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  1. Foundation of Sri Harimandar Sahib: Sri Guru Arjan Dev or Sai Mian Mir? Taken from “Sri Harimandar Sahib Sunehri Itihaas” published by Dharam Parchaar Committee SGPC Translated by Admin www.tapoban.org Foundation of Sri Harimandar Sahib Sri Guru Arjan Dev jee and Baba Buddha jee consulted with the leading Sikhs of the time and set a day for setting the foundation stone of Sri Harimandar Sahib. A great congregation took place of 1 Maagh, 1654 Bk. The Sarovar had been drained in preparation and the divaan took place in the sarovar itself. Sri Guru jee explained the meaning of Harimandar and the importance. After distributing karah parshaad and invoking the first four Satgurus, Baba Buddha jee asked Guru Arjan Dev jee to place the first brick. Sri Guru Arjan Dev jee with his hands then placed the first brick: ਇਮਿ ਅਰਦਾਸ ਕਰੀ ਿਬ੍ਰਧ ਜਬੈ। ਸ੍ਰੀ ਅਰਜਨ ਕਰ ਪੰਕਜ ਤਬੈ॥੧੩॥ ਗਹੀ ਈਟ ਤਿਹ ਕਰੀ ਿਟਕਾਵਨ। ਮੰਦਰ ਅਿਵਚਲ ਨੀਵ ਰਖਾਵਨ। (Gurpartap Suraj Ras 2, Ansu 53). It is clear that Gurpartap Suraj Granth says that Sri Guru Arjan laid the foundation of Sri Harimandar Sahib with his own hands. Why the Confusion? The first Sikh historian to write otherwise was Giani Gian Singh. In the third Lahore edition of Sri Gur Panth Parkash, he writes that Mian Mir placed the brick. What is odd is that Giani jee in the first edition of Panth Parkash (published in Delhi, 1936Bk.) and in the second edition (published in Amritsar, 1946Bk) does not say who placed the first brick. Only in the third Lahore edition does he say that Mian Mir placed the first brick but does not say where he has learned this from nor does he give any reference. From the foundation of Sri Harimandar Sahib to the writing of Panth Parkash, 300 years had passed. None of the writers of Gurbilas Patshahi 6, Gurbilas Patshahi 10, Mehma Parkash (1776), Bansavalinama, Gurkirat Parkash (1812), Suraj Granth nor Pracheen Panth Parkash by Rattan Singh Bhangu had indicated that Mian Mir was involved in laying the foundation of Sri Harimandar Sahib. Further, none of the Muslim writers who have written biographies of Mian Mir have written that he laid the foundation. This is odd because they would have been very proud to note such a fact. It seems clear that the story of Mian Mir laying the foundation is imaginary. Butay Shah: Beginning the Myth Principal Satbir Singh has written that the first person to write about Mian Mir having laid the foundation of Sri Harimandar Sahib was Butay Shah (real name Ghulam Muhaiyuddin) in his book “Tavarikh-i-Punjab.” Butay Shah was a Muslim Maulvi. He writes, “Shah Mian Mir came to Amritsar at the invitation of Sri Guru Arjan Dev jee and with his holy hands, placed four bricks in the four directions and one in the middle.” A hand-written copy of this work says that it was written in 1848AD. The British were in control of Punjab at that time. No Sikh or non-Sikh writer had written about Mian Mir before this time. How did Butay Shah find his information? He has not given any source. The method he outlines of how the foundation was laid is also unusual and has not been seen or read anywhere before. Bhai Rattan Singh Bhangoo writes about Butay Shah in Pracheen Panth Parkash. Rattan Singh had found out that the British had hired Shah to write the Khalsa’s history in Persian. He protested that a Maulvi would not do justice to Sikh history because there had always been tension/conflict between Hindus and Sikhs and the Moslems and they spoke against each other. Giani Gian Singh also writes about the above incident. He writes how Rattan Singh and Cpt. Murray discussed the issue and Rattan Singh told him that Sikh history written by a Maulvi would be of harm to the Sikhs and he did not write the truth. He told Murray that each person could write about his own religion for which he was knowledgeable but he could not write about another’s religion properly especially in the case where there was conflict between the respective religions. He said clearly to Murray after seeing the history written by Butay Shah, “he will write history in a way that will harm the Singhs.” And also “how will he write the truth? He will write what is the opposite.” (Sri Guru Panth Parkash Poorbaardh Bisram dooa)“ After this, Rattan Singh wrote Panth Parkash and gave it to Cpt. Murray. Murray kept both Panth Parkash and Tavarikh-i-Punjab with him. Rattan Singh did not however write in Panth Parkash who placed the foundation of Sri Harimandar Sahib. Clearly from what Rattan Singh told Cpt. Murray, he saw that Maulvi Butay Shah was writing Sikh history in a twisted and inaccurate way. Which Account is Authentic? Accepting Butay Shah’s statement that Mian Mir placed the foundation of Sri Harimandar Sahib, Sohan Lal Suri in his book Umda-Tu-Tavarikh (1885 AD) repeated the same thing. In the same way, the Amritsar Municipal Corporation in their record for 1849 to 1885 seem to have relied on Butay Shah and recorded Mian Mir as having placed the foundation. Before all these, Kavi Santokh Singh wrote in Gurpartap Sooraj Granth (1900BK) that Guru Arjan had placed the foundation. Bhai Santokh Singh had received his training at Sri Amritsar Sahib from Bhai Sant Singh. Bhai Sant Singh used to do Katha every day at Sri Darbar Sahib. Before him, his brother Giani Gurdas Singh and their father, Bhai Surat Singh used to do this seva at Sri Harimandar Sahib. Bhai Surat Singh’s ustad was Bhai Gurbaksh Singh, who had received his training in Gurmat and Sikh history from Bhai Mani Singh jee himself. Bhai Mani Singh jee had been in the Guru’s service since the time of Sri Guru Har Rai Sahib. Bhai Sahib’s grand father, Bhai Baloo jee was a Sikh of Sri Guru Hargobind Sahib and was shahid in the Battle of Amritsar in 1691Bk. Bhai Mani Singh jee must have known from his grandfather and father about the foundation of Sri Harimandar Sahib and certainly must have been told by the seventh, eighth, ninth and tenth Guru of the same. Bhai Mani Singh passed on his knowledge to Bhai Gurbaksh Singh, who then passed the knowledge to Bhai Surat Singh who educated his two sons, Bhai Gurdas Singh and Bhai Sant Singh. It was from Bhai Sant Singh that Kavi Santokh Singh learned of the foundation of Sri Harimandar Sahib. It is clear that Kavi Santokh Singh’s knowledge is more reliable than that of Butay Shah. Butay Shah and Sohan Lal Suri do not have even a distant relationship with Sri Harimandir Sahib nor did their ancestors have any link. It is clear that these writers have not relied on anything besides their own imaginations. In fact, Butay Shah and Sohan Lal Suri’s accounts do not match between themselves. Butay Shah writes that four bricks were placed in the four directions and one in the middle. He then writes that Mian Mir was invited to Amritsar by Guru Arjan Dev jee. Sohan Lal writes however that Guru jee himself went to Lahore and invited Mian Mir to place the foundation of Harimandar Sahib in Amritsar. There is no further mention of whether Mian Mir came to Amritsar and whether he placed one or five foundation bricks. In a court of law, where the statements of the witnesses don’t match, they are not given any credence. Therefore the writings of Butay Shah and Sohan Lal cannot be accepted, especially since they have both been written after Gurpartap Suraj Granth. Dr. Madanjit Kaur on the Issue Sikh historian Dr. Madanjit Kaur writes in “The Golden Temple: Past and Present, “According to the earliest Sikh tradition, the foundation stone of the Harmander was laid by Guru Arjan himself. A mason, so goes the story, accidentally displaced the brick (the foundation stone). On seeing this, the Guru prophesized that the foundation would be laid again in the near future. This version of Bhai Santokh Singh is carried by almost all subsequent Sikh sources right up to the twentieth century ….” The author further writes: “The story of Mian Mir having laid foundation of Harmander appears amongst the Persian sources for the first time in Bute Shah’s, ‘Tawarikh-I-Punjab’… The real objective of the author (Bute Shah) was to eradicate any chance of animosity between Sikhs and Muslims after fall of Sikh Kingdom…” “The first recorded reference to this version in European sources is to be met immediately in, “The Punjab notes and queries”. It records: ‘The foundation stone was laid by Mian Mir...’ The contributor of the entry, E. Nicholl, (Secretary, Municipal Committee, Amritsar) does not cite any authority, he merely states the facts”. Renowned Sikh historian, S. Piara Singh Padam also accepts that Sri Guru Arjan Dev jee laid the foundation. He writes “Mian Mir was barely 36-37 years old at the time. Only after considerable meditation did he finally (later in life) become so respected.” Therefore it is clear that the foundation Sri Harimandar Sahib was laid by Sri Guru Arjan Dev jee. The myth of the foundation being laid by Sai Mian Mir is a fabrication of the mid 19th Century. _______________________________________________________________________________ What Bhai Kahn Singh Nabha Jee has to say: ਮੀਆਂਮੀਰ - ਮੀਰਸ਼ਾਹ (ਸ਼ੇਖ਼ ਮੁਹੰਮਦ) ਜੋ ਕਰਨੀ ਵਾਲਾ ਦਰਵੇਸ਼ ਸੀ. ਇਹ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨਦੇਵ ਜੀ ਅਤੇ ਸ਼੍ਰੀ ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਸਾਹਿਬ ਦਾ ਪਰਮ ਸਨੇਹੀ ਸੀ. "ਮੀਆਂਮੀਰ ਜੁ ਧੀਰ ਗੰਭੀਰ। ਸਨ ਕਰ ਉਚਰਤ ਵਚ ਗੁਰੁ ਤੀਰ ॥" (ਗੁਪ੍ਰਸੂ)#ਮੀਆਂਮੀਰ ਖ਼ਲੀਫ਼ਾ ਉਮਰ ਦੀ ਵੰਸ਼ ਵਿੱਚ ਹੋਇਆ ਹੈ. ਇਸ ਦਾ ਜਨਮ ਸੀਸਤਾਨ ਵਿੱਚ ਸਨ ੧੫੫੦ ਨੂੰ ਹੋਇਆ. ਇਸ ਨੇ ਉਮਰ ਦਾ ਬਹੁਤ ਹਿੱਸਾ ਲਹੌਰ ਵਿਤਾਇਆ ਅਰ ਉਸੇ ਥਾਂ ੧੧. ਅਗਸ੍ਤ ਸਨ ੧੬੩੫ ਨੂੰ ਦੇਹਾਂਤ ਹੋਇਆ. ਕ਼ਬਰ ਹਾਸ਼ਿਮਪੁਰ (ਲਹੌਰ ਦੇ ਪਾਸ) ਹੈ. ਮੀਆਂਮੀਰ ਪ੍ਰਾਣਾਯਾਮ (ਹਬਸੇ ਦਮ) ਦਾ ਵਡਾ ਅਭ੍ਯਾਸੀ ਸੀ. ਇਸ ਦਾ ਪ੍ਰਸਿੱਧ ਚੇਲਾ ਮੁੱਲਾਸ਼ਾਹ (ਸ਼ਾਹ ਮੁਹੰਮਦ) ਸ਼ਾਹਜ਼ਾਦਾ ਦਾਰਾਸ਼ਿਕੋਹ ਦਾ ਪੀਰ ਸੀ. ਅਮ੍ਰਿਤਸਰ - ਸ਼੍ਰੀ ਗੁਰੂ ਅਮਰਦਾਸ ਜੀ ਦੀ ਆਗ੍ਯਾ ਅਨੁਸਾਰ ਸ੍ਰੀ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਨੇ ਸੰਮਤ ੧੬੨੧ ਵਿੱਚ ਤੁੰਗ ਗੁਮਟਾਲਾ ਸੁਲਤਾਨਵਿੰਡ ਪਿਡਾਂ ਪਾਸ ਪਹਿਲਾਂ ਇੱਕ ਤਾਲ ਖੁਦਵਾਇਆ, ਜੋ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਨੇ ਸੰਮਤ ੧੬੪੫ ਵਿੱਚ ਪੂਰਾ ਕੀਤਾ ਅਤੇ ਨਾਉਂ ਸੰਤੋਖਸਰ ਰੱਖਿਆ.#ਫੇਰ ਸੰਮਤ ੧੬੩੧ ਵਿੱਚ ਤੀਜੇ ਸਤਿਗੁਰੂ ਜੀ ਦੀ ਆਗ੍ਯਾ ਨਾਲ ਇੱਕ ਪਿੰਡ ਬੰਨ੍ਹਿਆ, ਜਿਸ ਦਾ ਨਾਉਂ "ਗੁਰੂ ਕਾ ਚੱਕ" ਥਾਪਿਆ ਅਤੇ ਆਪਣੇ ਰਹਿਣ ਲਈ ਮਕਾਨ ਬਣਵਾਏ, ਜੋ ਗੁਰੂ ਕੇ ਮਹਿਲ ਨਾਉਂ ਤੋਂ ਪ੍ਰਸਿੱਧ ਹਨ, ਅਤੇ ਉਸ ਦੇ ਚੜ੍ਹਦੇ ਪਾਸੇ ਦੁਖਭੰਜਨੀ ਬੇਰੀ ਪਾਸ ਸੰਮਤ ੧੬੩੪ ਵਿੱਚ ਤਾਲ ਖੁਦਵਾਇਆ, ਜੋ ਉਸਸਮੇਂ ਅਧੂਰਾ ਹੀ ਰਿਹਾ.¹#ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਨੇ ਗੱਦੀ ਤੇ ਬੈਠਕੇ ਪਿਤਾ ਗੁਰੂ ਜੀ ਦੇ ਗ੍ਰਾਮ ਅਤੇ ਤਾਲ ਦੀ ਸੇਵਾ ਵਡੇ ਪ੍ਰੇਮ ਨਾਲ ਆਰੰਭੀ. ਚਾਰੇ ਪਾਸਿਓਂ ਵਪਾਰੀ ਅਤੇ ਸਭ ਤਰ੍ਹਾਂ ਦੇ ਕਿਰਤੀ ਬੁਲਾਕੇ ਵਸਾਏ ਅਤੇ ਨਾਉਂ "ਰਾਮਦਾਸਪੁਰ" ਰੱਖਿਆ. ਇਸ ਪਵਿੱਤ੍ਰ ਨਗਰ ਦੀ ਆਬਾਦੀ ਵਿੱਚ ਭਾਈ ਸਾਲੋ ਦੀ ਸੇਵਾ ਬਹੁਤ ਸ਼ਲਾਘਾ ਯੋਗ ਹੈ.#ਸੰਮਤ ੧੬੪੩ ਵਿੱਚ ਸਰੋਵਰ ਨੂੰ ਪੱਕਾ ਕਰਨਾ ਆਰੰਭਿਆ ਅਤੇ ਨਾਉਂ ਅਮ੍ਰਿਤਸਰ² ਰੱਖਿਆ, ਜਿਸ ਤੋਂ ਸਨੇ ਸਨੇ ਨਗਰ ਦਾ ਨਾਉਂ ਭੀ ਇਹੀ ਹੋ ਗਿਆ. ੧. ਮਾਘ ਸੰਮਤ ੧੬੪੫ ਨੂੰ ਪੰਜਵੇਂ ਸਤਿਗੁਰੂ ਨੇ ਤਾਲ ਦੇ ਮੱਧ ਹਰਮਿੰਦਿਰ ਦੀ ਨਿਉਂ ਰੱਖੀ ਅਤੇ ਉਸ ਦੀ ਇਮਾਰਤ ਪੂਰੀ ਕਰਕੇ ਸੰਮਤ ੧੬੬੧ ਵਿੱਚ ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੀ ਅਸਥਾਪਨ ਕੀਤੇ.#ਅਮ੍ਰਿਤਸਰ ਜੀ ਵਿੱਚ ਸ਼੍ਰੀ ਹਰਿਮੰਦਿਰ ਸਭ ਗੁਰੁਦ੍ਵਾਰਿਆਂ ਵਿੱਚੋਂ ਸ਼ਿਰੋਮਣਿ ਗੁਰੁਧਾਮ ਹੈ³ ਜਿਸ ਥਾਂ ਅਖੰਡ ਕੀਰਤਨ ਹੁੰਦਾ ਹੈ. ਇਥੇ ਵੈਸਾਖੀ ਦਾ ਮੇਲਾ ਪੰਚਮ ਪਾਤਸ਼ਾਹ ਜੀ ਨੇ ਅਤੇ ਦੀਪਮਾਲਾ ਦਾ ਮੇਲਾ ਬਾਬਾ ਬੁੱਢਾ ਜੀ ਨੇ ਛੀਵੇਂ ਸਤਿਗੁਰੂ ਜੀ ਦੇ ਗਵਾਲਿਯਰ ਤੋਂ ਵਾਪਿਸ ਆਉਣ ਤੇ ਆਰੰਭ ਕੀਤਾ.#ਫੱਗੁਣ ਸੰਮਤ ੧੮੧੮ ਵਿੱਚ ਅਹਿਮਦ ਸ਼ਾਹ ਦੁੱਰਾਨੀ ਨੇ ਹਰਿਮੰਦਿਰ ਨੂੰ ਬਾਰੂਦ ਨਾਲ ਉਡਵਾਕੇ ਤਾਲ ਭਰਵਾ ਦਿੱਤਾ, ਫੇਰ ਖਾਲਸੇ ਨੇ ੧੧. ਵੈਸਾਖ ਸੰਮਤ ੧੮੨੧ ਨੂੰ ਸਰਦਾਰ ਜੱਸਾ ਸਿੰਘ ਆਹਲੂਵਾਲੀਏ ਦੇ ਹੱਥੋਂ ਨਿਉਂ ਰਖਵਾਈ, ਅਤੇ ਭਾਈ ਦੇਸ ਰਾਜ ਦੀ ਮਾਰਫਤ ਕੁਝ ਵਰ੍ਹਿਆਂ ਵਿੱਚ ਪਹਿਲੇ ਤੁੱਲ ਹੀ ਹਰਿਮੰਦਿਰ ਬਣਾ ਦਿੱਤਾ.#ਅਮ੍ਰਿਤ ਸਰੋਵਰ ਵਿੱਚ ਜਲ ਇੱਕ ਹਸਲੀ ਦੇ ਰਾਹੋਂ ਆਉਂਦਾ ਹੈ, ਜੋ ਸੰਤ ਪ੍ਰੀਤਮਦਾਸ ਅਤੇ ਸੰਤੋਖ ਦਾਸ ਪ੍ਰੇਮੀ ਉਦਾਸੀਆਂ ਨੇ ਪਿੰਡਾਂ ਦੇ ਲੋਕਾਂ ਦੀ ਸਹਾਇਤਾ ਨਾਲ ਸੰਮਤ ੧੮੩੮ ਵਿੱਚ ਖੁਦਵਾਈ. ਪਹਿਲਾਂ ਤਾਂ ਜਲ ਰਾਵੀ ਨਦੀ ਤੋਂ ਲਿਆਂਦਾ ਗਿਆ ਸੀ, ਪਰ ਹੁਣ ਸੰਮਤ ੧੯੨੩ ਤੋਂ ਲੈਕੇ ਬਾਰੀ ਦੁਆਬ ਵਾਲੀ ਨਹਿਰ ਵਿੱਚੋਂ ਲਿਆਕੇ ਹਸਲੀ ਵਿੱਚ ਪਾਇਆ ਜਾਂਦਾ ਹੈ.#ਮਹਾਰਾਜਾ ਰਣਜੀਤ ਸਿੰਘ ਨੇ ਸੰਮਤ ੧੮੫੯ ਵਿੱਚ ਇਸ ਪਵਿਤ੍ਰ ਸ਼ਹਿਰ ਤੇ ਕਬਜਾ ਕੀਤਾ ਅਤੇ ਸੰਗਮਰਮਰ ਅਤੇ ਸੋਨੇ ਨਾਲ ਹਰਿਮੰਦਿਰ ਨੂੰ ਭੂਸਿਤ ਕੀਤਾ.#ਮਹਾਰਾਜਾ ਸਾਹਿਬ ਨੇ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਦੇ ਨਾਉਂ ਤੇ "ਰਾਮਬਾਗ" ਅਤੇ ਕਲਗੀਧਰ ਦੇ ਨਾਉਂ ਤੇ ਗੋਬਿੰਦਗੜ੍ਹ ਕਿਲਾ ਸਨ ੧੮੦੫- ੯ ਵਿੱਚ ਤਿਆਰ ਕਰਵਾਇਆ. ਖ਼ਾਲਸਾ ਕਾਲਿਜ ਪੰਥ ਨੇ ਸਨ ੧੮੯੨ ਵਿੱਚ ਬਣਾਇਆ, ਜੋ ਲਹੌਰ ਦੀ ਸੜਕਪੁਰ ਹੈ.⁴#ਇਹ ਪਵਿੱਤ੍ਰ ਸ਼ਹਿਰ ਲਹੌਰ ਤੋਂ ੩੩ ਮੀਲ ਪੂਰਵ ਹੈ. ਕਲਕੱਤੇ ਤੋਂ ੧੨੩੨ ਮੀਲ, ਬੰਬਈ ਤੋਂ ੧੨੬੦ ਅਤੇ ਕਰਾਚੀ ਤੋਂ ੮੧੬ ਮੀਲ ਹੈ.#ਪਿਛਲੀ ਮਰਦੁਮਸ਼ੁਮਾਰੀ ਅਨੁਸਾਰ ਸ਼ਹਿਰ ਅਮ੍ਰਿਤਸਰ ਦੀ ਆਬਾਦੀ ੧੬੦੨੧੮ ਹੈ, ਜਿਸ ਵਿੱਚੋਂ ਹਿੰਦੂ ੬੫੩੧੩, ਮੁਸਲਮਾਨ ੭੧੧੮੦, ਸਿੱਖ ੨੧੪੭੪, ਈਸਾਈ ੧੪੪੬, ਬੌੱਧ ੫, ਜੈਨੀ ੭੩੮ ਅਤੇ ਪਾਰਸੀ ੫੪ ਹਨ.#ਇਸ ਗੁਰੂ ਕੀ ਨਗਰੀ ਵਿੱਚ ਚਾਰ ਹੋਰ ਪਵਿਤ੍ਰ ਤਾਲ ਹਨ:-#(ੳ) ਸੰਤੋਖ ਸਰ, ਜੋ ਪੇਸ਼ਾਵਰੀ ਸੰਤੋਖੇ ਸਿੱਖ ਦੇ ਧਨ ਨਾਲ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਨੇ ਸੰਮਤ ੧੬੪੫ ਵਿੱਚ ਬਣਵਾਇਆ. ਇੱਥੇ ਕੱਚਾ ਤਾਲ, ਜਿਸ ਦੀ ਥੋੜੀ ਹੀ ਖੁਦਾਈ ਹੋਈ ਸ੍ਰੀ ਗੁਰੂ ਰਾਮਦਾਸ ਸਾਹਿਬ ਨੇ ਤਿਆਰ ਕਰਵਾਇਆ ਸੀ. ਦੇਖੋ, ਗੁਰੁ ਪ੍ਰਤਾਪ ਸੂਰਯ ਰਾਸਿ ੨, ਅਃ ੧੨. ਅਤੇ ੧੩.#(ਅ) ਕੌਲਸਰ. ਜੋ ਕੌਲਾਂ ਕਰਕੇ ਪੂਰਿਤ ਢਾਬ ਦੇ ਥਾਂ ਸ਼੍ਰੀ ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਸਾਹਿਬ ਨੇ ਕੌਲਾਂ (ਕਮਲਾ) ਦੇ ਨਾਉਂ ਤੋਂ ਸੰਮਤ ੧੬੮੪ ਵਿੱਚ ਤਿਆਰ ਕਰਵਾਇਆ.#(ੲ) ਬਿਬੇਕਸਰ. ਛੀਵੇਂ ਸਤਿਗੁਰੂ ਜੀ ਨੇ ਵਿਵੇਕੀ ਬਿਹੰਗਮਾਂ ਦੇ ਨਿਵਾਸ ਲਈ ਸ਼ਹਿਰੋਂ ਕਿਨਾਰੇ ਸੰਮਤ ੧੬੮੫ ਵਿੱਚ ਤਿਆਰ ਕਰਵਾਇਆ.#(ਸ) ਰਾਮਸਰ. ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਨੇ ਸੰਮਤ ੧੬੫੯- ੬੦ ਵਿੱਚ ਬਣਵਾਇਆ. ਇਸ ਦੇ ਕਿਨਾਰੇ ਬੈਠਕੇ ਸਤਿਗੁਰੂ ਜੀ ਨੇ ਸੁਖਮਨੀ ਅਤੇ ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਰਚਨਾ ਕੀਤੀ ਹੈ.#ਸ਼੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਜੀ ਵਿੱਚ ਹੋਰ ਇਹ ਗੁਰੁਦ੍ਵਾਰੇ ਅਤੇ ਪਵਿੱਤ੍ਰ ਅਸਥਾਨ ਹਨ:-#(੧) ਅਕਾਲਤਖ਼ਤ. ਦੇਖੋ, ਅਕਾਲ ਬੁੰਗਾ.#(੨) ਅਟਲ ਰਾਇ ਜੀ ਦਾ ਦੇਹਰਾ, ਜੋ ਕੌਲਸਰ ਦੇ ਕਿਨਾਰੇ ਹੈ. ਇਸ ਦੇ ਨਾਲ ੯੧ ਦੁਕਾਨਾਂ ੪੨ ਕਨਾਲ ਜ਼ਮੀਨ ਸੁਲਤਾਨਵਿੰਡ ਪਿੰਡ ਵਿੱਚ ਅਤੇ ੫੮ ਘੁਮਾਉਂ ਰੱਖ ਸ਼ਿਕਾਰਗਾਹ ਤਸੀਲ ਅਮ੍ਰਿਤਸਰ ਵਿੱਚ ਹੈ. ਦੇਖੋ, ਅਟਲ ਰਾਇ ਜੀ.#(੩) ਅਠਸਠ ਤੀਰਥ. ਦੇਖੋ, ਅਠਸਠਿ ਤੀਰਥ.#(੪) ਸਾਲੋ ਭਾਈ ਦੀ ਧਰਮਸਾਲਾ. ਸ਼ਹਿਰ ਵਿੱਚ ਗੁਰੂ ਕੇ ਬਾਜ਼ਾਰ ਪਾਸ ਭਾਈ ਸਾਲੋ ਜੀ ਦਾ ਟੋਭਾ ਪ੍ਰਸਿੱਧ ਹੈ. ਇਥੇ ਭਾਈ ਸਾਹਿਬ ਦੀ ਪ੍ਰਾਚੀਨ ਧਰਮਸਾਲ ਹੈ. ਜਿਸ ਥਾਂ ਅਨੇਕ ਵਾਰ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਨੇ ਵਿਰਾਜਕੇ ਸੰਗਤਿ ਨੂੰ ਨਿਹਾਲ ਕੀਤਾ. ਦੇਖੋ, ਸਾਲੋ.#(੫) ਹਰਿ ਕੀ ਪਉੜੀ. ਇਹ ਹਰਿਮੰਦਿਰ ਸਾਹਿਬ ਦੇ ਪਿਛਲੇ ਪਾਸੇ ਪਉੜੀਆਂ ਵਾਲੇ ਘਾਟ ਦਾ ਨਾਉਂ ਹੈ. ਹਰਿਮੰਦਿਰ ਤਿਆਰ ਹੋਣ ਸਮੇਂ ਸਭ ਤੋਂ ਪਹਿਲਾਂ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਨੇ ਇੱਥੋਂ ਅਮ੍ਰਿਤ ਲੀਤਾ ਅਤੇ ਸਰੋਵਰ ਦੀ ਕਾਰ ਹੋਣ ਸਮੇਂ ਸਭ ਤੋਂ ਪਹਿਲਾਂ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਨੇ ਆਪਣੇ ਪਵਿਤ੍ਰ ਕਰ ਕਮਲਾਂ ਨਾਲ ਇਥੋਂ ਹੀ ਕਾਰ ਸੇਵਾ ਆਰੰਭ ਕੀਤੀ ਸੀ.#(੬) ਗੁਰੂ ਕੇ ਮਹਲ. ਗੁਰੂ ਕੇ ਬਾਜ਼ਾਰ ਪਾਸ ਗੁਰੂ ਜੀ ਦੇ ਰਿਹਾਇਸ਼ੀ ਮਕਾਨ, ਜੋ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਨੇ ਤਿਆਰ ਕਰਵਾਏ. ਫੇਰ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਨੇ ਇਨ੍ਹਾਂ ਨੂੰ ਮੁਕੰਮਲ ਕੀਤਾ ਤੇ ਸ਼੍ਰੀ ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਜੀ ਭੀ ਇਨ੍ਹਾਂ ਵਿੱਚ ਨਿਵਾਸ ਕਰਦੇ ਰਹੇ. ਗੁਰੂ ਤੇਗ ਬਹਾਦੁਰ ਜੀ ਦਾ ਇੱਥੇ ਜਨਮ ਹੋਇਆ.#ਅੰਦਰ ਮੰਜੀ ਸਾਹਿਬ ਬਣਿਆ ਹੋਇਆ ਹੈ ਤੇ ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦਾ ਨਿੱਤ ਪ੍ਰਕਾਸ਼ ਹੁੰਦਾ ਹੈ.#(੭) ਚੁਰਸਤੀ ਅਟਾਰੀ. ਸ਼ਹਿਰ ਵਿੱਚ ਗੁਰੂ ਕੇ ਬਾਜ਼ਾਰ ਦੇ ਸਿਰੇ ਤੇ ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਸਾਹਿਬ ਜੀ ਦਾ ਗੁਰੁਦ੍ਵਾਰਾ ਹੈ. ਗੁਰੂ ਕੇ ਮਹਿਲਾਂ ਤੋਂ ਇਹ ਗੁਰੁਦ੍ਵਾਰਾ ਨੇੜੇ ਹੈ. ਮਹਿਲਾਂ ਤੋਂ ਉੱਠਕੇ ਗੁਰੂ ਜੀ ਕਈ ਵਾਰੀ ਇੱਥੇ ਆਕੇ ਬੈਠਦੇ ਹੁੰਦੇ ਸਨ.#ਹੁਣ ਬਾਜ਼ਾਰ ਵਿੱਚ ਛੋਟਾ ਜਿਹਾ ਗੁਰੁਦ੍ਵਾਰਾ ਇੱਕ ਨੁੱਕਰ ਤੇ ਹੈ. ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦਾ ਪ੍ਰਕਾਸ਼ ਹੁੰਦਾ ਹੈ. ਹਰ ਪੰਚਮੀ ਤੇ ਏਕਮ ਸੁਦੀ ਨੂੰ ਮੇਲਾ ਹੁੰਦਾ ਹੈ.#(੮) ਟਾਹਲੀ ਸਾਹਿਬ. ਸ਼ਹਿਰ ਵਿੱਚ ਸੰਤੋਖਸਰ ਸਰੋਵਰ ਦੇ ਪਾਸ ਵਾਯਵੀ ਕੋਣ ਸ਼੍ਰੀ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਦਾ ਗੁਰੁਦ੍ਵਾਰਾ ਹੈ. ਸਤਿਗੁਰੂ ਅਮਰ ਦਾਸ ਜੀ ਦੀ ਆਗਾ੍ਯਾ ਨਾਲ ਜਦ ਸੰਤੋਖਸਰ ਤਾਲ ਸ਼ਰੀ ਰਾਮਦਾਸ ਜੀ ਨੇ ਖੁਦਵਾਇਆ ਸੀ.⁵ ਤਦ ਇਸ ਟਾਹਲੀ ਹੇਠਾਂ ਵਿਰਾਜਿਆ ਕਰਦੇ ਸਨ. ਟਾਹਲੀ ਦਾ ਉਹ ਬਿਰਛ ਹੁਣ ਮੌਜੂਦ ਹੈ.#ਗੁਰੁਦ੍ਵਾਰਾ ਛੋਟਾ ਜਿਹਾ ਬਣਿਆ ਹੋਇਆ ਹੈ. ਗੁਰੁਦ੍ਵਾਰੇ ਨਾਲ ਕੁਝ ਦੁਕਾਨਾਂ ਹਨ. ਅਕਾਲੀ ਸਿੰਘ ਸੇਵਾਦਾਰ ਹੈ. ੧. ਫੱਗੁਣ ਨੂੰ ਮੇਲਾ ਹੁੰਦਾ ਹੈ.#(੯) ਥੜਾ ਸਾਹਿਬ. ਸ਼੍ਰੀ ਦਰਬਾਰ ਸਾਹਿਬ ਦੀ ਪਰਿਕ੍ਰਮਾ ਵਿੱਚ ਗੁਰੁਦ੍ਵਾਰਾ ਦੁਖਭੰਜਨੀ ਦੇ ਨਾਲ ਸ਼੍ਰੀ ਗੁਰੂ ਅਮਰਦਾਸ ਜੀ ਤੇ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਦਾ ਗੁਰੁਦ੍ਵਾਰਾ ਹੈ.#ਸ਼੍ਰੀ ਗੁਰੂ ਰਾਮ ਦਾਸ ਜੀ ਇੱਥੇ ਬੈਠਕੇ ਕੱਚੇ ਸਰੋਵਰ ਦੀ ਕਾਰ ਕਰਾਇਆ ਕਰਦੇ ਸਨ. ਅਤੇ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਭੀ ਸਰੋਵਰ ਦੀ ਕਾਰ ਹੋਣ ਸਮੇਂ ਇੱਥੇ ਬੈਠਦੇ ਸਨ.#ਇਸ ਦੇ ਪੱਕਾ ਬਣਾਉਣ ਦੀ ਸੇਵਾ ਮਹਾਰਾਜਾ ਰਣਜੀਤ ਸਿੰਘ ਨੇ ਕਰਾਈ.#(੧੦) ਥੜਾ ਸਾਹਿਬ (੨). ਸ਼ਹਿਰ ਵਿੱਚ ਤਖਤ ਅਕਾਲ ਬੁੰਗੇ ਦੇ ਪਾਸ ਸ਼੍ਰੀ ਗੁਰੂ ਤੇਗ ਬਹਾਦੁਰ ਜੀ ਦਾ ਗੁਰੁਦ੍ਵਾਰਾ ਹੈ. ਸਤਿਗੁਰੂ ਜੀ ਬਕਾਲੇ ਤੋਂ ਚੱਲਕੇ ਸ਼੍ਰੀ ਹਰਿਮੰਦਿਰ ਸਾਹਿਬ ਦੇ ਦਰਸ਼ਨ ਲਈ ਇੱਥੇ ਆਏ, ਅੱਗੋਂ ਪੁਜਾਰੀਆਂ ਨੇ 'ਹਰਿਮੰਦਿਰ' ਦਾ ਦਰਸ਼ਨੀ ਦਰਵਾਜ਼ਾ ਇਸ ਲਈ ਬੰਦ ਕਰ ਦਿੱਤਾ, ਕਿ ਕਿਤੇ ਹਰਿਮੰਦਿਰ ਤੇ ਕਬਜਾ ਨਾ ਕਰ ਲੈਣ.#ਇੱਥੇ ਛੋਟਾ ਜਿਹਾ ਗੁਰੁਦ੍ਵਾਰਾ ਬਹੁਤ ਸੁੰਦਰ ਬਣਿਆ ਹੋਇਆ ਹੈ. ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦਾ ਪ੍ਰਕਾਸ਼ ਹੁੰਦਾ ਹੈ. ਇਸ ਗੁਰੁਦ੍ਵਾਰੇ ਨਾਲ ਪੰਜ ਦੁਕਾਨਾਂ ਅਤੇ ੨੧. ਕਨਾਲ ਜਮੀਨ ਪਿੰਡ ਸੁਲਤਾਨਵਿੰਡ ਵਿੱਚ ਹੈ. ਮਾਘ ਸੁਦੀ ਪੂਰਣਮਾਸੀ ਨੂੰ ਮੇਲਾ ਹੁੰਦਾ ਹੈ. ਸ਼੍ਰੀ ਗੁਰੂ ਤੇਗਬਹਾਦੁਰ ਜੀ ਦੇ ਜੋਤੀਜੋਤਿ ਸਮਾਉਣ ਦਾ ਗੁਰਪੁਰਬ (ਗੁਰੁਪਰਵ) ਭੀ ਧੂਮ ਧਾਮ ਨਾਲ ਮਨਾਇਆ ਜਾਂਦਾ ਹੈ.#(੧੧) ਦਮਦਮਾ ਸਾਹਿਬ. ਸ਼ਹਿਰ ਤੋਂ ਅਗਨਿ ਕੋਣ ਮਾਲਲੰਡੀ ਦੇ ਪਾਸ ਸ਼੍ਰੀ ਗੁਰੂ ਤੇਗਬਹਾਦੁਰ ਜੀ ਦਾ ਗੁਰੁਦ੍ਵਾਰਾ ਹੈ. ਜਿੱਥੇ ਥੜੇ ਸਾਹਿਬ ਤੋਂ ਉੱਠਕੇ ਸਤਿਗੁਰੂ ਕੁਝ ਕਾਲ ਠਹਿਰੇ ਹਨ.#ਪੱਕਾ ਗੁਰੁਦ੍ਵਾਰਾ ਬਹੁਤ ਸੁੰਦਰ ਬਣ ਰਿਹਾ ਹੈ, ਜਿਸ ਦੀ ਸੇਵਾ ਭਾਈ ਸੰਤ ਸਿੰਘ ਜੀ ਕਲੀ ਵਾਲੇ ਅਮ੍ਰਿਤਸਰ ਨੇ ਸੰਮਤ ੧੯੬੧ ਤੋਂ ਸ਼ੁਰੂ ਕੀਤੀ ਹੋਈ ਹੈ. ਪਾਸ ਪੱਕੇ ਰਿਹਾਇਸ਼ੀ ਮਕਾਨ ਹਨ.#ਜਾਗੀਰ ਜ਼ਮੀਨ ਕੁਝ ਨਹੀਂ ਹੈ. ਰੇਲ ਦੀ ਲੈਨ ਤੋਂ ੧. ਫਰਲਾਂਗ ਦੇ ਕਰੀਬ ਪੱਛਮ ਵੱਲ ਗੁਰੁਦ੍ਵਾਰਾ ਹੈ, ਜੋ ਰੇਲ ਵਿੱਚ ਬੈਠਿਆਂ ਨਜਰ ਆਉਂਦਾ ਹੈ, ਅਤੇ ਰੇਲਵੇ ਸਟੇਸ਼ਨ ਅਮ੍ਰਿਤਸਰ ਤੋਂ ਅਗਨਿ ਕੋਣ ਦੋ ਮੀਲ ਦੇ ਕਰੀਬ ਹੈ.#(੧੨) ਦਰਸ਼ਨੀ ਡਿਹੁਢੀ. ਸ਼ਹਿਰ ਦੇ ਵਿੱਚ ਗੁਰੂ ਕੇ ਬਾਜ਼ਾਰ ਦੇ ਨੇੜੇ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਦਾ ਗੁਰੁਦ੍ਵਾਰਾ ਹੈ. ਗੁਰੂ ਜੀ ਨੇ ਇਹ ਡਿਹੁਢੀ ਰਾਮਦਾਸਪੁਰ ਦੀ ਬਨਵਾਈ ਸੀ. ਓਦੋਂ ਇਸ ਡਿਉਢੀ ਤੋਂ ਦਰਬਾਰ ਸਾਹਿਬ ਵੱਲ ਦੇ ਹਿੱਸੇ ਵਿੱਚ ਆਬਾਦੀ ਨਹੀਂ ਸੀ ਕੇਵਲ ਗੁਰੂ ਕਾ ਬਾਜ਼ਾਰ ਹੀ ਸੀ.#ਬਾਜ਼ਾਰ ਵਿੱਚ ਛੋਟਾ ਜਿਹਾ ਗੁਰੁਦ੍ਵਾਰਾ ਬਣਿਆ ਹੋਇਆ ਹੈ. ਪੁਜਾਰੀ ਸਿੰਘ ਹੈ. ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦਾ ਨਿੱਤ ਪ੍ਰਕਾਸ਼ ਹੁੰਦਾ ਹੈ.#(੧੩) ਦੁਖਭੰਜਨੀ ਬੇਰੀ. ਦਰਬਾਰ ਸਾਹਿਬ ਦੀ ਪਰਿਕ੍ਰਮਾ ਵਿੱਚ ਗੁਰੁਦ੍ਵਾਰਾ ਹੈ. ਇੱਥੇ ਇੱਕ ਕੁਸ੍ਠੀ ਪਿੰਗੁਲਾ ਸਰੋਵਰ ਵਿੱਚ ਇਸਨਾਨ ਕਰਕੇ ਅਰੋਗ ਹੋਇਆ ਸੀ. ਇਸ ਗੁਰੁਦ੍ਵਾਰੇ ਨੂੰ ੨੪ ਰੁਪਯੇ ਸਲਾਨਾ ਜਾਗੀਰ ਮਹਾਰਾਜਾ ਸਾਹਿਬ ਨਾਭਾ ਵੱਲੋਂ ਹੈ.#ਗੁਰੁਦ੍ਵਾਰਾ ਛੋਟਾ ਜਿਹਾ ਬਣਿਆ ਹੋਇਆ ਹੈ. ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦਾ ਪ੍ਰਕਾਸ਼ ਹੁੰਦਾ ਹੈ.#(੧੪) ਪਿੱਪਲੀ ਸਾਹਿਬ. ਅਮ੍ਰਿਤਸਰ ਲਹੌਰ ਦੀ ਸੜਕ ਉਤੇ ਸ਼ਹਿਰ ਤੋਂ ਵਾਯਵੀ ਕੋਣ ਡੇਢ ਮੀਲ ਦੇ ਕ਼ਰੀਬ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਦਾ ਗੁਰੁਦ੍ਵਾਰਾ ਹੈ. ਕਾਰ ਸਰੋਵਰ ਸਮੇਂ ਕਾਬੁਲ ਦੀ ਸੰਗਤ ਕਾਰ ਸੇਵਾ ਲਈ ਆਈ, ਤਾਂ ਉਨ੍ਹਾਂ ਦੇ ਸ੍ਵਾਗਤ ਲਈ ਗੁਰੂ ਜੀ ਇੱਥੇ ਆ ਗਏ. ਗੁਰੂ ਹਰਗੋਬਿੰਦ ਸਾਹਿਬ ਨੇ ਭੀ ਇੱਥੇ ਚਰਣ ਪਾਏ ਹਨ. ਛੋਟਾ ਜਿਹਾ ਗੁਰੁਦ੍ਵਾਰਾ ਬਣਿਆ ਹੋਇਆ ਹੈ. ਬਸੰਤ ਪੰਚਮੀ ਨੂੰ ਮੇਲਾ ਹੁੰਦਾ ਹੈ.#(੧੫) ਬੇਰ ਬਾਬਾ ਬੁੱਢਾ ਜੀ ਦੀ. ਸ਼੍ਰੀ ਦਰਬਾਰ ਸਾਹਿਬ ਦੀ ਪਰਿਕ੍ਰਮਾ ਵਿੱਚ ਘੰਟਾ ਘਰ ਦੀ ਬਾਹੀ ਵੱਲ ਬਾਬਾ ਬੁੱਢਾ ਜੀ ਦੀ ਬੇਰ ਹੈ. ਜਦੋਂ ਸ਼ਰੀ ਅਮ੍ਰਿਤਸਰ ਅਤੇ ਹਰਿਮੰਦਿਰ ਸਾਹਿਬ ਦੀ ਕਾਰ ਸੇਵਾ ਹੋ ਰਹੀ ਸੀ ਤਾਂ ਬਾਬਾ ਬੁੱਢਾ ਜੀ ਸੰਗਤ ਨੂੰ ਕਹੀਆਂ ਟੋਕਰੀਆਂ ਆਦਿ ਲੋੜਵੰਦ ਸਾਮਾਨ ਦਿੰਦੇ ਹੁੰਦੇ ਸਨ ਅਤੇ ਇਥੇ ਬੈਠਕੇ ਸਿੱਖਾਂ ਪਾਸੋਂ ਯੋਗ੍ਯ ਤਰੀਕੇ ਨਾਲ ਸੇਵਾ ਲੈਂਦੇ ਅਤੇ ਰਾਜ ਮਜ਼ਦੂਰਾਂ ਨੂੰ ਤਨਖ਼੍ਵਾਹ ਵੰਡਿਆ ਕਰਦੇ ਸਨ.#(੧੬) ਮੰਜੀ ਸਾਹਿਬ. ਸ਼੍ਰੀ ਦਰਬਾਰ ਸਾਹਿਬ ਦੇ ਪਾਸ ਗੁਰੂ ਕੇ ਬਾਗ ਅੰਦਰ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਦਾ ਅਸਥਾਨ ਹੈ. ਜਦੋਂ ਦਰਬਾਰ ਸਾਹਿਬ ਦੀ ਕਾਰ ਸੇਵਾ ਹੋ ਰਹੀ ਸੀ, ਤਦੋਂ ਗੁਰੂ ਜੀ ਇੱਥੇ ਬੈਠਕੇ ਦੀਵਾਨ ਲਗਾਇਆ ਕਰਦੇ ਸਨ.#ਗੁਰੁਦ੍ਵਾਰਾ ਕੇਵਲ ਇੱਕ ਉੱਚੇ ਥੜੇ ਪੁਰ ਮੰਜੀ ਸਾਹਿਬ ਹੈ. ਸੰਗ ਮਰਮਰ ਦੀ ਛਤਰੀ ਕੂਪਰ ਸਾਹਿਬ ਡਿਪਟੀ ਕਮਿਸ਼ਨਰ ਨੇ ਸਨ ੧੮੫੭ ਦੇ ਗਦਰ ਪਿੱਛੋਂ ਰਾਮਬਾਗ ਤੋਂ ਲਿਆਕੇ ਭੇਟਾ ਕੀਤੀ.#(੧੭) ਲਾਚੀ ਬੇਰੀ. ਦਰਸ਼ਨੀ ਦਰਵਾਜ਼ੇ ਦੇ ਪਾਸ ਇਹ ਭਾਈ ਸਾਲੋ ਜੀ ਦੀ ਬੇਰੀ ਹੈ. ਇਸ ਨੂੰ ਲਾਚੀਆਂ ਜੇਹੇ ਬੇਰ ਲਗਦੇ ਹਨ. ਇਸੀ ਤੋਂ ਇਸ ਦਾ ਨਾਉਂ ਲਾਚੀ ਬੇਰੀ ਹੋ ਗਿਆ ਹੈ. ਭਾਈ ਸਾਲੋ ਜੀ ਇੱਥੇ ਬੈਠਕੇ ਕਾਰ ਸੇਵਾ ਕਰਵਾਇਆ ਕਰਦੇ ਸਨ. ਸਤਿਗੁਰੂ ਅਰਜਨ ਦੇਵ ਭੀ ਇਸ ਬੇਰੀ ਹੇਠ ਵਿਰਾਜਦੇ ਰਹੇ ਹਨ.⁶#(੧੮) ਲੋਹ ਗੜ੍ਹ ਕਿਲਾ. ਦਰਵਾਜੇ ਲੋਹ ਗੜ੍ਹ ਦੇ ਅੰਦਰ ਸ਼੍ਰੀ ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਸਾਹਿਬ ਜੀ ਦਾ ਗੁਰੁਦ੍ਵਾਰਾ ਹੈ. ਗੁਰੂ ਹਰਗੋਬਿੰਦ ਸਾਹਿਬ ਨੇ ਸ਼ਹਿਰ ਦੀ ਰਖ੍ਯਾ ਲਈ ਇਹ ਕਿਲਾ ਬਣਵਾਇਆ ਸੀ. ਸੰਮਤ ੧੬੮੬ ਵਿੱਚ ਗੁਰੂ ਸਾਹਿਬ ਨੇ ਇੱਥੇ ਹੀ ਸ਼ਾਹੀ ਸੈਨਾ ਦਾ ਮੁਕ਼ਾਬਲਾ ਸ੍ਵੈਰਖ੍ਯਾ ਲਈ ਕੀਤਾ ਸੀ. ਹੁਣ ਭੀ ਕਿਲੇ ਦੇ ਕੁਛ ਚਿੰਨ੍ਹ ਨਜ਼ਰ ਆਉਂਦੇ ਹਨ. ਗੁਰੂ ਸਾਹਿਬ ਦੇ ਵੇਲੇ ਦੀ ਇੱਕ ਬੇਰੀ ਹੈ. ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦਾ ਨਿੱਤ ਪ੍ਰਕਾਸ਼ ਹੁੰਦਾ ਹੈ. ਇਸ ਥਾਂ ਇੱਕ ਢਾਈ ਫੁੱਟ ਦਾ ਸ਼੍ਰੀ ਸਾਹਿਬ ਹੈ, ਜਿਸ ਨੂੰ ਸ਼੍ਰੀ ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਜੀ ਦਾ ਦੱਸਿਆ ਜਾਂਦਾ ਹੈ.#(੧੯) ਸ੍ਰੀ ਅਮ੍ਰਿਤਸਰ ਜੀ ਵਿੱਚ ਕਿਲਾ ਭੰਗੀਆਂ ਗਲੀ ਠਾਕੁਰਦ੍ਵਾਰੇ ਵਾਲੀ, ਵਿੱਚ ਭਾਈ ਰਾਮ ਸਰਨ ਅਤੇ ਭਾਈ ਗ੍ਯਾਨ ਚੰਦ ਜੀ ਬ੍ਰਾਹਮਣਾਂ ਦੇ ਘਰ ਹੇਠ ਲਿਖੀਆਂ ਗੁਰੁਵਸਤੂਆਂ ਹਨ:-#ਗੁਰੂ ਹਰਿ ਰਾਇ ਸਾਹਿਬ ਜੀ ਦਾ ਆਸਾ, ਜੋ ਪੌਣੇ ਛੀ ਫੁੱਟ ਲੰਮਾ ਹੈ. ਇਹ ਇਨ੍ਹਾਂ ਬ੍ਰਾਹਮਣਾਂ ਦੇ ਬਜ਼ੁਰਗ ਭਾਈ ਹਰਾ ਨੂੰ ਗੁਰੂ ਹਰਿ ਰਾਇ ਸਾਹਿਬ ਨੇ ਬਖਸ਼ਿਆ ਸੀ.#ਸ਼੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦਾ ਜੋੜਾ ਅਤੇ ਚੋਲਾ, ਜੋ ਭਾਈ ਹਰਾ ਦੇ ਪੁਤ੍ਰ, ਭਾਈ ਨੱਥੂ ਨੂੰ ਦਸ਼ਮੇਸ਼ ਨੇ ਆਨੰਦਪੁਰ ਬਖ਼ਸ਼ਿਆ.
    4 points
  2. This is indeed infuriating and I've highlighted this before also. You have to literally "beg" to build a Gurdwara Sahib or Mandir in a Muslim country, but all you need for a mosque in a Western country is regular paperwork and you're all set. The world needs to wake up, and wake up before its too late. Name just one non-Muslim country where Muslims are oppressed. Now name a Muslim country where non-Muslims are oppressed (you better have enough pen and paper for this one). You guys don't know the experience of growing up as a Hindu in the Middle East. Each time I hear "religion of peace", I giggle, because I've seen the real deal at the root of where it sprang from. In a way, I thank Guru Sahib for it. Because if I hadn't seen those kind of days, who knows, I may never have been inclined towards Sikhi. And to be honest, the very first thing which hit my mind hard at the age of 16 was ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥ When all other methods fail, it is proper to hold the sword in hand. Even though Sikhi was to come much later in life, I made this my measuring scale to live by. These days if I tell people the kind of days me and my folks had to face, and how I always was a bad a$$ who didn't turn away from getting into a fight, I end my stories with the phrase "ehvi ni bahmna da munda Sardaar baneya!" Have no fear Singho and Bheno, and do NOT fear anyone, Hindu or Muslim. Fear only Akal Purakh. We are not slaves, so live as free Khalsa.
    3 points
  3. This law of banning non Muslims from using Allah is because of Christian missionaries. Everywhere Christian missionaries try to proselytize people using some questionable methods like using terminology of other religions in order to make Christianity seems more acceptable to the locals. But what I find strange about Muslims in this is that when they are in foreign countries they expect to have the right to do their Dawa and win converts to Islam, but they deny the same rights to non Muslims in Islamic lands. They even go to the extent of making apostasy from Islam against the law and many times killing apostates! Yet in foreign countries they will play a different tune by claiming "there is no compulsion in religion" and "to you your religion, to me mine" oh and my favorite "Islam is a religion peace"
    3 points
  4. We are not Brahmins now are we. Killing an animal is not any remover of fear. Amrit Naam, Gurbani, Gur-Shabad, etc are all more than sufficient in terms of TRULY removing fear from DEEP within. ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਪੀਓ ਮਨੁ ਤ੍ਰਿਪਤਿਆ ਅਨਭੈ ਠਹਰਾਇਓ ॥੨॥ ਕਰਤਾ ਹੋਇ ਸੁ ਅਨਭੈ ਰਹੈ ॥੨॥ ਸਭ ਦੇਖੀਐ ਅਨਭੈ ਕਾ ਦਾਤਾ ॥ ਤਿਨ ਭਉ ਨਿਵਾਰਿ ਅਨਭੈ ਪਦੁ ਦੀਨਾ ਸਬਦ ਮਾਤ੍ਰ ਤੇ ਉਧਰ ਧਰੇ ॥ You think it is jhatka that got Singhs the courage and fearlessness to fight thousands in opposition? Yeah right... All 11 palaces (home) of Guru's-Jot were fearless (just look at their life history for countless examples), and there is absolutely no proof that they all did jhatka. If someone wants fearlessness, they focus on and merge with the ONE who is TRULY NIRBHAU....not slaughter some animals. That theory has been going around on the internet for many years now and is absolutely a fairytale. There are thousands of Shaheeds who got Shaheedi without any 'painkillers' or 'drugs'. The only painkiller and drug they had was NAAM and GURBANI. You think Bhai Mati Das Jee, Bhai Sati Das Jee, Bhai Mani Singh Jee, Beloved Sahibzaadey, etc, etc, etc were on marijuana when attaining Shaheedi? It is absolutely ridiculous to think that Guru Gobind Singh Jee would allow marijuana for some to be 'high/intoxicated' and have an 'easier' Shaheedi, and then have other Sikhs being cut to pieces/boiled alive while being totally in their right state of mind/body. And even if marijuana has healing properties, it still does not exempt the nashaa aspect of it. And plus, there are wayyy more desi healing remedies than just marijuana. It's not like marijuana was the only thing Singhs had. Singhs were wayyy more versatile and adaptive than that. I beg your pardon, but what is the job that they do exactly?
    3 points
  5. Many mainstream sikhs have misconception regarding nihangs training and claim their knowledge of weaponry are outdated as they are totally oblivious by the fact there are are many nihang high military standard codes/chivalary/shastars which were used in mahabharata mentioned in sri sarbloh granth. I am not a nihang by any stretch but i have been blessed to spent good amount learning (still learning) nihang idealogy, methodology and sidhant of sri dasam granth and sri sarbloh granth. This modern weaponary is nothing compared what we had previously. Akaal purkh is beant so as Khalsa is beant so his weaponary. Never under estimate old, old is gold as they say.
    3 points
  6. IntroductionThe practise of Jhatka is one of the most recognisable rituals of the Nihang Singhs. It involves killing an animal, usually a goat, with one swift swing of a sword which painlessly kills the animal with one blow. Jhatka is one of the most contentious and misunderstood traditions of the Nihang Singhs. It has always been an important tradition within the Khalsa and its existence is well documented in historical literature. At major festivals and celebrations Nihang Singhs perform Jhatka and distribute the resulting goat meat which is termed Mahaparshad, meaning blessed food. Within the Dalpanth, mobile battalions of the Nihang Singhs, Jhatka is performed much more regularly and meat forms and important part of the diet due to the rigorous and physically demanding lifestyle its members live.“Jhatka is a distinguishable tradition of the Nihang Singhs. The Khalsa has been performing Jhatka since the time of the Gurus, it is part of our Kshatri (warrior) tradition. One is at liberty to choose for themselves whether or not they wish to eat Mahaparshad. Many oppose the tradition of Jhatka and the British tried to ban it, this means nothing to us and we will carry practising the traditions entrusted to us by our Gurus.” (Jathedar Baba Joginder Singh Nihang 96 Krori, Audio Recording May 2009)The Process The internationally renowned Sikh preacher Giani Thakur Singh Ji, a student of Damdami Taksal, explains the tradition as follows: "Nihang Singhs eat Jhatka meat because of their traditions. The Guru allowed this tradition of Jhatka to be practised within his army and by his soldiers; it was not for civilians to eat. Maharaj said to them that if need be you may Jhatka an animal and eat it, not just goats or chickens but any animal you may find in the jungle. The Nihang Singhs of today still follow this tradition. When performing Jhatka on a goat, first the goat is bathed, then Japji Sahib and Chandi Di // are read. One Singh stands by the head of the goat and upon the final lines of Chandi Di // being read, ‘Those who sing this divine ballad will be liberated from the realm of life and death’, at this moment the goat is decapitated with one blow and the soul of the goat is liberated. The goat itself lowers its head to receive salvation”. (Giani Thakur Singh, Asa Di // Viakhya Part 25) The late Jathedar Baba Kharak Singh, a revered warrior-saint of the Budha Dal, performs JhatkaOnce the goats head has been removed in one blow, the blood is collected in an iron utensil and is used to anoint the Guru’s battle standards and weaponry in the Gurus army. This is a form of shastar puja or weapons worship. Jathedar Baba Surjeet Singh explains;“Weapons are sustained by blood. We make an offering to our weapons which have been praised extensively by the Tenth Guru within their writings. We offer the blood to the Guru’s battle standards and pray that whenever we go to war with the Guru’s grace we shall be victorious.” (Oral Interview, July 2007)The goat is then skinned; the skin of a goat has historically had great worth within the Sikh tradition. As well as being used to make various utensils and clothing, goats skin continues to be used to prepare Tabla drums which can be found in all Sikh Gurdware to accompany other instruments in the rendition of Kirtan (religious music). Furthermore, goats skin was also used to make the battle drums (nagara) of the Khalsa. Rattan Singh Bhangu mentions that when a small group of Singhs under the command of Nihang Tara Singh Wan were preparing for battle against a large Turk force sent from Lahore; ‘Jhatka was performed on a goat and its skin was removed. Immediately the Singhs made a nagara (battle drum) using its skin.’ (Pracchin Panth Parkash Steek, Part 1, Page 531) A Nihang Singh removes the skin of a goat following Jhatka.The meat of the goat is cooked and served as mahaparshad ‘blessed food’. There are various accounts of Sri Guru Gobind Singhs Ji themselves eating Mahapashad, including the meat of a lion;‘On one occasion Guru Sahib went to hunt prey. They showed the Rajput princes how to kill a lion and then ate the mahaparshad.’ (Sau Sakhi Steek, Part 1, page 197)Jhatka in Sikh history and philosphyThe tradition traces back to the time of Sri Guru Hargobind Sahib Ji who started the tradition of hunting for Sikhs. Even today Nihang Singhs continue to enjoy hunting trips and often wear either boar tusks or lion claws as a decorative piece as a trophy of their hunt. The Sikh community situated at Hazoor Sahib also frequently hunt in the jungles surrounding Nander. However, Shikaar (hunting) and Jhatka have been a much more ancient tradition practised by Rajputs and Kshatris, i.e. warriors of India. The goat is the favourite animal for Nihang Singhs to Jhatka. Bhai Gurdas Ji, the foremost philosopher of the Sikh tradition elucidates various reasons for this;In the inimitable Sikh spirit of divine service to humanity, Sardar Karam Singh ji, the father of Baba Mit Singh ji , sadly passed away in 1903 while freely administering medicine to plague victims in the region. Baba Mit Singh ji was also briefly infected with the deadly plague, though he was marvellously healed by God's holy touch.‘The proud elephant is inedible and none eats the mighty lion. The Goat is humble and hence it is respected and honoured everywhere. On occasions of death, joy, marriage and such celebrations only its meat is accepted. Among the householders its meat is acknowledged as sacred and with its gut stringed instruments are made. From its leather the shoes are made to be used by the saints merged in their meditation upon the Lord. Drums are mounted by its skin and then in the holy congregation the delight-giving kirtan, eulogy of the Lord, is sung. In fact, going to the holy congregation is the same as going to the shelter of the true Guru.’ (Vaar 23, Pauri 16)The tradition was later reinforced by Sri Guru Gobind Singh Ji, who upon delivering baptismal vows to the Khalsa instructed;‘Drink the immortal nectar and upon joining the Khalsa fold go hunting. Continually seek to perfect your use of weapons. Perform Jhatka and eat goats. Do not even go near Halal meat.’ (Pracchin Panth Parkash Steek, Part 1, Page 110)As well as providing nutritional value, Jhatka helps prepare one for the scenes which are witnessed in warfare, many do not take likely to scenes of blood and death and therefore the exposure to Jhatka is essential. Furthermore, the head of goat is believed to require roughly the same amount of force that is required to take off the head of a man. Thus, Jhatka has been a great way for Nihang Singhs to practise their martial skills.Importantly the ritual of Jhatka has further esoteric value for a spiritual seeker. Firstly, it involves a series of prayers and forms of worship. It involves visualising the destructive energy of the Divine in the form of the sword. Mahakaal, the timeless aspect of the divine is invoked as death approaches for the animal which ultimately lowers it head surrendering before God. It is said if an animal suffers at death or is frightened one bares that suffering and emotion upon consuming its flesh. This belief system suggests that the consumption of that food, where the animal has died surrendering itself before God would promote humility and Godly devotion within those who eat the flesh. The stroke of the sword personifies the speed within which death may strike down all. Jhatka can also be seen as an expression of one conquering their own animalistic instincts, moving beyond their lower self. In the same way that reading duels between forces of good and evil one seeks to conquer their own demons, upon visualising Akaal and performing Jhatka one offers a prayer to the Guru to rid them of their inner pasu, characteristic of the lower self. It is the historical traditions and spiritually enriching elements associated with Jhatka that are important, rather than simply just the consumption of flesh, that is important for warrior Nihang Singhs of the Guru to maintain. Therefore, all Nihang battalions forbid the consumption of non-Jhatka meat, this will be looked at in greater detail later in the article.Dasam BaniThe tradition of Jhatka is closely related to the martial writings of Sri Guru Gobind Singh Ji which often discuss the ancient and cosmically ongoing warfare between the forces of good and evil. Many ignorant people and their farcical organisations may seek to question the writings of the Tenth Guru, but they alone who spent many hours reciting the writings of their father know the Bir Ras (warrior spirit) which is contained within the Tenth Guru’s writings. Baba Teja Singh Nihang Singh, a student of Sant Giani Gurbachan Singh Bhinderanwale, notes the additional practises which occur when Nihang Singhs perform an Akhand Path (continuous reading) of Dasam Sri Guru Granth Sahib Ji;‘Throughout the whole reading coconuts and sugarcanes are chopped, large amounts of Karah Parshad (blessed food) is given out openly and Shaheedi Degh (drink of the martyrs) made with some amount of Sukhnidhan (cannibas) is also given out openly. Once the reading has been completed Jhatka is performed upon a goat and its blood is used as an anointment. These maryada (traditions) are very difficult to maintain and is practised by great warriors... for more information regarding these traditions one should speak the Guru’s beloved Nihang Singhs.’ (Adi-Dasam Sri Guru Granth Sahib Ji de Patha Dee Sankheph Maryada, Page 23)A Nihang Singh sits through the night during an Akhand Path of Dasam Sri Guru Granth Sahib JiThe tradition of ritually sacrificing goats and consuming Mahaparshad remains alive not only with the Nihang Singh Dals, but also at Sachkhand Sri Hazoor Sahib and Sachkhand Sri Patna Sahib (two of the Sikhs holiest shrines). It is also worth noting that the ‘official’ Akal Takht maryada published SGPC also permits the consumption of jhatka meat.OppositionJhatka also used to happen at the Sri Akal Takht Sahib. According to the historical literature of the Sikhs, when a dispute between the Tat Khalsa and Bandai Sikhs was resolved in favour of the Tat Khalsa Nihang Singhs, Jhatka was performed in front of the Akal Takht and the Bandai Sikhs were only reaccepted into the Khalsa fold after the eating meat as an act of rejecting the Bishnoi practices which they adopted. With the Tat Khalsa and Bandai Khalsa divide also came about the first division of differences regarding diet. The nephew of Sant Baba Thakur Singh, Jathedar Baba Trilok Singh Ji states;‘We read in history that when a dispute between the Sikhs arose it was settled in favour of the meat eating Tat Khalsa. A slip was taken from Tat Khalsa and one from Banda Khalsa and placed in the holy pool at Harimandir Sahib for the Guru to decide which group were the true Sikhs. It was the meat eating Tat Khalsa Nihang Singhs that the Guru chose to show were the true Khalsa.’ (Oral Interview, February 2009) The practise of Jhatka outside the Akal Takht was only stopped in the twentieth century by the SGPC (organisation entrusted with running of Sikh temples) despite the official Akal Takht code of conduct published by the SGPC stating that Sikhs may eat Jhatka meat. During the British Raj various measures were taken in order to dilute the martial spirit of the Sikhs in order to rid the Sikhs of their natural revolutionary resistant spirit. The British had many individuals and groups working directly and indirectly to push forward their innovations within the Sikh community. Of the most noted individuals is one Teja Singh Bhasuaria of the Panch Khalsa Diwan; a retired government employee who is held responsible for raising doubts over the Raagmala, writings of the Bhagats, writings of Sri Guru Gobind Singh Ji and for removing the word Bhagauti (meaning sword) from the Sikh Ardas. Furthermore, he and his cult were also responsible for removing hymns which invoke martial spirit from traditional Sikh prayers such as Rehras Sahib. From the writings of Principal Teja Singh, a vivid Sikh academic who often criticised British involvement in Sikh affairs, we learn that the ritual of Jhatka was banned by the British:‘The Guru introduced this idea of Jhatka among his followers, which being incorporated later on by Guru Gobind Singh among the baptismal vows prescribed by him is still insisted on by Sikhs as a mark of their liberty. It stands for freedom of food, which was maintained as long as Sikhs were politically free. But with the coming of the British it was suspended for us, and we are still waiting for the day when we should be again free in the matter of food.’ (Sikhs as Liberators, page 5) Despite this particular writing of Principal Teja Singh being published by the SGPC, it is the SGPC which has taken great efforts to minimise the significance and hide the history of Jhatka from the Sikhs. For example as well as willingly stopping the Jhatka from happening in front of Sri Akal Takht Sahib as it had been for centuries, they also restricted the availability of the Jhatka Parkash Granth – a text written by Bhai Narinjan Singh Saral on the tradition of Jhatka. Thus, despite historically having members who were critics of British influence in Sikh affairs, the Nihang Singhs and many Sikhs believe that as an organisation the SGPC is but an extension of British attempts of reforming Sikhi. Jhatka Parkash Granth The Jhatka Parkash Granth is a direct refutation of the misinformed but largely propagated views of Bhai Sahib Randhir Singh Ji regarding the tradition of Jhatka. Bhai Randhir Singh was a highly respected Sikh saint and reformist during the twentieth century whose views were largely influenced by Bhasauria due to the strong relationship the two held for many years. Eventually Bhai Randhir Singh broke ties with Bhasauria once the latter had been excommunicated from the Sikh community after committing many blasphemies. However, some of his ideas continued to resemble those of Bhasauria who had managed to dramatically change the ideological foundations of the Sikh tradition with long standing consequences.Disturbed by the views of Bhai Randhir Singh regarding meat which were outlined in his text ‘Tat Gurmat Nirne’, Giani Narinjan Singh Saral, a leading preacher of the SGPC, in detail refuted Bhai Randhir Singh’s views on Jhatka. Foremost, he highlights that Bhai Randhir Singh grossly misunderstood and misrepresented certain passages of Gurbani and that this misunderstanding is that root of his misinformed views on Jhatka and outlines complexities of scriptural interpretation. Giani Narinjan Singh addresses the root of every question and doubt raised against Jhatka by eloquently analysing etymology, ideology, history and philosophy surrounding Jhatka and related concepts. He praises Nihang Singhs for keeping alive the tradition of Jhatka and highlights that at the time of his writing Jhatka was performed at all Sikh Takhts, thrones of temporal authority:‘The traditions of Kshatri Dharam, the ideals of Jhatka and the custom of anointing weapons with blood have been kept alive until now by the Nihang Singh battalions. Until today this tradition still exists at all Sikh Takhts, should for any reason this be stopped it would be great manmat (egocentric action of men which is against the teachings of the Gurus)’ (Jhatka Parkash, Page 228)Jhatka being performed outside Hazoor Sahib during the 300 <banned word filter activated> celebrationsGiani Niranjan Singh states that during the writing of his book and afterwards he received many threats from the followers of Bhai Randhir Singh. Bhai Randhir Singh devotees consisted of largely urban well to do Sikhs who as a result of their financial strength had significant influence within the religious sphere. It is unfortunate that great efforts were taken to remove Jhatka parkash from all libraries and book shops limiting its existence to handful of private collectionsJhatka and Individual Spiritual DevelopmentAs a result of such historical whitewashing, today many practising Sikhs believe that Sikhs of old never practised Jhatka, despite ample references and sources to Jhatka and hunting existing in literature stretching around four centuries to the time of the 6th Guru. As well as deliberate attempts to rid Sikhi of its martial elements, this is also partly due to the influence of Sants (saints). Promoting the value of Satogun (saintly virtues) amongst their followings, Sants encourage their followers to refrain from meat as it considered to promote Tamogun. However, the value of Tamogun does form part of the Nihang Singh lifestyle (for more information see philosophy section). Recognising the importance of Jhatka for Nihang Singhs many Sants of past and present have at times made offerings of Goats to Nihang Singh battalions. Sant Joga Singh of Karnal closely associated with the Nanaksar samprada is one such saint.The effect of meat on a person’s spirituality varies from individual to individual, the great saint and author Bhai Raghbir Singh Bir in his writings on spiritual living writes;‘It is my personal view that excessive consumption of meat has evil effects and retards the spiritual progress. Its consumption should be reduced to the minimum. More liberal use should be made of milk, fruit and vegetables. I have, at times, eaten meat daily, and at other times, avoided it for a full year at a stretch, and have come to the conclusion that meat should be eaten sparingly, say, once or twice a week. Of course, those who do not eat meat at all, considering it unsuitable for spiritual growth are at liberty to do so as they choose.’ (Bandgi Nama – Communion with the Divine, page 194) Mahaparshad being prepared in the Bidhi Chand Dal The possible negative impacts of meat consumption should also be considered. For example if an individual has difficulty maintaining self discipline such as arising early in the morning and following a set routine, then consumption of heavy food such as Jhatka meat should not be consumed. For this reason Jhatka is only practised by Nihang Singhs as a matter of preserving the Gurus tradition and not for pleasure of the tongue. It should only be eaten by those of martial inclination; “Today people have changed traditions in order to please the desire of the tongue and eat other forms of meat from shops etc...Jhatka was a special tradition that was only for the soldiers of the Guru to practise, not normal householder Sikhs.” (Giani Thakur Singh, Asa Di // Viakhya Part 25)Partap Singh Mehta, while commenting on the Gurus instructions regarding meat states;‘Satguru has ordered one to make the following choice, first draw a line and decide which side you want to stand on. If you wish to carry arms and live according to Kshatri Dharam (way of a warrior) then you should go hunting, hold foremost Kshatri ideals and eat meat. If you wish to stay Vaishnu (vegetarian) or follow the path of the saints then meat is forbidden. Those who wish just to meditate on God and those of Sattvic nature should not eat meat as it promotes Tamogun within the mind. They who practise for Dharam yudh and the protection of the weak, in battle they must spill much blood and be ready to sacrifice their own life. Such a person should have no fear of hunting and eating meat as they are preserving their Kshatri Dharam. But remember this, to eat meat because the tongue desires it or to indulge in pleasure is sin and in Sri Guru Granth Sahib Ji it is said such a person will reap severe punishment.’ (Sau Sakhi Steek, Part 2, page 137)Liberating the AnimalThose Sikhs who study history or the writitings of the Guru’s learn that Jhatka was performed and the Gurus themselves were fond hunters. However, many Sikhs object to the idea of killing animals. A common belief is that it was ‘acceptable’ for the Gurus to kill animals because they had within them the ability to liberate the animals while humans do not. Indeed many lay Sikhs confidently and assertively propound this argument believing it to be an enlightened observation, in truth it is a flawed observation and shows a lack of understanding of Sikh tradition. Sri Guru Hargobind Sahib Ji and Sri Guru Gobind Singh Ji would take their beloved troops hunting and encourage such martial practises, therefore it is little surprise that the these traditions continue to flourish within the Guru’s battalions. With regards to the power of a human, it is entirely correct that one mortal being does not have the ability to liberate another. However, as a whole the Khalsa was invested the authority of Guru which ultimately implies that within the Khalsa resides the same miraculous ability and grace that was possessed by the Guru in their human form. It is the Gurbani which ultimately liberates the animal, as highlighted at the beginning of this article Jhatka is performed following the concluding lines of the Chandi Di // which ends;‘The composition of Durga has been poetically composed. Whosoever recites that shall not again take birth.’ (Dasam Sri Guru Granth Sahib Ji, Ang 325)Sri Guru Nanak Dev Ji at KurukshetraIt is unfortunate that meat has become a popular issue of debate within Sikh circles at the expense of greater attention to matters more beneficial to an individual’s spiritual development. Indeed, amongst the Brahmin community who for centuries intellectually dominated India, the consumption of flesh was considered as a vile practise. Thus the performance of Jhatka and consumption of Mahaparshad is a clear inversion of brahmanical values. Upon cooking the meat of a deer in the holy city of on a solar eclipse, considered an auspicious occasion, Sri Guru Nanak Dev Ji wrote the following shabad following discourse with leading Brahmin scholars; ‘The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom. What is called meat, and what is called green vegetables? What leads to sin? It was the habit of the gods to kill the rhinoceros, and make a feast of the burnt offering. Those who renounce meat, and hold their noses when 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. O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said. They alone are blind, who act blindly. They have no eyes in their hearts. They are produced from the blood of their mothers and fathers, but they do not eat fish or meat. But when men and women meet in the night, they come together in the flesh. In the flesh we are conceived, and in the flesh we are born; we are vessels of flesh. You know nothing of spiritual wisdom and meditation, even though you call yourself clever, O religious scholar. O master, you believe that flesh on the outside is bad, but the flesh of those in your own home is good. All beings and creatures are flesh; the soul has taken up its home in the flesh. They eat the uneatable; they reject and abandon what they could eat. They have a teacher who is blind. In the flesh we are conceived, and in the flesh we are born; we are vessels of flesh. You know nothing of spiritual wisdom and meditation, even though you call yourself clever, O religious scholar. Meat is allowed in the Puraanas, meat is allowed in the Bible and the Koran. Throughout the four ages, meat has been used. It is featured in sacred feasts and marriage festivities; meat is used in them. Women, men, kings and emperors originate from meat. If you see them going to hell, then do not accept charitable gifts from them. The giver goes to hell, while the receiver goes to heaven - look at this injustice. You do not understand your own self, but you preach to other people. O Pandit, you are very wise indeed. O Pandit, you do not know where meat originated. Corn, sugar cane and cotton are produced from water. The three worlds came from water. Water says, ""I am good in many ways."" But water takes many forms. Forsaking these delicacies, one becomes a true Sannyaasee, a detached hermit. Nanak reflects and speaks. ||2|| (Adi Sri Guru Granth Sahib Ji, Ang 1289)Sri Guru Nanak Dev Ji in discourse with religious scholars at KurukshetraKhulla Maas-Freedom of MeatNihang leaders stress the point meat resulting from Jhatka performed according to Nihang Singh traditions may be consumed, no other meat from shops etc, known as ‘khulla mass’ or freedom of meat, can be eaten:‘This is not Kshatri Dharam (way of a warrior). Don’t shame us by wondering in shops, restaurants, market places etc eating meat, refrain from doing this! Perform Jhatka with your own hands and go hunting for prey. Only then are we permitted to eat meat’ (Jathedar Baba Santa Singh, Pracchin Panth Parkash Steek, Part 1, page 110)“Those who wish to eat meat should eat Jhatka which gears individuals towards warfare. Those Sikhs who just wish to perform selfless service and meditate should avoid meat and maintain a very simple diet. There is no obligation on anyone to eat meat, one should never eat khulla mass.” (Jathedar Baba Joginder Singh, Oral Interview July 2006)“It is important to perform Jhatka to anoint our weapons with blood and make an offering to Bhagauti. It then becomes mahaparshad (great blessed food) and one is free to make their own choice whether or not they want to eat this. Guru Sahib has instructed that one may perform Jhatka and eat meat. However, one should never eat meat brought from shops, butchers or restaurants. Who knows in what condition the animal, what illnesses it may have had and by what means it was killed?”(Jathedar Baba Surjit Singh, Oral Interview July 2007)ConclusionJhatka is an ancient Kshatri ritual which the Sikhs have practised since the times of Sri Guru Hargobind Sahib Ji and was reinforced by Sri Guru Gobind Singh Ji. It is of great spiritual significance and also serves physical purposes. Prominent Sikh historians of past and present and non-Sikhs sources have given various examples of Jhatka being performed, including at the Sri Akal Takht Sahib. Deliberate attempts to demilitarise Sikhs and efforts of Sikh saints have lead to many Sikhs being ignorant of this historical tradition. Nihang Singhs and other Sikhs have kept alive this tradition and forbid consumption of non-Jhatka meat. Source http://www.nihangsingh.org/website/trad-jhatka.htmlwhat exactly is meat?http://www.youtube.com/watch?v=lRBOo8peNI0should we eat it?(SGGS 1289, 15):"Mās mās kar mūrakẖ jẖagṛe gi▫ān ḏẖi▫ān nahī jāṇai.The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom.""Ka▫uṇ mās ka▫uṇ sāg kahāvai kis mėh pāp samāṇe.What is called meat, and what is called greenvegetables? What leads to sin?"(SGGS 1289,16)SGGS (1289, 17) "Gaiʼndā mār hom jag kī▫e ḏeviṯi▫ā kī bāṇe.It was the habit of the gods to kill the rhinoceros, and make a feast of the burnt offering."SGGS (1289, 18) "Mās cẖẖod bais nak pakṛėh rāṯī māṇas kẖāṇe.Those who renounce meat, and hold their noses when sitting near it, devour men at night." SGGS (1289, 18) "Mās cẖẖod bais nak pakṛėh rāṯī māṇas kẖāṇe.Those who renounce meat, & hold their noses when sitting near it, devour men at night."Guru Ji says (SGGS1289, 19) "Faṛ kar lokāʼn no ḏikẖlāvahi gi▫ān ḏẖi▫ān nahī sūjẖai.They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom."(SGGS 1289,20) "Nānak anḏẖe si▫o ki▫ā kahī▫ai kahai na kahi▫ā būjẖai.O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said."Guru says (SGGS 1289, 21) "Anḏẖā so▫e jė anḏẖ kamāvai ṯis riḏai sė locẖan nāhī.They alone are blind, who act blindly. They have no eyes in their hearts."SGGS(1290, 3) "Abẖakẖ bẖakẖėh bẖakẖ ṯaj cẖẖodėh anḏẖ gurū jin kerā.They eat the uneatable; they reject and abandon what they could eat. They have a teacher who is blind."(SGGS 1290, 4)"Māsahu nimme māsahu jamme ham māsai ke bẖāʼnde.In the flesh we are conceived,and in the flesh we are born; we are vessels of flesh."(SGGS 1290, 4)"Māsahu nimme māsahu jamme ham māsai ke bẖāʼnde.In the flesh we are conceived,and in the flesh we are born; we are vessels of flesh."(SGGS 1290, 2) "Gi▫ān ḏẖi▫ān kacẖẖ sūjẖai nāhī cẖaṯur kahāvai pāʼnde.You know nothing of spiritual wisdom and meditation, even though you call yourself clever, O religious scholar."(SGGS 1290, 3) "chaṯur kahāvai pāʼnde even though you call yourself clever, O religious scholar"(SGGS 1290, 6) "Je o▫e ḏisėh narak jāʼnḏe ṯāʼn unĥ kā ḏān na laiṇā.If you see them going to hell, then do not accept charitable gifts from them."(SGGS 1290, 7) "Ḏeʼnḏā narak surag laiḏe ḏekẖhu ehu ḏẖińāṇā.The giver goes to hell, while the receiver goes to heaven - look at this injustice."(SGGS 1290, 7) "Āp na būjẖai lok bujẖā▫e pāʼnde kẖarā si▫āṇā.You do not understand your own self, but you preach to other people. O Pandit, you are very wise indeed."(SGGS 1290, 7) "Pāʼnde ṯū jāṇai hī nāhī kithhu mās upannā. O Pandit, you do not know where meat originated."(SGGS 1290, 8)"Ŧo▫i▫ahu ann kamāḏ kapāhāʼn ṯo▫i▫ahu ṯaribẖavaṇ gannā. Corn, sugar cane and cotton are produced from water. The three worlds came from water."Guru says: (SGGS 1290, 9) "Ėṯe ras cẖẖod hovai sani▫āsī Nānak kahai vicẖārā.Forsaking these delicacies, one becomes a true Sannyaasee, a detached hermit. Nanak reflects and speaks."(SGGS 15) "Ras su▫inā ras rupā kāmaṇ ras parmal kī vās. The pleasures of gold and silver, the pleasures of women, the pleasure of the fragrance of sandalwood,"(SGGS 15)"Ras gẖoṛe ras sejā manḏar ras mīṯẖā ras mās.the pleasure of horses, the pleasure of a soft bed in a palace, the pleasure of sweet treats and the pleasure of hearty meals -[flesh]"(SGGS 15) "Ėṯe ras sarīr ke kai gẖat nām nivās.these pleasures of the human body are so numerous; how can the Naam, the Name of the Lord, find its dwelling in the heart?"SGGS 1377 "Kabīr bhāʼng māchhulī surā pān jo jo parānī khāʼnhi.Kabeer, those mortals who consume marijuana, fish and wine-"..."[no matter what pilgrimages, fasts and rituals they follow, they will all go to hell. ]"Guru himself did Jhatka referenced in (‘Gurbilas Patshahi Dasmi’, Kavi Sukha Singh (1797), Bhasha Vibhag, Pa. 171)Accessing the healthy goats, Chatka them, [Guru Gobind Singh] had them cooked and, eaten [by Guru and his Singhs].’ (‘Siri Gur Partap Suraj Granth’, Expurgated by Vir Singh, Vol.14, Pa. 6240) Drink the immortal nectar and upon joining the Khalsa fold go hunting. Continually seek to perfect your use of weapons. Perform Jhatka and eat goats. Do not even go near Halal meat.’ (Pracchin Panth Parkash Steek, Part 1, Page 110)Jhatka was performed on a goat and its skin was removed. Immediately the Singhs made a nagara (battle drum) using its skin.’ (Pracchin Panth Parkash Steek, Part 1, Page 531)what is meat?meat is paraya hakk!!earned money by false means and by forcing others and inflicting pain!by mental or physical meanssamething gurunanak dev ji prooved while taking blood out from roti , we all know that story ਪਾਤੀ ਤੋਰੈ ਮਾਲਿਨੀ ਪਾਤੀ ਪਾਤੀ ਜੀਉ ॥ पाती तोरै मालिनी पाती पाती जीउ ॥ Pāṯī ṯorai mālini pāṯī pāṯī jī▫o. You tear off the leaves, O gardener, but in each and every leaf, there is life. ਜਿਸੁ ਪਾਹਨ ਕਉ ਪਾਤੀ ਤੋਰੈ ਸੋ ਪਾਹਨ ਨਿਰਜੀਉ ॥੧॥ जिसु पाहन कउ पाती तोरै सो पाहन निरजीउ ॥१॥ Jis pāhan ka▫o pāṯī ṯorai so pāhan nirjī▫o. ||1|| That stone idol, for which you tear off those leaves - that stone idol is lifeless. ||1|| Guru Gobind Singh: ਚੌਪਈ ॥चौपई ॥CHAUPAI ਰਾਜ ਸਾਜ ਹਮ ਪਰ ਜਬ ਆਯੋ ॥ ਜਥਾ ਸਕਤਿ ਤਬ ਧਰਮ ਚਲਾਯੋ ॥राज साज हम पर जब आयो ॥ जथा सकति तब धरम चलायो ॥When I obtained the position of responsibility, I performed the religious acts to the best of my ability. ਭਾਂਤਿ ਭਾਂਤਿ ਬਨਿ ਖੇਲ ਸਿਕਾਰਾ ॥ ਮਾਰੇ ਰੀਛ ਰੋਝ ਝੰਖਾਰਾ ॥੧॥भांति भांति बनि खेल सिकारा ॥ मारे रीछ रोझ झंखारा ॥१॥I went hunting various kinds of animals in the forest and killed bears, nilgais (blue bulls) and elks.1.
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  7. I've talked to a Giani Ji from Taksal, they respect the jhatka tradition although are in favor of vegetarian diet. I won't say which Giani Ji because I don't know if what Giani Ji said is controversial, but I believe it to be true. Giani JI said that Guru Sahib allowed the jangi soorme to consume maas only by jhatka.
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  8. These kinds of myths may look good in inter-faith discussions and meetings but we need to adhere to the truth rather than what may suit us at these discussions. It is clear that Guru Arjan laid the foundation stone of Harmandir Sahib. The Gurus built many towns and cities but no one has ever claimed that non-Sikhs no matter how friendly they were with the Gurus were allowed to lay the foundation stones.
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  9. So just let me try and understand this. We are feeling proud of Sikhs who date Muslim girls, but scream when the tables are turned. Hang on, leave grooming aside for a minute, don't come up with the "but Sikhs don't groom" logic, I already know they don't. My point is, where is the Khalsa character here? Pre-marital relationships are a no-no, no matter how much anyone sugarcoats it. Its a NO-NO, period! And PLEASE spare me that old "just because they are dating doesn't mean they are sleeping" argument. I wasn't born yesterday :D Whats funny is, we can't abide by Guru Sahib's Hukam, and at the end of all this we wonder "sadde Panth nu kee ho gya? saddi qaum nu kee ho gya?" Well duh, wake up and smell the coffee Singho and Bheno, whatever "ho gya" is right on this forum in front of us all! Help me understand how/why you guys think its alright when its our guy and their girl but wrong if its vice versa.
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  10. Kill a chicken to be initiated sounds like a voodoo ritual or some kind of motorcycle gang not Guru da khalsa. I agree with jonny101 they should be training in modern warfare tactics and weapons but still hold onto our Guru given shastars too.
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  11. Unity within diversity. Yes we need one generic maryada which caters all aspects of khalsa. I beleive sri akaal takth sahib maryada does..it may not be perfect when it comes to jhatka allowed for all, its should be only allowed for nihangs part of tradition. I myself veggie just like you but i do try to understand various different aspects of sikhi all blended in khalsa. Fair point, true but jhatka tradition has deeper meaning as i mentioned systematically (with dasam bani and jhatka) invoking shakti, if students does not get it or wraps their head around it ignoring the shakti aspect or dasam bani its not tradition fault but rather lack of understanding of student. Partially agreed, it comes from inside sprouts to outside to strike Just like after intense bhagti, energy start sprouting out from inside. Tradition cannot be fully ignored because of people have lost the plot. Lot of people matha taik to sri guru granth sahib ji with perception of dogmatic ritual/idol now does that mean we should stop doing parkash of guru sahib? I am sure there will be only handful of them offering their own to akaal truly just like there will be only handful ultra veggies offering their compassion truly to this world. In fact ultra veggies like peta and among other right wing groups are one of worst arrogrant, self righteous condescending group of people i have ever met and irony is they all beleive in "compassion" but treat their fellow being like crap and up in arms in using violence/intimidation against other fellow beings. No one is claiming- it brings warrior hood in people or bring one close to merge with bhaguti/shakti. But its one of aspects in nihang shakti tradition is to invoke aad shakti spirit just like there are nine types of bhagti gurbani talks about to invoke devotion/bhagti spirit. So get over it mate. With all due respect to bhai sahib ji. Sikhi didn't start from bhai sahib ji nor will it end with bhai sahib ji.
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  12. We also need to read uthanka(historical event) behind gurbani talking about kachi bani to understand more about what is kachi bani. Nevertheless, Kachi bani would be mixing deliberately one's own writing within gurbani stanzas via editing- audio/visual/video or any other form for that matter. Rest are all dharnas, kavita sung in prem of sargun/nirgun akaal purkh. Here is the recent example of kachi bani..its from this pseduo chelas of this pseudo kusant trying to mimic/infuse his own name in gurbani. Here is the picture..this is prime example of kachi bani:
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  13. Thirdly, Giani Gurdev SIngh Jee is singing lines from Bhai Nand Lal Jee's Rehatnama. ਵਾਹਿਗੁਰੂਗੁਰਜਾਪਏੇਵਾਹਿਗੁਰੂਕਰਧਿਆਨ ਮੁਕਤਲਾਭਸੋਹੋਇਹੈਂਗੁਰਸਿਖਰਿਦਿਮਹਿਮਾਨ॥ (੪੦) And as per Sikh Rehat Maryada: c. In the congregation, kirtan only of Gurbani (Guru Granth’s or Guru Gobind Singh’s hymns) and, for its elaboration, of the compositions of Bhai Gurdas and Bhai Nand Lal, may be performed. Here is a link to the composition: http://searchgurbani.com/bhai_nand_lal/rahitnama
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  14. Just an idea I had, and I hope these words can express it, but when I look around at younger Sikhs today, those who follow Sikhi, to any extent seem to be into everything and anything Sikhi. I was thinking about this, cos I have been like this in my younger days, but now have realised that there are so many areas to work in, for the betterment of the panth, that it is impossible to do every one. Rather than be a jack of all trades and expert in none, i made a decision to look at what things in the panth can be improved and do sewa specifically for that. So i made a decision to work on 2 main projects only for the future, whilst supporting any others i can. Since I have been doing it, i have felt that there has actually been progress, and would like to impress on the Sikhs here that maybe there could be an issue(s) that they feel strongly about and devote themselves to that practically and prioritise that. Here are some areas in which attention is required, please feel free to add others: Sewa in your local gurdwara, ie specifically,langar, education, community awareness Gurmat Sangeet Shastarvidiya SIkh heritage around the world, esp Pakistan, and certain states in india SIkh manuscripts, which are rotting/hidden away, which could be brought before world-wide sangat, and translationed into english Human Rights Fundraising Charity work Sikh political issues in the western world on community or national scale Important annual events in the Sikh calendar Sikhi camps Forgotten traditions within the panth International world days (examples of this are world literacy day, sept, and world book day in march) With some of these people who are reluctant to do sewa for the panth, because of their personal commitment to their Sikhi, (meaning they may not be keeping kes etc) there are still areas in which they can still provide sterling assistance to the Panth.
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  15. Yes according to the hostile Mullah named Bootay Shah, you are correct.
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  16. I have never heard of chickens being sacrificed in Nihang initiation ceromonies... But on the ideoligy iof Jhatka , Mahaprashad and shaheedi degh/sukha/Bhang .. These are all authentic traditional Khalsa Nihang traditions and they are all relevant to the sant-sipahi life style. Jhatka is also not purely about meat, it is the philosophy and underpinning of the Akali Nihang combat systems..I.E: quick efficient smooth one strike kills of the enemy using vital points, eyes, neck, throat, groin etc.. The Khalsa lifestyle is "tyar bar tyar" always ready, and "chakarvarti" always on the move. You eat to survive..there is no wastage...mahaprashad is eaten, animal skins are re-used for leather belts, water skins, musical intruments etc.. Next time you see Kirtanees playing Tabla bear in mind that traditionally Tabla skins came from the hides of Jhatka'd goats.. Bandai Khalsa, the British, SGPC, Singh Sabha revsionists all tried to stop the authentic Sikh traditions of Jhatka..Thankfully due to Tat Khalsa, Budha Dal the Akali Nihang SIingh Fauj and Maharajhs Kirpa they all failed... Today the same hypocritical Jathebandis and blind followers of Singh Sabha tradition try to launch the same attacks on Guru ordained traditions..without clear understanding of the Gurus legacy and unique Khalso lifestyle...They try to launch petitions to stop Jhatka at Sachkand Sri Hazur Sahib etc... Heres some quotes I fouind regarding Jhatka in Sikh tradition ‘At Kurukshetra, a great centre of Hindu pilgrimage, where a big fair was being held on the occasion of the solar eclipse. A follower of the Guru offered him deer meat to eat. The Guru who had never made any distinction between one kind of food and another and took whatever was offered to him, did not refuse the courtesies of his devotee. And he allowed him to roast it for his food.’ -Bhai Mani Singh, 'Gyan Ratnavali', pg. 123. The second instance of 'Jhatka' is found in the lives of Guru Angad Dev Ji and Guru Amardass Ji. ‘One day the Guru had a meat dinner prepared. Amar Das said, "If the Guru is a searcher of hearts, he must know that I am a Vaishnav and do not touch flesh". The Guru (Guru Angad), knowing this, ordered that dal should be served him. Amar Das then reflected, "The Guru knoweth that meat is forbidden me, so he hath ordered that dal be served me instead." Amar Das then rapidly arrived at the conclusion that any disciple, whose practice differed from that of the Guru, must inevitably fail. He therefore told the cook that if the Guru were kind enough to give him meat, he would partake of it. The Guru, on hearing this, knew that superstition was departing from Amar Das's heart, and he handed him his own dish. When Amar Das had partaken of it, he for the first time felt peace of mind, and as he became further absorbed in his attentions and devotion to the Guru, celestial light dawned on his heart. Thus did he break with the strictest tenet of Vaishnavism and become a follower of the Guru. One day the Guru, in order to further remove Amar Das's prejudices, thus began to instruct him: "The meats it is proper to abstain from are these - Other's wealth, other's wives, slander, envy, covetousness and pride. If any one abstaining from meat is proud on the subject and says, 'I never touch meat,' let him consider that the infant sucks nipples of flesh, that the married man takes home with him a vessel of flesh." Guru Angad then repeated and expounded Guru Nanak's sloks on the subject. He also related to Amar Das the story of Duni Chand and his father, giving in the Life of Guru Nanak. "If you think of it," continued the Guru, "there is life in everything, even in fruits and flowers, so say nothing of flesh; but whatever thou eatest, eat remembering God, and it shall be profitable to thee. Whatever cometh to thee without hurting a fellow creature is nectar, and whatever thou recievest by giving pain is poison. To shatter another's hopes, to calumniate others, and to misappropriate their property is worse than to eat meat.’ -'The Sikh Religion', Volume II by Max Arthur Macauliffe. The next instance of 'Jhatka' is found in the life of Guru Hargobind Sahib Ji, who made it an inseparable part of an Akali's life. ‘The Guru believes in one God. His followers put not their faith in idol-worship. They never pray or practice austerities like the Hindus. They believe not in their incarnations, or places of pilgrimage nor the Sanskrit language which the Hindus deem to be the language of gods. They believe that all the Gurus are the same as Nanak. The Sikhs are not restricted in the matter of eating or drinking. When Partap Mall Giani saw a Hindu boy who had a mind to embrace Islam, he said, 'Why do you become a Muhammadan? If you have an inclination to eat everything, you may become a Sikh of the Guru and eat whatever you like.’ -Mohsin Fani, 'Dabistan-e-Mazahib.' It was finally under Guru Gobind Singh Ji that 'Jhatka' became an important aspect of the Khalsa's rehat. Especially the Akali Nihungs who consisted a majority of the panth at the time. 'Drink the immortal nectar and upon joining the Khalsa fold go hunting. Continually seek to perfect your use of weapons. Perform 'Jhatka' and eat goats. Do not even go near Halal meat.' -'Sri Gur Panth Prakash', Ratan Singh Bhangu, pg. 110. ‘One day the Guru ordered for some goats to be brought, And ordered the Singhs to slaughter these animals. (4) As the Guru partook the meat of these slaughtered animals, He kept on throwing the bones into the neighbouring Muslim’s household, At this, the Muslim started abusing his Kshtriya neighbour, For throwing the left over bones into his house. (5) Dohra : Thereupon the Guru’s host Gulab Chand prayed to the Guru, That he was a very poor and powerless citizen. If the Mughals came to know about this sheltering the Guru, They would, undoubtedly, kill him and his family. (6) Chaupai : Then Satguru started throwing coins into the Muslim’s house, Which made him keep silent after picking up those coins. After staying there for ten days in his manner, The Guru wished to move out of this place. ‘(7) -'Sri Gur Panth Prakash,' Ratan Singh Bhangu, pg. 133. 'Always partake in hunting, practice killing deer and then eat your hunt.' -'Naveen Panth Prakash,' Gyani Gian Singh Nirmala, pg. 1589, volume 13.
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  17. True religions always build bridges not walls between people. Guru Arjan Dev ji , just like Guru Ramdass ji were the chief force behind it. Mian Mir ji laid the foundation stone. Just like Sant Attar Singh ji laid foundation stone for Benaras Hindu University.
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  18. The original post is updated with what Bhai Kahn Singh Nabha Jee has to say as well.
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  19. Sain Mian Mir was a great saint no doubt. He was close to Guru Jee just as many other Muslim saints were close to the Gurus. But let us examine where the story of Mian Mir laying the foundation came from? before Giani Gian Singh, no Sikh of the Guru ever claimed it. The first person to make this claim was a Mullah named Bootay Shah who wrote Sikh history portraying Sikhs in a negative light while showing Muslims in a positive light. It was in response to him that Ratan Singh Bhangoo wrote his Panth Prakash setting the record straight.
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  20. Veer Jee, it is kind of a mix of both. I'm pretty sure that there is no need for me to explain the acceptance of doing Keertan of Shabads from Guru Granth Sahib Jee. Then comes Guru Gobind Singh Jee's Shabads/Bani. Up till now, almost all Sikhs accepted most of Dasam Granth Sahib and at least some of Sarbloh Granth Sahib as Guru Gobind Singh Jee's work. So naturally, Sikhs would want to sing some of those Shabads as well, the same way we do Paath of Guru Gobind Singh Jee's Baaneea. Then comes Bhai Gurdas Jee's Shabads. It is common knowledge that Guru ArjanDev Jee Himself endorsed Bhai Gurdas Jee's Shabads and as the story/history goes, it is the 'key'. Similarily, Guru Gobind Singh Jee endorsed Bhai Nand Lal Jee's compositions. For example: Bhai Nand Lal Jee named one composition Bandagi-Nama, and Guru Gobind Singh Jee changed it's name to Zindagi-Nama, meaning that whoever reads this will get true life/true meaning of life and will become alive again and truly live. There are many more historical stories and detail and we can get evidences from Rehitnamas and old texts, however I'm pretty sure it is self explanatory. When (some/most) of the Sikh Panth came together to form Sikh Rehit Maryada, they all agreed on the details of Keertan as follows: Chapter V - Kirtan Article VI - Kirtan (Devotional Hymn Singing by a Group or an individual) a. Only a Sikh may perform kirtan in a congregation. b. Kirtan means singing and scriptural compositions in traditional musical measures. c. In the congregation, kirtan only of Gurbani (Guru Granth’s or Guru Gobind Singh’s hymns) and, for its elaboration, of the compositions of Bhai Gurdas and Bhai Nand Lal, may be performed. d. It is improper, while singing hymns to rhythmic folk tunes or to traditional musical measures, or in team singing, to induct into them improvised and extraneous refrains. Only a line from the hymn should be a refrain. ਗੁਰਦਾਸ - ਵਿ- ਗੁਰੁਦਾਸ. ਸਤਿਗੁਰੂ ਦਾ ਸੇਵਕ। ੨. ਸੰਗ੍ਯਾ- ਭਾਈ ਗੁਰਦਾਸ. "ਆਦਿ ਬ੍ਰਿੱਧ ਗੁਰਦਾਸ ਗਨ ਚਹੁਁ ਦਿਸਿ ਮੇ ਗੁਰਦਾਸ." (ਗੁਪ੍ਰਸੂ)#ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਸਤਿਗੁਰੂ ਦੇ ਸੱਚੇ ਸਿੱਖ, ਬੀਬੀ ਭਾਨੀ ਜੀ ਦੇ ਨੇੜਿਓਂ ਭਾਈ ਸਨ. ਇਨ੍ਹਾਂ ਨੇ ਚੌਥੇ ਸਤਗੁਰਾਂ ਤੋਂ ੧੬੩੬ ਵਿੱਚ ਸਿੱਖਧਰਮ ਧਾਰਣ ਕੀਤਾ ਅਤੇ ਗੁਰਬਾਣੀ ਦਾ ਸਿੱਧਾਂਤ ਪੰਜਵੇਂ ਸਤਿਗੁਰਾਂ ਤੋਂ ਸਮਝਿਆ. ਸਿੱਖਮਤ ਦੇ ਪ੍ਰਚਾਰਕ ਹੋ ਕੇ ਇਨ੍ਹਾਂ ਨੇ ਧਰਮ ਦੇ ਨਿਯਮ ਚੰਗੀ ਤਰ੍ਹਾਂ ਫੈਲਾਏ. ਲਹੌਰ, ਆਗਰਾ, ਕਾਸ਼ੀ ਆਦਿਕ ਅਸਥਾਨਾਂ ਵਿੱਚ ਸਿੱਖਧਰਮ ਦਾ ਪ੍ਰਚਾਰ ਕਰਦੇ ਰਹੇ. ਇਤਿਹਾਸਕਾਰਾਂ ਨੇ ਲਿਖਿਆ ਹੈ ਕਿ ਸਭ ਤੋਂ ਪਹਿਲਾ ਗੁਰੂ ਗ੍ਰੰਥਸਾਹਿਬ, ਜੋ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਨੇ ਲਿਖਵਾਇਆ ਹੈ, ਉਹ ਇਨ੍ਹਾਂ ਦੀ ਹੀ ਕਲਮ ਤੋਂ ਲਿਖਿਆ ਗਿਆ ਹੈ. ਭਾਈ ਸਾਹਿਬ ਦੀ ਬਾਣੀ (੪੦ ਵਾਰਾਂ ਅਤੇ ੫੫੬ ਕਬਿੱਤ ਆਦਿਕ ਛੰਦ) ਸਿੱਖ ਧਰਮ ਦੇ ਨਿਯਮਾਂ ਦਾ ਉੱਤਮ ਭੰਡਾਰ ਹੈ. ਇਹ ਆਖਣਾ ਅਤਿਉਕਤਿ ਨਹੀਂ ਕਿ ਸਿੱਖੀ ਦਾ ਰਹਿਤਨਾਮਾ ਭਾਈ ਸਾਹਿਬ ਦੀ ਬਾਣੀ ਤੋਂ ਵਧਕੇ ਹੋਰ ਕੋਈ ਨਹੀਂ. ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ ਦਾ ਬਚਨ ਹੈ ਕਿ ਭਾਈ ਗੁਰਦਾਸ ਦੀ ਬਾਣੀ ਪੜ੍ਹਨ ਤੋਂ ਸਿੱਖੀ ਪ੍ਰਾਪਤ ਹੁੰਦੀ ਹੈ.#ਸ੍ਰੀ ਮਾਨ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਦਾ ਛੀਵੇਂ ਸਤਿਗੁਰਾਂ ਦੇ ਸਮੇਂ ਭਾਦੋਂ ਸੁਦੀ ੮, ਸੰਮਤ ੧੬੯੪ ਨੂੰ ਗੋਇੰਦਵਾਲ ਦੇਹਾਂਤ ਹੋਇਆ. ਸਤਿਗੁਰੂ ਨੇ ਅੰਤਿਮ ਸੰਸਕਾਰ ਆਪਣੇ ਹੱਥੀਂ ਕੀਤਾ।#੩. ਬਹਿਲੋ ਵੰਸ਼ੀ ਗੁਰਦਾਸ ਮਸੰਦ, ਜੋ ਬਾਬਾ ਰਾਮਰਾਇ ਦਾ ਮੁਸਾਹਿਬ ਸੀ. ਰਾਮਰਾਇ ਜੀ ਦੇ ਪਰਲੋਕ ਗਮਨ ਪਿੱਛੋਂ ਇਹ ਦਸ਼ਮੇਸ਼ ਦੀ ਸੇਵਾ ਵਿੱਚ ਰਿਹਾ. ਦੇਖੋ, ਤਾਰਾ।#੪. ਇੱਕ ਪ੍ਰੇਮੀ ਸਿੱਖ ਕਵੀ, ਜਿਸ ਨੇ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਦੀਆਂ ਵਾਰਾਂ ਨਾਲ ਆਪਣੀ ਰਚਨਾ ੪੧ ਵੀਂ ਵਾਰ ਜੋੜੀ ਹੈ, ਜਿਸ ਵਿੱਚ ਪਾਠ ਹੈ- "ਪੀਓ ਪਾਹੁਲ ਖੰਡਧਾਰ ਹੁਇ ਜਨਮ ਸੁਹੇਲਾ, ਵਾਹ ਵਾਹ ਗੋਬਿੰਦ ਸਿੰਘ ਆਪੇ ਗੁਰ ਚੇਲਾ." ਆਦਿ। ੫. ਸ਼ਿਕਾਰਪੁਰ ਨਿਵਾਸੀ ਇੱਕ ਉਦਾਸੀ ਸੰਤ, ਜਿਸ ਦੀ ਧਰਮਸਾਲਾ ਸਿੰਧ ਵਿੱਚ ਬਹੁਤ ਪ੍ਰਸਿੱਧ ਹੈ. ਇਸ ਨੇ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਪਰਯਾਯ ਭੀ ਲਿਖੇ ਹਨ. ਨੰਦਲਾਲ ਭਾਈ - ਦੇਖੋ, ਸੋਹਣਾ ੩। ੨. ਮੁਨਸ਼ੀ ਫੱਜੂਰਾਮ ਆਂਗਿਰਸ ਖਤ੍ਰੀ, ਜੋ ਫ਼ਾਰਸੀ ਦਾ ਵਿਦ੍ਵਾਨ ਸੀ, ਸਨ ੧੬੩੦ ਵਿੱਚ ਹਿੰਦੁਸਤਾਨੋਂ ਗ਼ਜ਼ਨੀ ਵੱਲ ਗਿਆ ਅਰ ਆਪਣੀ ਯੋਗ੍ਯਤਾ ਦੇ ਬਲ ਉੱਥੋਂ ਦੇ ਹਾਕਿਮ ਦਾ ਮੀਰ ਮੁਨਸ਼ੀ ਹੋਗਿਆ. ਇੱਥੇ ਹੀ ਇਸ ਦੇ ਘਰ ਨੰਦਲਾਲ ਜੀ ਦਾ ਜਨਮ ਸਨ ੧੬੩੩ ਵਿੱਚ ਹੋਇਆ. ਪਿਤਾ ਨੇ ਇਨ੍ਹਾਂ ਦੀ ਤਾਲੀਮ ਦਾ ਯੋਗ੍ਯ ਪ੍ਰਬੰਧ ਕੀਤਾ, ਅਤੇ ੧੨. ਵਰ੍ਹੇ ਦੀ ਜਦ ਉਮਰ ਹੋਈ ਤਾਂ ਕੁਲਰੀਤਿ ਅਨੁਸਾਰ ਕੁਲਗੁਰੂ ਤੋਂ ਵੈਸਨਵ ਧਰਮ ਦੀ ਸਿਖ੍ਯਾ ਦਿਵਾਕੇ ਕੰਠੀ ਬੰਨ੍ਹਵਾਉਣ ਦੀ ਰਸਮ ਕਰਵਾਉਣੀ ਚਾਹੀ, ਪਰ ਵਿਚਾਰਸ਼ੀਲ ਨੰਦਲਾਲ ਜੀ ਨੇ ਪਿਤਾ ਅਤੇ ਕੁਲਗੁਰੂ ਦੀ ਸੇਵਾ ਵਿੱਚ ਬੇਨਤੀ ਕੀਤੀ ਕਿ ਮੈਂ ਆਪਣੀ ਤਸੱਲੀ ਕੀਤੇ ਬਿਨਾ ਕੋਈ ਧਰਮ ਨਹੀਂ ਧਾਰਨ ਕਰਾਂਗਾ.#ਸਨ ੧੬੫੨ ਵਿਚ ਪਿਤਾ ਦਾ ਦੇਹਾਂਤ ਹੋਣ ਪੁਰ ਨੰਦਲਾਲ ਜੀ ਉਦਾਸ ਹੋਕੇ ਗ਼ਜ਼ਨੀ ਤੋਂ ਚਲੇ ਆਏ ਅਤੇ ਮੁਲਤਾਨ ਦੇ ਦਿੱਲੀ ਦਰਵਾਜੇ ਘਰ ਬਣਾਕੇ ਰਹਿਣ ਲੱਗੇ. ਇਨ੍ਹਾਂ ਦੇ ਮਕਾਨ ਪਾਸ ਵਸੇ ਮਹੱਲੇ ਦਾ ਨਾਮ "ਆਗਾਪੁਰ" ਪ੍ਰਸਿੱਧ ਹੋਗਿਆ, ਕਿਉਂਕਿ ਨੰਦਲਾਲ ਜੀ ਦੇ ਸੇਵਕ ਅਤੇ ਸ਼ਾਗਿਰਦ ਇਨ੍ਹਾਂ ਨੂੰ ਆਗ਼ਾ (ਸ੍ਵਾਮੀ) ਕਹਿਕੇ ਬੁਲਾਇਆ ਕਰਦੇ ਸਨ.#ਇੱਥੇ ਹੀ ਇੱਕ ਸਿੱਖ ਘਰਾਣੇ ਦੀ ਪੁਤ੍ਰੀ ਨਾਲ ਆਪ ਦੀ ਸ਼ਾਦੀ ਹੋ ਗਈ, ਜਿਸ ਤੋਂ ਗੁਰਸਿੱਖੀ ਦੀ ਪ੍ਰੀਤਿ ਮਨ ਵਿੱਚ ਉਪਜੀ.#ਸਨ ੧੬੮੨ ਵਿੱਚ ਨੰਦਲਾਲ ਜੀ ਮੁਲਤਾਨੋਂ ਤੁਰਕੇ ਅਮ੍ਰਿਤਸਰ ਜੀ ਦਾ ਦਰਸ਼ਨ ਕਰਦੇ ਹੋਏ ਕਲਗੀਧਰ ਜੀ ਦੀ ਸੇਵਾ ਵਿੱਚ ਆਨੰਦਪੁਰ ਪੁੱਜੇ ਅਤੇ ਗੁਰਦਿਖ੍ਯਾ ਲੈਕੇ ਅਨੰਨ ਸਿੱਖ ਹੋਏ.#ਭਾਈ ਨੰਦਲਾਲ ਸਾਹਿਬ ਆ਼ਰਬੀ, ਫ਼ਾਰਸੀ ਅਤੇ ਰਿਆਜੀ ਦੇ ਪੂਰੇ ਪੰਡਿਤ ਅਤੇ ਵਡੀ ਚਮਤਕਾਰੀ ਬੁੱਧੀ ਰਖਦੇ ਸਨ. ਇਨ੍ਹਾਂ ਦਾ ਸ਼ਾਹਜ਼ਾਦਾ ਮੁਅ਼ੱਜਮ (ਬਹਾਦੁਰਸ਼ਾਹ) ਨਾਲ ਸਤਿਗੁਰਾਂ ਦੀ ਮਾਰਫ਼ਤ ਮਿਲਾਪ ਹੋਗਿਆ ਅਤੇ ਇਹ ਸ਼ਾਹਜ਼ਾਦੇ ਪਾਸ ਮੁਸਾਹਿਬ ਅਤੇ ਮੀਰਮੁਨਸ਼ੀ ਹੋਕੇ ਸਨ ੧੬੮੩ ਤੋਂ ਰਹਿਣ ਲੱਗੇ. ਇਨ੍ਹਾਂ ਦੀ ਉਸਤਤਿ ਮੁਅ਼ੱਜਮ ਤੋਂ ਅਤੇ ਆ਼ਲਿਮਾਂ ਦੀ ਸਭਾ ਵਿੱਚ ਕੁਰਾਨ ਦੀ ਇੱਕ ਆਯਤ ਦੇ ਚਮਤਕਾਰੀ ਅਰਥ ਸੁਣਕੇ ਬਾਦਸ਼ਾਹ ਔਰੰਗਜ਼ੇਬ ਨੇ ਇਨ੍ਹਾਂ ਨੂੰ ਮੁਸਲਮਾਨ ਕਰਨਾ ਚਾਹਿਆ, ਜਿਸ ਪੁਰ (ਮੁਅ਼ੱਜਮ) ਤੋਂ ਵਿਦਾ ਲੈਕੇ ਸਨ ੧੬੯੭ ਵਿੱਚ ਸ਼੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਪਾਸ ਆਨੰਦਪੁਰ ਜਾ ਰਹੇ.#ਆਪ ਕਲਗੀਧਰ ਦੇ ਦਰਬਾਰ ਦਾ ਭੂਸਣ ਅਤੇ ਗੁਰਮੁਖਾਂ ਦੀ ਸ਼੍ਰੇਣੀ ਵਿੱਚ ਗਿਣੇਜਾਂਦੇ ਸਨ. ਦਸ਼ਮੇਸ਼ ਨੇ ਸਿੱਖਾਂ ਦੇ ਲੰਗਰ ਦੀ ਪਰੀਖਿਆ ਸਮੇਂ ਭਾਈ ਸਾਹਿਬ ਜੀ ਦੀ "ਸਿੱਖਸੇਵਾ " ਸਭ ਤੋਂ ਵਧਕੇ ਸਲਾਹੀ ਸੀ.¹#ਸਤਿਗੁਰਾਂ ਦੇ ਆਨੰਦਪੁਰੋਂ ਜਾਣ ਪਿੱਛੋਂ ਭਾਈ ਸਾਹਿਬ ਜੀ ਮੁਲਤਾਨ ਵਿੱਚ ਆਪਣੇ ਘਰ ਜਾ ਰਹੇ, ਅਤੇ ਉੱਥੇ ਗੁਰਮਤ ਅਤੇ ਵਿਦ੍ਯਾ ਦਾ ਪ੍ਰਚਾਰ ਕਰਦੇ ਹੋਏ ਸਮਾ ਵਿਤਾਇਆ. ਇਨ੍ਹਾਂ ਦਾ ਦੇਹਾਂਤ ਸਨ ੧੭੦੫ ਵਿੱਚ ਹੋਇਆ.#ਭਾਈ ਨੰਦਲਾਲ ਜੀ ਦੇ ਦੋ ਸੁਪੁਤ੍ਰ ਸਨ, ਵਡਾ ਲਖਪਤਿਰਾਇ ਅਤੇ ਛੋਟਾ ਲੀਲਾਰਾਮ. ਲਖਪਤਿ ਦੇ ਸੰਤਾਨ ਨਹੀਂ ਹੋਈ. ਲੀਲਾਰਾਮ ਜੀ ਦੀ ਵੰਸ਼ ਚਲੀ, ਜੋ ਹੁਣ ਬਹਾਵਲਪੁਰ ਅਤੇ ਮੁਲਤਾਨ ਆਦਿਕ ਥਾਂਈਂ ਨਿਵਾਸ ਕਰਦੀ ਹੈ, ਜਿਸ ਵਿੱਚ ਸਹਜਧਾਰੀ ਅਤੇ ਅਮ੍ਰਿਤਧਾਰੀ ਗੁਰਮੁਖ ਸੱਜਨ ਪੰਥ ਦੇ ਰਤਨ ਹਨ, ਅਰ "ਭਾਈ" ਲਕ਼ਬ ਨਾਲ ਸੰਬੋਧਨ ਕੀਤੇ ਜਾਂਦੇ ਹਨ.#ਭਾਈ ਨੰਦਲਾਲ ਜੀ ਨੇ ਗੁਰੁਮਹਿਮਾਂ, ਭਗਤਿ ਅਤੇ ਗ੍ਯਾਨ ਵਿਸਯ ਪੁਰ ਇਹ ਪੁਸ੍ਤਕ ਲਿਖੇ ਹਨ-#੧. ਜ਼ਿੰਦਗੀਨਾਮਹ। ੨. ਤੌਸੀਫ਼ੋਸਨਾ। ੩. ਗੰਜਨਾਮਹ। ੪. ਜੋਤਵਿਕਾਸ਼। ੫. ਦੀਵਾਨਗੋਯਾ। ੬. ਇਨਸ਼ਾ ਦਸਤੂਰ। ੭. ਅਰਜੁਲ- ਇਲਫ਼ਾਜ। ੮. ਖ਼ਾਤਮਹ. ਭਾਈ ਨੰਦਲਾਲ ਜੀ ਦਾ ਤਖ਼ਲੁੱਸ (ਛਾਪ) "ਗੋਯਾ" ਹੈ. ਨੰਦਲਾਲ - ਦੇਖੋ, ਮੀਹਾਂ। ੨. ਸ਼੍ਰੀ ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਸਾਹਿਬ ਦਾ ਸੇਵਕ, ਜਿਸ ਦਾ ਦੂਜਾ ਨਾਮ ਸੋਹਣਾ ਹੈ. ਇਸ ਦਾ ਪਹਿਲਾ ਨਾਮ ਖ਼੍ਵਾਜਾ ਅਰਜਨੀ ਸੀ। ੩. ਦੇਖੋ, ਨੰਦਲਾਲ ਭਾਈ। ੪. ਪਿੰਡੀਲਾਲ ਦਾ ਭਾਈ ਇੱਕ ਬ੍ਰਾਹਮਣ, ਜੋ ਗੁਰੂ ਗੋਬਿੰਦਸਿੰਘ ਸਾਹਿਬ ਦਾ ਸਿੱਖ ਹੋਇਆ. ਦਸ਼ਮੇਸ਼ ਨੇ ਇਸ ਨੂੰ ਜਪੁ ਦੇ ਅਰਥ ਸਮਝਾਏ। ਪ ਨੰਦ ਦਾ ਪ੍ਯਾਰਾ ਪੁਤ੍ਰ ਕ੍ਰਿਸਨਦੇਵ.
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  21. So langar we get in gurdwaras is not bibeki then because most of the time it's prepared by non-amritdhari sikhs? In dal panth the maryada for preparing langar is very strict. Only tyar bar tyar naam abyhasi singhs who have gurbani kunt can do langar seva. No outsider and definitely no non-amritdhari is allowed in the vicinity of where the langar is being prepared, they are not even allowed to wash the sarb loh dishes. However they are allowed to eat as much as they like in the langer lol
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  22. Jhatka is always performed at jorh mele and this is usually when the dals hold Amrit sanchars but it is not compulsory for new singhs to have to eat mahaprashad and it definitely is not a part of any initiation and new singhs defiantly DO NOT have to jhatka a chicken, don't know where people get this rubbish from! There is a very high percentage of nihangs who do not eat meat, it's optional. Chakarvati Singhs eat mahaprashad on a regular basis because of their lifestyle which western singhs living in comfortable homes with heating, hot water and nice comfy beds will not understand. Yes you are right, when there was a split between tat Khalsa and bandai Khalsa then once mahraj had shown tat Khalsa to be the true singhs the bandai Khalsa lot who repented and wanted to join tat Khalsa were made to partake mahaprashad as this was one of the main reasons for the split between the two.
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  23. Maha Prashad is not something I have heard of until this post. The term Maha Prashad to me would mean the great blessing. Does this mean that it is greater than the Karah Prashad served in Gurdwaras? Is it greater than Gur Prashad? Is it greater than Amrit? From what I have been taught in gurmat classes is that a Sikh only sacrifices themselves before Guru Ji (hence taking Khande thi Pahul symbolises sacrificing oneself). Once someone has sacrificed themself then they have nothing left to sacrifice, because everything essentially belongs to Guru Ji/Waheguru (Tan, Man, Dhan Sabh Saop Gur Kao: Sri Anand Sahib). Bhul Chuk Maaf, WJKK WJKF
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  24. Dear Big_Tera, below are our Guru's and all the Bhagat's views on circumcision, including quotes from Dasam Granth Sahib. I have copied this article from http://sikhism.about.com/od/gurugranthsahib/qt/What-Does-Gurbani-Say-About-Circumcision.htm. Tomorrow, we may find advantages in all sort of tricks adoped by Sidh-Purush/Babas or any other religion to control their sexual lust, to control their lust towards "MAYA", but Guru Nanak and Guru Granth Sahib view/opinion on these tricks categorises these as Manmat, and not the Gurmat way of controlling your lust. I fully agree with you when you say the human semen has strong brain-power etc. and its preservation is important for human growth/intelligence, but the answer to that is not circumcision, Gurmat says the answer to that is Guru Sewa and Naam-Simran, and your lust will be controlled automatically. Believe me, it is my personal expereince. What we need to do now as parents is to bring our children into Gurughar and ask them to devote themselves to Gurughar Seva in Langar/Jodaghar/Hall cleaning and any other seva, and simeltaneous Naam-Simran, this will help them control all their lust. We need to mentor our children, and we always feel shy discussing these important and critical elements of life with our children. VIEWS FROM GURU GRANTH SAHIB JEE AND DASAM GRANTH SAHIB BELOW - COURTSEY - http://sikhism.about.com/od/gurugranthsahib/qt/What-Does-Gurbani-Say-About-Circumcision.htm Various Sikhism scriptures including Gurbani of Sikhism's holy Scripture Guru Granth Sahib contain references by several authors on the subject of circumcision, a ritualistic practice performed for religious or hygienic purposes involving amputation of male or female reproductive organ parts resulting in irreversible genital mutilation. Sikhism code of conduct advises study of scripture and its application to life. Verses of Gurbani and Sikhism scripture are sometimes better understood when studied in context with similar shabads, or hymns for comparison. Several example below have supporting lines so as to to make the meaning clear. Guru Granth Sahib The authors of Guru Granth Sahib, including gurus and bhagats, have written on the subject of circumcision: First Guru Nanak advocated against empty ritualistic practices. His writing suggests humility as an alternative to genital mutilation: "Saram sunat seel rojaa hohu musalmaan || Make modesty your circumcision, and good conduct your fast. In this way, shall you be a true Muslim." SGGS||140 Bhagat Kabir, an orphan raised by Muslims, and a family man, speaks out against the irony of shearing the genitals while retaining the wife. His writing states unequivocally that he does not believe in the practice: "Sakat sanaehu kar sunat karee-ai mai na badougaa bhaa-ee || Because of the love of woman, is circumcision done, I don't believe in it Oh brothers. Jo rae khudaa-e moeh turak karaigaa aapan hee katt jaaee ||2|| If God wishes me to be a Muslim, the organ shall get shorn off by itself. ||2|| Sunnat kee-ae turak jae hoegaa a-ourat kaa kiaa karee-ai || *If circumcision makes one a Muslim, then what is done about the woman? Aradh sareeree naar na chhoddai taa tae hindoo hee rehee-ai ||3|| Another half, his wife, leaves not his body, therefore a Hindu he remains". SGGS||477 This verse is sometimes interpreted to mean, "If a man becomes a Muslim because of circumcision then how does the woman become Muslim?" insinuating that Muslim women are uncircumcised. Though the Islamic scripture Qur'an apparently does not specify circumcision for either gender, it is a tradition carried over from Judaism into both Islam and Christianity, for Umdat al-Salik by Ahmad ibn Naqib al-Misri (d. 769/1368) in the translation titled The Classic Manual of Islamic Sacred Law, by Nuh Ha Mim Keller is written, "Circumcision is obligatory for both men and women." However, female genital mutilation is practiced by some Muslims, but not other, depending mostly on local customs perhaps because their prophet Mohammad once spoke on the subject of female circumcision admonishing "Do not cut severely as that is better for a woman and more desirable for a husband." as recorded in Sunan Abu Dawûd, Book 41, page 5251. Fifth Guru Arjun Dev writes advising that self restraint is a better alternative then the desensitizing of genitals by circumcision: "Tasbee yaad karahu das mardan sunat seel bandhaan baraa ||7|| Let your meditation beads be the subjugation of the ten sensory organs. Let good conduct and self restraint be your circumcision." ||7|| SGGS||1084 Bhagat Namdev writes that the beauty of the human body is cherished by Lord of the World who instills his own splendor in the skin for all to see: "Chamar pos kaa mandar teraa eh bidh banae gupaalaa ||1|| The skin covered body is the temple housing your beautiful appearance, Oh Cherisher of this world.||1||SGGS||1167 Vars of Bhai Gur Das The compositions of Bhai Gur Das are considered a vital key to understanding Gurbani. He compares the rituals of Hinduism and Islam including circumcision pointing out how such practices miss the mark in realizing divine truth and attaining salvation of transmigration and merely create animosity and tension between various sects. He also writes of the Khalsa as having an inspiring "undefiled human form" not marred by the mutilation of circumcision: "Chaar varan chaar majehbaan jag vich hindhoo musalmaanae|| There are four castes of Hindus and four sects of Muslims in the world. Khudee bakheel thaabaree khinchotaan karan dhingaanae|| The members of both religions are selfish, jealous proud, bigoted and violent. Gang banaaras hindooaan makaa kaabaa musalmaanae|| The Hindus make pilgrimage to Hardvar and Banaras, the Muslim to the Kabba of Mecca. Sunnat musalmaan dee tilak janyoo hindoo lobhaanae|| Circumcision is dear to the Muslims, the tilak sandalwood mark and sacred thread to the Hindus. Raam reheem kehaa-i-dae ek naam due raah bhulaanae|| The Hindus invoke Ram, the Muslims, Rahim, but in reality there is only One God. Baed kataeb bhulaa-ekai mohae laalach dunee saitaanae|| Veda and Kateba scriptures are forgotton, worldly greed and devilry have led them astray. Sach kinaarae reh gae-i-aa kheh mardae baahman moulaanae|| Truth is hidden from both Brahmins and Maulvis who kill one another because of their animosity." Siro na amittae aavan jaanae||21|| Neither sect shall find liberation from transmigration." (21) Vaar 1 "Musalmaan khudaae dae hindhoo har paramaesur bhaanaa|| Muslims are men of Allah and the Hindus Love Hari (Vishnu), the supreme God. Kalmaan sunnat sidak dhar paae janae-oo tilak sukhaanaa|| Muslims have faith in the sacred formula and circumcision, while Hindus take comfort sandal paste mark and the sacred thread... Khinjotaan karaen dhingaanaa ||10|| In vain have both created many tensions." (10) Vaar 39 "Gurubar akaal kae hukam son oupaj-ou big-i-aanaa|| By command of the Timeless One, the Supreme True Guru, proclaimed self-realization. Tab sehjae rachi-ou khaalsaa saabat mardaanaa|| And then, steadfastly, created Khalsa, the righteous ones, with the undefiled human form. E-oun outthae singh bhabakaar kai sabh jag ddarpaanaa|| The Singhs rose up roaring and whole world was over-awed. Tab sunnat koe na kar sakai kaapiou turkaanaa|| And then no more actuated the circumcision of the dreaded Turks, and Muslims. E-oun oumat sabh muhanmadee khap gee nidaanaa|| Consequently, only followers of Mohammed submerged themselves in such ignorance practice." Amrit Kirtan 282 "Jaagae singh balvant beer sabh dustt khapaa-ae|| Brave and stalwart Singhs awoke and obliterated all enemies. Deen muhanmad outth ga-i-ou hindak tthehraa-ae|| Muslim faith evaporated and Hindus remained scarce. Teh kalmaa koe na parrh sakai neheen zikar alaa-ae|| There was nobody to recite the Muslim Verses nor there was talk of Allah. Nivaaz darood na faatehaa neh landd kattaa-ae|| None called the Muslim prayer Nimaz, or the benedictions of Darrod, Fatima was remembered not and none reveled in circumcision. Yeh raah share-at maett kar muslam bharmaa-ae|| This way of Islamic Law erased, perplexed Muslims. Gur fatae bulaaee saban ko sach khael rachaa-ae By applauding all and sundry, the Guru exhibited the operation (surgical property) of Truth. "Amrit Keertan 283 Dasam Granth by Tenth Guru Gobind Singh Guru Gobind Singh writes that God is attained by love which includes honoring the perfect form of the Creator's creation, and cannot be obtained by cutting or mutilating the genitals, which is an entirely man made ritual: preet karae prabh paayat hai kripaal na bheejat laandd kattaa-ae || 100|| The Lord can be only obtained with Love, Merciful God is pleased not by those who circumcise." (100) Dasam Granth 108 "Kantthee kantth kaatth kee ddaaree || prabh kee kriaa na kachhoo bichaaree || 25|| Whosoever leading personages were created by the Lord, they all introduced their own creeds. mehaadeen tab prab ouparaajaa || arab daes ko keeno raajaa || 26|| Then the Lord created Mahadin (Prophet Mohammed), and made him Emperor of the Arabian Peninsula. (26) Tin bee ek panth ouparaajaa || ling binaa keenae sabh raajaa || He (Mohammed) then, created the path of Islam, causing all kings to remove the foreskin from their phallus. Sabh tae apnaa naam japaayo || sath naam kaahoon na drirraayo ||27|| He (Mohammed) induced all and sundry to recite his name, but did not instil the True, Eternal Name of the Lord in any one.(27) sabh apnee apnee ourajhaanaa || paarabrahm kaahoo na pachhaanaa || All (the religious Preceptors) got entangled in their own dogmas. No one comprehended the Transcendent One. Tap saadhat har moh bulaayo || em keh kai eh lok patthaayo || 28|| I was absorbed in His austere meditation when the Lord called me. Uttering his word, He sent me to this world.(28) Akaal prarakh baach || The Immortal Lord spoke." Dasam Granth 131 More: Are Sikhs circumcised? What does the Sikhism code of conduct say about circumcision? Find out more in this FAQ: Do Sikhs Believe In Circumcision?
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  25. Lets not forget that ALL the weapons and swords that Nihangs carry and you see them wearing in their bana are NOT for show, they are for real use !! We can learn a lot from the mindset of True nihangs. Yes, I know there are always going to be the ones that abuse jhatka for taste of the tongue but a real and True Nihang won't be buying KFC or other meats from places. They carry their weapons and shastar to use and not for display like a few singhs we may know. In this sense "They try to practice what they preach'' and you could say they also practice what they eat ! I'm not sure how the op of jhatka a chicken EARNS enough for anyone to become a nihang !-...........This seems like a cultish thing and is nothing about Shakti or discipline.
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  26. True Veer Jee, I get what you mean. And you're right. Olden day warfare was much more complex than people think. There were guns, cannons, catapults, animal-involvement and chemical warfare as well.
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  27. Bhai Sahib Bhai Randhir Singh Jee has written a book on how worship of Guru Granth Sahib Jee is worship of Akaal Purakh. And Giani Sant Singh Maskeen Jee has countered Hindu/Muslim propaganda as well head on. Don't compare ritualistic cutting off an innocent goats head to bowing down to Guru Granth Sahib Jee. That comparison isn't even valid. Look how low you have to go in order to try and support manmat practice of so-called nihangs. We know why we matha taik to guru sahib. It's living guru and to do bhagti of guru sahib in nine forms but many sikhs ignore sargun and nirgun saroop forms of vahiguroo they treat it as idol totally ignoring nine forms of bhagti hence my comment and then you also have many who matha taik to only larivaar saroop of guru sahib and walk out when its pad ched parkash again totally missing bhagti aspect and stuck in technicalities of it.
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  28. What good will killing a chicken do? That' proves nothing. Instead they should have something like a physical test like being able to shoot from an x number of yards or being able to do 100 pushups :wow: During the olden times, the Nihangs were like the elite of Sikh armies. They were the best and most skilled at warfare of the time. Sadly, Nihangs have been unable to transition their warrior heritage and project it into modern battle field tactics and weaponry. They are stuck in the past. A Nihang of today should ideally be as trained as a US Navi Seal if not better. A Sikh of today should maintain his traditional warrior mindset by training in modern warfare/combat. Even in our recent Sangarsh, many Kharkoos were ex cops and soldiers, so they were able to use their combat training for the Panth at it's hour of need and train other young Singhs in the process. The sword is a sacred weapon for the Sikhs, but realities of modern warfare should not be ignored.
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  29. Savinderpalsingh how is jhatkaing a chicken a part of initiation for nihangs? What dal has this initiation? I must have missed something! Better still, what Dal do you belong too who made you Jhatka a chicken as a part of an initiation for becoming a Nihang?!! I would like to talk to the jathedar of that Dal. Bhenji the only initiation a Nihang goes through is being blessed with Khanda da Amrit administered by the panj pyare in the presence of Sri Guru Granth Sahib Ji and Sri Dasam Granth Sahib Ji. In respects to the tradition and maryada of Jhatka then yes this is a part of Akali Nihang Singh maryada, read what savinderpalsingh copied from nihangsingh.org to learn its history.
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  30. Then by that logic, nihangs should swing their sword towards their own heads, or the heads of their fellow nihangs....that would be a true test of whether or not they are "above/de-attached from gunas". Why sacrifice the chicken/goat? Why not themselves?.... This whole diversity nonsense is the reason Sikh Panth is in such a mess. No two groups get along 100% with each other. There is always someone stirring up trouble due to differences in Maryada. Differences that have been purposely put into Sikhs in order to keep us from actually achieving something great together. Eating meat/killing animals ritualistically does not make one into a warrior. Slicing the head off of an innocent chicken or goat does not bring one closer to Akaal. Bhagouti/Kaal/Mahakaal/Shakti all come from the inside, not the outside. You could kill thousands of animals and still not have any true Sant Sipahi Bir Ras. For example, Hazoor Sahib and the goat and the "shasters need blood/tilak" video that went viral a few years ago. Lol, what a joke!!! Shasters need blood....yeah right.....then be prepared to offer your own... If people want to eat meat for the taste of tongue, then that is a different story. But don't make up nonsense about: Shasters need blood Cutting off animal heads to be initiated into groups Cutting off animal heads makes one a warrior and brings one close to/merge with Bhagouti/Kaal/Mahakaal/Shakti Giving animal a bath and reading JapJee Sahib to the animal before doing Jhatka (which I could write an entire essay on how anti-Gurmat that is) Yelling out chants of Akaal and Jaikaarey after doing Jhatka etc ਨਿਹੰਗ - ਫ਼ਾ. [نِہنگ] ਸੰਗ੍ਯਾ- ਖੜਗ. ਤਲਵਾਰ. "ਬਾਹਤ ਨਿਹੰਗ। ਉੱਠਤ ਫੁਲਿੰਗ." (ਸਲੋਹ) ਤਲਵਾਰ ਦੇ ਪ੍ਰਹਾਰ ਤੋਂ ਵਿਸ੍ਫੁਲਿੰਗ (ਚਿੰਗਾੜੇ) ਨਿਕਲਦੇ ਹਨ। ੨. ਕਲਮ. ਲੇਖਨੀ। ੩. ਘੜਿਆਲ. ਮਗਰਮੱਛ. (मकर मत्स्य) ਨਾਕੂ. Alligator. "ਜਨੁਕ ਲਹਿਰ ਦਰਯਾਵ ਤੇ ਨਿਕਸ੍ਯੋ ਬਡੋ ਨਿਹੰਗ." (ਚਰਿਤ੍ਰ ੨੧੭) ੪. ਡਿੰਗ- ਘੋੜਾ. ਅਸ਼੍ਵ. ਤੁਰੰਗ. "ਬਿਚਰੇ ਨਿਹੰਗ। ਜੈਸੇ ਪਿਲੰਗ." (ਵਿਚਿਤ੍ਰ) ਚਿਤ੍ਰੇ ਵਾਂਙ ਛਾਲਾਂ ਮਾਰਦੇ ਘੋੜੇ ਵਿਚਰੇ। ੫. ਸੰ. निः शङ्क ਨਿਹਸ਼ੰਕ. ਵਿ- ਜਿਸ ਨੂੰ ਮੋਤ ਦੀ ਚਿੰਤਾ ਨਹੀਂ. ਬਹਾਦੁਰ. ਦਿਲੇਰ. "ਨਿਰਭਉ ਹੋਇਓ ਭਇਆ ਨਿਹੰਗਾ." (ਆਸਾ ਮਃ ੫) "ਪਹਿਲਾ ਦਲਾਂ ਮਿਲੰਦਿਆਂ ਭੇੜ ਪਿਆ ਨਿਹੰਗਾ." (ਚੰਡੀ ੩) ੬. ਸੰ. निः सङ्ग- ਨਿਹਸੰਗ. ਨਿਰਲੇਪ. ਆਤਮਗ੍ਯਾਨੀ. ਦੁੰਦ (ਦ੍ਵੰਦ੍ਵ) ਦਾ ਤਿਆਗੀ. "ਨਿਹੰਗ ਕਹਾਵੈ ਸੋ ਪੁਰਖ ਦੁਖ ਸੁਖ ਮੰਨੇ ਨ ਅੰਗ." (ਪ੍ਰਾਪੰਪ੍ਰ) "ਮੁੱਲਾ ਬ੍ਰਾਹਮਣ ਨਾ ਬੁਝੈ ਬੁਝੈ ਫਕਰ ਨਿਹੰਗ." (ਮਗੋ) ੭. ਸਿੰਘਾਂ ਦਾ ਇੱਕ ਫਿਰਕਾ, ਜੋ ਸੀਸ ਪੁਰ ਫਰਹਰੇ ਵਾਲਾ ਉੱਚਾ ਦਮਾਲਾ, ਚਕ੍ਰ, ਤੋੜਾ, ਖੰਡਾ, ਕ੍ਰਿਪਾਨ, ਗਜਗਾਹ ਆਦਿਕ ਸ਼ਸਤ੍ਰ ਅਰ ਨੀਲਾ ਬਾਣਾ ਪਹਿਨਦਾ ਹੈ, ਨਿਹੰਗ ਸਿੰਘ ਮਰਣ ਦੀ ਸ਼ੰਕਾ ਤਿਆਗਕੇ ਹਰਵੇਲੇ ਸ਼ਹੀਦੀ ਪਾਉਣ ਨੂੰ ਤਿਆਰ ਤੇ ਮਾਇਆ ਤੋਂ ਨਿਰਲੇਪ ਰਹਿਂਦਾ ਹੈ, ਜਿਸ ਲਈ ਇਹ ਨਾਮ ਹੈ.#ਬਹੁਤ ਸਿੰਘਾਂ ਤੋਂ ਸੁਣੀਦਾ ਹੈ ਕਿ ਇੱਕ ਵਾਰ ਸਾਹਿਬਜ਼ਾਦਾ ਫਤੇ ਸਿੰਘ ਜੀ ਵਿਲਾਸ ਕਰਦੇਹੋਏ ਸੀਸ ਤੇ ਦਮਾਲਾ ਸਜਾਕੇ ਦਸ਼ਮੇਸ਼ ਦੇ ਹਜੂਰ ਆਏ, ਜਿਸ ਪੁਰ ਪਿਤਾ ਜੀ ਨੇ ਫਰਮਾਇਆ ਕਿ ਇਸ ਬਾਣੇ ਦਾ ਇੱਕ ਨਿਹੰਗਪੰਥ ਹੋਵੇਗਾ.#ਕਈ ਆਖਦੇ ਹਨ ਕਿ ਜਦ ਕਲਗੀਧਰ ਨੇ ਉੱਚ- ਪੀਰ ਵਾਲਾ ਨੀਲਾ ਬਾਣਾ ਅਗਨੀ ਵਿੱਚ ਸਾੜਿਆ, ਉਸ ਸਮੇਂ ਇੱਕ ਲੀਰ ਕਟਾਰ ਨਾਲ ਬੰਨ੍ਹੀ, ਜਿਸ ਤੋਂ ਨੀਲਾਂਬਰੀ ਸੰਪ੍ਰਦਾਯ ਚੱਲੀ, ਜੇਹਾ ਕਿ ਭਾਈ ਸੰਤੋਖ ਸਿੰਘ ਜੀ ਲਿਖਦੇ ਹਨ- (ਗੁਪ੍ਰਸੂ)#ਭਾਈ ਸੰਤੋਖ ਸਿੰਘ ਜੀ ਇਹ ਭੀ ਲਿਖਦੇ ਹਨ ਕਿ ਸ਼੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਨੇ ਭਾਈ ਮਾਨ ਸਿੰਘ ਨੂੰ ਵਰ ਦਿੱਤਾ ਕਿ ਤੇਰਾ ਨਿਹੰਗ ਪੰਥ ਚੱਲੇਗਾ, ਯਥਾ-#"ਹੈ ਪ੍ਰਸੰਨ ਬਰ ਦੇਵਤ ਜੋਵੈ।#ਪੰਥ ਖਾਲਸੇ ਮੇ ਤਵ ਹੋਵੈ।#ਤੁਝ ਸਮ ਬੇਖ¹ ਸੁਭਾਉ ਬਿਸਾਲੀ।#ਨਾਮ ਨਿਹੰਗ ਅਨੇਕ ਅਕਾਲੀ." (ਗੁਪ੍ਰਸੂ)#ਬਹੁਤ ਨਿਹੰਗ ਸਿੰਘ ਇਹ ਭੀ ਆਖਦੇ ਹਨ ਕਿ ਸ਼੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸ੍ਵਾਮੀ ਨੇ ਸਿੰਘਾਂ ਦੇ ਸੀਸ ਦਮਾਲੇ ਦਾ ਫਂਰਹਰਾ ਨਿਸ਼ਾਨ ਦਾ ਚਿੰਨ੍ਹ ਥਾਪਿਆ, ਪਰ ਗੁਰੁਪੁਰ- ਨਿਵਾਸੀ ਵ੍ਰਿੱਧ ਵਿਵੇਕਾ ਸਿੰਘ ਦੀ ਅਮ੍ਰਿਤਸਰੀ ਦੇ ਕਥਨ ਅਨੁਸਾਰ ਬਾਬਾ ਨੈਣਾ ਸਿੰਘ (ਨਾਰਾਇਣ ਸਿੰਘ) ਨੇ ਸਭ ਤੋਂ ਪਹਿਲਾਂ ਫ਼ੌਜ ਦੇ ਨਿਸ਼ਾਨਚੀ ਦੇ ਸਿਰ ਉੱਪਰ ਦਮਾਲਾ ਸਜਾਕੇ ਨਿਸ਼ਾਨ ਦਾ ਫਰਹਰਾ ਝੁਲਾਇਆ, ਤਾਕਿ ਉਹ ਸਭ ਤੋਂ ਅੱਗੇ ਨਿਸ਼ਾਨ ਦੀ ਥਾਂ ਭੀ ਹੋਵੇ ਅਤੇ ਹੱਥ ਵੇਹਲੇ ਹੋਣ ਕਰਕੇ ਸ਼ਸਤ੍ਰ ਭੀ ਚਲਾ ਸਕੇ.#ਬਾਬਾ ਨੈਣਾ ਸਿੰਘ ਦਾ ਚਾਟੜਾ ਅਕਾਲੀ ਫੂਲਾ ਸਿੰਘ ਸਿੱਖ ਦਲ ਵਿੱਚ ਪ੍ਰਸਿੱਧ ਸੈਨਾਪਤੀ ਹੋਇਆ ਹੈ. ਨਿਹੰਗ ਸਿੰਘ ਅਕਾਲ ਦੇ ਉਪਾਸਕ ਅਤੇ ਅਕਾਲ! ਅਕਾਲ! ਜਪਦੇ ਹਨ, ਇਸ ਕਾਰਣ "ਅਕਾਲੀ" ਨਾਮ ਭੀ ਮਸ਼ਹੂਰ ਹੋ ਗਿਆ ਹੈ. ਦੇਖੋ, ਅਕਾਲੀ.#ਨਿਹਾਲ ਸਿੰਘ ਜੀ ਨਿਹੰਗਾਂ ਬਾਬਤ ਦਸ਼ਮੇਸ਼ ਦਾ ਫ਼ਰਮਾਨ ਲਿਖਦੇ ਹਨ-#ਧਰ੍ਮ ਦੇ ਧੁਰੰਧਰ ਉਦਾਰਤਾ ਕੇ ਧਾਰਾਧਰ#ਭੋਲੇ ਭਾਲ ਭ੍ਰਾਜਤੇ ਝਕੋਲ ਪ੍ਰੇਮ ਰੰਦ ਮੈ,#ਸਰ੍ਬਲੋਹ ਪ੍ਯਾਰੇ ਅਰ੍ਬ ਖਰ੍ਬ ਲੌ ਨ ਦਰ੍ਬ ਬੰਧ#ਨੈਕ ਹੂੰ ਨ ਗਰ੍ਬ ਪੁੰਨ ਪਰ੍ਬ ਯਾਕੇ ਸੰਗ ਮੈ,#ਸਾਜਕੈ ਸੁਬਾਨੋ ਸੂਰ ਗਾਜਕੈ ਮ੍ਰਿਗੇਂਦ੍ਰ ਭੂਰਿ#ਭਾਜਕੈ ਗਨੀਮ ਕੋ ਬਿਦਾਰੈਂ ਜੋਰ ਜੰਗ ਮੈ,#ਮੋਦ ਕੇ ਤਰੰਗ ਮੈ ਉਮੰਗ ਕੈ ਉਤੰਗ ਪੰਥ#ਲੋਕ ਦੰਗ ਕੈਬੇ ਕੋ ਸੁ ਕੀਨੇ ਏ ਨਿਹੰਗ ਮੈ. In NO WAY is jhatka a defining aspect of a Nihang. In fact, one can never do jhatka in their life, and never purposely kill an animal and eat the meat, and still be way more of a nihang than those nihangs who claim that jhatka is what nihangs are about. The concept of Khalsa being Nihangs was never based on jhatka and never had anything to do with jhatka. Nihangs and jhatka don't go hand-in-hand at all. Bhai Sahib Randhir Singh Jee was way more of a Nihang and Akaali than 99% of people who call themselves Nihangs.
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  31. Taksal including nananksar/rara sahib/harkhowale is root primarily vaishanav/advait (nirmale) order which is primarily meant to promote bhagti, vidya/gyan. Nihang is in root shakti order which is primarily meant to promote shakti -bhaugti with perception of life and death part of same coin, they invoke kaal- mahakaal relationship per sri dasam guru granth and everything is part of three gunas. They do jhatka to invoke shakti, and perception of whole creation being made out of gunas and khalsa meant to be above/de-attached from gunas. So its understandable difference in maryada as Sikhi includes all - bhakti (vaishav), yogis-shabad surat, shakti (shakti-shakta), gyan (advait vedant) aspects all orginated from vahiguroo, maharaj has included all into one and only Khalsa. There is diversity regarding jhatka as there is diversity of traditions (shakta-shakti,bhagti,gyan, shabad surat) within sikhism. It's never meant to be black and white way it was presented by singh sabha because multiple traditions/various school of thoughts -bhagti/shakti/gyan/shabad surat are all blended in khalsa beautifully and splendidly. We are neither pacifistic satoguni sadhu(ahimsa type bhagat) nor we are tamoguni rakshash (sipahi). Maharaj has blended sant and sipahi balanced aspect spirit into image of his own- khalsa.
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  32. The title of this thread is hilarious! It looks like we're starting a grooming agency of our own! :lol2: :lol2: :lol2:
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  33. Basically they are afraid that muslims may realize that Allah is the same in all religions and not just for muslims hence their so called kafir agenda goes out of window and muslim women and others may even think about converting because of all the lies and hypocrisy that they have been fed for generations by these mullahs is just man made bs.
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  34. And no one questioned him at that moment or gave him a slap typical, yet they fight and turbans come off over a political or committee seat/ issue, seriously we have some dumb people amongst us, who follow like lambs to the slaughter! Logic should have prevailed a Guru who gave his four sons, mother and father , would do the kind of deeds that this dusht is accusing him of, he could have had a harem of women, his sons were offered titles and the hands of beautiful maidens and much more, and the sangat sat there and let him say all of this :no: :nono:
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  35. Veerjee, you obviously haven't listened to the video in which Baba Ranjit Singh clearly outlines what is kachee banee. TuhinTuhin has also provided you with more material describing what kachee banee is and isn't (though I've not had the opportunity to listen to this yet). By your thinking, kaveesharees and dhadi vaaran are also culprits for kachee banee?
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  36. Couldn't agree more. The idea is to show co-passion not compassion that we are doing animals a favor by treating them right. Its just a matter of time as human consciousness rises as a whole that we see our arrogance. There was time when blacks, women, handicaps ..... were treated like crap, but now its like almost unthinkable.
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  37. What charities can we donate to to help those affected by the cyclone?http://www.bbc.co.uk/news/world-asia-24507810 India 12 October 2013 Last updated at 20:14 Cyclone Phailin makes landfall in India A huge cyclone that has forced as many as 500,000 people to flee their homes has made landfall in eastern India. Winds were measured at 200 km/h (125mph) as Cyclone Phailin hit the coast near Gopalpur, Orissa state, at about 21:15 (15:45 GMT). Authorities had predicted a storm surge of at least 3m (10ft) that was expected to cause extensive damage. Officials say they are better prepared than in 1999 when a cyclone killed thousands of people in Orissa. Cyclone Phailin has been classed as "very severe", and the head of India's Meteorological Office, LS Rathore, said it would remain in that category for six hours before losing strength. The eye of the storm was moving at 10-15 km/h (6-9mph), he said. The BBC's Sanjoy Majumder reported heavy rain and high winds lashing Gopalpur as the cyclone made landfall. 'Apocalyptic devastation' The storm has ripped up trees and road signs, and cut power supplies in some areas. There were reports of window panes being shattered and roofs being blown off. Five deaths were linked to the cyclone by Indian media, four attributed to falling trees and one to a house collapse. Another BBC reporter, Andrew North, spoke of a scene of apocalyptic devastation in Brahmapur, just inland from where the cyclone reached the coast. Store signs and other debris were being pitched high in the air by storm gusts and elaborate decorations for a major Hindu festival were strewn over the main road. Officials had earlier said that no-one would be allowed to stay in mud and thatched houses along the coast of Orissa and Andhra Pradesh states, but some residents said they wanted to stay put. "Many people refused to move, had to be convinced, and at times the police had to forcefully move them to safe places," said Home Minister Sushilkumar Shinde. The army has been placed on standby for emergency and relief operations. Helicopters and food packages were ready to be dropped in the storm-affected areas. Hours before the cyclone made landfall it was generating winds of 240 km/h (150mph) over the Bay of Bengal. Most of those evacuated were in Orissa state. Sushant Sahoo, a resident of Orissa's state capital, Bhubaneswar, told the BBC that it had been raining there since the morning, and the streets were empty. "We have no electricity, it is very dark right now and very grim," he said. "I have dry food and candles. The local government has been good at getting everyone prepared and taking care of people." India's eastern coast and Bangladesh are routinely hit by cyclonic storms between April and November that cause deaths and widespread damage to property. In December 2011, Cyclone Thane hit the southern state of Tamil Nadu, killing dozens of people.
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  38. I feel the same way.. its just another exercise nothing more..
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  39. Yes, most likely. Most people on here are British, while I am Canadian.
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  40. After reading Bhaji Taranpreet Singhs post, I thought I'd watch the programme on MATV due on from 7-8pm. Having never heard of MATV I looked through the TV channels to see what MATV was about. At approx 6.15pm, when I switched over to MATV I was surprised to see a programme about Hindu astrology. I thought it was the wrong channel so I switched to another channel. After checking a while later I switched back to MATV at 6.45pm and the same programme about Hindu astrology was on but I let the channel run. My son who was nearby asked why we were watching a Hindu channel. I had to explain that Sikhs do not believe in astrology but the Harjap Bhangal program we were due to watch would be on soon. The program 'aired' and uncovered the truth of the beadbhi of Sri Guru Granth Sahib Ji, making some excellent points. Uncovering how the Gurdwara Guru Nanak Darbar Masand committee in Southall has been fully involved in the collection of Guru Granth Saroops with a warehouse owner, telling people the saroops are biirdh (to be destroyed) when Saroops are ok for parkash. I explained to my son that we were watching two sons of Guru Gobind Singh fighting for sachai (truth). My son knows that the sons of Guru Gobind Singh are the Sahibzadey (and indeed, mentions the Sahibzadey everyday). I explained that no-one is helping these Singhs but they are still Chardi Kala in Sikh spirit. Even though the Sikh TV channels are not helping these two sons (and more sons) of Guru Gobind Singh they are still carrying on. These are true Sikhs (who have acted very reasonably) who love their Guru and the type of Sikhs we ALL need to follow.
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  41. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh All valid points SRIWAHEGURU, Thank you. At a result I have used the 'contact us' form on Sikh Channel - http://www.sikhchannel.tv/contactus/ and posted the following message (using some of SRIWAHEGURUs words). Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh The whole point of having "our own media" surely is to make the Total Respect of Dhan Sri Guru Granth Sahib Ji a priority above all else. As a member of the Sangat I humbly request that you continue to investigate and report on the Beadbi of at least 22 Saroops of Dhan Sri Guru Granth Sahib Ji Maharaj that took place in West London recently, with the involvement of Guru Nanak Darbar Gurdwara Sahib, Southall. Please can you respond with how you intend to take this matter forward? I would request Sangat to do the same. (We will contact them formally as well)
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  42. Great post jashb paji. Only thing i would say is though lets please refer to these culprits as Dusths and not label any particular community within the Panth.The Sevadaar who Maharaj blessed with this mahaan seva of bringing this out to the rest of the Panth have written a very good true account of events, without once mentioning or blaming any specific community within the Panth. Baentee for all of us is to learn that anybody (irrespectve of so called Jaat or standing in the Panth) who disrepects Dhan Sri Guru Granth Sahib Jee Maharaj can never recieve Guru Jees blessings and their true colours will one day be revealed to the whole Sangat. Apolgies for any mistakes. Fateh Jee
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  43. I have heard that he was the one to turn down Dr Ambedkar and 50,000 other dailts to take amrit and become sikhs on the orders of Gandhi I heard it from some dhadi jatha
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  44. It was mainly after 1984 that many Sikhs started the question the decisions of Master Tara Singh in 1947. I am quite skeptical that the British were concerned about the Sikhs and were offering them a Sikh state and it was Master Tara Singh who refused it. The British have a reputation for using one people against another and then leaving them in the lurch when they leave the country. They did the same with the Karen people in Burma and a host of others throughout their empire. The only people they stood by were the Ulster protestants and even engineered the partition of Ireland by giving large chunks of Catholic majority areas to Ulster in order to make it viable. They could, if they wanted to have done the same for the Sikhs considering the loyalty the Sikhs had shown to them. The partition line was to be demarcated based on population majorities but there was a clause in the terms of reference given to Radcliffe that 'other factors' could be taken into account when considering the demarcation line. The Sikhs held on to the hope that this meant land ownership and Sikh Gurdwaras but they were betrayed by the British. Had land ownership been taken into account then districts like Lahore, Montgomery and Lyallpur would have come to East Punjab. Master Tara Singh did the best that he could. The Sikhs weren't united in 1947 with many supporting the Congress and the Communists. Had the Sikhs been united then he could have given Jinnah, Nehru and Mountbatten an ultimatum. Accept a Sikh state from Ravi to Jamuna or the Sikhs would make sure that the Punjab would be ungovernable. With over 200,000 Sikh troops available and the troops of the Sikh states, the Sikhs could have turned the Punjab into a battlefield. Using the Sikh states as a base the British districts could have been taken over. The only option that the British offered the Sikhs was to join either India or Pakistan. Joining India has been a disaster but joining Pakistan would have been a nightmare. We would be like the Copts of Egypt with the Pakistan government encouraging us to emigrate so that Muslims could become a majority in the Sikh districts.
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  45. There is ONLY ONE solution to fight the tyranny of Hindu India and Muslim Pakistan, and that is the Amrit of Sahib-E-Kamaal Sri Guru Gobind Singh Ji Maharaj! I hereby call upon and request ALL those communities who want to live with dignity and honor to become Singhs and Kaurs if they want their future generations to live with dignity and honor. Whether its the Hindus of Afghanistan, or the Hindus of Pakistan (Sindh/Balochistan), or the Kashmiri Pandits, or the Dalits, or any other community suffering humiliation by these two countries. Guru Sahib called out in 1699, He has been calling out ever since! Become Khalsa, unite, and no one will dare to inflict any misery on you ever again. If you don't trust me, read up on history. Read about the Shaheeds of Chamkaur Sahib, they included Singhs from Dalit and Kashmiri Pandit ancestry. See how they became ferocious lions after taking Amrit! Even in ripe old age they stood with weapons in front of 10 million bloodthirsty Mughal troops. That is the power of Amrit. So, take Amrit, become Khalsa, live with dignity.
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  46. True, Mastar Tara Singh was not a bad person as some have begun to make him out this way. His intention was always good for the Sikhs. He made the mistake of not insuring any safe guards for the Sikh nation just in case Hindu leaders go back on their word(as they later did). He trusted the Hindu leaders who back stabbed him after 1947. He greatly regretted his decision for blindly trusting them and not taking advantage of keeping political sovereignty while the Brits were there and more than willing to offer it to the Sikhs. Sikhs would later learn that the British were not that bad as the Hindus and Muslims were. Master Tara Singh launched agitation after agitation, went to jail repeatedly after 1947, but all this had little or no effect on the Hindu leaders. But one thing he did do is make sure that whole of Punjab(himachal and haryana) did not go to Pakistan. When Muslims began to demand Pakistan, they expected all of Punjab would go to Pakistan since they were the slim majority of the state. But Mastar Tara Singh said, if India must be partitioned on the bases of religion, then so must Punjab, why should all of Punjab go to Muslims? Muslims tried to "put the Sikhs in their place" by launching direct action day and violent riots directed towards Sikhs in Pothohar. Most of Mastar Tara Singh's family were butchered in march of 1947 and his house was burnt, this was before Sikhs had retaliated in the summer of 47. Jinnah did not condemn the anti Sikh riots(which shows he must have ordered it). After the riots, Jinnah still thought the SIkhs would finally accept Pakistan and stop their demand of partitioning Punjab but by then it was too late. it was a trust issue, Sikhs no longer trusted Jinnah or his Muslim league. Sindh did not have a Master Tara Singh, and despite it being about 1/3 hindu before 1947, all of it went to Pakistan and they were all kicked out anyway. Today Sindhi Hindus are a stateless people scattered all over India. Within a few generations they will assimilate into mainstream India. What little is left of Sindhi HIndus in Pakistan, they live a life of humiliation, their womenfolk are abducted and forcibly married to Muslim men.
    1 point
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