wrong to kill for food, then you should follow your instinct. Don't try to justify or defend your decision amongst others, as the world is split with this issue and it won't do you any favours. Another thing is that you shouldn't fall for the nihang sacred tradition of jhatka either! Because this itself is misinterpreted. The significance and reason for jhatka is NOT about killing to eat at all, it is about the sacred tradition of tilak and annointing weapons as part of shastri puja as well as the mental warrior factors involved. FACT is that the true nihangs are not supposed to buy or eat meat from sources where they have NOT been involved in the jhatka of it. This virtually means that any meat to be consumed has to be killed by jhatka by oneself and can't be bought from the butcher or supermarket..etc.....

Paji, i understand your sentiments but we are far from from helpless. We as a Qaum are 30million strong. On these clear cut issues we have total unity. We just need to battle within our lives to either be in a position to effect direct change at the grass roots like the sevadars of Khalsa Aid, KalgiDhar Trust, Pingalwara etc are doing or failing that work towards contributing the maximum daswand and spreading awareness of these problems. Every time our wretched enemies attack us - we as a Panth regroup and come out of it stronger. If we get to the day where 99% of Sikhs don't touch drugs or alcohol, 99% are literate, 99% oppose jaath-paath, guaranteed all of Hindustan's name will change to Khalistan within a generation or two of that ... as remember back in 1699 our Punj Pyaaray came from Gujarat, Orissa, South India ... you name it. This is a batte for our survival whereby our usual enemies are trying to kill us. This time round we have to defeat our enemies the smart way. Naaray and memorials (when that money+energy can be harnessed elsewhere) won't really advance us much in this modern day Dharam Yudh. But you are correct that we are in way more trouble now in 2013 than we were in 1983.

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.

Recently while reading some website i came across an article about pictures of the Gurus that were painted during there own time and how we still have them. On Page 5 of the article there mentioned how in Baghdad Guru Nanak Ji Maharaj give permission to the king of Baghdad to paint Guru Sahibs Picture. In the article it mentions that a European named William Ouseley published a book in 1797 call "oriental Collections vol II". William Ouseley found this picture of Guru Sahib in a Baghdad palace and put the picture in his book. I searched for the book and found it, where it has Guru Ji's picture. There are two pages one gives a brief description and the second has the picture. Here are the pages with the pictures

PTI | Jan 8, 2013, 10.37 PM IST JAMMU: In a "provocative" attack, Pakistani regular soldiers crossed into Indian territory in Poonch sector of Jammu and Kashmir and ambushed an Indian patrol killing two soldiers, one of whom was decapitated. Condemning the attack, which it called provocative, government said it will take up the incident with Pakistan. "We expect Islamabad to honour the ceasefire agreement strictly," defence ministry said in a late night statement. Army's additional director general (public information) Major General S L Narasimhan said Northern Army Commander Lt Gen K T Parnaik visited the scene of action and confirmed that one of the two bodies was mutilated. Other sources said the heads of both the Indian soldiers — Lance Naiks,Hemraj and Sudhakar Singh — have been chopped off and one was taken away by Pakistani intruders. This was a chilling reminder of the brutal attack on Capt Saurabh Kalia and his team by Pakistani troops in Kaksar sector of Kargil during the 1999 conflict. Today's attack took place along the Line of Control in Poonch districtwhen Pakistanis came about 100 metres into Indian territory and assaulted the patrol party. Besides killing two, they also injured two other soldiers and took away their weapons and other belongings. In Islamabad, military spokesman denied India's allegation of provocative action in Poonch sector by Pakistani troops. However, the sources said Pakistan army's border action team entered into Indian territory at Krishna Ghati area of Poonch district and carried out the strikes well past 11.30am and the attack lasted for more than an hour. Army's Udhampur-based Northern Command came out with a statement terming the attack as a "significant escalation" to the continuing series of ceasefire violations and infiltration attempts supported by Pakistan army. "A group of their regular soldiers intruded across the Line of Control in the Mendhar Sector on January 8. Pakistan army troops, having taken advantage of thick fog and mist in the forested area, were moving towards our posts when an alert area domination patrol spotted and engaged the intruders," it said. "The fire fight between Pakistan and our troops continued for approximately half an hour after which the intruders retreated towards their side of LoC. Two soldiers Lance Naik Hemraj and Lance Naik Sudhakar Singh laid down their lives while fighting the Pakistani troops," the statement said. This is yet another "grave provocation" by Pakistan army which is being taken up sternly through official channels, it said about the attack in Mendhar sector of Poonch district. The defence ministry statement said, "the Government of India considers the incident as a provocative action and we condemn it. "Director General Military operations of the two countries are in touch over it. The government will take up the incident with the Pakistan government. We expect Islamabad to honour the ceasefire agreement strictly," it said. Jammu and Kashmir chief minister Omar Abdullah condemned the incident and said this was an attempt to derail the dialogue process between the two countries. "Violation of the ceasefire is bad enough, to resort to mutilating soldiers is unacceptable in any civilised society," Omar tweeted. He said that it was an attempt to derail the dialogue process between the two countries. "Clearly someone up the chain of command wants to do everything to derail any dialogue between the two countries," he said. In last about one month, Pakistan army has violated the ceasefire agreement nearly a dozen times. Most of these firing incidents were in Rajouri, Uri and Keran sector to help infiltration attempts, army officials said. The attack comes a day after Pakistan lodged a strong protest over what it described as an "unprovoked Indian attack" on one of its military posts along the Line of Control in Haji Peer sector, a claim which the Indian Army rejected. In October last year, three civilians were killed in Uri sector due to Pakistani mortar firing on a village of Churunda in North Kashmir. Jammu and Kashmir has witnessed 71 incidents of cross-border firing and ceasefire violations along Indo-Pak border in which 7 persons including 4 security personnel were killed and 15 others were injured last year. There were 51 cases of cross-border firing and ceasefire violations in 2011 as compared to 44 cases of ceasefire violations along the LoC in Jammu and Kashmir were registered in 2010 and 28 were in 2009. The increase in firings incidents and ceasefire violations by Pakistan came close on the heels of detection of 400-meter long tunnel in Jammu and Kashmir's Samba sector on July 28 and subsequent lodging of strong protest over the tunnel issue on July 31. Pak army denies cross LoC attack, terms it 'propaganda' ISLAMABAD: The Pakistani military on Tuesday rejected the Indian Army's contention that Pakistani troops had killed two Indian soldiers after crossing the Line of Control, saying the accusation was aimed at diverting attention from another incident over the weekend. A Pakistani military official, who did not want to be named, denied an "Indian allegation of unprovoked firing" along the LoC. The official added: "It looks like Indian propaganda to divert the attention of the world from Sunday's raid on a Pakistani post by Indian troops in which a Pakistani soldier was killed". The official said authorities had checked with commanders on the ground and ascertained that Pakistani forces had not crossed the LoC or carried out any raid. "These are baseless allegations," he claimed.

I completely agree with you. The thing is the idea of all Indians being educated is a rather ambitious idea. It is such a large country, with a government and rich people who don't want the poor to be educated. All over India schools are falling apart. Take a look at Punjab, teachers striking, schools closed, and students skiving. Education however is key to everything. As you've said with education people’s minds grow. They are less likely to have a blinkered view on life. They are more likely to be open minded, hard working. However the thing is, lots of the harassment and name calling takes place in colleges and universities. Places of education and learning. But the men here still treat the women as objects. So I think that this culture of men being higher than women has to change. Our music industry has to change to. Both Punjabi and Bollywood often show semi-naked women dancing in a crowd of men doing sexual moves. This image is being broadcasted all over India, giving men a view that women are merely sexual objects. Also there needs to be a return to religion. In the Punjab parchar needs to start. Boys and girls need to be taught from a young age. Every pind has at least one gurdwara, the duty of the granthi needs to be that of educating the children, holding sports tournaments and drawing the youth in maybe with games consoles. One just has to look at the time of Sant Jarnail Singh and how the Punjab changed, another person like him really is needed. But what do we have, fat cats sitting around controlling out gurdware. Perhaps it is up to the women themselves. Just like Britain had the feminist movement, maybe educated Indian women could rise up and challenge people, demand stuff off men. But most women in India live in traditional rural areas. This old tradition will be very hard to shake off.

So just to add onto that, all (or most of) the points Neo Singh listed can be (we hope) tackled through education.

sometimes people have karma that comes up, acting as a hindrance. maybe you need to improve your karma, and to do that you need more and more simran and seva and sadhsangat. I have heard that seva clears the obstacles in the path of doing simran. btw, the fact that obstacles come up does not mean that you have bad karma, its just means that you need to have the wisdom force yourself to MAKE time for simran everyday.

Margarine is VERY bad for you. Its hydrogenated, trans-fat. Trans-fat are treated as poison by your body. Its not natural. Your body will use more fat to try to cover these molecules up. Also maragarine's composition is pretty close to that of a plastic. Butter is natural and way better than margarine. For breakfast just eat porridge and some fruits and a glass of orange juice or milk.

AFP | Jan 8, 2013, 11.03 PM IST NEW DELHI: Foreign minister Salman Khurshidsaid on Tuesday that New Delhi would give a "proportionate" response to the "ghastly" death of two soldiers at the hands of Pakistani troopsalong the Line of Control. "We need to do something about this and we will, but it has to be done after careful consideration of all the details in consultation with the defence ministry," Salman Khurshid said in an interview to a news channel. "It is absolutely unacceptable, ghastly, and really, really terrible and extremely short-sighted by their part," he added, saying any response would be "proportionate".

meat is meat whether jhatka or halal these days akal takht sahib jathedar are chosen or appointed by cloud ie badal so this point is to be noticed you can refer damdami taksal rehat they say that eating any type of meat is not allowed .... and it is better if you get pesh

Are you saying that eating meat is right? I don't know about you but regardless of doing a mantar or magic or cutting its head off, a life has been taken. Why was this life taken? Just for your taste of eating meat. If we were in a survival mode and there was nothing else then yes Jhatka to stay alive is needed, Guru understands that. But in Sikh history, from what I've heard is that Singhs did gajara on tree bark and leaves and muth (handful) of cholay.

Dear Bhaji, clearly the following are excuses: 1) 'Wrong' type of clothing. 2) at the 'wrong' place 3) being wasted 4) 'wrong' time of the day 5) 'wrong' company 6) not having begged those men to be her brothers instead. 7) 'wrong' type of transport Whether one or all of the above apply to someone, no one should be beaten up and raped. We can't EVER justify this. This mindset, that she shouldn't have been in such or such clothing, at such a place, at such a time, with such a person...or else it is destined for it to happen......is the kind of mindset that is set in the majority of Indians that has allowed rape to be such a norm that it happens every 20 minutes. Isn't that such a horrible place for you or your family to have to live in? Constant fear of rape!

/\ /\ /\ all the more reason not to get on the bus at night.

West London Singh, on 08 Jan 2013 - 03:32, said: We all have 'public transport buses' in our towns and cities. Unless we're too drunk to read, or to old to see, we can always tell which of the public transport buses is in service and which is not. transport u are talking about and this in indian transport for u

Sikhsangeet.com has been hacked someone calling themselves Bangladeshi Underground Cyber Army. *EDITED*can't leave anything alone

I think I see the point WLS is trying to make. I mean, shouldn't we be a bit cautious about going on to a bus at 10pm in India. We are talking about India here, in the rape capital of the world. I would have avoided the bus myself if it had 6 men on it. THIS IS KALJUG. These lusty vile creatures that go around attacking people are everywhere. However, I am not saying that the girl should have been raped. No one deserves it. Regardless of whether she was drunk, walking around semi-nude, whatever the point is no one deserves to be raped. I wasn't there so I wouldn't know what she saw when the bus came. But if a bus full of 6 men at night came to me and said "cheap bus fare come on", I wouldn't go on it.

I totally. agree to what you've said here actually....especially with 'just left to get on with it'. (but that happens in a literal way) But to be fairly honest, I prefer the fake smiles or politeness than the constant 'feeling' of stares all around you in a bus or other public places. Not to say that no one stares here...but it's still not that bad.

And we have many threads about Singhs complaining Indian girls want clean shaven lads!! Hypocrisy !

I was still waiting for your non-existent and imaginary news source which you choose not to disclose, rather substitute it with yet another personal taunt. Sigh! WLS and his tantrums! Oh well, this is what we've got used to from your posts as well dear friend, you are clever to turn the topic away from yourself when asked for proof. Maybe I am not as smart as you but even I can see that much :D Yup, yet another thread where WLS fleds when asked to show resources! I expected more from you sir. Alas!

Koi V saja Sakda hai , buss eni benti aa ji ke Maade kam naa kareyo keski sajaun ton baad , jis nu vekh ke Amrit Dhari Gur Sikhaan te hor bandeyaan de sentiments nu thees naa pahunche

and saying that even zair/poison can turn to sweet ladoo with gurbani.. that means from a nitnemi/japi/tapi not aam banda like me..rub rukha

Khalsa Ji. The best explanation of nindya and the importance of refraing from nindya that I was given was that: When we slander/slag someone in order to make them look small and ourselves big then that is nindya. When a Nitnemi person does nindya then the phall {fruition} of that days Nitnem gets passed onto the person being slandered. When a non-Nitnemi person does nindya then he/she carries the burden of the paap phall of the person being slandered. Talking about current events or what is happening around us is not nindya as long as our intention is not to make ourselves look better than anyone else. It's nindya when we aim to belittle someone else. When a friend engages in wrong doing then take them to one side and try to explain to them the consequences of their actions. If the person continues with their wrong doing do not do their nindya , do ardas that Waheguru shows them the error of their ways. Waheguru.

VJKK VJKF I was reluntant to respond without sufficient information and neither am I a medical professional. However, I would strongly suggest that you do not become tempted to try any crash diets as these are not recommended. I was also going to advise you against the above but you seem to have picked up on that one. There are a couple of threads on the health and fitness forum which contain some meal suggestions. You may benefit from discussing with your GP if you have a substantial amount of weight to loose. I can only advise of heathly meal options.

I don't deny that the intentions behind the making of this video might be a concern towards how obsessed we've become with the alliances we've formed with our favorite Jathebandis, which is fine. What I don't get is what was the need to portray the usual chores of a GurSikh in a way thats almost close to mockery? Its almost hypocritical because the same people who have their pants on fire each time a Hindu/Muslim makes fun of a Sardar are actually enjoying all this. Don't get me wrong, I am all for humor, but these kind of videos give me an impression of a person (like myself) who probably isn't at a level where he could actually abide by all the Rehits that he tries to make a joke out of. I read through the Singh's clarification rant as well. Good points, well said, however nothing justifies this kind of video. Not only it gives non-Sikhs encouragement to further shoot videos mocking Sikhs (and now may be even Sikh chores), it puts forward the impression that Sikhs themselves mock their faith, they are probably frustrated with what their religion teaches and so they are venting it out by making such videos. I personally found it offensive towards all the 4 kinds of Sikhs he portrayed, including those missionaries who utter nothing but manure. Rather than responding to the venomous propaganda of the missionaries, why mock them? Doesn't it make us look weak and ignorant to answer their questions? Gives them an excuse as well to further taunt us. Why do I say this? Because unlike you guys I was once a non-Sikh, and if I was a non-Sikh today and saw such a video, the first thing I'd probably do is show this to all Sikhs I knew and tell them how their own folks are mocking their faith, and would enjoy the sight of embarrassment on their faces. So guys, just a reminder, the Sikhi saroop you carry around with you is not just you, its the representation of the entire Khalsa Panth. Every move you make will be remembered by everyone who sees you. People will forget your face, your name, but will remember what you did and will tell 100 others as to what they saw a Sardar do. Likewise, people will forget this guy's name and face, they will forget all the actions he did and the stuff he said. What they will always remember is they saw a Sikh mock Sikhism, no matter how much you try to justify that it was done in good spirits and light mood. Here is a response to his video... Its one thing to laugh at oneself, but something else to become the laughing stock for the world. So please be careful and choose wisely. For those who enjoyed it, I respect your opinions as well, so no further arguments from my side. Just remember one thing, next time a Hindu/Muslim makes fun of a Sardar, I will be reminding you your laughter towards this video. And I repeat, I am not going to argue with anyone over this. If you enjoyed it, if it made you laugh, I am happy for you. May Guru Sahib always keep you happy, smiling and laughing.

This is the best video this guy has made.............HAHAHAHAHAHAHAA

Day and Night News: Hand-Written copy of Guru Granth Sahib recovered Three persons have been arrested by the Delhi Police for trying to sell off an old, hand-written copy of the Guru Granth Sahib for Rs 20 crore. The accused have been identified as Praveen Babbar, who owns a hotel in Karol Bagh; Santosh Singh from Mirzapur, Uttar Pradesh; and Kalyaneshwar Gautam from West Champaran in Bihar. The accused told cops that the copy of the Guru Granth Sahib was 300 years old and they had procured it at Patna Sahib Gurudwara. A police team has been sent to Bihar to investigate the matter, while expert opinion has been sought to find out the historicity of the holy book. http://www.youtube.com/watch?v=xKoGdod52UM&feature=player_embedded ================================================================= How was this puratan (old) bir of sri Guru Granth Sahib 'procured' from sri Patna Sahib Gurdwara? The SGPC should conduct an investigation into this incident and also set up a team dedicated to preserving puratan bir's of sri Guru Granth Sahib. Satguru Mehar Karan.

Another Sikh Passenger commented on this issue on our news site (sikhsangat.org): I was at warsaw airport on Oct 2.2011 leaving for Berlin in the evening flight on LOT Polish Airlines. Inspite of my pleadings they forced me to remove my turban. They told me either do what they say or I cannot leave Warsaw. These people are very rude and behave like communists. They have no decency or ettiquetes. They put my turban thru X ray. I had a very humiliating expirience. I vowed I will never visit this country again and advise everyone to do the same.They treat others as Russians treated them. Parminder S Sandhu (padhanwi@aol.com)

Yesterday was the Prakaash Diwas (birth day) of Bhagat Ravidaas jee . Below is a short article on Bhagat Ravidaas jee: A GLIMPSE AT THE LIFE OF BHAGAT RAVIDAAS JEE Background Bhagat Ravidaas jee was born on Ravivaar (Sunday) into family whose members were declared untouchable by the ancient Indian caste-system philosophy. According to the ancient caste system, humans were 'in principle' high or low according to their birth and no action could alter this inferiority or superiority. Bhagat jee was born into the family of Bhai Santokh Daas jee and Bibi Kalsi Devi Jee, who were poor leather-makers ('Chamaars') by caste and occupation. He was barely five days old when Bhagat Ramanand jee visited his house and blessed the child. Adulthood When Bhagat jee was old enough, he got married and his father inspired him to join the family business. But Bhagat Ravidaas jee was absorbed in devotion of Waheguru. The money he received from his father for business, he spent in the welfare of the Saints and needy. His father was extremely angry with him and threw him out of the house. Bhagat jee did not regret his actions and quietly left home and began to live in a small hut with his wife where they decided to set up a small shop of making and repairing shoes. Meeting the True Guru Bhagat Ravidas jee was a contemporary of Guru Nanak Dev jee. We know this as Mira Bai who lived during the reign of Mughal Emperor Akbar was a disciple of Bhagat Ravidaas jee. Janamsaakhis and 'Tvareek Guru Khalsa' (p. 80) mention that the Bhagats met Guru Nanak Dev Jee. According to the Meharvaan Janamsaakhi, the Bhagats met Guru Nanak Dev jee at Ayodhya. From reading Gurbani, the Bhagats clearly state that they found the True Guru and that received Amrit & Naam from the Satguru, who can only be Satguru Nanak. Therefore, Bhagat Ravidaas jee became a disciple of Guru Nanak Dev jee. A Gurdwara Sahib is constructed in Ayodha in memory of the historic meeting between Guru jee and the Bhagats. The Revealing of 'Dhur Kee Baanee' With True Guru's Grace, Bhagat jee reached God-consciousness (Brahm-Gyaan) and experienced Waheguru's Divine Light. He was blessed with the gift of revealing Gurbani sent by Waheguru for the benefit of humanity. Forty Shabads were revealed through Bhagat jee that were later incorporated in Sri Guru Granth Sahib jee by Guru Arjan Dev jee. One may think why wasn't Bhagat Ravidaas jee called 'Guru' if he revealed Gurbani? The late Giani Sant Singh Maskeen gave the following analogy to explain the difference between Guru and Bhagat. There is one child who opens his eyes and realizes he is sitting in his mother's lap, and other has to crawl to his mother and then sits in her lap. Then Ten Sikh Gurus had Brahm-Gyaan from the very beginning. They opened their eyes and they were already sitting in the lap of Waheguru. On the other hand, the Bhagats were those who in some point of their life, after spiritual work and effort, experienced the Divine Light and sat in the lap of Waheguru Once they reached this level, Waheguru revealed the Shabad Guru to humanity through these chosen Bhagats. As a consequence there is no difference between the Shabad (Gurbaani) revealed through the Sikh Gurus and the Bhagats. Both are 'Gurbani'. The Queen of Chitaur The queen of Chitaur, Maharani Jhally, had heard of Bhagat Ravidaas jee's greatness. On pilgrimage to Banaaras she visited Bhagat Ravidaas jee and heard Gurbani being sung. Hearing the Divine Praises of Waheguru she became a follower of Bhagat jee. However, the king got enraged on hearing that that his wife had made a low-caste cobbler her Guru. The queen tried to convince her husband of Bhagat jee's greatness which made his mind confused whether or not Bhagat jee was a great saint or not. In order to test Bhagat jee, the king invited him to Chitaur and requested to participate in a religious feast. The Brahmin priests refused to eat alongside a low-caste. Hearing this Bhagat jee moved away. But miraculously, the Brahmins started seeing every person distributing food look like Bhagat jee. They complained to the king. The king understood the mystery and meaning of the incident and became a follower of Bhagat jee. Undying Faith in Naam It is said that once a wealthy man felt sorry at Bhagat Ravidaas jee living in poverty and so offered Bhagat jee with the gift of a 'paaras' (the philosopher's stone that turns cheaper metal into Gold). The man assured Bhagat jee that he could get any amount of wealth by making use of it. Bhagat jee asked him to place it in a corner. A few month later, when the same man came to see Bhagat Ravidaas jee, he found the Bhagat jee still living in poverty. He asked Bhagat jee why he had not used the philosopher's stone. Bhagat jee replied, "God's Name alone is the paaras." Bhagat jee lived to a ripe old age of 151 years, and died in 1529 at Chittor, in Rajasthan. An umbrella-like tomb in his memory still stands there. It was Bhagat Ravidaas jee' firm faith in Waheguru that he was able to ultimately achieve oneness and union with the Creator. http://manvirsingh.blogspot.com/2009/02/bh...vidaas-jee.html