Inder Singh

Inder Singh - by your logic Rulda Singh (prominent leader of the RSS - also student of Dam Dami Taksal) - represents the DamDami Taksal - because obviously he learnt from there - and thus DDT must be RSS.

Sikh Missionaries are the true upholders of the Sikh principles - and Sikh theology. They base their arguments only and only on Gurbani. are they doing anything wrong?

Firstly, I personally know of Hindus who have become Sikhs after learning there. However that being said - their job isn't to convert others to Sikhi - their job is to teach Sikhs about Sikhi. They are doing a good job. They are not running after those with moey - they are teaching those living on existance minimum - like the Sikligars - what are you doing about it?

Mr V

You have not replied to me about their non acceptance of akal takhat directives and SRM. If they do not obey those ,say they do not.Why are you lying on this point that they do. How can you believe a person much lessa sikh who lies.

Does SGGS tell us that naam simran is gorakh Dhandha?

Go and read the Akal Thakhat Maryada - and read the Sikh missionary literature - if you find one single issue where the missionaries publications differs from the Akal Thakhat - then we can talk - but until you actually pick up a book and read it - nothing going to happen. tell me exactly where ahve they written that they support Joginder of Spokesman, or Afghana. Don't just make statements - back it up. It's like me saying- DDT is linked with RSS - without giving any proof - with the sole intention of defaming an institution that's doing loads of seva.

writing literature is one thing and doing in practice is another. That is where their writings and actions differ.

Inder Ghagha, Gurmit singh of australia, Jarnail singh arshi . Jagtar singh jachak are leading missionaries. Tell me are they not supporting these excommunicated people. Also supporting them were founder of so called missionary movement Mohinder singh Josh and Jagmohan singh who are dead now. They were the ones who used foulest possible language for Dasam Granth. When slapped with criminal cases they died.

Easy with the hatred towards the missionary collages - it is among the few institutions that 100% follow Akal Thakhat Maryada and Hukamnamas. It's sad that you'd rather side with other jathebandis who openly oppose/go against/question Akal Thakhats mattas/Hukamnamas/maryada and its authority.

Lies, lies and more lies. Missionaries are the one who neither follow akal takhat nor SRM. Inder Ghagha, a missionary calls naam simran a gorakh dhandha (Useless exercise). They are supporting Kala and Joginder of spokesman who are no more sikhs.

Mr V when you are going to speak some truth. The destroyers of sikh traditions are called missionaries. What mission they have accomplished so far. Did they bring even one convert in sikhism.

Right for all you that say Bhai Bala did not exist then tell me the answers to the following questions:

Who is the author of the Bhai Bala Janam Sakhi if Bhai Bala did not exist?

Should The Sri Nanak Prakash be used for Katha considering it was supposedly written based on the account given by Bhai Bala to Sri Guru Nanak Dev Ji?

If Bhai Bala did not exist, Sri Guru Nanak Dev Ji or Bhai Mardana did not write any Janamsakhis then is any of Guru Nanak Dev Jis Ithaas true?

Was Bhai Mani Singh Ji lying when he rewrote a Janamsakhi based on Bhai Balas?

Should the puratan pictures depicting Sri Guru Nanak Dev Ji with Bhai Bala and Bhai Mardana be destroyed along with the Gold frescos on the takhats such as Sri Harmandir Sahib and Hazoor Sahib?

Who created this mythical person known as Bhai Bala and for what purpose?

There is a communist section among sikhs who want to undo whole of sikh history. Traditions do not sprout all of a sudden.If Bhai Bala was not there how his name came in sikh hsitory. He was very much there during guru ji's time.

These non believers want to disown sikh hsitory by giving us poison laden sweet pills. Already they are telling there were no 40 Muktas.

Tomorrow they will tell sikhs had no Gurus. These missionaries are masands among sikhs.

http://www.panthic.org/news/125/ARTICLE/3941/2008-03-06.html

Takht Sri Damdama Sahib, Sabo ki Talwandi (KP) - The last series of video recordings from January 31st, 2008, when Panthic organizers invited ragi Darshan Singh and his supporters to come to Takht Sri Damdama Sahib for a 'Gurmat Samvaad' to openly discuss the issues and concerns that they had over Dasam Granth. The ragi and his supporters had failed to show up for this discussion.

The convention was attended by representatives and scholars from dozens of prominent Panthic organizations who condemned the recent ramblings by the controversial ragi Darshan Singh in which he had outrightly rejected the Bani of Guru Gobind Singh Ji.

The final set of videos include :

Dr. Anurag Singh Ji, Ludhiana

Bhai Inderjit Singh Singh Gogoanee, and Bhai Gurbakhsh Singh Chandigarh

Bhai Baljit Singh Daduwale, and Bhai Sukhsain Singh Bhinderan

Bhai Narang Singh Ji, representing all Nihang Singh Dals

Bhai Hardeep Singh Bhinderan, and Bhai Amrik Singh Ji, Damdami Taksal

<<<<Sorry about the misunderstanding, but your response is totally irrelevant. My question was on the compilation of Dasam Granth - not the Rachna of the Guru. I have no doubt that most of the writings, including Jaap Sahib, Akal Ustat etc are writings of the Guru. I'm questioning your statement that the Granth was compiled during the TIME of the Guru. My statement remains; the above named have not mentioned any compilation of a GRANTH during the time of the tenth guru. Thus there’s no point in answering your next statement; since my concern is the compilation - not the banis themselves.>>>

Response

I also wrote that bir itself has the date in it.I think you did not read it.

<<<<As for Prof Darshan Singh earning money on singing from Dasam Bani. He still doesn't reject that Guru Gobind Singh wrote Bani. He's rejecting that the entire Granth is the work of the Guru. This is no new argument. Of course anyone who says anything that goes against your viewpoints is a liar…>>>>

Response

Read Darshan singh's statement printed in Spokesman.he says that banis of nitnem should be tested on Kasvati of SGGS and IF found OK should be preserved.What nosnse this man who has eaten money of panth all his life is talking.

<<<<I'm going to listen to Gurinder Singh Maans speach

As far as I've reached: Gurinder Singh accepts the words of Chibber- a Brahmin who lived 70 years after Guru Gobind Singh Ji, who himself gives the impression that his work isn't to be taken seriously. An analysis of Chibbers work can be found on the net. Also Chibber claims that most of his works is based on hearsay and on what he remembers he was told by his grandfather ( ? ).

Also Gurinder Singh makes quite a few assumptions. After approx 23 mins he says something along the lines that - due to the fact that Nihangs believe in Dasam Granth - surely the Nihangs of Ranjit Singhs time (i.e Akali Phoola Singh) must also have believed it.

I'll write my comments once I've heard all of it. Thanks for sharing it

I must admit there is quite a lot of research behind it though >>>>>

Response

When you want to talk about compilation only why you are jumping to chhiber.Just to remind you Chhiber is one o9f the many sources.You guys are bitten by Brahmin bug.better get treatment for that.

<<<<Correct! Everyone to question something you believe in is a Gurnindak, and hates the Guru - does Nindya of the Guru- and expects (and hopes to get) a seat in Sachkhand.

Oh come on grow up! We’re having a discussion on the compilation of the Granth. You haven’t been able to back up your argument, and have instead resorted to name-calling. >>>

Response

i know from where you are coming.Kala afghana theory is ingrained in you guys.That is why i wrote that.

<<<<Again, you have failed to respond to the issue: Where is the first hand evidence, apart from the "internal evidence" that the bir was compiled during the time of the Guru. Why is Dr Jaggis (whom you yourself referred to...) conclusion about the bir different to yours? Why has no-one else mentioned such a great event - where the Guru compiles a Granth with his own writings. Surely such a great event must have been recorded by many. >>>>

Response

I have told you the date is written in the bir itself.Dr Jaggi has not been able to see this bir and nor Jasbir mann has been able to see this.

<<<<Please begin your next post with posting evidence (no, statements are not enough); that the granth was compiled during the tenth Gurus time. >>>>

Response

Put one thousand dollar as bet and i will show you bir with date in it.Then you lose that.That money will be spent to gather more documents of Guru ji's era.You will have to come to San Francisco.Are you prepared?

Isn't there a tukk in Sri Dasam Granth Sahib which is something like (may Gurujee forgive the spelling mistake in quoting) ..."avar vaashna naahe...dharam yudh ke chaahe", which means "I have no other intention to have composed this granth besides to infuse bir rass in my Sikhs to fight for the sake of righteousness" ??? This is one "internal evidence" I can think of. And I guess Gurujee penned this down right at the end of completing the entire Sri Dasam Granth Sahib because it does sound like a conclusion which comes at the end where He is expressing His reason for composing it.

Just my opinion

bhul chukk maaf

Mehtab singh ji

There hundreds of proofs.But a sikh will agree when these are furnished.But a hard core atheist conditioned by the propaganda of kala afghana sect will never agree.This verse is from Krishan avtar.Please raed

ਦੋਹਰਾ ॥

दोहरा ॥

DOHRA

ਸੱਤ੍ਰਹ ਸੈ ਪੈਤਾਲ ਮਹਿ ਸਾਵਨ ਸੁਦਿ ਥਿਤਿ ਦੀਪ ॥ ਨਗਰ ਪਾਂਵਟਾ ਸੁਭ ਕਰਨ ਜਮਨਾ ਬਹੈ ਸਮੀਪ ॥੨੪੯੦॥

स्त्रह सै पैताल महि सावन सुदि थिति दीप ॥ नगर पांवटा सुभ करन जमना बहै समीप ॥२४९०॥

In the year 1745 of the Vikrami era in the Sudi aspect of the moon in the month of Sawan, in the town of Paonta at the auspicious hour, on banks of the flowing Yamuna; (this work has been completed).2490.

ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥

दसम कथा भागउत की भाखा करी बनाइ ॥ अवर बासना नाहि प्रभ धरम जु्ध के चाइ ॥२४९१॥

I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491.

Krishna avtar,Dasam Granth

<<<<<Surely such a great event; like Guru ji compiling and entire GRANTH with his compilations must be mentioned by other historians - Kavi Santokh Singh? Gyan Singh? Or may'be the work of the semicontemporary Sainpat (1711.) Any Rehitnama - Bhai Nand Lal, Bhai Desa Singh, Bhai Dya Singh...>>>>

Response

Banis of Dasam granth are mentioned rehtanamas of Bhai nand lal,Daya singh,Desa singh.Kavi sainapat writes his Guru Shobha entirely on the style of Bachitra natak.We

need to raed all this before casting doubt bani of tenth master.Then there is internal evidence in Dasam Granth itself.

There is a date of compilation in the bir itself with scribes names.

<<<<Weird how so many rehitnames and sakhis, and historians have noted our history, but this is not mentioned anywhere?>>>

Response

It is there in sikh history.weird are those who do not know it.

<<<<No Ihave not seen Gurinder Singh Maans video on this issue. Kindly share this

By the way isn't Gurinder Singh Maan one of the controversial people known to be a "follower" of Mcleod?>>>>

Response

he is from UK.here is his presentation

presentation

http://www.panthic.org/news/123/ARTICLE/3927/2008-02-28.html

<<<<Also could you please shed some light on Dr Jaggi and his research. Is this the one you are talking about? (just googled him)

http://66.102.9.104/search?q=cache:x4yxSaa...x-a>>>

Response

Jaggi is just like us.Spend some efforts and you will know.

<<<<As for the link you provided; full of inaccuracies. He was never banned to do Kirtan in Jalandhar. He was told not to talk about Dasam Granth, which is when he refused to do it - on the Gurdwara putting conditions. Article aside; thank you for sharing the picture >>>

Response

Darshan singh is a liar and rogue character full of ego.Dog's tale is burnt but still twisted.he can say anything but the bfact is that he ahd been earning money from doing kirtan of dasam bani and has turned around in his last days.There must be some temptation alluring him.

<<,,According to which this bir's history can be traced to no longer than the time of Maharaja Ranjit Singh.>>>

Response

During sikh confederacies all gurmattas were held with two granths side by side.Read this

http://www.santsipahi.org/patshahi10/gurumata.html

When Gurmata or great national council, is called, (as it always is, or ought to be, when any imminent danger threatens the country, or any large expedition is to be undertaken) all the Sikh chiefs assemble at Amritsar. The assembly, which is called the Guru-mata, is convened by the Acalis; and when the chiefs meet upon this solemn occasion, it is concluded that all private animosities cease, and that every main sacrifices his personal feelings at the shrine of the general good; and, actuated by principles of pure patriotism, thinks of nothing but the interests of the religion, and commonwealth, to which he belongs. When the chiefs and principal leaders are seated, the Adi-Granth and Dasama Padshah ka Granth are placed before them. They all bend their heads before these scriptures, and exclaim, Wa! Guruji ka Khalsa! Wa! Guruji ki Fateh! A great quantity of cakes, made of wheat, butter, and sugar, are then placed before the volumes of their sacred writings, and covered with a cloth. These holy cakes, which are in commemoration of the injunction of Nanac, to eat and to give to others to eat, next receive the salutation of the assembly, who then rise, and the Acalis pray aloud, while the musicians play. The Acalis, then the prayers are finished, desire the council to be seated. They sit down, and the cakes being uncovered, are eaten of by all classes of Sikhs: those distinctions of original tribes, which are, on occasions, kept up, being on this occasion laid aside, in token of their general and complete union in one cause. The Acalis then exclaim: "Sirdars! (Chiefs) this is Guru-mata!" on which prayers are again said aloud. The chiefs, after this sit closer, and say to each other: "The sacred Granth is betwixt us, let us swear by our scripture to forget all internal disputes, and to be united." This moment of religious fervor and ardent patriotism, is taken to reconcile all animosities. They then proceed to consider the danger with whcih they are threatened, to settle the best plans for averting it, and to choose the generals who are to lead their armies against the common enemy. The first Guru-mata was assembled by Guru Govinid; and the latest was called in 1805, when the British army pursued Holkar into the Penjab. (pages. 120-123) ________________________

*Sir John Malcolm (May 2, 1769 ‑ 1833) was a Scottish soldier, statesman, and historian. He held various distinguished posts, being Ambassador to Persia, Resident of Gwalior (1803-1804) and Governor of Bombay 1827-1830. He was the author of several valuable works regarded as authorities, viz., Sketch of the Sikhs, a singular nation in the province of Penjab (1812), A History of Persia (1815), Memoir of Central India (1823), Political History of India from 1784 to 1823 (1826), and Life of Lord

Unquote

<<<Bundha Veer Ji, you definitely have a point. No doubt. However surely Guru Ji must have compiled it again later on- since he did live quite along time after leaving the Anandpur Qila.>>>

Response

guru ji completed his writings in 1696.He had enough time to compile it.The bir has his signature and scribe's notes.

<<<<However you do have a point in that the fact that the Zafarnama is missing from it does add to the credibility of it.>>>

Response

It has all the credibility with Guru sahib's notings and date of compilation.Only gurnindaks do not believe such things due to their ignorance.

<<<<But the fact that no-one else mentions such a great event does raise a few eyebrows. Would the Sikhs/nonsikh historians not mention the existence of another granth. The first ones to mention it, ironically is Gyan Singh and Santokh Singh. But as far as I'm aware even they do not mention Anandpuri Bir, or Guru Gobind Singh HIMSELF compiling anything.>>>

Response

Google it and you will find.Do not go to a biased site of globalsikhstudies etc.

<<<The fact that first time the Granth's existence is recorded, is mid-nineteenth century. There are no references, as far as I'm aware, prior to that mention the compilation of Dasam Granth – by either Guru Gobind Singh Ji or Bhai Mani Singh Ji.>>>>

Response

Read malcolm's account when he travelled ito Punjab in 1805.

V Ji,

I think what must be understood is that those were very turbulant times and Sikhs were in a constant state of alert and threat. I have no doubt that this is Guru Gobind Singh Ji's dasam bani and it may well be that Mata Sundri Ji asked Bhai Mani Singh to compile the banis of Guru Sahib Ji in the knowledge that the original may have been lost to the sarsa nadhi.

The fact that this bir does not have Zafarnama in it adds more credibility because the Zafarnama was wirtten by Guru Sahib Ji later after the shahidies of Sahibzaday.

Bundha ji

Bhai Mani singh's bir was a combination of Guru granth sahib and Dasam Garnth in one volume.The banis are rearranged according to guru jis with first guru first and rest following in order.Most probably the purpose of this bir was for educating sikhs in a simple way.

By whom was this bir compiled?

Where can this bir be found?

Why are there then puratan sources that show that Mata Sahib Deva asked Bhai Mani Singh to compiled it? (See Ganda Singh's: "Hukamname.") That is; why ask someone to compile something that's already compiled...?

Is the content of this Anandpuri Bir exactly the same as the modern-day version of the Dasam Granth?

What sources are you backing up your statements with?

Response

This bir was compiled by guru sahib himself.Need to know that when guru ji left Anandpur sahib a lot of literature was lost.Among those were these birs also.

It was recovered who descendents of those who looted these sold to sikhs.Few people have this microfilmed and i was one of the lucky ones to see that.

See Dr Jaggi's thesis and he mentions this bir.This bir does not have Zafarnama in its contents.

Have you seen Gurinder singh's Mann's video presentation where he talks about these things.

See the photo of bir in this link

http://www.punjabheritage.org/manuscripts/...tani-jatha.html

It may be good to bring to the attention of sangat that Dasam Granth was compiled during Guru Gobind singh ji's time itself.He completed his writings in 1696.Anandpuri Bir also called Hazuri bir was completed in 1697.

This bir is still around.To say to the contrary is either a lack of knowledge or mischief.

This is the right stand per Sikh history and traditions.

Toronto Sangat Honors Gurcharnjit Singh Lamba

Gurcharanjit Singh Lamba honored by Dixie Gurdwara Sahib Management

Toronto, Ontario - Sikh scholar and editor of Sant Sipahi, Gurcharnjit Singh Lamba, visited the greater Toronto area this weekend, where he was welcomed by Panthic organizations and the major Gurdwara Sahibs in the region.

Despite the chilly storming weather, Sardar Gurcharnjit Singh was overwhelmed with blessings and warmth showered on the editor by the Toronto Sangat.

Besided being and editor of the oldest panthic journal, Sardar Lamba is an advocate by profession in India, and the Coordinator of Sikh-Affairs of International Human Rights Organization. Though he was on a private visit to US, at the invitation of Sangat from different parts of US and Canada he agreed to attend the divans in the East and West coast and also in Canada.

In two days. Sardar Gurcharnjit Singh addressed divans at Gurdwaras of Dixie, Malton, Mississauga, Jot Parkash, and Raxdell, and held several meetings with the local Sangat. His distinct way of narration of the Sikh Sakhis, history and Gurbani replete with anecdotes captivated and earned him praise from the Sangat.

At Dixie Gurdwara Sahib the Secretary of the Gurdwara committee Sardar Harbans Singh Jandali asked Gurcharnjit Singh to speak on the importance of Sikhi and commitment to faith. Sardar Lamba quoting extensively from Sikh Rahit Maryada, Rahitnamas, Guru Granth Sahib Ji and the Sacred Banee of Guru Gobind Singh ji spoke how important for a Sikh is to follow the Rahit Maryada.

The central theme of Sardar Gurcharanjit Singh Lamba’s trip was that Guru Granth and Guru Panth are the two parameters of the Sikh Panth and Sikh Rahit Maryada is the Maryada or the banks of the Panthic River. When the flow of water outflows its embankments, it can become a flood and cause havoc. That is why the life of a Sikh has to flow in Maryada. He reiterated time and again that Maryada has been well defined by the Panth, which makes it abundantly clear that a person who claims to be a Sikhs has to believe in the Ten Gurus from Guru Nanak Dev ji to Guru Gobind Singh ji and their Banee. Any one claiming to be adherent of not of all the ten Gurus or denying the Banee of Guru Granth Sahib and Guru Gobind Singh ji thus walks out of the fold of Sikhism. The Sangat Dixie Gurdwara Sahib listened to Lamba’s message with apt attention, and was later honored with a siropa by the Gurdwara Sahib.

Sardar Gurcharanjit Singh Lamba receiving siropa from Malton Gurdwara Sahib

At Gurdwara Sahib Malton, president Bhai Daljit Singh, himself, spoke on the Banee of Jaap Sahib and then asked Sardar Lamba to speak about Dasam Granth and its detractors. Sardar Lamba tracing the history of Dasam Granth explained its importance and said that Guru Granth Sahib and Dasam Granth are the sources of the Nanees of Nitnem and the Amrit Sanchar. He further informed the Sangat as to any one, be it the Bhasaurias, Bhag Singh Ambala, Kala Afghana, Spokesman, or Darshan Singh ragi - whosoever tried to castigate the Dasam Banee has earned the wrath of Sri Akal Takht Sahib.

The Gurdwara Sahib, then honored Sardara Gurcharnajit Singh with a siropa gave a call to the Sangat to beware of those who speak against the Banee of Guru Gobind Singh ji.

Continuing his schedule, Sardar Gurcharanjit Singh Lamba also spoke at Gurdwara Sahib Jot Parkash, Gurdwara Sahib Rexdale and Gurdwara Sahib Mississauga where he spread the message that we should have unflinching faith in concept of Sat Sri Akal and Gurbar Akal (which means there is no difference between Guru and Akal Purakh). Sardar Gurcharanjit Singh Lamba’s visit to Canada was sponsored and coordinated by Gurdwara Sahib Jot Parkash; local sewadars and Sangat express gratitude to the Gurdwara Sahib for their involvement.

Sardar Lamba also held various interviews were held with several media outlets, including Sur Sagar TV and Radio who had invited him for a live TV/Radio show.

Please see the link below:

http://www.twango.com/media/singhsabha.pub...inghsabha.10007

--

i would double check before going, I was on my way to one gurdwara sahib near cologne in germany, and when i got there found out the gurdwara sahib was closed, wouldn't be too bad if I had a car, but public transport doesn't do you any favours, especially in another country with a different language

Cologne is not very far from dusseldorf. But i think Duisburg is nearer than Cologne. There is Sunday Diwan in Duisburg.

Please see

http://video.google.com/videoplay?docid=1870980952462040097

Darshan singh ragi is busy now speaking against Dasam Granth.He has turned his face from his previous life.

What a double standard.

Its the Sword.

Absolutely right.Bhagauti is sword as a symbol of God.

Lai Bhagauti Durgasih varjagun bhari---

(Now Durga took out her fire emitting sword bhagauti)

(vaar Sri Bhagauti ji ki, Dasam Granth)

If Durga is Bhagauti how can she take out another bhagauti? Word bhagauti comes many other places in Dasam Granth.There is eulogy to Bhagauti in Krishna avatar.

It means Akal purakh.

This is crazy panth goes even into a deeper hole

Only the name changed.Contents remained same.I see nothing wrong in that.

Paonta Sahib was a place where the 10th guru had 52 court poets including nand lal etc, they used to write poetry with the guru and these were collated into a volume, alot of the volume was destroyed when anandpur was attacked, I would not ascribe all literature in dasam granth to be personally from the guru but would state that dasam granth is a work under the gurus patronage. Dasam granth is not to be classed as gurbani as it is not given that authority, it seems to related the dialectic sublime of the 10th guru to indias composite heritage. I think Professor Darshan Singh Ji should apologise or refrain from making such statements in future.

Dhillon ji

The compositions of court poets was in a separate granth called Vidyasagar Granth.When Anandpur sahib was under siege poets were asked by guru ji to leave and they did.

Vidyasagar Granth was lost to inflated sirsa river.Compositions of Guru sahib was compiled by Bhai Mani singh ji in Dasam Granth.To interpret dasam Granth apart from Braj bhasha one should have knowledge of Punjabi,Hindi,Sanskrit and persian/Neither Darshan singh nor kala afghana has that.

Actually the original name of dasam granth has been: Smudsagar / Avtarlila / Vidyasagar Granth/Vidyadar Granth / Bachitar Natak /Satsai Granth

Dasam granth became a recension of what was salvaged through warfare in fact it was never a whole entity in its own right, its first recension was named after how much it weighed. Some say the reason why Bhai Mani singh was cut limb from limb is because he seperated the first recension and was advised that his angs would also be severed.

Kind regards,

Indsta

Response

Bachtira natak Granth became Dasma padhshah da granth and later Dasam Granth.Other Granths you have mentioned are different.

Paonta Sahib was a place where the 10th guru had 52 court poets including nand lal etc, they used to write poetry with the guru and these were collated into a volume, alot of the volume was destroyed when anandpur was attacked, I would not ascribe all literature in dasam granth to be personally from the guru but would state that dasam granth is a work under the gurus patronage. Dasam granth is not to be classed as gurbani as it is not given that authority, it seems to related the dialectic sublime of the 10th guru to indias composite heritage. I think Professor Darshan Singh Ji should apologise or refrain from making such statements in future.

Dhillon ji

The compositions of court poets was in a separate granth called Vidyasagar Granth.When Anandpur sahib was under siege poets were asked by guru ji to leave and they did.

Vidyasagar Granth was lost to inflated sirsa river.Compositions of Guru sahib was compiled by Bhai Mani singh ji in Dasam Granth.To interpret dasam Granth apart from Braj bhasha one should have knowledge of Punjabi,Hindi,Sanskrit and persian/Neither Darshan singh nor kala afghana has that.

Paonta Sahib was a place where the 10th guru had 52 court poets including nand lal etc, they used to write poetry with the guru and these were collated into a volume, alot of the volume was destroyed when anandpur was attacked, I would not ascribe all literature in dasam granth to be personally from the guru but would state that dasam granth is a work under the gurus patronage. Dasam granth is not to be classed as gurbani as it is not given that authority, it seems to related the dialectic sublime of the 10th guru to indias composite heritage. I think Professor Darshan Singh Ji should apologise or refrain from making such statements in future.

Dhillon ji

The compositions of court poets was in a separate granth called Vidyasagar Granth.When Anandpur sahib was under siege poets were asked by guru ji to leave and they did.

Vidyasagar Granth was lost to inflated sirsa river.Compositions of Guru sahib was compiled by Bhai Mani singh ji in Dasam Granth.To interpret dasam Granth apart from Braj bhasha one should have knowledge of Punjabi,Hindi,Sanskrit and persian/Neither Darshan singh nor kala afghana has that.

Video link Dr. Jodh singh Professor Of Sikhism

Dr. Jodh Singh (Prof of Sikhism) talks about Sikh scriptures and their research

42 min 52 sec - Jan 20, 2008

http://www.panthic.org/news/123/ARTICLE/3829/2008-01-21.html

Canadian Panthic Gurdwaras and Orgs Warn Ragi Darshan Singh Monday 21st of January 2008 Panthic Weekly News Bureau Brampton, Ontario (KP) – Panthic organizations and Gurdwaras from the greater Toronto met last Saturday, and issued a stern warning to Ragi Darshan Singh to refrain from making slanderous remarks against the Bani of Guru Gobind Singh Sahib Ji and other Sikh scriptures.

The press release, issued by 16 Panthic organizations and Gurdwaras from the greater Toronto area, stated that the former Jathedar of Sri Akal Takht Sahib, is not allowed to utilize the stages of the majority of the Gurdwara Sahibs from this region, due to his past anti-Panthic activities.

Ragi Darshan Singh has openly criticized the Bani of Guru Gobind Singh Sahib Ji that is compiled in the Dasam Granth along with the vaars of Bhai Gurdas Ji II.

Last week, the Akhand Kirtani Jatha, with support from various Panthic organizations openly challenged the ragi to debate with Sikh scholars on the authenticity of Dasam Granth. The ex-Jathedar has not indicated whether he will accept the offer to debate the scholars on this subject.

ਰਾਗੀ ਦਰਸ਼ਨ ਸਿੰਘ ਗੁਰਮਤਿ ਵਿਰੋਧੀ ਹਰਕਤਾਂ ਤੋਂ ਬਾਜ ਆਏ

ਟਰੋਂਟੋ 19 ਜਨਵਰੀ (ਬਰੈਮਪਟੰਨ) -: ਕੇਨੇਡਾ ਦੇ ਟਰੋਂਟੋ ਸਥਿਤ ਵੱਖ-ਵੱਖ ਗੁਰਦੁਆਰਾ ਪ੍ਰਬੰਧਕ ਕਮੇਟੀਆਂ ਅਤੇ ਮੋਹਰੀ ਸਿੱਖ ਜੱਥੇਬੰਦੀਆਂ ਦੇ ਪ੍ਰਤੀਨਿਧੀਆਂ ਨੇ ਅੱਜ ਇਕ ਮੀਟਿੰਗ ਜੋਤਪ੍ਰਕਾਸ਼ ਗੁਰਦੁਆਰਾ ਸਾਹਿਬ (ਬਰੈਮਪਟੰਨ) ਵਿਖੇ ਕੀਤੀ, ਜਿਸ ਵਿਚ ਟਰੋਂਟ ਇਲਾਕੇ ਦੇ ਪੰਥਕ ਨੁਮਾਇੰਦਿਆਂ ਨੇ ਭਾਗ ਲਇਆ। ਇਸ ਵਿਚ ਅਕਾਲ ਤਖ਼ਤ ਸਾਹਿਬ ਦੇ ਸਾਬਕਾ ਜਥੇਦਾਰ ਰਹੇ ਰਾਗੀ ਦਰਸ਼ਨ ਸਿੰਘ ਦੀਆਂ ਪੰਥ ਵਿਰੋਧੀ ਕਾਰਵਾਈਆਂ ਦਾ ਸਖਤ ਨੋਟਿਸ ਲਿਆ ਗਿਆ। ਮੀਟਿੰਗ ਵਿਚ ਇਹ ਚੇਤਾਵਨੀ ਦਿੱਤੀ ਹੈ ਕਿ ਉਹ ਆਪਣੀਆਂ ਗੁਰਮਤਿ ਵਿਰੋਧੀ ਕਾਰਵਾਈਆਂ ਤੋਂ ਬਾਜ ਆ ਜਾਣ।

ਮੀਟਿੰਗ ਵਿਚ ਸ਼ਾਮਿਲ ਹੋਈ ਦਮਦਮੀ ਟਕਸਾਲ, ਅਖੰਡ ਕੀਰਤਨੀ ਜਥਾ ਕੇਨੇਡਾ, ਮਾਤਾ ਭਾਗ ਕੌਰ ਦਲ, ਗੁਰਦੁਆਰਾ ਕਮੇਟੀਆਂ ਅਤੇ ਹੋਰ ਪੰਥਕ ਜਥੇਬੰਦੀਆਂ ਦੇ ਸਾਂਝੇ ਰੂਪ ਵਿਚ ਅੱਜ ਇੱਥੇ ਜਾਰੀ ਇਕ ਪ੍ਰੈਸ ਬਿਆਨ ਵਿਚ ਕਿਹਾ ਗਿਆ ਕਿ ਪਹਿਲਾ ਹੀ ਟਰੋਂਟੋ ਦੇ ਬਹੁ-ਗਿਣਤੀ ਗੁਰਦੁਆਰਾ ਸਾਹਿਬਾਂ ਦੇ ਪ੍ਰਬੰਧਕਾਂ ਦੁਆਰਾ ਪਿਛਲੇ ਲੰਬੇ ਸਮੇ ਤੋਂ ਰਾਗੀ ਦਰਸ਼ਨ ਸਿੰਘ ਨੂੰ ਇਹਨਾਂ ਗੁਰਦੁਆਰਾ ਸਾਹਿਬਾਨ ਵਿਚ ਕੀਰਤਨ ਜਾਂ ਵਿਆਖਿਆ ਨਹੀਂ ਕਰਨ ਦਿੱਤੀ ਜਾਂਦੀ। ਬਿਆਨ ਜਾਰੀ ਕਰਨ ਵਾਲੇ ਇਹਨਾਂ ਸਮੂਹ ਪ੍ਰਤੀਨਿਧੀਆਂ ਨੇ ਕਿਹਾ ਕਿ ਰਾਗੀ ਦਰਸ਼ਨ ਸਿੰਘ ਦੇ ਵਿਆਖਿਆਨ, ਮੱਮੋਠੱਗਣੀਆਂ ਗੱਲਾਂ, ਚਾਤਰ ਗੁੰਝਲਦਾਰ ਸ਼ਬਦਜਾਲ, ਦੋਗਲੀ ਭਾਸ਼ਾ ਨੀਤੀ ਅਤੇ ਚੁੰਚਗਿਆਨ ਤੋਂ ਭਰਭੂਰ ਹੁੰਦੇ ਹਨ। ਗੁਰਮਤਿ ਦੇ ਗਹਿਰੇ ਗੰਭੀਰ ਫਲਸਫੇ ਦੀ ਰਾਗੀ ਨੂੰ ਕੋਈ ਸਮਝ-ਸੋਝੀ ਨਹੀਂ ਹੈ ਅਤੇ ਗੁਰਬਾਣੀ ਦੀ ਵਿਆਖਿਆ ਕਰਨ ਲੱਗਿਆ ਰਾਗੀ ਦਰਸ਼ਨ ਸਿੰਘ ਗੁਰਸ਼ਬਦ ਦੇ ਮੂਲ ਹਾਸ਼ੀਏ ਤੋਂ ਬਾਹਰ ਜਾ ਕੇ ਆਪਣੀ ਸਿਆਸੀ ਮਨਸ਼ਾ ਅਨੁਸਾਰ ਸ਼ਬਦ ਦੇ ਮੂਲ ਭਾਵ ਅਰਥ ਤੋਂ ਕੋਹਾਂ ਦੂਰ ਜਾ ਕੇ ਮੰਨ ਘੜਤ ਵਿਆਖਿਆ ਕਰਦੇ ਹਨ। ਗੁਰਮਤਿ ਦੀ ਸਮਝ ਰੱਖਣ ਵਾਲਾ ਕੋਈ ਵੀ ਵਿਅਕਤੀ ਉਹਨਾਂ ਦੇ ਸ਼ਬਦਜਾਲ ਵਿਚ ਉਲਝਣ ਦੀ ਥਾਂ ਉਹਨਾਂ ਦਾ ਕੀਰਤਨ ਵਿਆਖਿਆਨ ਸੁਣਨਾ ਪਸੰਦ ਹੀ ਨਹੀਂ ਕਰਦਾ।

ਪਿਛਲੇ ਸਮੇਂ ਦੌਰਾਨ ਉਹਨਾਂ ਦਿੱਲੀ ਦੇ ਗੁਰਦੁਆਰਾ ਰਕਾਬ ਗੰਜ ਸਾਹਿਬ ਦੀ ਸਟੇਜ ਤੋਂ ਖਾਲਸਾ ਪੰਥ ਦੀ ਸਾਜਨਾ ਦਾ ਵਰਣਨ ਦ੍ਰਿਸ਼ਟ ਮਾਨ ਪ੍ਰਤੱਖ ਰੂਪ ਵਿਚ ਪੇਸ਼ ਕਰਨ ਵਾਲੀ ਭਾਈ ਗੁਰਦਾਸ ਸਿੰਘ ਜੀ (ਦੂਜੇ) ਦੁਆਰਾ ਰਚਿਤ 41 ਵਾਰ ‘ ਵਾਹੋ ਵਾਹੋ ਗੋਬਿੰਦ ਸਿੰਘ ਆਪੇ ਗੁਰ ਚੇਲਾ’ ਵਿਰੁਧ ਅਤਿਅੰਤ ਘਟੀਆ ਕਿਸਮ ਦਾ ਮਾਰੂ ਜਹਿਰ ਉਗਲਿਆ, ਨਾਲ ਹੀ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੀਆਂ ਬਾਣੀਆਂ ਉੱਪਰ ਭੱਦੀ ਟੀਕਾ ਟਿਪਣੀ ਕੀਤੀ।ਜਿਸ ਦੀ ਸਮੁੱਚੀ ਵੀਡੀਉ ਰਿਕਾਰਡਿੰਗ ਸਾਡੇ ਪਾਸ ਮੌਜੂਦ ਹੈ।ਇਸ ਦਿਨ ਰਾਗੀ ਜੀ ਦੇ ਨਾਲ ਸਟੇਜ ਤੇ ਸਾਬਕਾ ਹੋਮ ਮਨਿਸਟ੍ਰ ਬੂਟਾ ਸਿੰਘ ਇਕੱਠਾ ਜੁੜ ਕੇ ਬੈਠਾ ਹੋਇਆ ਸੀ।ਆਪਣੀ ਇਸ ਕੋਝੀ ਹਰਕਤ ਨੂੰ ਮੁੜ ਦਹਰਾਉਦਿਆ ਉਹਨਾਂ 5 ਜਨਵਰੀ 2008 ਨੂੰ ਦਸਮ ਪਾਤਸ਼ਾਹ ਦੇ ਗੁਰਪੁਰਬ ਵਾਲੇ ਦਿਨ ਗੁਰਦੁਆਰਾ ਰਕਾਬ ਗੰਜ ਸਾਹਿਬ ਵਿਚ ਸਜੇ ਦੀਵਾਨ ਅੰਦਰ ਦਸਮ ਪਾਤਸ਼ਾਹ ਦੀ ਬਾਣੀ ਬਚਿੱਤਰ ਨਾਟਕ ਬਾਰੇ ਜਹਿਰ ਉਗਲਿਆ।ਜਿਸ ਦੇ ਪ੍ਰਤੀ ਕਰਮ ਵਜੋਂ ਪ੍ਰਸਿੱਧ ਸਿੱਖ ਵਿਦਵਾਨਾਂ ਅਤੇ ਅਖੰਡ ਕੀਰਤਨੀ ਜਥੇ ਨੇ ਉਹਨਾਂ ਨੂੰ ਦਸਮ ਗ੍ਰੰਥ ਅਤੇ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਦੀਆਂ ਵਾਰਾਂ ਸੰਬੰਧੀ ਬਹਿਸ ਲਈ ਖੁੱਲੀ ਚਣੌਤੀ ਦਿੱਤੀ। ਅੰਤਰਰਾਸਟਰੀ ਮੀਡੀਆ ਅਤੇ ਵੀਡੀਉ ਕੇਮਰਿਆ ਦੀ ਮੌਜੂਦਗੀ ਵਿਚ ਹੋਣ ਵਾਲੀ ਇਸ ਗੰਭੀਰ ਬਹਿਸ ਦੇ ਅਯੋਜਨ ਸਬੰਧੀ ਸਾਰੇ ਪ੍ਰਬੰਧ ਸਾਬੋ ਕੀ ਤਲਵੰਡੀ (ਬਠਿੰਡਾ) ਅਤੇ ਸ੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਸਾਹਿਬ ਵਿਚ ਮੁਕੰਮਲ ਕਰ ਲਏ ਗਏ ਹਨ। ਲੇਕਿਨ ਰਾਗੀ ਜੀ ਖਿੜੇ ਮੱਥੇ ਵਿਚਾਰ ਵਟਾਂਦਰੇ ਦੀ ਚਨੌਤੀ ਸਵਿਕਾਰ ਕਰਨ ਦੀ ਥਾਂ ਤੇ ਪੰਥ ਤੋਂ ਛੇਕੇ ਕਾਲੇ ਅਫਗਾਨਿਆ ਦੀਆਂ ਫਰਜੀ ਜਥੇਬੰਦੀਆਂ ਨੂੰ ਅੱਗੇ ਲਾ ਕੇ ਆਪ ਚੁੱਪ ਚੁਪੀਤੇ ਪਿਛੋਂ ਦੀ ਭੱਜਣ ਦੇ ਇਰਾਦੇ ਵਿਚ ਨਜਰ ਆ ਰਹੇ ਹਨ।ਅਸੀਂ ਸਾਰੇ ਅੱਜ ਇਸ ਗੰਭੀਰ ਵਿਸ਼ੇ ਸਬੰਧੀ ਹੋਈ ਮੀਟਿੰਗ ਉਪਰੰਤ ਰਾਗੀ ਦਰਸ਼ਨ ਸਿੰਘ ਨੂੰ ਇਹ ਚੇਤਾਵਨੀ ਅਤੇ ਮੁੜ ਚਨੌਤੀ ਵੀ ਦੇਣੀ ਚਾਹੁੰਦੇ ਹਾਂ ਕਿ ਉਹ ਆਪਣੀਆਂ ਗੁਰਮਤਿ ਵਿਰੋਧੀ ਹਰਕਤਾਂ ਬੰਦ ਕਰਕੇ ਸਿੱਖ ਵਿਦਵਾਨਾਂ ਦੇ ਆਹਮੋ-ਸਾਹਮਣੇ ਹੋ ਕੇ ਬੈਠਣ ਤਾਂ ਕਿ ਉਹਨਾਂ ਨੂੰ ਵੀ ਆਪਣੇ ਚੁੰਚਗਿਆਨ ਦਾ ਪੱਧਰ ਪਤਾ ਲੱਗ ਸਕੇ।

ਜੋ ਅੱਜ ਤੱਕ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੀ ਬਾਣੀ ਦਾ ਕੀਰਤਨ ਗਾਇਣ ਕਰਕੇ ਮਾਇਆ ਇਕੱਠੀ ਕੀਤੀ ਹੈ ਅੱਜ ਉਹਨਾਂ ਹੀ ਦਸਮ ਪਾਤਿਸ਼ਾਹ ਜੀ ਦੇ ਗੁਰਬਚਨਾਂ ਨੂੰ ਪਤਾ ਨਹੀ ਕਹੇੜੀ ਮਜਬੂਰੀ ਕਾਰਨ ਫੋਕੀਆਂ ਦਲ਼ੀਲ਼ਾਂ ਆਖ ਕੇ ਇਲਾਹੀ ਬਾਣੀ ਤੇ ਕਿੰਤੂ ਪਰੰਤੂ ਕਰਦੇ ਹਨ। ਜਿਥੇ ਅਸੀਂ ਰਾਗੀ ਦਰਸ਼ਨ ਸਿੰਘ ਨੂੰ ਚੇਤਾਵਨੀ ਦਿੰਦੇ ਹਾਂ ਉਥੇ ਅਸੀਂ ਸਮੂਹ ਸਿਖ ਸੰਗਤਾਂ ਨੂੰ ਅਪੀਲ ਕਰਦੇ ਹਾਂ ਕਿ ਜੋ ਅਖੌਤੀ ਵਿਦਵਾਨ ਦੁਬਦਾਵਾਂ ਪੈਦਾ ਕਰਦੇ ਹਨ ੳਹਨਾਂ ਤੋਂ ਸੰਗਤਾਂ ਸੁਚੇਤ ਰਹਨ ਅਤੇ ਮੂਹ ਨਾਂ ਲਾਊਣ।

ਸਹਿਯੋਗੀ ਗੁਰਦੁਆਰਾ ਸਾਹਿਬਾਨ ਅਤੇ ਜਥੇਬੰਦੀਆਂ :

ਸ਼੍ਰੀ ਗੁਰੂ ਸਿੰਘ ਸਭਾ ਮਾਲਟਨ

ਸ਼੍ਰੋਮਣੀ ਸਿਖ ਸੰਗਤ ਮਿਸੀਸਾਗਾ

ਗੁਰਦੁਆਰਾ ਜੋਤਪ੍ਰਕਾਸ਼ ਸਾਹਿਬ

ਗੁਰਦੁਆਰਾ ਤਪੋਬਨ ਸਾਹਿਬ

ਗੁਰਦੁਆਰਾ ਸਿਖ ਸਿਪ੍ਰਿਟੂਅਲ ਸੈਂਟਰ ਰੈਕਸਡੇਲ

ਗੁਰਦੁਆਰਾ ਸਿੰਘ ਸਭਾ ਵੈਸਟਨ

ਗੁਰਦੁਆਰਾ ਸਾਹਿਬ ਪੇਪ

ਗੁਰਦੁਆਰਾ ਸਾਹਿਬ ਰੈਕਸਡੇਲ

ਗੁਰਦੁਆਰਾ ਸ਼ਹੀਦ ਗੱੜ ਹੈਮਿਲਟਨ

ਗੁਰਦੁਆਰਾ ਬਾਬਾ ਬੁਡਾ ਜੀ

ਸ਼੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਸਿਖ ਸੈਂਟਰ ਬਰੈਮਪਟਨ

ਮਾਤਾ ਭਾਗ ਕੌਰ ਜਾਗਰਤੀ ਦਲ

ਬਾਬਾ ਦੀਪ ਸਿੰਘ ਗਤਕਾ ਅਖਾੜਾ

ਦਮਦਮੀ ਟਕਸਾਲ ਇਟ੍ਰਨੈਸ਼ਨਲ

ਅਖੰਡ ਕੀਰਤਨੀ ਜਥਾ ਟਰੋਂਟੋ

ਇਨਸਟੀਟਯੂਟ ਆਫ਼ ਗੁਰਮਤਿ ਸਟਡੀਜ

ਜਾਰੀ ਕਰਤਾ :

ਭਾ: ਹਰਦੀਪ ਸਿੰਘ (647-801-9700)

ਭਾ: ਸਰਵਿੰਦਰ ਸਿੰਘ (416-820-3072)

ਭਾ: ਸੁਖਵੀਰ ਸਿੰਘ (647-830-0421)

ਭਾ: ਪਰਮਜੀਤ ਸਿੰਘ (416-836-7512)

ਭਾ: ਗੁਰਜੀਤ ਸਿੰਘ (416-560-6326)

Battle of chamkaur in Zafarnama,Dasam Granth

http://www.sridasam.org/dasam?Action=Page&p=2267

ਗੁਰਸਨਹ ਚਿਹ ਕਾਰੇ ਚਿਹਲ ਨਰ ॥ ਕਿ ਦਹ ਲਕ ਬਰਾਯਦ ਬਰੋ ਬੇਖ਼ਬਰ ॥੧੯॥

गुरसनह चिह कारे चिहल नर ॥ कि दह लक बरायद बरो बेख़बर ॥१९॥

How could forty famished persons fight in the battlefield, on whom ten lakh soldiers made a sudden attack.19.

ਕਿ ਪੈਮਾਂ ਸ਼ਿਕਨ ਬੇਦਰੰਗ ਆਮਦੰਦ ॥ ਮਿਯਾਂ ਤੇਗ਼ੋ ਤੀਰੋ ਤੁਫ਼ੰਗ ਆਮਦੰਦ ॥੨੦॥

कि पैमां शिकन बेदरंग आमदंद ॥ मियां तेग़ो तीरो तुफ़ंग आमदंद ॥२०॥

Your army breaking the oath and in great haste plunged in the battlefield with arrows and guns.20.

ਬ ਲਾਚਾਰਗੀ ਦਰਮਿਯਾਂ ਆਮਦਮ ॥ ਬ ਤਦਬੀਰਿ ਤੀਰੋ ਤੁਫ਼ੰਗ ਆਮਦਮ ॥੨੧॥

ब लाचारगी दरमियां आमदम ॥ ब तदबीरि तीरो तुफ़ंग आमदम ॥२१॥

For this reason, I had to intervene and had to come fully armed.21.

ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥

चु कार अज़ हमह हीलते दर गुज़शत ॥ हलाल असत बुरदन ब शमशीर दसत ॥२२॥

When all other methods fail, it is proper to hold the sword in hand.22.

ਚਿਹ ਕਸਮੇ ਕੁਰਆਂ ਮਨ ਕੁਨਮ ਏਤਬਾਰ ॥ ਵਗਰਨਹ ਤੁ ਗੋਈ ਮਨ ਈਂ ਰਹ ਚਿਹਕਾਰ ॥੨੩॥

चिह कसमे कुरआं मन कुनम एतबार ॥ वगरनह तु गोई मन ईं रह चिहकार ॥२३॥

I have no faith in your oaths on the Quarn, otherwise I had nothing to do with

this battle.23.

ਨ ਦਾਨਮ ਕਿ ਈਂ ਮਰਦਿ ਰੋਬਾਹ ਪੇਚ ॥ ਗਰ ਹਰਗਿਜ਼ੀਂ ਰਹ ਨਯਾਰਦ ਬਹੇਚ ॥੨੪॥

न दानम कि ईं मरदि रोबाह पेच ॥ गर हरगिज़ीं रह नयारद बहेच ॥२४॥

I do not know that your officers are deceitful, otherwise I would not have followed this path.24.

ਹਰ ਆਂ ਕਸ ਕਿ ਕਉਲੇ ਕੁਰਆਂ ਆਯਦਸ਼ ॥ ਨਜ਼ੋ ਬਸਤਨੋ ਕੁਸ਼ਤਨੀ ਬਾਯਦਸ਼ ॥੨੫॥

हर आं कस कि कउले कुरआं आयदश ॥ नज़ो बसतनो कुशतनी बायदश ॥२५॥

It is not appropriated to imprison and kill those, who put faith on the oaths of Quarn.25.

ਬਰੰਗੇ ਮਗਸ ਸਯਾਹਪੋਸ਼ ਆਮਦੰਦ ॥ ਬ ਯਕਬਾਰਗੀ ਦਰ ਖ਼ਰੋਸ਼ ਆਮਦੰਦ ॥੨੬॥।

बरंगे मगस सयाहपोश आमदंद ॥ ब यकबारगी दर ख़रोश आमदंद ॥२६॥।

The soldiers of your army, clad in black uniforms, rushed like flies on my men.26.

ਹਰ ਆਂ ਕਸ ਜ਼ਿ ਦੀਵਾਰ ਆਮਦ ਬਿਰੂੰ ॥ ਬਖ਼ੁਰਦਨ ਯਕੇ ਤੀਰ ਸ਼ੁਦ ਗ਼ਰਕਿ ਖ਼ੂੰ ॥੨੭॥

हर आं कस ज़ि दीवार आमद बिरूं ॥ बख़ुरदन यके तीर शुद ग़रकि ख़ूं ॥२७॥

Whosoever from them came near the wall of the fort, with one arrow he wos drenched in his won blood.27.

ਕਿ ਬੇਰੂੰ ਨਯਾਮਦ ਕਸੇ ਜ਼ਾਂ ਦਿਵਾਰ ॥ ਨ ਖ਼ੁਰਦੰਦ ਤੀਰੋ ਨ ਗਸ਼ਤੰਦ ਖ਼੍ਵਾਰ ॥੨੮॥

कि बेरूं नयामद कसे ज़ां दिवार ॥ न ख़ुरदंद तीरो न गशतंद ख़्वार ॥२८॥

None dared to come there near the wall; none faced then the arrows and destruction.28.

ਚੁ ਦੀਸਮ ਕਿ ਨਾਹਰ ਬਿਯਾਮਦ ਬ ਜੰਗ ॥ ਚਸ਼ੀਦਮ ਯਕੇ ਤੀਰਿ ਮਨ ਬੇਦਰੰਗ ॥੨੯॥

चु दीसम कि नाहर बियामद ब जंग ॥ चशीदम यके तीरि मन बेदरंग ॥२९॥

When I saw Nahar Khan in the battlefield, he was greeted with one of my arrows.29.

ਹਮ ਆਖ਼ਿਰ ਗੁਰੇਜ਼ਦ ਬਜਾਏ ਮਸਾਫ਼ ॥ ਬਸੇ ਖ਼ਾਨਹ ਖ਼ਰਦੰਦ ਬੇਰੂੰ ਗੁਜ਼ਾਫ਼ ॥੩੦॥

हम आख़िर गुरेज़द बजाए मसाफ़ ॥ बसे ख़ानह ख़रदंद बेरूं गुज़ाफ़ ॥३०॥

All those boasters who came near the wall, they were dispatched in no time.30.

ਕਿ ਅਫ਼ਗਾਨ ਦੀਗਰ ਬਯਾਮਦ ਬਜੰਗ ॥ ਚੁ ਸੈਲਿ ਰਵਾਂ ਹਮਚੁ ਤੀਰੋ ਤੁਫ਼ੰਗ ॥੩੧॥

कि अफ़गान दीगर बयामद बजंग ॥ चु सैलि रवां हमचु तीरो तुफ़ंग ॥३१॥

Another Afghan, with a bow and arrow came in the battlefield like a flood.31.

ਬਸੇ ਹਮਲਹ ਕਰਦੰਦ ਬ ਮਰਦਾਨਗੀ ॥ ਹਮ ਅਜ਼ ਹੋਸ਼ਗੀ ਹਮ ਜ਼ਿ ਦੀਵਾਨਗੀ ॥੩੨॥

बसे हमलह करदंद ब मरदानगी ॥ हम अज़ होशगी हम ज़ि दीवानगी ॥३२॥

He shot arrows heroically, sometimes in senses and sometimes in madness.32.

ਬਸੇ ਹਮਲਹ ਕਰਦੋ ਬਸੇ ਜ਼ਖ਼ਮ ਖ਼ਰਦ ॥ ਦੋ ਕਸ ਰਾ ਬਜਾਂ ਕਸ਼ਤ ਹਮ ਜਾਂ ਸਪੁਰਦ ॥੩੩॥

बसे हमलह करदो बसे ज़ख़म ख़रद ॥ दो कस रा बजां कशत हम जां सपुरद ॥३३॥

He made several attacks and was drenched with last.33.

ਕਿ ਆਂ ਖ਼੍ਵਾਜਹ ਮਰਦੂਦ ਸਾਯਹ ਦੀਵਾਰ ॥ ਨਯਾਮਦ ਬ ਮੈਦਾਂ ਬ ਮਰਦਾਨਹ ਵਾਰ ॥੩੪॥

कि आं ख़्वाजह मरदूद सायह दीवार ॥ नयामद ब मैदां ब मरदानह वार ॥३४॥

Khwaja Mardud hid himself behind the wall; he did not enter the field like a brave warrior.34.

ਦਰੇਗ਼ਾ ਅਗਰ ਰੂਇ ਓ ਦੀਦਮੇ ॥ ਬ ਯਕ ਤੀਰ ਲਾਚਾਰ ਬਖ਼ਸ਼ੀਦਮੇ ॥੩੫॥

दरेग़ा अगर रूइ ओ दीदमे ॥ ब यक तीर लाचार बख़शीदमे ॥३५॥

If I had seen his face once, one of my arrows would have dispatched him to the abode of death.35.

ਹਮ ਆਖ਼ਿਰ ਬਸੇ ਜ਼ਖ਼ਮਿ ਤੀਰੋ ਤੁਫ਼ੰਗ ॥ ਦੋ ਸੂਏ ਬਸੇ ਕੁਸ਼ਤਹ ਸ਼ੁਦ ਬੇਦਰੰਗ ॥੩੬॥

हम आख़िर बसे ज़ख़मि तीरो तुफ़ंग ॥ दो सूए बसे कुशतह शुद बेदरंग ॥३६॥

Many warriors wounded with arrows and bullets died in the battle on both the sides.36.

ਬਸੇ ਬਾਰ ਬਾਰੀਦ ਤੀਰੋ ਤੁਫ਼ੰਗ ॥ ਜ਼ਿਮੀ ਗਸ਼ਤ ਹਮ ਚੂੰ ਗੁਲੇ ਲਾਲਹ ਰੰਗ ॥੩੭॥

बसे बार बारीद तीरो तुफ़ंग ॥ ज़िमी गशत हम चूं गुले लालह रंग ॥३७॥

The darts were showered so violently, that the field became red like popyflowers.37.

ਸਰੋਪਾਇ ਅੰਬੋਹ ਚੰਦਾ ਸ਼ੁਦਹ ॥ ਕਿ ਮੈਦਾਂ ਪੁਰ ਅਜ਼ ਗੂਓ ਚੌਗਾਂ ਸ਼ੁਦਹ ॥੩੮॥

सरोपाइ अमबोह चंदा शुदह ॥ कि मैदां पुर अज़ गूओ चौगां शुदह ॥३८॥

The heads and limbs of the dead were scattered in the field like the balls and sticks in the game of Polo.38.

ਤਰੰਕਾਰਿ ਤੀਰੋ ਤਫੰਗਿ ਕਮਾਂ ॥ ਬਰਾਮਦ ਯਕੇ ਹਾਓ ਹੂ ਅਜ਼ ਜਹਾਂ ॥੩੯॥

तरंकारि तीरो तफंगि कमां ॥ बरामद यके हाओ हू अज़ जहां ॥३९॥

When the arrows hissed and bows tinkled, there was a great hue and cry in the world.39.

ਦਿਗਰ ਸ਼ੋਰਸ਼ਿ ਕੈਬਰਿ ਕੀਨਹ ਕੋਸ਼ ॥ ਜ਼ਿ ਮਰਦਾਨਿ ਮਰਦਾਂ ਬਿਰੂੰ ਰਫ਼ਤ ਹੋਸ਼ ॥੪੦॥

दिगर शोरशि कैबरि कीनह कोश ॥ ज़ि मरदानि मरदां बिरूं रफ़त होश ॥४०॥

There the spears and lances provided a dreadful sound and the warriors lost heir senses.40.

ਹਮ ਆਖ਼ਿਰ ਚਿਹ ਮਰਦੀ ਕੁਨਦ ਕਾਰਜ਼ਾਰ ॥ ਕਿ ਬਰ ਚਿਹਲ ਤਨ ਆਯਦਸ਼ ਬੇ ਸ਼ੁਮਾਰ ॥੪੧॥

हम आख़िर चिह मरदी कुनद कारज़ार ॥ कि बर चिहल तन आयदश बे शुमार ॥४१॥

How could bravery ultimately withstand in the field, when only forty were surrounded by innumerable warriors?41.

ਚਰਾਗ਼ਿ ਜਹਾਂ ਚੂੰ ਸ਼ੁਦਹ ਬੁਰਕਹ ਪੋਸ਼ ॥ ਸ਼ਹਿ ਸ਼ਬ ਬਰਾਮਦ ਹਮਹ ਜਲਵਹ ਜੋਸ਼ ॥੪੨॥

चराग़ि जहां चूं शुदह बुरकह पोश ॥ शहि शब बरामद हमह जलवह जोश ॥४२॥

When the lamp of the world veiled itself, the moon shone in brightness during the night.42.

ਹਰ ਆਂਕਸ ਬਕਉਲੇ ਕੁਹਾਂ ਆਯਦਸ਼ ॥ ਕਿ ਯਜ਼ਦਾਂ ਬਰੋ ਰਹਿਨੁਮਾ ਆਯਦਸ਼ ॥੪੩॥

हर आंकस बकउले कुहां आयदश ॥ कि यज़दां बरो रहिनुमा आयदश ॥४३॥

He, who puts faith on the oaths of the Quran, the Ture Lord gives him the guidance.43.

ਨ ਪੇਚੀਦਹ ਮੂਏ ਨ ਰੰਜੀਦਹ ਤਨ ॥ ਕਿ ਬੇਰੂੰ ਖ਼ੁਦ ਆਵੁਰਦ ਦੁਸ਼ਮਨ ਸ਼ਿਕਨ ॥੪੪॥

न पेचीदह मूए न रंजीदह तन ॥ कि बेरूं ख़ुद आवुरद दुशमन शिकन ॥४४॥

There was neither any harm nor injury; my Lord, the vanquisher of the enemies, brought me to safety.44.

Battle of Chamkaur is written in Zafarnama wherein Guru ji wirtes that there were one million army of Moghals and Hindu rajas.They want to destroy sikh history at the behest of RSS .They are agents of RSS and destroying sikhism from inside.

They also say that there were no chali maktas.Next will be attack on SGGS also.These people are not sikhs but Brahmins in sikh roop.

Darshan singh is a liar.See Hukamnama of akal takhat for that

http://www.santsipahi.org/patshahi10/AT-hu...rshansingh.html