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Just saw the following and thought of this thread https://www.instagram.com/p/CO9aGgvsbYZ/?igshid=k1ouwywc71s1

Yeah, most uncles aunties were shipped off to the West by their parents when they were only 16, 17 years old. And they found themselves in an alien country with a strange culture. Considering they came from large extended families and then found themselves being all alone in this country, and being sent away from their home when they were only 16 or 17 must have been very traumatic. But that don't explain why the same generation born in the UK are weird as well. A lot of them have a chip on their shoulder.

That time again where I talk about Child-parent toxic relationship so all here can prevent this from happening, either to your own children or maybe just you been/ are going through this without realising? As the child? So, a toxic parent can involve one or both parents; always criticising children's choices, constantly putting children down (make them feel like failures), WHATEVER the child does it's NEVER enough to please them, if another child goes on a course or opens Business it's fantastic and mind blowing! If own child does it, parent notifies them they will fail because they do not know anything about it. Can be more things on the list. The top list covers me and my sis as we have been through this by our Mum. My sister is living a life that is unique and very, very difficult path to walk on. My sister default mood is strict, straight to the point and she has 0 interest in marriage, 0 interest in social life and 0 interest in out-going (something that normal people do) my dad just watches and not try to change her (he never tried). On top my sis is a complete miser, something rubbed off from mum. And dad was NEVER there for us when we were young, never participated in our interest and 0 guidance. So, if you have young children (who are below 15) it's not too late. Be there for them, spend some time with them, teach them good values, encourage them to do better, show them you care for them... Don't leave it all on society/ school then expect them to follow your wishes once they're 18. Even if you spend less time per week with them make sure they're up to standard with life, education and give them the best teachings possible. Alternatively if you wish your children to turn out to be like my sister, who's over 31 now! It's entirely up to you but you must accept the consequence which comes with it. Old members on here, maybe you read these types of posts before? GOOD! I drill it in wherever possible. New members, am glad you took the time out to read this especially if you are new parents.

In Sarbloh Granth Sahib, word pistol comes and some people create doubt that pistol came into Punjab after jyoti-jyot of Dasmesh Pita, so Sarbloh Granth is not Guru Sahib's rachna. The pistol of the mahaan shaheed bhai jeevan singh (bhai jaita ji) is with Dasmesh tarna dal rangreta whose jathedar is major Singh. in this Pistol, instead of a bullet, a golaa has to be put.

ok fair enough, but yeh cutting out those lines from benti chaupai is MANMATT, how can jathas and committees justify it, the reasons they give are so lame and stupid! Salok of Japji Sahib is actually written by Guru Angad Dev ji, found that out recently.

Yeah sikhs as a collective thought that the ultimate good would be leaving Anandpur with a pledge from foes that they would not even look in their direction from then Guru sahib did not intervene and lived in bhana That's the prevalent version I've known

Machiavelli says you can only ally with people your strength or less strong. Or you wind up being the slave of your stronger ally. There are no benevolent giant allies capable of helping the Paanth. There are many many smaller groups however that we can ally with, but ultimately the Paanth must support and protect itself.

Interesting article

Narcissism and sociopathy seem to be rife, and appears to travel through generations. It's a fascinating topic in itself. The complete lack of remorse, and self centeredness these people exhibit is astounding. And the damage they causally leave in their wake without any conscience whatsoever is something to behold. I'm wondering if we have an over representation of these types in our quom, or if our own experiences reflect all/most other communities? I have a few in my family, and it appears as if they are 'unfixable'. The thing with the narcissism is that they seem incapable of constructive self-criticism or reflection, I've come to believe (outside of people naturally born this way regardless of childhood experiences) it is the consequence of their childhood trauma 'short-circuiting' a part of their brain that deals with emotion/empathy (which I'm pretty sure is the amygdala?) This lack of reflective ability or constructive self-criticism is dangerous because they never think they are wrong. So they do whatever the hell they like - and sleep just fine BUT I've seen that often this same thing makes it difficult for them to break self-destructive habits they have, and in the long run their decisions end up destroying them. Their need for 'social validation' is off the scale, and if you have one in the fam, watch how differently they act in public (charming, caring) compared to how they act behind closed doors. They are like compulsive liars too, and if they get cornered or caught out, they react REALLY aggressively (I think it is called narcissistic rage?). They can get caught out lying regularly but still act as if they have integrity and as if nothing has happened. Waheguru protect any naïve, empathetic person they come across (to whom they seem drawn) because they will suck the life energy out of them (I think they 'feed' off them). That's why it's important to identify them in families quickly and protect vulnerable people they have access and authority over, especially children. I think you can see these traits in them from very young if you are aware and observant. Normally I wouldn't post such stuff (as below) but I'm going to because almost invariably narcissists or sociopaths (don't know where the line between them is?) act covertly and never admit to it. This girl (Miss Australia) may have some Panjabi ancestry judging by the surname (but I could be wrong), and she is being open about it. I've posted the text of the article but not the photos because she is 'scantily clad'. lol How to date a 'sociopath': Girlfriend, 26, with a personality disorder reveals the challenges in her relationship - and why she never feels guilt for anything she does Kanika Batra has been diagnosed with antisocial and narcissistic personality The model and Miss World Australia finalist discussed her disorder on YouTube It is characterised by a disregard for others and tendencies to lie and manipulate Ms Batra said she has difficulty with impulsiveness, moods and addiction A beauty queen with antisocial personality disorder has revealed how her condition affects her romantic relationships - and why it has made cheating 'easy' in the past. Miss World Australia finalist Kanika Batra, 26, discussed her mental health in a recent YouTube video titled 'Interview with a sociopath'. The Sydney model said she has been assessed by 'a dozen' psychiatrists who all concluded that she has an 'anti-social and narcissistic personality', characterised by a lack of empathy, disregard for others, and a tendency to lie and manipulate. Like all who live with antisocial personality disorder, Ms Batra said she struggles with impulsive urges, feelings of emptiness and unstable moods. Her condition means she never feels guilt, remorse or shame, which she said makes it 'hard to be a morally good' person and easier to be unfaithful. Ms Batra, who is currently engaged to her boyfriend, Sam, said she cheated in three of her past five relationships because she didn't feel the guilt that typically comes with betrayal. 'I just didn't have that sort of regard for that person because it didn't make me feel bad to see somebody else,' she said. 'It didn't make me feel guilty. I didn't get home and then like, not sleep at night because I had betrayed somebody. It's easy for us to switch that part off [and] compartmentalise.' But after seeing a psychiatrist, Ms Batra said she managed to unlearn this behaviour and become more self-aware, which has changed how she sees both herself and her fiancé. 'The main difference is that now I do respect my partner,' she said. 'I do understand that his needs need to be met as well as my own.' However Ms Batra said she still can be 'quite vengeful' and show her 'mean streak' to anyone who hurts her. Although she feels no remorse for her past wrongdoings, Ms Batra said she tries to learn from them to avoid making the same mistakes in the future. And when it comes to positive emotions, Ms Batra said it's rare that she feels truly happy. 'I feel satisfied with life, I feel that I'm doing adequately well, but I don't think I experience happiness in the same way a neurotypical would,' she said. While she likes to be 'open and upfront' with people she dates, Ms Batra said she doesn't reveal her personality disorder until she gets to know a potential partner. Seven signs that someone is a sociopath A sociopath is someone with antisocial personality disorder (ASPD). Someone with this disorder will manipulate, antagonise and treat others with indifference. They show no remorse or guilt for the actions and behaviour. Sociopaths are prone to recklessness and risky behaviour because of what's known as their 'compromised moral compass', and are often perceived as irresponsible. 1. Lack of empathy - they feel no remorse of guilt because they don't feel the emotions of those around them 2. Manipulative - they are opportunists and highly ambitious individuals who rely on lying and manipulation to get where they want 3. Dangerously charming - they use charisma and charm to attract others, particularly those more vulnerable than themselves 4. Ill tempered and impulsive - prone to engaging in risky and illegal behaviours 5. Strained relationships - they are likely to be controlling and possessive 6. Narcissistic - not all narcissists are sociopaths, but most sociopaths are narcissists 7. Find enjoyment in the suffering of others - sadistic anti-socials use empathy to derive pleasure from the pain of other people Source: Psych2Go YouTube 'With all of the stigma and all of the hatred that's shoved down your throat, I like to give myself a chance,' she said. In the early stages of a relationship, Ms Batra said she and others with ASPD are prone to 'love bombing', an attempt to influence a person by overt gestures of attention and affection that stems from manipulative behaviour. 'This is just us getting to know you,' she said. 'We don't really know how to control ourselves in that sort of way so all we do is we message you to find out everything about you, and we want to see you all the time - that's just how we kind of get to feel what this relationship will be.' Ms Batra said she had to 'physically teach' herself to blink because her tendency to lock eye contact unnerved those around her. She said she learned charm and charisma by mirroring actions and emotional responses and has built her persona around the identities of others. 'I feel like if you strip all of that away, at the core, there would be nothing...it's quite sad,' Ms Batra said. Because of her condition, Ms Batra said she doesn't plan to have children until she has had 'complete therapy' to ensure she can provide for them 'physically, emotionally and financially'. The clip, which has been viewed almost 77,000 times since it was uploaded on April 26, has drawn widespread praise. 'As a therapist, you've given me a different understanding and perspective about antisocial personality disorder. Thank you for speaking about this topic and sharing your experience and insight!' one woman wrote. A man added: 'I feel like I am watching the most honest woman in the world.' 'You have no idea how much you're helping people understand this disorder, we appreciate your authenticity and how real and honest you are about all of this,' said another.

I emailed them and they replied saying they can't accept donations from abroad atm.

Wjkk Wjkf, Does anyone know of any document, pdf, or website that has all the words that appear in japji sahib divided by muhaarni? So a list of all the Mukhtas, then everything with kanna, then siharee, biharee, etc. Thanks

There is an app called Learn Shudh Gurbani that has all the proper vishraams and audio of proper pronunciation

Yea that's probably the reason why

Yes pescetarians. I think in some cultures fish isn't considered meat. Samurai warriors didn't eat meat either. The ancient Chinese were vegetarians aswell. The gladiators mainly had plant based diet. Even in Islam according to the hadiths Muhammad only ate meat a few times a year and mainly had a vegetarian diet. This worldwide obsession and addiction to meat is quite recent and mainly because of Western countries.

My own observation is parents are only modelling the parental styles of their parents , so you have to feel for them in a way. My dad was heavily influenced by his Dad , who happened to grow up an orphan and had to support his older sister despite never being allowed to go school though he cribbed off his cousins school notes and sat the exams gaining scholarship into higher education. So he had never learnt to love as he had not received it from elders and the chain went down to my dad and his siblings , this meant my Dad had trouble connecting too although he was caring in his way , buying books for me (his eldest- and surprisingly he had no problem with being a girl) and encouraging my education. My mum was always the velvet glove over the steel , you did not mess with her , not that she would crush you but you didn't want to disappoint her and see that pained look in her eyes, my work ethic came from her as did my parenting style . I did not want to tread the well worn path of other punjabis of scoring points off the kids because that is 1. a loser move 2. a hateful thing to be subjected to as a kid ( I remember the conversations where aunties and uncles would try to point score as a kid and I found it distressing to hear my Mum say why can't you be more like falana, I was top student in my school at the time) 3. undermines a kid's belief in the parent's love 4. makes the kid feel a failure unnecessarily (you know how them folks exaggerated about their kids) My husband's parents are something else they are narcissistic in the clinical sense(FIl overt, MIL covert) and therefore really didn't give genuine love to anyone , still don't , everything is conditional and they have to be idolised and in control of their children's lives to the nth degree . I can see how it has damaged their kids and thankfully they live thousands of miles away so my kids can recognise there is something not genuine about them (all image no substance) I feel that apnay love to live vicariously through their kids almost in a narcissistic way at least and pathologically at worst where it destroys the kids confidence and sense of self , it is extreme and unhelpful . The sikh model of parenting is at least encouraging and at best creates superhuman levels of postivity in the children who become real assets to society.

They've been arrested.

Lol

Wow, have you been to the natural history museum London? They've got lots of fossils and skeletons. Imo that's where dinosaurs and prehistoric creatures should be, in a museum, not roaming the earth in the 21st century!

A lot of Pubjabis who are aged around 45+ seem disturbed. Not just the ones born in India but the ones born here in the West as well. They're just odd. I don't know what it is. A lot of built up emotions, anger. Its like they're living in a cage. This then takes a toll on their kids. Which is just selfish.

are all the things in the second paragraph toxic pretty sure those things are universal in the world of punjabism

technically kabiyo baach benti, is the benti chaupai, as indicated from the name anything beyond this "benti" chaupaee (such as rest of charitropakhyan or additional dasam bani) I would consider to be part of the longer "chaupaee sahib" which can be arbitrary upto the person's sharda and devotion but anyone can differ with this, this is just how I have viewed things from beginning the two cut off lines are the main issue in my opinion, because that is like reading japji sahib without the salok and 38th pauree, or anand sahib upto 37th pauree, or leaving out last two chhand of jaap sahib, last tuk of every astpadee in sukhmani sahib, etc. you get the point

Lol

History also says that Guru Tegh Bahadur ji tied His half turban on the head of bhai mihan which shows bhai mihan used to wear a dastaar and not seli topi. It also proves that Guru Tegh Bahadur Sahib used to wear double dastaar. https://www.sikhiwiki.org/index.php/Mihan_Sahibs The Guru gave him half his own turban and the title of Mihan Sahib, and also returned his drum. The mahant of the sect still wears half a turban and his followers are also called Bakhshish sadhus from Bakhsh (the gift of apostleship). They have a dera at Patiala.

Lol

Bhai Mihan ji was also one of the 6 bakhshishiyan of the udasi order and history says he wore a dastaar. https://www.sikhiwiki.org/index.php/Guru_Tegh_Bahadhur_And_Bhai_Mihan One day as he was on the point of depositing a pitcher of water which he had brought, his cushion and turban fell

what would cause the parent to exhibit this toxicity? perhaps a reflection of their own upbringing similar to how your sister has been molded by your mother. perhaps one of the many consequences of the nuclear family model our community has had to adopt post migration. In the old days of extended families there were always members, like grandparents or elder aunts and uncles, to tame and rein in the newer couples and the children. Parenting was not dependent on the personality of only the mother or father.

I can relate to that but in my case it's my dad! Its very damaging, and its not easy to accept that its messed your head up, but it really does mess your head up. I think it has a much bigger affect mentally than we actually realise. It moulds your personality and relationships with others.

Word pistol in Sarbloh Granth Sahib.

Laird Of Lesmahagow Lord Iqbal Singh is lovingly known as the Laird of Lesmahagow in the Central belt of Scotland. He has translated numerous works of Robert Burns into Pubjabi, created the Sikh tartan and opened up his home to those hit by floods. Born in Lahore, the Laird moved to Lesmahahow with his wife in 1987. http://broonscots.com/laird-of-lesmahagow/ © The Singh Twins: www.singhtwins.co.uk; Image © National Museums Scotland View full screen https://www.nms.ac.uk/explore-our-collections/collection-search-results/painting/421905

From my understanding his wife's samadhi was done in public and she had made it clear that was what she wanted. He tried to dissuade her but couldn't. I have heard that he was having an affair and that she suffered from depression so this might be the reason he is being blamed and persecuted by the dark mafia.

You may have a point. He went through a near death experience just after his wife left her body in which he says he aged 25 years. He alluded to dark entities being responsible so he may have been compromised as a result. There are videos of him in this state of him looking extremely ill so he is not lying about that.

It's now obvious that sullay are the ones down voting. lol

Suls at it again. Despicable. Keep your daughters and sisters away from them.

VID-20210415-WA0000.mp4

Not enough parchar of Sikhi is being done

A lot of men end up on the streets because of divorce, business failure, no work. I know a Pakistani man, he basically walks around asking people for spare change and I started talking to him. He told me he had everything before, a business, wife and children and then he lost everything. He told me he lives with his brothers, but I don't think they give him any money or food, coz he's always walking around asking people for spare change. I even see him sitting on street corners at night in winter. If your a man in that situation then your lucky if you have a brother or friend to help you out, otherwise you'll end up on the streets. He once told me to never trust anyone other than my mother.

Acceptance and a sense of belonging is a huge thing as well, perhaps the first step?

Nanakianism, provocatively, abnegates the political state’s infringement of personalized liberty on the fallacious ploy that the state is supreme in toto. (1) If perceived from the latter purview, it is no wonder then that the history of the Sikhs consists of unflinching resolve even in the face of abject political tyranny. The bowdlerized variation of Sikhi, promulgated by political institutes and atrophied sampradas ,depicts the Sikh as a bovine. Herded in the morning by pseudo-Saints; butchered in the afternoon by opponents of an uncaring state- a caricature fast becoming reality. Historically, the Sikhs were never hewers of wood for others. (2) Even in the early days of the twentieth century they preserved their sacred ideals like the Sikhs of the hoary past. The nomenclature of Kartar Singh Jhabbar (1874-1962) ranks among the finest of the community’s leaders during the sanguinary Gurudwara Reform Movement. Intrepid, provocative, and vociferous Jhabbar today has been reduced to just a picture on museum walls; his legend has been mitigated to render the Sikhs torpid in the face of continuing politico-religious offensives. Let the young Khalsa awaken and derive inspiration from Jhabbar- a Sikh for whom no sacrifice was too inferior to make; a true leader of men. Jhabbar emerged during a grim epoch for Sikhi. The annihilation of Sikh sovereignty in 1849 A.D. witnessed the ascendancy of the schismatic Nirmala and Udasi cults which, once an addendum of the Sikh society, were employed by the British polity to expropriate Sikh Gurudwaras: the theo-political hubs of the Sikh world. (1) To further compound their nefarious designs, the British polity effectively censored all forms of Sikh proselytizing and created the Nirmala Dharam Duja Akhara to precipitate both an identity and philosophical crisis in the Khalsa psyche. (2) The calamity produced, then, reached a boiling point when Semitic and militant Hindu proselytizing made inroads into the Sikh heartlands and Sikhs began converting owing to a lack of knowledge vis-a-vis Sikhi. A rapid recovery, however, was made with the birth of the Lahore Singh-Sabha. Composed of leading intellectuals of the day, the Lahore Sabha differed from it’s Amritsar counterpart in that that though it promulgated Sikhi from an Eurocentric purview- it concentrated heavily on praxis and proactively proselytized among all and sundry. The Amritsar Sabha, until it’s final days, could not resolve the peripheral dilemma whether religious distinctiveness and identity were worth preserving or not. The Jhabbar clan, in which Kartar Singh was born, were fanatically Sikh and detested what they perceived as being the annihilation of Sikhi on a day-to-day basis. Young men like Kartar Singh were often enrolled into regional Singh-Sabha centers, established as proselytizing outposts, and trained in the disciplines of history, oratory and theology. Jhabbar’s skill with the fighting stick when coupled with his masterful oratory stood him in good stead to preach in areas hostile to Sikhs. Word soon spread of this dynamic preacher who brokered no challenge and was also able to meet physical bellicosity head-on. In 1904 A.D. his name spread throughout the Punjab after he saved the life of proselytizer Bhai Mool Singh. The latter, a stringent opponent of both Arya-Samaj and Islamic missionaries, had been invited by a certain Ganda Singh to perform the baptismal rites of his children who wished to renounce their ancestral faith of Islam and convert to Sikhi. As the event was about to proceed an unruly mob, collated by local mullahs, attacked Mool Singh who fled to Jhabbar. Jhabbar, calmly, picked up his fighting stick and dashed towards the belligerents who were already under heavy attack from Sikhs invited to the initiation ceremony. Smashing his way through the melee, Jhabbar would leave behind him a trail of fractured bones and concussed heads. Mool Singh would profusely thank him and take a keen interest in this laconic young man whose stick could work wonders. The Gadar movement, an expatriate revolt, and the Komagata Maru incident, where would-be-migrant Sikhs were deported from Canadian waters and slain by the Colonial Indian Police upon reaching Indian shores, ubiquitously inflamed the Sikhs against the British regime. The effect of these catastrophes was further exacerbated by the Jallianwala massacre, 1919 A.D., in which the army ruthlessly mowed down hundreds of participants in a regional Congress assembly. The refusal of the British to adjudge the event as a massacre and penalize the guilty witnessed the entire sub-continent ignite in a paroxysm of rage and Europhobia. Kartar Singh Jhabbar would utilize these sanguinary days to deliver his maiden speech against the incumbent powers thus drawing their ire upon him. Yet for all his anger, Jhabbar would also be in the vanguard of Sikh bodies attempting to save the innocent from the frenzied and often directionless mobs venting their venom on alien and countrymen alike. On April 28th warrants would be issued for Jhabbar’s arraignment. After a Kangaroo court, he was deported to the Andaman Islands on June 7th. Imprisonment would only reinforce Jhabbar’s convictions and strengthen his resolve. Behind bars, he would daily meet with the deportees from both the Gadar and Komagata incidents. Contrary to the edicts from the Akal-Takhat, issued by Nirmalas and other political sycophants, vilifying these men they proved to be dedicated Sikhs and voracious readers who possessed their own library. Jhabbar, himself, had two texts on him dating back from his arraignment days: a Sikh litany and the Braj classic the Hanuman Natak. (3) He would hone his political knowledge in daily debates with these men and grow into a staunch opponent of the Indian National Congress. In 1920 A.D. he would be returned to the Punjab and released. Unbeknownst to the British, however, Jhabbar the preacher was dead. His imprisonment, abroad, had now resurrected him as Jhabbar the leader. Jathedar Jhabbar, as he was now known, soon joined a band of like-minded men and they commenced holding political communes for the Sikhs. Dispirited by years of ascetic leadership, composed of Nirmalas and Udasis, the Sikh youth actively answered Jhabbar’s call to arms and began forming themselves into political cells. Their main purpose was to represent the Sikhs in the political spectrum, but other events overtook their plans. Baba Di Ber, a historical Gurudwara, had been placed under Mahant Prem Singh who conducted the daily happenings in the Gurudwara as per the Sikh Code of Conduct. His son, however, would prove a debauch whose life was cut short by over-indulgence. Regional Hindus and Muslims would oust Prem Singh’s assistants; insinuate themselves as his daughter-in-law’s legal correspondents and transform the Gurudwara into a den of vice. The ouster of the local congregation, by the new management, angered the Central Majha Diwan which dispatched Teja Singh Bhuchar to restore Baba Di Ber’s sanctity. Bhuchar and his fifty-strong party were initially arrested but later released on a technicality. Panicking, the management rapidly dissipated in the face of their arms. The arrival of Jhabbar ensured the restoration of the Gurudwara to the congregation and soon a plan was set in motion to form an ubiquitous committee for the management of all Gurudwaras. The Gurudwara Reform Movement was born. The Movement, initially dismissed as being idealistic, however would score a notch against the Nirmala-cum-Udasi Mahant-hood when it would liberate the Sri Darbar Sahib complex from the clutches of the British. Sanataanism having penetrated the Khalsa psyche, men like Sodhi Bhan Singh and Avtar Singh Vahiraa published texts condoning the Hindu customs of Caste prejudice and misogyny. (4) These practices were rapidly introduced into Gurudwarasby the Mahants until only the haut monde could enter and offer obeisance. Lakhmir Singh, a Muslim turned Sikh revivalist, had taken a band of lower-Caste Sikh converts to the Akal-Takhat to offer sacramental food as a sign of gratitude to the Guru. The Nirmalas, therein, had openly avoided these devotees and callously elucidated that they were in no position to offer anything as their Caste was abysmal. (5) Several bodies, including representatives of the Ravidassiya brotherhood, collated and commenced taking sacramental offerings to the Darbar and being turned out by the administration. Upon hearing of this, Jhabbar swiftly reached Amritsar and joined the protests. Cornered by the congregations, the Nirmalasattempted to debate their stand with Jhabbar. When asked to provide canonical injunctions mandating Caste in Sikhi, they were forced on the back foot and started fleeing. A reading was obtained from the Adi Guru Granth which propounded the imbecility of Caste and it’s corollaries. Other than the chief administrator, all the Nirmalas fled the scene shamefaced. The Nirmalas at Akal-Takhat also beat a hasty retreat from the Darbar. Jhabbar collated a congregation on the steps of the edifice and criticized the British installed administration for it’s lapses in judgement. After declaring all edicts, passed under the latter, nullified he asked for the congregation to elect a band of seventeen volunteers to undertake the administration of the Akal-Takhat and restore it’s sanctity. Soon a jatha was formed which was placed under the charge of Teja Singh Bhuchar. Dressed in blue and black, and armed to the teeth, these men were drawn from the so-called lower-Caste Sikhs. Witnessing their election, the Nirmalas commenced sending out dispatches asserting that the lower-Castes were about to demolish the Darbar and violate other historic Gurudwaras with their unholy presence. (6) Three hundred armed Sikh volunteers however put paid to the Nirmalas‘ designs after conducting a flag march throughout Amritsar. The effect of the Gurudwara Reform Movement was beginning to be felt far and wide and even the Indian National Congress began taking note of it. Jhabbar, however, openly opposed Gandhi and forewarned the Sikhs to avoid falling for the man’s glib rhetoric. Gandhi, on the other hand, expressed false joy at the actions of the Sikhs but continually reiterated that the nation was more supreme than their 300 year old faith. (7) The Gurudwaras under the Mahants served to foster love between Hindus and Sikhs and the Sikhs should consider assimilating into the Hindu fold. (8) Jhabbar would openly denounce Gandhi at the 1920 Lahore Sikh Conference, but many such as Master Tara Singh would be ensnared by Gandhi’s mellifluous vows. Time would prove Jhabbar right. The Nirmalas, of Amritsar, in the meantime had hit upon a new stratagem to oust the Shiromani Committee (as the Movement’s leadership was known) from the Darbar. An elected band was dispatched to the vicinity of the Akal-Takhat where the Akali-Nihangsresided. Once famed for their belligerence and their guardianship of all Gurudwaras, the Akali-Nihangs had been routed by the British at Patiala and forced to flee the Punjab. Their inability to modernize their mentality and confront the grievous state of the Panth had rapidly rendered them obsolete. The Nirmalas convinced them that they had surrendered control of the Darbar for good and requested the British to restate the Akali-Nihangs in their stead. Jhabbar, and his men, however had hijacked the Akali-Nihang’s old obligations. The Budha-Dal’s variation of the event asserts that the Akali-Nihangs had been assisting Jhabbar until then; Jhabbar now refused to grant them Jathedari of Akal-Takhat and assaulted them. Based on the account of one late Anoop Singh, it is alleged that Jhabbar angrily speared the Dasam Granth and hurled it from the balcony of the Takhat. Did Jhabbar do this collaterally whilst combating the Nihangs? The Dal insists that he did this in consort with British injunctions. Three factors, however, should be taken note of here: -The paucity of evidence prior to and after the event underscoring any anti-Dasam sentiments on Jhabbar’s part. -Why was the Dasam Granth not removed on the very first day of the Nirmalas fleeing the Takhat? – Rather then employ Jhabbar, who was vilified as a malefactor until the day of partition, why did the British never utilize the service of the Nirmala poojaris to remove the Dasam Granth from the Akal-Takhat in their almost century long sway over the Darbar Sahib? Until substantiated, all allegations of Jhabbar forcefully removing the said Granth remain hearsay. The progress of the Gurudwara Reform Movement would be arrested by the events of Jaito in which the Khalsa would openly challenge the British over their forceful expulsion of Maharajah Ripudaman Singh from the throne of Nabha. Slowly, but surely, men like Master Tara Singh would align Sikh movements with the Congress’s greater aim of Hindu dominated India. Jhabbar, at his level, would oppose all coalitions between the Sikh polity and the Congress but as 1947 drew closer even he could feel the palpable desire for a bifurcated sub-continent. Attempts at establishing an autonomous Sikh nation-state were doomed by Tara Singh’s apathy until the fateful sundering was upon the Punjab. Having liberated the Gurudwaras of Punjab with his sweat and blood; witnessed the massacre of Sikhs at Nanakana Sahib at the hands of Narain Dass Udasi and wiled his life away in jails Kartar Singh Jhabbar was forced to witness the destruction of Sikh heritage in both India and Pakistan. A knight errant of the Panth, he would breath his last in 1962 A.D. Sources: (1) Deutsches Staatstecht, vol. i, sec 16; referenced by Singh K in Theo-political Status of Sri Darbar Sahib. (2) Singh M, (1956); Hazur Sahib Di Twarikh, self-published; pg. 380. (3) Singh N, (2001); Jathedar Bhai Kartar Singh Jhabbar, Dharam Parchar Committee (Amritsar), pg. 29. (4) See Singh M, pg. 340. (5) See Singh N, pg. 42. (6) Ibid, pg. 48. (7) Ibid, pg. 51-52. Additionally see Akali Dal Ate Gandhi (Giani Jujhar Singh; self-published, 1955). https://tisarpanthdotcom.wordpress.com/2018/07/08/knight-errant/ I apologize to fellow member Jonny101 for falsely castigating him during our debates on Jhabbar. I was in the wrong and I admit it. Jonny Ji was right all along.

Fake! I remember this doing the WhatsApp rounds a few years back. “The said portrait is in fact of Sher Ali Khan, Shah of Afghanistan wearing a karakul (black lamb’s wool cap) with Cd. Charles Chamberlain and Sir Richard F. Pollock. It is a camera picture taken at Ambala Durbar held in 1869. Amir Sher Ali Khan’s eldest brother Akbar Khan Muhammad had led the attack in which General Hari Singh Nalwa was martyred. Maharaja Ranjit Singh had died at the age of fifty nine in 1839 and Hari Singh Nalwa two years earlier in 1837. This photograph was taken thirty years later in 1869.”

Jun 1, 2018: Is there really a way to turn ordinary children into great children? YES! In Baani, Guru Amar Daas Ji states: baabaaneeaa kahaaneeaa put saput karen || The stories of one’s ancestors make children, good children. j satigur bhaavai su ma(n)n lain seiee karam karen || They accept what is pleasing to the Will of the True Guru, and act accordingly. (Raag Ramkalee, Mehla 3, Ang 951) That is, Sakhis (true, historical stories typically with a moral or religious lesson) show what Sikhi is in practice. They are examples of Sikhi lived by Gursikhs. By examining the lives of Gursikhs and our Gurus, we learn what real Sikhi is. With the understanding of what Sikhi truly is, we can then act in accordance with Guru’s Will. For example, from various Sakhis, we may learn that: Whatever our Guru tells us to do, we should do without question. Even if that means we have to try to build a wall, countless times, in the middle of the night when it’s raining or if we have to jump into sewage to retrieve a pitcher that Guru Ji Himself threw. (These are examples from Bhai Lehna’s history with Guru Nanak Dev Ji) Whatever Guru Ji says is True – even if it defies logic or reason. For instance, Bhai Lehna Ji was told to climb a tree and shake it so that cooked sweets (mitthiaaee) would fall to the ground. Bhai Lehna shook the tree and sure enough, sweets fell. Guru Ji has the power to redeem those who society typically casts off as reprehensible. Sajjan Thagg, a serial murderer, thug, and thief, became a true friend and Saint after encountering Guru Nanak Dev Ji Kauda Rakhas, a cannibal who tried to eat Bhai Mardana Ji, was forgiven and put on the right path And those are just a few Sakhis from Guru Nanak Dev Ji’s time! There’s so much more Sikh History and so much more to learn! Ways to Incorporate Sakhi Time Into Your Daily Routine There are a number of ways to incorporate Sakhi time into your daily routine. For starters, examine your schedule or daily routine. If you don’t have a daily routine established for your children (assuming you have children), here’s 13 reasons to consider adopting a routine. Then, block off a 15-30 minute slot for Sakhis every day. A few times that may be good are: At night before bedtime – right before Kirtan Sohila In the evening, after Rehraas Sahib and Ardaas After the kids come home from school (if they are of school age), while the kids are enjoying snack time or after snack time Essentially, any time works, but I’d recommend the evening time if your kids are of school-age, so you aren’t trying to cram it in it before school or work. Tips for Parents: How to Tell Sakhis The following are a few recommendations on how to tell Sakhis. Part 1: Preparation Know your stuff – or at least more than the kids do! You can only teach someone else something that you know. In other words, you can start listening to Sakhis too! There are a number of resources that exist to help you learn the history if you don’t already know it. For some recommendations, see the resources section below. Set some time aside, ideally every night, where you can listen to Sakhis or Katha. You’re in luck here because most Katha is geared towards adults. If Punjabi-language is a barrier, don’t fret! There’s so much prachaar (religious preaching) now in English too. Again, see the resources below for a list. Read from trusted sources that cover Sikh History If you’re listening to Katha or reading a book for adults, consider listening twice (for Katha) or reading once then skimming once (for print sources). Time one is to learn and enjoy for yourself. Time two is to take notes so you can share what you learned in a child-friendly manner. PRO TIP: Start a notebook dedicated to Sikh History notes! This last option requires much less work: Read Sikh Comics or Sakhi books written for children. Of course, I still highly recommend listening to Katha yourself so that you also can reap the benefits of listening to Sakhis! When telling the Sakhi, use the following tips to increase child engagement and fun! Part 2: Telling the Sakhi to Children Use captivating and expressive words Use an appropriate tone of voice to match the character’s mood or emotions, like whining to show a character complaining or a deep, harsh voice to demonstrate anger Use facial expressions to match mood or emotion, like furrowing your eyebrows to show deep thinking (or anger) Use gestures that go along with the story, like pointing forwards or sideways to show the direction of some imaginary object (in the Sakhi) HAVE FUN! Enjoy telling the Sakhi to your children and it’s likely they’ll enjoy Sakhi time too! After kids have enjoyed listening to the Sakhi, it’s time to think about what the Sakhi tells us. Younger kids may need more help in this area. Often times, however, they surprise us with the insights they glean. Now is a great time to ask age-appropriate questions about the story and start a discussion about the central message(s) and applications to our lives. Part 3: Assess Learning and Reflection For younger kids, simply asking, “What was your favorite part?” and “Why?” is a great start. You may need to help them find their words for the “Why?” part. However, first allow them the chance to try to form their thoughts. If after 20-30 seconds they need help, THEN give it. For kids who are a little older, you can ask them, “What do you think the central or takeaway message is from this Sakhi?” Again, allow some wait time (20-30 seconds) before offering a prompt or help. If kids ask you a question about the Sakhi that you don’t know, don’t be embarrassed or ashamed to let your kids know “I don’t know.” It’s important that our kids know that we don’t know all the answers and we’re still learning, too. Some things, we may never have the answers too, either. And that’s ok. Only ONE Entity has all the answers and that’s Guru Maharaj Jee. Also, no need to apologize for not knowing. Chances are if they’re anything like the questions I’ve been asked (e.g. What color were His shoes? What did they do with Guru Gobind Singh Ji’s elephant that died in Anandpur Sahib? How much did he weigh?) they can be REALLY out there – about a very specific, intricate detail that has no bearing on the overall message. I’d like to say, however, it’s wonderful that they ask these questions, because it usually means they’re interested. When faced with this challenge, I normally: 1) empathize (“Oh hey – I wonder… what DID happen to the elephant?!); 2) be clear that I don’t know the answer (“I don’t actually know…”) and; 3) if the kid is old enough, encourage them to find the answer and report back. You could also encourage guessing, if appropriate. Importantly, if you do guess, be clear that you’re guessing (e.g. “I don’t actually know. Maybe they cremated the elephant after reading Kirtan Sohila?… What do YOU think happened?”). Beware the tangents: Kids LOVE to talk and they can ask the most randomest of questions and go on the most wildest of tangents! Be careful that they don’t hijack Sakhi time to talk about some other random event that happened. Keep Sakhi time to Sakhis! Set aside other time to discuss other things. Of course, if they’re making a relevant connection from the Sakhi to their lives, encourage it! It’s incredibly gratifying when kids begin to understand how the lesson applies to their lives. Furthermore, if your children enjoy arts and crafts (or if they have trouble sitting still for 10-15 minutes), you can consider printing out a scene from the Sakhi (if you find it online or from the book you’re reading) for kids to color in while you share the Sakhi with them. Afterwards, to enhance literacy skills, kids who are in Grades 2+ can even create short storyboard about the main characters, the plot, the problem, and the resolution. You could even encourage them to re-tell the Sakhi the next day to you using their storyboard so they have a better chance of remembering the Sakhi and its message. This will also improve children’s communication skills! From Good Kid to Great Kid! Going back to the title of this post, Baani explicitly states that listening to Sakhis turns ordinary children into extraordinary children! How?! Because Sakhis inspire by giving a glimpse of the glory of Guru and Waheguru. Listening to Sakhis increases our shardaa(faith) in Guru Ji. They also give us solace when we (think we) are going through a difficult time. Moreover, they remind us of our purpose of life. In other words, Sakhis keep us grounded and connected to what’s important in life. sun saakhee man jap piaar || Listen to the stories of the devotees, O my mind, and meditate with love. ~ Raag Basant, Mehla 5, Ang 1192 Anything that can keep us grounded and Connected (to Guru) will automatically turn any person (man, woman, or child) into great children! After all, aren’t we all children too? Children of Guru Gobind Singh Ji! Therefore, the way I see it, Sakhis aren’t just important for our younger-aged children, but for ALL of us! Resources for Katha in Punjabi http://www.gurbaniupdesh.org/multimedia/downloads.php https://www.youtube.com/user/mpesgorg (Giani Kulwant Singh Ji, Ludhiana Wale) http://www.gurmatveechar.com/audio.php?q=f&f=%2FKatha Resources for Katha in English https://www.youtube.com/user/bhaisukhasinghjiuk https://www.youtube.com/user/basicsofsikhi https://www.youtube.com/user/Sikh2Inspire/featured http://www.gurmatveechar.com/audio.php?q=f&f=%2FKatha%2F04_English_Katha Book Resources for Adults http://www.gurmatveechar.com/literature http://sikhbookclub.com/ Book Resources for Children’s Sakhi Books www.sikhcomics.com Sikh Stories by Anita Ganeri and Illustrated by Rachael Phillips Bedtime Stories series by Santokh Singh Jagdev (can be found at Sikh Book Club or Gurmat Veechar) – this series is great because you can print out the illustrations for coloring Resources (used when writing this post? Bhai Sukha Singh – the importance of Historical Katha Basics of Sikhi – Bhai Baljit Singh and Bhai Harman Singh on The Importance of Listening to Sakhis http://nalibali.org/how-to/easy-ways-to-tell-stories-to-children

Was this letter called Fatehnama ?

Wrong there dude, I have to strongly disagree parts of that statement. Yes we don't have silly concepts as non-believers automatically going to hell-fire or people of other religions cant reach God. However In Gurbani (SGGS Ji) Guru Nanak in several instances criticizes muslim and hindu practices. Sikhi is a distinct spiritual path and one that is superior to others. Why would Waheguru create another religion if other religions were just fine and ok to practice? The reason Sikhi came about is because God willed that the other religions were not good enough, humanity needed an upgrade of spiritual thinking and thus Sikhi came into fruition. Our holy Guru's were not politically correct liberals like the liberal fake sikhs like to paint them as. They were outspoken when they needed to be and praised aspects of other religions when it matched with Sikh ideology. The key thing to remember is when people say our religion teaches "be a good muslim, be a good hindu,etc" it doesnt mean practise your faith to the letter because if they did that the hindu's would be practicing saathi, horoscopes, castism and muslims who follow the sunnah would be trying to be good by eating halal slaughtered meat and killing the kufr for not believing in their God. The "be a good muslim, be a good hindu" narrative basically means be good according to Sikh philosophy. Remember being good or bad is subjective what is good in one religion is bad in another. So the way to get around this misunderstanding by most Sikhs is to understand that being Good is subject to it being Good according to Sikh concept of "being good".

Sakhi says that he was deathly scared of KHALSA as he had been told that their appearence would summon his end . In that spirit of fear the Emperor received the first letter of Guru ji by Bhai Daya Singh ji 's hand this was not the zafarnama . The emperor assured Bhai Daya Singh ji that he would do justice and that Guru Ji may be requested to meet him in the Deccan. Bhai Daya Singh ji shrewdly replied that a written letter would have a more immediate effect. The Emperor agreed and sent two messengers with Bhai ji and the letter. Bhai Dhaya Singh reached Guru Ji at Dina in March 1705, a return journey of 900 miles that lasted three months. Guru Ji heard from Bhai Dhaya Singh the sympathetic and remorseful mood in which the Emperor had written the reply. However there was mixed feelings of magnanimity and seriousness on Guru Ji's face as he thought the Emperor was not fully satisfied about his grievances. Guru Ji decided to send another even more detailed letter to the Emperor in which he neither promised or refused to meet him in the Deccan. This was Zafarnama. it was delivered to Aurangzeb by Bhai Daya SIngh ji and Bhai DHaram Singh ji . when they arrived in delhi Aurangzeb refused to admit them to deliver the letter he was that scared of Guru ji . Apparently he had the boon of being astrally present at Kaaba when reading his namaz and Guru ji had appeared there many times and this had terrified Aurangzeb . He realised that he had commited a great number of sins against God's chosen beloveds. After this he gave audience to the two SInghs who waited at Bhai Jetha ji's house . The first question he uttered on seeing them in their blue bana 'ki Khalsa pargat hoeya?' again he repeated the question and on the third reptetion they said yes . His maulvi advisor stepped forward and reminded him of the law , to which the 91 year old emperor had no answer , then the maulvi suggests making a golden tongue and placing that in his mouth and then 'cutting' that tongue to pay the debt (sounds like your typical greedy priests). The Emperor read the letter and felt that the Guru was a highly intelligent, truthful and fearless warrior. He was nearly 91 years of age and his body started to tremble from feelings of remorse and regret at what he had done in his life time. Again he put pen to paper and wrote a letter to Guru Ji stating his inability to come to the north and requesting that Guru Ji meet him in Ahmadnagar at his earliest convenience. The letter was sent through royal messengers. The Emperors peace of mind had been shaken, he wrote another letter to his sons in which he states "I do not know who I am, where I am, where I am to go and what will happen to a sinful person like me. Many like me have passed away wasting their lives. Allah was in my heart but my blind eyes failed to see him. I do not know how I will be received in Allah's court. I do not have any hope for my future, I have committed many sins and do not know what punishments will be awarded to me in return". The Zafarnama had a demoralising effect on Emperor Aurangzeb who saw his end looming over the horizon and his future appeared very bleak. He saw Guru Gobind Singh Ji as his only hope who could show him the right and truthful path, as hinted by Guru ji in his epistle. Although he had greatly wronged the Guru he knew him to be a man of God and wanted to meet with the Guru personally to seek redemption. He issued instructions to his Governors to withdraw all orders against Guru Ji. He instructed his minister Munim Khan to make arrangements for the safe passage of the Guru when he came to meet him. Guru Ji was not willing to go to Delhi yet and instead stopped outside the town of Sabo Ki Talwandi. According to Sikh chronologists it was at Sabo Ki Talwandi that Guru Gobind Singh untied his waist band after a period of nearly eighteen months and breathed a sigh of relief. Guru Ji received the letter from Aurangzeb and after a period of rest decided to meet with the emperor, hence Guru Ji's decision to move to the Deccan. Guru Ji had no enmity against Islam. He did not harbour any ill will against Muslims, Guru Sahib Ji saw all with one gaze, a good many Muslims had sided with his cause against the Mughals. Now that Aurangzeb had invited Guru Ji with due humility and promised to do justice against those who had resorted to barbarous acts, Guru Ji felt justified in agreeing to meet the emperor in view of the latter's old age. By the time Guru Ji had entered Rajasthan news was conveyed to him that the emperor had died. Historical records as recorded by Bhai Santokh Singh show that the emperor had lost all appetite and power of digestion and could not expel any waste, whatever he took acted as poison in his body. He was in great pain and torment and he remained in this condition for several days, terrified, as it were, by his thoughts of the angels of death the punishment of the grave. his will indicates his understanding of his accursed status: The will was recorded by Maulvi Hamid-ud Din in chapter 8 of his hand written book in Persian about the life of Aurangzeb: There is no doubt that I have been the emperor of India and I have ruled over this country. But I am sorry to say that I have not been able to do a good deed in my lifetime. My inner soul is cursing me as a sinner. But now it is of no avail. It is my wish that my last rites be performed by my dear son Azam, nobody else should touch my body. My servant, Aya Beg, has my purse in which I have carefully kept my earnings of 4 Rs and 2 annas. In my spare time I have been writing the Koran and stitching caps. It was by selling the caps that I made an honest earning of 4 Rs and 2 annas. My coffin should be purchased with this amount. No other money should be spent for covering the body of a sinner. This is my dying wish. By selling the copies of the Koran I collected 305 Rs. That money is also with Aya Beg. It is my will that poor Mohammedans should be fed with sweet rice purchased by this money. All my articles - clothes, ink stand, pens and books should be given to my son Azam. The labour charges for digging my grave will be paid by Prince Azam. My grave should be dug in a dense forest. When I am buried my face should remain uncovered. Do not bury my face in earth. I want to present myself to Allah with a naked face. I am told whoever goes to the supreme court with a naked face will have his sins forgiven. My coffin should be made of thick Khaddar. Do not place a costly shawl on the corpse. The route of my funeral should not be showered with flowers. No one should be permitted to place any flowers on my body. No music should be played or sung, I hate music. No tomb should be built for me. Only a chabootra or platform may be erected. I have not been able to pay the salaries of my soldiers and my personal servants for several months. I bequeath that after my death at least my personal servants be paid in full as the treasury is empty. Niamat Ali has served my very faithfully he has cleaned my body and has never let my bed remain dirty. No mausoleum should be raised in my memory. No stone with my name should be placed at my grave. There should be no trees planted near the grave. A sinner like me does not deserve the protection of a shady tree. My son, Azam has the authority to rule from the throne of Delhi. Kam Bakhsh should be entrusted with the governance of Bijapur and Golconda States. Allah should not make anyone an emperor, the most unfortunate person is he who is an emperor. My sins should not be mentioned in any social gathering. No story of my life should be told to anyone.

New forum member and former Christian here. People are leaving Christianity because there are fewer people practicing true Christianity, the radical love doctrine preached by Jesus Christ. First rule:Love God with your whole heart. Second rule: Love your neighbor (all your fellow human beings) as you love yourself. If you only practice these two things, Christianity is beautiful. But the original message got lost over time and became overshadowed by demands for conformity. The rituals people once did as small reminders of their faith became the focus. Professed "believers" who don't actually obey the teachings of their teacher are now choosing to "honor" their radical love doctrine by finding reasons to only love and respect those who agree with them 100%. Nowadays people would rather not be associated with a religion that has a reputation for hypocrisy, discrimination, and so many countless other terrible things. Sikhi is a good fit for those who have that true love for the Creator and the desire to serve their fellow man (or woman). The fact that seva is such an important part of Sikhi is so beautiful to me. I am so grateful to be called to learn at the Guru's feet.

I think he asked to meet up with Guru ji but then died so that meeting never happened, i think ... He shouldn't of messed around with the Marathas either, he hated them lol The battle of Deccan with the Marathas lasted like 22 years i think, that was a huge blow on the Mughals and Aurangzeb knew that he was leaving behind an empire that didn't have much time left till its collapse.

Brother TejS, indeed it is a beautiful question you have brought forward, though all the members above have given their valid answers , anyhow I would also like to share a bit from the wisdom of SGGS, which in my opinion answers the question in your post. Why are we here? That, only He can answer to our satisfaction, when we reach to Him, but for meanwhile, we are here caught in the cycle of transmigration, and we ought to find our way out. ਭਜਹੁ ਗਦ਼ਬਿੰਦ ਭੂਲਿ ਮਤ ਜਾਹੁ ॥ Bhajahu Guobindh Bhool Math Jaahu ਮਾਨਸ ਜਨਮ ਕਾ ਏਹੀ ਲਾਹੁ ॥੧॥ ਰਹਾਉ ॥ Maanas Janam Kaa Eaehee Laahu || ਜਬ ਲਗੁ ਜਰਾ ਰੋਗੁ ਨਹੀ ਆਇਆ ॥ Jab Lag Jaraa Rog Nehee Aaeiaa ਜਬ ਲਗੁ ਕਾਲਿ ਗ੍ਰਸੀ ਨਹੀ ਕਾਇਆ ॥ Jab Lag Kaal Grasee Nehee Kaaeiaa || ਜਬ ਲਗੁ ਬਿਕਲ ਭਈ ਨਹੀ ਬਾਨੀ ॥ Jab Lag Bikal Bhee Nehee Baanee || ਭਜਿ ਲੇਹਿ ਰੇ ਮਨ ਸਾਰਿਗਪਾਨੀ ॥੨॥ Bhaj Laehi Rae Man Saarigapaanee ||2|| ਅਬ ਨ ਭਜਸਿ ਭਜਸਿ ਕਬ ਭਾਈ ॥ Ab N Bhajas Bhajas Kab Bhaaee || ਆਵੈ ਅੰਤੁ ਨ ਭਜਿਆ ਜਾਈ ॥ Aavai Anth N Bhajiaa Jaaee || ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਅਬ ਸਾਰੁ ॥ Jo Kishh Karehi Soee Ab Saar ਫਿਰਿ ਪਛੁਤਾਹੁ ਨ ਪਾਵਹੁ ਪਾਰੁ ॥੩॥ Fir Pashhuthaahu N Paavahu Paar | ਸੋ ਸੇਵਕੁ ਜੋ ਲਾਇਆ ਸੇਵ ॥ So Saevak Jo Laaeiaa Saev ਤਿਨ ਹੀ ਪਾਏ ਨਿਰੰਜਨ ਦੇਵ ॥ Thin Hee Paaeae Niranjan Dhaev ਗੁਰ ਮਿਲਿ ਤਾ ਕੇ ਖੁਲ੍ਹ੍ਹੇ ਕਪਾਟ ॥ Gur Mil Thaa Kae Khulhae Kapaatt || ਬਹੁਰਿ ਨ ਆਵੈ ਜੋਨੀ ਬਾਟ ॥੪॥ Bahur N Aavai Jonee Baatt ||4|| Sree Kabeer Jee, right from the first verse above, tells us about our purpose of being born as humans, other thing is, we waste it foolishly. Then in the last verse, he also, gives us clear instructions of how to get out of this maha maya bhavsagar. He says, devotedly meditate upon Him, and you shall never ever have to come into reincarnation. Dhan Guru Arjun Dev Maharaj, also says: ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਰਭਿ ਨ ਬਸੈ Prabh Ka Simran, garb na baseh ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੂਖੁ ਜਮੁ ਨਸੈ ॥ Prabh Kai Simaran Dhookh Jam Nasai ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਾਲੁ ਪਰਹਰੈ ॥ Prabh Kai Simaran Kaal Pareharai || In these His three verses above from Sukhmani Sahib, He guarantees us, that if one meditates on Him, death, reincarnation and the very Kal, shall be defeated, and we shall get rid of them. Stay blessed. Sat Sree Akal.

these days we are learning katha from suraj parkash granth about banda singh bahadar .... and it has quotes about shaheed singhs to .... guru sahib gave 5 teers (arrows) to gurbkash singh (banda bahadur) and told his 96 crore army is under the command of these arrows ... in very first jung there were there are around 300 army with banda bahadar out of which only around 50 are singhs rest 250 are looters .... when the governer with of city came wih his 2000 army on 2 toops .... looters tried to run away and banda bahadar told them to stop .... he took one of the teer given by guru sahib alone went in the direction army was coming from and mark a line on ground with the teer of guru sahib and stood there on his horse .... the mughals fires shoots at him wven with topps and teers but non could cross the line and then he took the teer and put it in his bow ..... but didnt released it .... at that very moment shaheed singh army was seen coming down from sky .... and started fighting the mughal far before where banda was standing .... the singh with banda bahadar also went in battle field but banda stood there with the streahed in bow ..... all the 2000 were killed but non from 300 sikh army was killed .... banda banda used these teers every time he needed the help of shahhed singh .... and the way to call shahhed singhs was to keep arrow in bow and streach it .... till arrow is in bow ... the army of shaaheds help him .... these teers lost there kalla when banda singh bahadar got married and became bemukh from guru maffi