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Breaking: Prof. Bhullar’s death sentence commuted to imprisonment for life New Delhi, Punjab (March 31, 2014): The Supreme Court of India today commuted death penalty of Sikh Political prisoner Professor Devender Pal Singh Bhullar to life imprisonment. The Centre on Thursday (March 26) has made a submission that in wake of January 21 decision of the SCI Prof. Bhullar’s death sentence had to be commuted. The court bench had on January 31 stayed Prof. Bhullar’s execution and had agreed to review its judgement by which it had rejected earlier. http://www.sikhsiyasat.net/2014/03/31/breaking-prof-bhullars-death-sentence-commuted-to-imprisonemnt-for-life/

The following screenshot is of the contents page from a dasam granth beerh at patna sahib from 1698AD. In the bottom left you can see the bani Sri Bhagwat Gita Bhakha Sri Gobind Singh Kirt listed.

Phew, sitting today while reviewing some legal / policy papers, a thought came to my mind and it somehow lead me to search for Sikh Sangat on the web. To much shock and amazement i was surprised that the forum is still around. Though it has changed a LOT from the days of 2004, but having seen one after another Sikhi website fall in peril, I am glad it is still around. Its so different with all this facebooks and twitters and ads etc, after all i logged in after 6 years to my surprise the admins did not delete the databases etc and have kept up the good work. I look forward to reading some great posts and having even greater discussions here once again. WJKK, WJKF!

This bibi has beautiful writing and a heavenly voice. What an achievement!! ਗੁਰਮੁਖਿ ਹਥਿ ਸਕਥ ਹਨਿ ਸਾਧਸੰਗਤਿ ਗੁਰ ਕਾਰ ਕਮਾਵੈ। Guramoukhi Hadi Sakad Hani Saadhasangati Gur Kaar Kamaavai. गुरमुखि हथि सकथ हनि साधसंगति गुर कार कमावै । Worthy are the hands of the Sikh who in the holy congregation do the Guru's work. 1 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੧ ਪਾਣੀ ਪਖਾ ਪੀਹਣਾ ਪੈਰ ਧੋਇ ਚਰਣਾਂਮਤੁ ਪਾਵੈ। Paanee Pakhaa Peehanaa Pair Dhoi Charanaamatu Paavai. पाणी पखा पीहणा पैर धोइ चरणामतु पावै । Who draw water, fan the sangat, grind the flour, wash the feet of Guru and drink the water therefrom; 2 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੨ Share ਗੁਰਬਾਣੀ ਲਿਖਿ ਪੋਥੀਆ ਤਾਲ ਮ੍ਰਿਦੰਗ ਰਬਾਬ ਵਜਾਵੈ। Gurabaanee Likhi Potheeaa Taal Mridang Rabaab Vajaavai. गुरबाणी लिखि पोथीआ ताल म्रिदंग रबाब वजावै । Who copy the Guru's hymns and play the cymbals, the mirdang, a small drum, and the rebeck in the company of holy. 3 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੩ ਨਮਸਕਾਰ ਡੰਡਉਤ ਕਰਿ ਗੁਰਭਾਈ ਗਲਿ ਮਿਲਿ ਗਲਿ ਲਾਵੈ। Namasakaar Dandaout Kari Gurabhaaee Gali Mili Gali Laavai. नमसकार डंडउत करि गुरभाई गलि मिलि गलि लावै । Worthy are the hands who bow, help in prostrating and embrace a brother Sikh; 4 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੪ Share ਕਿਰਤਿ ਵਿਰਤਿ ਕਰਿ ਧਰਮ ਦੀ ਹਥਹੁ ਦੇਕੈ ਭਲਾ ਮਨਾਵੈ। Kirati Virati Kari Dharam Dee Hathahu Day Kai Bhalaa Manaavai. किरति विरति करि धरम दी हथहु दे कै भला मनावै । Who eam livelihood honestly and munificently confer favour on others. 5 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੫ ਪਾਰਸ ਪਰਸਿ ਅਪਰਸਿ ਹੋਇ ਪਰ ਤਨ ਪਰ ਧਨ ਹਥੁ ਨ ਲਾਵੈ। Paarasu Parasi Aparasi Hoi Par Tan Par Dhan Hadu N Laavai. पारसु परसि अपरसि होइ पर तन पर धन हथु न लावै । Worthy of praise are the hands of such a Sikh who by coming in touch with Guru becomes indifferent to worldly materials and lays not his eyes on another's wife or property; 6 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੬ ਗੁਰ ਸਿਖ ਗੁਰ ਸਿਖ ਪੂਜ ਕੈ ਭਾਇ ਭਗਤਿ ਭੈ ਭਾਣਾ ਭਾਵੈ। Gur Sikh Gur Sikh Pooj Kai Bhaai Bhagati Bhai Bhaanaa Bhaavai. गुर सिख गुर सिख पूज कै भाइ भगति भै भाणा भावै । Who loves another Sikh and embraces the love, devotion, and fear of God; 7 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੭ ਆਪ ਗਵਾਇ ਨ ਆਪ ਗਣਾਵੈ* ॥੧੨॥ Aapu Gavaai N Aapu Ganaavai ॥12॥ आपु गवाइ न आपु गणावै ॥१२॥ He effaces his ego and does not assert himself. 8 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੮ AND ਪੈਰੀ ਪੈ ਗੁਰਸਿਖ ਪੈਰ ਧੁਆਇਆ। Pairee Pai Gurasikh Pair Dhuaaiaa. पैरी पै गुरसिख पैर धुआइआ । Touching the feet, the Sikhs of the Guru wash their feet. 1 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੧ ਅੰਮ੍ਰਿਤਵਾਣੀ ਚਖਿ ਮਨੁ ਵਸਿ ਆਇਆ। Anmrit Vaanee Chakhi Manu Vasi Aaiaa. अंम्रित वाणी चखि मनु वसि आइआ । Then they taste the ambrosial word (of Guru) through which the mind is controlled. 2 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੨ ਪਾਣੀ ਪਖਾ ਪੀਹਿ ਭਠੁ ਝੁਕਾਇਆ। Paanee Pakhaa Peehi Bhatdu Jhoukaaiaa. पाणी पखा पीहि भठु झुकाइआ । They fetch water, fan the sangat and put wood in the firebox of the kitchen. 3 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੩ ਗੁਰਬਾਣੀ ਸੁਣਿ ਸਿਖਿ ਲਿਖਿ ਲਿਖਾਇਆ। Gurabaanee Souni Sikhi Likhi Likhaaiaa. गुरबाणी सुणि सिखि लिखि लिखाइआ । They listen to, write and make others write the hymns of the Gurus. 4 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੪ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਕਰਮ ਕਮਾਇਆ। Naamu Daanu Isanaanu Karam Kamaaiaa. नामु दानु इसनानु करम कमाइआ । They practice the remembrance of Lords name, charity and ablutions. 5 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੫ ਨਿਵ ਚਲਣੁ ਮਿਠ ਬੋਲ ਘਾਲਿ ਖਵਾਇਆ ॥੬॥ Niv Chalanu Mitd Bol Ghaali Khavaaiaa ॥6॥ निव चलणु मिठ बोल घालि खवाइआ ॥६॥ They walk in humility, speak sweetly, and eat the earning of their own hands. 6 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੬

source - sikhanswers.com From 1892 to 1897, scholars assembled at the Sri Akaal Takht Sahib in Amritsar, known as the “Sodhak Committee”, to study the various hand-written Sri Dasam Granths. They concluded that Sri Dasam Granth was the work of Guru Gobind Singh Ji. However, the group of scholars who studied Sri Dasam Granth deleted 8 Banis (compositions) from the revised Granth which were present in Sri Dasam Granth claimed to be compiled by Bhai Mani Singh. The 8 Compositions deleted by the Sodhak Committee are the following: 1. Sansahar Sukhmana – It has 43 stanzas. 2. Vaar Malkauns – 11 pauris, Nanak Jo Prabh Bhawangey, Harji Harmandar Awangey. 3. Vaar Bhagauti Ji Ki – Different from Vaar Durga Ki – Bhagat Bhagauti Tis Ki, Jo Jan Dhir Dhre 4. Sri Bhagwat Gita Bhakha Sri Gobind Singh Kirt – translation and commentary of the Bhagavad Gita. It talks about the Khalsa warriors, the warriors in Krishnas army and other things. There is however doubt regarding the author. It starts with “Ik Oankaar Sri Waheguru ji ki fateh Patshahi 10″ but the writing style seems more similar to one of the court poets than that of Akaal Ustat or Bachittar Naattak etc. 5. Raag Aasa & Raag Soratth Patshahi Dasvin 6. Asfotak Kabits (Published by Randir Singh in Dasam Granth at Punjabi University) 7. Maajh Patshahi Dasvee’n 8. Chakka Bhagauti Ji Ka Question arises as to why the Sodhak Committee deleted the following 8 compositions, and who authorized the committee members to do so. The original version of Sri Dasam Granth was not accepted by this Committee that suggests that the original version of this Granth has been altered and adulterated. The present-day published Sri Dasam Granth (1902) is the work of the Sodhak Committee. Further re-examinations and reviews took place in 1931, under the guidance of the Darbar Sahib Committee of the Shiromani Gurdwara Prabhandak Committee they too vindicated the earlier conclusion (agreeing that it was indeed the entire work of the Guru) and its findings have since been published. Sri Dasam Granth is not our Guru and cannot match the status of Sri Guru Granth Sahib Ji. But it is a scripture of the Sikh religion and the has been with us for many centuries. Hence it deserves respect. In recent years Sri Dasam Granth has been at the centre of controversy with Professor Darshan Singh, the former Jathedaar of Sri Akal Takht, questioning its authenticity and message. Unfortunately he not only criticised the Granth but has used much derogatory language for it. When summoned to the Sri Akal Takht Sahib, Prof Darshan Singh was very arrogant and stubborn and refused to engage in any discussions on the topic in private. As a result of this, on 5th December 2009, after giving many chances to discuss the issue within the frameworks of Gurmat traditions, an edict was issued by the Sri Akal Takht Sahib asking the Panth to boycott him and declared him as a ‘Thankhayia’ (liable to chastisement/punishment). The Sri Akal Takht has asked the worldwide Sikh community to not engage in any debates on Sri Dasam Granth in public. If any individual(s) wishes to contribute to the discussion on Sri Dasam Granth’s authenticty etc then they should present themselves before Sri Akal Takht Sahib and respectfully engage in scholarly discussions rather than rake controversies amongst the normal Sangat.

Italian & Indian Cook required for a new restaurant http://www.europesamachar.com/

ok , battles of Naushehra( Hari Singh Nalwa ), Sirhind , Mudki , Chillian wala , Saragarhi , Gudas Nangal , Sabraon (under Sham Singh attariwala), battle of Chotta Ghallughara ,also I'd like Baba banda ji Battle of Samana ( for examplary war tactics where he unexpectedly ambushed the town in midnight to avenge the chotte Sahibzade by taking hold of Zallads who killed sahibzade ) , and last let us not forget Delhi operation under Dal Khalsa under Baba Baghel Singh Ji

Thank you! I made this point earlier too it is a shame he went from a drug addict to Amritdhari and with high hopes I had for him to be a good role Model for the Sikh youth in Punjab he is getting into promoting Ravidasias now and who knows what next. These people are more about money than Guru ji's teachings. We can deal with these singers with violence but boycotting their concerts coming to our places and getting promoted by our gurdwaras. Gurdwara committees should promote awareness against their gandh music

Well, let's not include the battles fought by the Guru Sahibaans since those battles cannot be compared by us. Let us only mention battles fought by Sikhs after Shri Guru Gobind Singh Jee's Jyoti Jyot happened. I will write my list tomorrow.

Dear Sangat Jee, the lightining of a lamp, or dhoop, is usually considered as a part of offering one`s reverence and faith to the deity object of our devotion. Not only lightining this lamp is a part of that ritual, but some more elements are also offered, like water , food, fruits, sweets, saffaron, etc....and to offer these one´s practices, adequate utensils are used to offer them, which make a whole packet with these elements in consideration. So, these are all our outer worldly ways, which almost all believers of all religions put it into an almost a daily ritual, maybe at home, or in the temples, churches and places of pilgrimages. On the other side of all these practices, is Gurmat, the path of the Saints, the Gurmukhs, who only need Nam, as their objective, and use the plate of their purified mind, with the soul offered as lamp, scent and flowers, at the Lotus feet of Wahiguru Akal Purukh. This is the true offering, who only the real enlightened can do and invite us to do the same. This type of devotion, is the highest among all practices. In this devotion, we offer and give our everything to Him, we do not keep anything back with us. All our so called houses, money, business, properties ...are lifless, are temporay for us, are not ours really. Before we came to have them, in the past, they were of our ancestors, or even other owners, and after some time they will go the hands of others, so how come they be ours? So apart from our mind and soul, what is ours really now? Nothing. And then there comes a time even, when by Nam Simran, the mind gets dissolved and we become pure souls, without any blemishes or layers of dirt on it. And thus the real devotion, is done by the soul , by offering herself unconditonally in the meditation, in the dhyan of Wahiguru. All outer elements offered to Him, can be purchased if one has money. What if one is poor, and has no money to buy them, can that soul do not perform His devotion? Some may argue and say, even a leaf of tree is accepted by Him, if given with love and faith. Again we come to a point, where we are dependentant on some outer elements.... Wahiguru is surely much more wiser than us, and so are His Sant Janas and Gurmukhs. Through them, He tells us, all your envoirements are depending on your karmas, on which you have no control, which can make you have all the comodities of life, or so poor, that you do not have proper food to feed yourself or clothes to cover your body properly or a roof under to sit and sleep. But you are my very own, I can not deprive you from doing my bhakti, which is ultimately what is going to bring you back to me, wherever you maybe, however you maybe. For that purpose, I am going to keep myself within yourself, to make the things easiest for you. I am available all the 24 hours for you, without any time limitations, the doors are opened always for you. Whenever you remember me, and want to come nearer to me, just board the vehicle of Nam, and you shall reach me me. That is why the Bani says: Nanak, Nam Jahaaz hae. Nam is the vehicle to take us. But to take us where? The answer is, to Him. Wahiguru Akal Purukh is so merciful, so dayalu, that He has made the things very easy for us even before we came into existence. It is we stupid humans, manmukh humans who complicate things, then we fight and kill or die in the adulterated religion created by us...then too we proudly say, it is in the name of my religion, my god. Are we not insane, life is given to us by Him, to do His bandagee, His seva, and for that we have to live...not to die. Death does not take us anywhere, but it is by doing His bhakti only, that we get deliverance from the wheel of eighty four, chaurasee ka chakar, the cycle of births and deaths. Death given or taken is a very big sin. And sin is not righteousness. It is wrong to think, that by giving my life for my religion, I shall go to Him. Through the Bani, we know it is only Nam bhakti which burns our karmas, on the contrary dying or killing, is adding more heavy karmas to our already infinite stock of karmas. If it was that easy, our Guru Sahibans would have surely told us, take the poison in his name and die by commiting suicide. So simple, isn´t it? Why to live a strugglig life? Or why to wait for somebody to kill us? If dying or killing would ever take us to Him... Let us remove all the stupid dirt from our minds, through the Bani. Let us not allow anybody to manipulate us, with agyanta. Because they are destined to drown, and all those who follow their steps, shall be also drowned, such is the play of Kal... So according to the beautful topic of the this thread, a Shabad is taken from the pure paviter Bani, of one of His true devotees, named Bhagat Ravi Das in Raag Dhanasree, to show us, what is His devotion? What is required for His devotion? What are the results of His true devotion? Here it goes: naam tayro aartee majan muraaray. Your Name, Lord, is my adoration and cleansing bath. har kay naam bin jhoothay sagal paasaaray. Without the Name of the Lord, all ostentatious displays are useless. naam tayro aasno naam tayro ursaa naam tayraa kaysro lay chhitkaaray. Your Name is my prayer mat, and Your Name is the stone to grind the sandalwood. Your Name is the saffron which I take and sprinkle in offering to You. naam tayraa ambhulaa naam tayro chandno ghas japay naam lay tujheh ka-o chaaray. Your Name is the water, and Your Name is the sandalwood. The chanting of Your Name is the grinding of the sandalwood. I take it and offer all this to You. naam tayraa deevaa naam tayro baatee naam tayro tayl lay maahi pasaaray. Your Name is the lamp, and Your Name is the wick. Your Name is the oil I pour into it. naam tayray kee jot lagaa-ee bha-i-o uji-aaro bhavan saglaaray. Your Name is the light applied to this lamp, which enlightens and illuminates the entire world. naam tayro taagaa naam fool maalaa bhaar athaarah sagal joothaaray. Your Name is the thread, and Your Name is the garland of flowers. The eighteen loads of vegetation are all too impure to offer to You. tayro kee-aa tujheh ki-aa arpa-o naam tayraa tuhee chavar dholaaray. Why should I offer to You, that which You Yourself created? Your Name is the fan, which I wave over You. das athaa athsathay chaaray khaanee ihai //tan hai sagal sansaaray. The whole world is engrossed in the eighteen Puraanas, the sixty-eight sacred shrines of pilgrimage, and the four sources of creation. kahai ravidaas naam tayro aartee sat naam hai har bhog tuhaaray. Says Ravi Daas, Your Name is my Aartee, my lamp-lit worship-service. The True Name, Sat Naam, is the food which I offer to You Wahiguru alone and His Nam, are worthy of our devotion. Wah wah Sachay Badshah.

WJKK WJKF I am nothing or nobody, I have little knowledge and im on this site to advance my knowledge through conversation via brothers and sisters as yourself. This is not an issue of just the consumption meat as sikhsangat.com had a outright no on the issue. It is more the use of animals if one has not done the killing, how does then that become justified? To fight a Lion or tiger with my bare hands proves no point and is kind of irrelevant, also I would most probably be killed and eaten lol and as I still battle with the five vices, end up in the cycle of reincarnation. Also, I am not a Muslim or Jew, I am not sacrificing a animal to waheguru which serves no point, I am performing jhatkaa to a) consume its flesh b) practice by weaponry c) understand and deal with the emotion d) use it's carcass. Sacrificing the life if an animal and killing an animal to eat are two very different things. If vegetarianism goes so far for karmic action and print, also for the welfare of another soul, then we should question our use on animal by products like leather, make-up and the skin on our tabla in the gurdwara, also medication tested on innocent animals. The SGPC rehat maryada should also be amended by the Akal takhat, as this maryada is the most utilised. I know the other issues surrounding the other rehatmaryade being Puratan or whatever in any case, this is the most widely used rehat maryada. Again, I stress my point that a soldier needs to know how to use weaponry in a just manner and then deal with the emotion of having to kill, whether it be an animal for food and it's carcass, an animal out of compassion if it is injured or even a fellow human being. We "put down" many animals in the uk out of compassion. Should we not just then allow the cycle of life to play out its course? If you would like to continue conversing views with me personally, please send me a message via my profile as I do not want to continue discussing this here, as we have taken the thread to another angle of meat, which we can both do a search and get many other opinions as adviced always by the Sewa moderators on this site. So sorry everyone for taken the post elsewhere, especially to the original post maker. Thanks WJKK WJKF

IMO if the Guru's were here on the Earth plane, with It being a time where more non-Meat foods are so readily available, they would be Vegans. Not just Vegetarian's but Vegan. Foods get shipped now, there are many foods people haven't even heard of, there are Vegan alternatives let alone Vegetarian, also many Vegetarian only restaurants. Don't know how anyone can eat Meat today. Not just ''Sikhs''.

KS Makhan has become a Amritdhari but hardly one i look up to. He had joined the BSP party and now sings songs promoting Ravidasias. I bet you he did this so if he got elected he would have some power to stop his pending case in Jalander regarding drugs. He is pretty low.

Follow up question would be who were in sodhak committe? were they fully qualified? What's was the reasoning for them taking out this text along with other 8? Was it ideological difference or writing style, binding indifference etc?

sober for 3 years now. used to drink 3 to 4 times a week. Do not why but was sicked of it and apirl 3, 2011

A place where we can carry Kirpan with no hassle, A place where no one will shout ''Raghead'' as you walk the street, A place where no Sikh shrine will ever be desecrated, A place where police will not kill a Sikh in an ''encounter'' A place where secret cremations will never happen. A place where Justice will never sleep Where is this place ?, Its Khalistan and nowhere else.

Very interesting post veer regarding miri piri. I would like to mention according to my research i don't think piri means raw politics, politics in modern world have very negative connotations. Miri is spiritual we all know, piri would be soldier/temporary to uphold/protect miri - dharma-spiritual sikhi. Follow up question would be how much politics is needed in soldier/temporal(piri) to uphold dharma (miri-spiritual) ? I would assume hardly any in this day and age - unless off course one lives in monarch type country where one have to make concessions/sacrifice to live off ..!! Answer to your question - most of us who live abroad in western countries cannot claim we are being under undemocratic ruthless rulers so khalsa in many ways already have spiritual and full democratic rights in abroad.

Anyone who took history class during his college days would agree that having your own country would solve tons of problems. Politics is important in our dharam - Miri piri concept. Question one should ask: are you better off spirituality while being under undemocratic ruthless rulers? Or are you well off spirituality if your country charters are based on truly democratic rights? Khalsa raj and Khalistan is same and there is no difference between these two words.

Dear brother, lighting lamps, is just a representation of wanting to change the darkness to light. Mahapurukhs tell us, that, Wahiguru Akal Purukh has the Light of countless suns and moons together, even then that light is no match to Wahiguru´s. That is the splendour and refulgence in Sach Khand. Wahiguru is Nam, is Shabad also, we can say it is a Superconscious energy,with all that implies. And as such, when His Darshan is had, we hear celestial blissful melodies, and have the chance to see His Akhand Jot. And all that is already inside each one of us, irrespective of caste, creed, class or mazab. The Bani in Anand Sahib says: Nam jin ke maan vaseeya, vajeh Shabad ganere. Means, when we concentrate our dhyan through Nam Simran, and have made that Nam "ajaapa" within us, we can hear that Shabad reverbating within us. Further on the bani says: Anter Jot, Niranter Bani, Sachay Sahib siu liv laee. This means, when the practice of Nam, has been firmly established in our minds, we then hear that Anhad Bani, and have the darshan of the Jot of Wahiguru, and this very practice, produces real love in our hearts, for the true Lord Wahiguru. Wahiguru has blessed us with this human form, so that we may light the Light of lights within us, and remove once and forever, the layers of agyanta and sins. It is by listening this Shabad, that our sins, our karmas are burnt. That is why, in Jap Ji Sahib, it is said: Suniyeh, dhook paap sabh naas. Listen to this Shabad, and all your sins, which are the cause of your sorrow and pain, shall be wiped away . So, the thing is we may light as many as lamps we want, even fill the whole universe with them if we want, and the sky becomes bright with that light. But if we do not light our interior with the Light of Nam, we shall continue wandering in the darkness. Our state now is, that if we close our eyes, we see darkness. And our aim should be, we should gather so much dhan of Nam within us, that if we close our eyes, we can see that Akhand Jot of Wahiguru Akal Purukh within us. It is our choice what we do, and how we use our lives. So let us be wise, and use our lives, to fill ourselves with His Light, to the extent, that we become a living Lamp, of His Light. And once this Light is lit within us, no wind can blow it, nor water extinguish it, neither here, nor in the next world, till the time comes, when our tiny little Lamp(soul), goes and merges in the huge Sun(Wahiguru), becoming one with it. P.S: dear son, you seem to be quite young, yet your thinking is pure and quite ahead of your age. Can we know how old are you?

I think most of you guys need to calm down. I asked a simple question, and not a single one of you has answered it. All I am asking is that can you give me any Panthic reference outside of Nirmala or Udaasee references that authenticate this bani. How difficult is that to comprehend? Nirmalas and Udaasees recognize many scriptures and follow practices that the rest of the Panth does not. If you are going to promote "Gobind Gita" in the rest of the Panth, then provide references that authenticate this bani. It is simple as that. This is not about Singh Sabha vs. Nirmalas or Udasees. This is about the authenticity of a bani. If this is the type of reaction given to a question on this forum - then I truly feel sorry for the rest of the visitors who ask such a question in the future.

Pind is the body village, 5 vices are the inhabitants...