Panthic Updates

Name: Need and Significance of Sikh Rehat Maryada Category: History Date Added: 28 May 2011 - 10:40 PM Submitter: Panthic Updates Short Description: Lecture by S. Gurcharanjit Singh Lamba at Gurdwara Sahib Glencove, USA View Video

Sangat Barred from Gurudwaras as Protests Took Place Against Prof. Darshan Singh FRESNO, California. Sikh Sangat from all over California converged on Fresno County to protest against excommunicated Professor Darshan Singh Ragi's blasphemous anti-Sikh sermons this past weekend. Ragi Darshan Singh was invited to speak at Gurdwara Singh Sahib (Dakota St., Fresno), Pacific Coast Khalsa Diwan Society (Gurdwara Sahib, Selma, CA) and Pacific Coast Khalsa Diwan Society (Caruthers, CA) from March 4th to 6th, in open defiance to the Akal Takht's January 2010's Hukamnama ousting the Ragi from the Sikh faith. In an attempt to avoid tension and conflict among the Sikh community, committee members of the above Gurdwaras were approached ahead of time and requested to cancel the programs of the excommunicated preacher. A meeting was held on February 20, 2010 with Selma Gurudwara Committee, on February 25 with Sikh Council of Central California and Caruthers Gurudwara committee and February 27 with representatives of Dakota Gurudwara Sahib. All of these meetings were attended by at least 50 members of the local Sikh Community, who requested the committees to not invite the excommunicated preacher. Presidents of all three Gurudwaras, namely Gurinder Narain, Charanjit Batth and Rajbir Pannu were made aware of the situation in advance. In addition, announcements were made on public radio stations to shed light on Ragi's activities and his no longer being a Sikh per the Akal Takht's Hukamnama. However, all these appeals were rebuffed by the committees, which marched forth hosting the Ragi and his hate-filled propaganda while openly flaunting their defiance to the Akal Takht Sahib and its Hukamnama against the Ragi. In lieu of the impending blasphemy, a meeting was held at Gurudwara Gur Nanak Parkash Fresno, where the Sikh Sangat decided to seek Guru Granth Sahib Ji's guidance. The Sangat performed Ardas and took a Hukamnama from Guru Granth Sahib Ji. In accordance with Guru Sahib's Hukamnama, it was decided unanimously that the Sangat would resort to peaceful demonstrations to show solidarity with Akal Takht Sahib's mandate forbidding the excommunicated Ragi to speak at Gurdwaras and peacefully oppose the venomous propaganda of the Ragi, which mocks Gurbani along with Sikh values and beliefs. The Fresno Police Department, SWAT team, The Fresno County Sheriff's Department and private armed security were deployed at all of the Gurudwaras prior to protestors even being present. Security officials were well equipped with firearms, including shotguns and tasers and were deployed strategically at the behest of the committee members. All individuals entering the Gurudwaras were screened for entry by committee members and entry was only permitted to committee supporters. When the protestors questioned the security as to whether they would be allowed to enter, the security guard responded "No". This is in blatant violation of a Gurudwara's Maryada, which requires that the Gurudwara be open to all. Those who were not familiar to the committee, especially those with turbans and free flowing beards, were made to stand at the gates by the security guards for minutes at a time for a committee member to scrutinize and make a decision as to whether to allow entry or not. Rajbir Beasla, trustee board member of Dakota Gurudwara told the members of the Sikh Sangat to not enter the premises as the Gurudwara was his personal property. The story was same at Selma and Caruthers Gurudwara, where entry was again denied to anybody sporting the full Sikh identity and not recognized by the committee members. Even a Selma-based supporter of Ragi Darshan Singh, who was wearing a round turban and full beard, was also not allowed inside the Gurudwara initially because of his appearance. Only after much pleading and assurance that he supported the notorious Ragi was he finally allowed to attend the blasphemous propaganda. The protestors displayed signs and banners exposing the Ragi and his anti-Sikh views while chanting Gurbani as they expressed their views in a peaceful manner. The Caruthers Committee crossed all limits when they tried to stop the peaceful protestors from singing Gurbani by using speakers to play loud, lecherous Punjabi music at the protestors from the Gurudwara premises. English music was also heard playing from the Gurudwara Sahib amplifier. Several of the youth supporting the Ragi were also heard and seen verbally assaulting the peaceful demonstrators from inside the Gurudwara. The protestors were threatened by the committee members, saying that no protester would return home alive. Sadly, physical abuse did take place as one Chamkaur Singh, a staunch supporter of the Ragi, pushed a protestor thinking the police had turned a blind eye towards the event. However, Fresno County Deputy Sheriffs took notice of this incident. Earlier, Chamkaur Singh had told the police to ask the protestors to remove their Kirpans. The Kirpan is an inseparable component of the Sikh identity and a required article of the Sikh faith. The Ragi delivered controversial discourses from the Gurdwaras misleading the Guru's Sadh Sangat. Several Sikhs who were attending the Ragi's venomous propaganda took notice of the Ragi's lies and decided to join the protestors outside. It should be noted that protestors included children and adults, men and women, Amrtitdhari and non-Amritdhari, who expressed extreme distress over the Ragi's sermons. The Ragi went as far as labeling the protestors as "stinking and smelly", and categorized them as members of the Rashtriya Sikh Sangat, a right-wing Hindu organization which is in fact supported by associates of the Ragi. At the conclusion of the protests, the Sangat offered prayers and Ardas before Guru Granth Sahib Ji for the countless blessing and support at these protests and for the overall peaceful outcome, despite the inciting and outright intimidation of the blasphemous committee members of the Gurudwaras that hosted the Ragi. All four protests remained peaceful and with the Guru's blessings. Even though protestors carried simple megaphones, the sounds of roaring Jakaras and Chants of the Chaupai Sahib resonated through the air in open protest to the Ragi's blasphemy taking place inside the Gurudwaras. Protestors collected signatures of the Sikh Sangat and will be sending them to Akal Takht Sahib requesting the guilty committee members to be summoned for clarification and punishment, as is outlined in the Akal Takht Hukamnama against the Ragi. Courtesy: www.khalsawatch.com Click here to see the pictures from the protest

Harjinder Dilgeer and his nonsensical assertions- another spat and yet another failure- Bakshi Atamjot Singh Figures won't lie, but liars will figure — Charles H. Grosvenor For some time now, Harjinder Singh Dilgeer has been flaunting all the characteristics of a turncoat and a sacrilegious traitor. It had become quite obvious that Dilgeer, once on a pay-roll of the premier Sikh body SGPC, who was writing as per Sikh traditions and scriptures, had become the pallbearer of the anti-Sikh forces and mutated into a Sikh adversary when he started questioning the same traditions and scriptures which he once vouched for. This change was so sudden that an external hand in this transformation could not be ruled out. Just a few years ago he was quite active in the process that culminated with the excommunication of Kala Afghana from the Panth and was attending and addressing meetings for this purpose. And how, only after few years, he jumped into the same band-wagon of this notorious club of Kala Afghanis, which he himself vehemently once opposed, is quite amusing. Earlier he was writing about Rehat Maryada, Sikh traditions, philosophy and now all of a sudden he started writing against his own beliefs. A few months ago Dilgeer made headlines when he printed and distributed a booklet which he named 'nitnem', from which he mischievously removed 'Jaap Sahib', 'Tve Prasad Savaiye' and 'Chaupai Sahib'. His anti Sikh stance was getting clearer from the company he was keeping. It was from Dilgeer's stage that excommunicated-Sikh Joginder Sahni of Spokesman newspaper declared in a lecture that Guru Nanak Sahib was not in favor of bestowing Gurgaddi to any other Guru after him. Towing the line of turncoat Darshan Singh Ragi, Dilgeer also became critical of Sri Dasam Granth, the second most respected Granth of the Sikhs, and the source of Khalsa nitnem, amrit and ardas. Ironically, like Ragi, Dilgeer too had lots of respect for the banees of Sri Dasam Granth until few years ago. And like Ragi, Dilgeer too became a renegade challenging his own writings and beliefs. Why he chose to become a sellout is quite amusing if not surprising. Recently a propaganda video has emerged where Dilgeer is being interviewed on Sri Dasam Granth. With the contentions Dilgeer has presented in that interview it has become crystal clear how intellectually bankrupt Dilgeer is when it comes to knowledge on the content and history of Sri Dasam Granth. With half baked knowledge and tampering with the historic sources, Dilgeer has tried to present himself as a scholar of Sri Dasam Granth. However he has not only failed to present any substantiated claims, but also exposed himself with his nonstop jabbering against Guru Gobind Singh Ji's banees. He seems to be so occupied with his blabbering in the interview that he doesn't even realize that he is giving self contradictory statements. For instance at one point during the interview he even criticizes Giani Gian Singh and Kavi Santokh Singh. And at the end of the interview he concludes his argument by giving a quote from Giani Gian Singh's work. Dilgeer attending a Pro Akal Takhat and Anti Kala Afghana Seminar a few years ago. Now he is a leading member of the Kala Afghana brigade At one point he condemns Damdami Taksal and its Mukhis including Sant Jarnail Singh Bhindrwanwale for propagating the compositions of Sri Dasam Granth. And at another instance he blames RSS for propagating Dasam banee, which he argues is done, so that the Khalistan movement could be derailed. Sant Jarnail Singh Bhindranwale was the embodiment of Sikh sovereignty movement who sacrificed his life for it. He had immense shardha for Sri Dasam Granth and regularly did katha from all its compositions. Hence Dilgeer's above contention is not only bogus and factually incorrect but it is also fabricated like rest of his claims. Savior or an annihilator In the beginning of his interview, Dilgeer, playing as a protector of Sikh Rehat Maryada, claims that only Jaap Sahib, 33 Sawaiye and Akal Ustat compositions are part of Khalsa nitnem. Then he throws his salvo against the other banees of Sri Dasam Granth including Chandi Di Vaar, Charitropakhyan and Chaubees Avtar. For the information of the readers, the fact is presented here: The first pauree of our ardas comes from Chandi Di Vaar. Benti Chaupee forms a part of Charitropakhyan and is a part of our nitnem and amrit sanchar ceremony. And the dohras from Chaubees Avtar compositions are a part of our Rehraas Sahib. This is how much Sri Dasam Granth is a part of our nitnem, amrit and ardas. However Dilgeer, like Darshan Singh Ragi, has the audacity to distort a fact and denigrate the Panthic traditions, and still claim to be savior of the Panth. How much Dilgeer has changed his views is clear from his own writings. Regarding Chandi Di Vaar and Bachittar Natak, Dilgeer states in his Sikh Reference Book: "Benati Chaupai. It is a composition of Guru Gobind Singh Sahib. The main theme of this hymn is to invoke the Almighty to seek his Grace and Blessing for protection in every sphere of life." (p. 72, Dilgeer, Sikh Reference Book, 1997) "Chandi di Vaar, written by Guru Gobind Singh Sahib- the theme of this ballad is a war between "good'' and "evil" written in a style that one who listens to it (will) become ready to participate in the battle for righteousness. Chandi di Vaar presents the chivalry of valiant fighters who are ever-ready to sacrifice their lives for righteousness." (p. 72, Dilgeer, Sikh Reference Book, 1997) "Bachitar Natak (literally 'play marvelous') is the name of the poetic drama written by Guru Gobind Singh Sahib." (p. 69, Dilgeer, Sikh Reference Book, 1997) 'Waheguru Ji Ki Fateh!' is from Sri Dasam Granth When asked by the interviewer if the source of 'Waheguru Ji Ka Khalsa, Wahguru Ji Ki Fateh' is from Sri Dasam Granth, Dilgeer again blabbers that 'Waheguru Ji Ki Fateh' finds its reference in Rehatnamas and Guru Kian Sakhian written in 1780. The motto 'Waheguru Ji Ki Fateh!' is a gift given to the Khalsa by its father Sri Guru Gobind Singh Ji. He was the one who coined it and propagated it through his writings. It's a treachery to claim that 'Waheguru Ji Ki Fateh!' was not the creation of our father the Dasam Patshah. The first banee where 'Waheguru Ji Ki Fateh!' appears in Sri Dasam Granth is Jaap Sahib. And every composition after Jaap Sahib starts with this motto. All the compositions of Sri Dasam Granth, except Zafarnama, were written before 1698. Even in his 'Sikh Reference Book' Dilgeer writes the exact dates when the different compositions of Sri Dasam Granth were completed: 24.7.1688 - Guru Sahib completed writing Krishnaavtar (Dilgeer, Sikh Reference Book. Page 658) 25.8.1696 - Guru Sahib completed his book Charitropakhiyan (Dilgeer, Sikh Reference Book. Page 658) 14.6.1698 - Guru Sahib completed writing of Ramavtar (Dilgeer, Sikh Reference Book. Page 658) And now without any reference, rhyme or reason, Dilgeer in the interview declared that Dasam Granth came into existence 100 years ago in 1797! It seems Dilgeer has issues not only with the history of the Khalsa, but also simple mathematics and logic. The primary source of 'Waheguru Ji Ki Fateh!' is Sri Dasam Granth and is the creation of none other than Sri Guru Gobind Singh Ji. Only after its introduction in Sri Dasam Granth, it appeared in other historical sources of the Sikhs. If Dilgeer agrees that Jaap Sahib was written by Guru Gobind Singh Sahib, then his claim, that 'Waheguru Ji Ki Fateh!' was introduced in 1780, stands falsified. Throughout the interview Dilgeer seemed to be caught in the web of his own errors. Now under what external pressure Dilgeer is challenging his own work is something to ponder upon. Ironically some of Dilgeer's own neo-associates have recently proposed that because 'Waheguru Ji Ki Fateh!' is from Sri Dasam Granth, it should be denounced. The detractors should first sit among themselves and decide where they stand. Nitpicking Bachittar Natak In the interview Dilgeer misquotes Bachittar Natak and claims that because the writer of Apni Katha mentions that he was sent to the World by Akal Purakh, because everyone before him did not comprehend the Supreme Lord, means that he is denigrating Guru Nanak Sahib along with other Guru Sahibs. Now how Dilgeer came to this conclusion is not clear. In Apni Katha which forms part of Bachittar Natak (Wonderous Drama), Sri Guru Gobind Singh Sahib, being a pronounced poet, dramatizes the driving cause behind his coming to this World for the purpose of propagating Dharma. Guru Sahib writes: ਹਮ ਇਹ ਕਾਜ ਜਗਤ ਮੋ ਆਏ ॥ ਧਰਮ ਹੇਤ ਗੁਰਦੇਵਿ ਪਠਾਏ ॥ I have been sent into this world by the Preceptor-Lord to propagate Dharma (righteousness). (Bachittar Natak, Sri Dasam Granth) And before writing this, Guru Sahib meticulously and truthfully describes how those who were sent by Akal Purakh failed to propagate His Naam and instead declared themselves as Lord. ਸਭ ਅਪਨੀ ਅਪਨੀ ਉਰਝਾਨਾ ॥ ਪਾਰਬ੍ਰਹਮ ਕਾਹੂ ਨ ਪਛਾਨਾ ॥ ਤਪ ਸਾਧਤ ਹਰਿ ਮੋਹਿ ਬੁਲਾਯੋ ॥ ਇਮ ਕਹਿ ਕੈ ਇਹ ਲੋਕ ਪਠਾਯੋ ॥੨੮॥ Everyone placed his own interest first and foremost and did not comprehend the Supreme Lord. When I was busy in the austere devotion, the Lord called me and sent me to this world with the following words.28. (Bachittar Natak, Sri Dasam Granth) And Guru Sahib has clearly written the names of those who didn't follow the command of Akal Purakh of engaging the mortals towards their destiny of following only one Lord. Hence, when Dilgeer adds the name of Guru Nanak Sahib to that list, it's basically him who is being a Guru Nindak. A few stanzas after that Guru Sahib in the same composition (Apni Katha) writes that his Dharma is the Dharma which was initiated by Guru Nanak. ਚੌਪਈ ॥ ਤਿਨ ਇਹ ਕਲ ਮੋ ਧਰਮੁ ਚਲਾਯੋ ॥ ਸਭ ਸਾਧਨ ਕੋ ਰਾਹੁ ਬਤਾਯੋ ॥ ਜੋ ਤਾਂ ਕੇ ਮਾਰਗ ਮਹਿ ਆਏ ॥ ਤੇ ਕਬਹੂੰ ਨਹਿ ਪਾਪ ਸੰਤਾਏ ॥੫॥ ਜੇ ਜੇ ਪੰਥ ਤਵਨ ਕੇ ਪਰੇ ॥ ਪਾਪ ਤਾਪ ਤਿਨ ਕੇ ਪ੍ਰਭ ਹਰੇ ॥ ਦੂਖ ਭੂਖ ਕਬਹੂੰ ਨ ਸੰਤਾਏ ॥ ਜਾਲ ਕਾਲ ਕੇ ਬੀਚ ਨ ਆਏ ॥੬॥ CHAUPAI Guru Nanak spread Dharma in the Kaljug and put the seekers on the path. Those who followed the path propagated by him, were never harmed by the vices.5. All those who came within his fold, were absolved of all their sins and troubles, Their sorrows, their wants were vanished and even their transmigration came to an end.6. (Bachittar Natak, Sri Dasam Granth) Following this, Guru Gobind Singh Sahib clearly writes in Apni Katha that all the Guru Sahibs (from Guru Nanak to Guru Teg Bahadur) are from the same Jyot. And interestingly Bachittar Natak is one of the primary sources after Sri Guru Granth Sahib where all the Guru Sahibs have been described as being a part of one Jyot, stressing that "only saints comprehend this fact, and fools don't". ਨਾਨਕ ਅੰਗਦ ਕੋ ਬਪੁ ਧਰਾ ॥ ਧਰਮ ਪ੍ਰਚੁਰ ਇਹ ਜਗ ਮੋ ਕਰਾ ॥ ਅਮਰਦਾਸ ਪੁਨਿ ਨਾਮੁ ਕਹਾਯੋ ॥ ਜਨੁ ਦੀਪਕ ਤੇ ਦੀਪ ਜਗਾਯੋ ॥੭॥ ਜਬ ਬਰਦਾਨਿ ਸਮੈ ਵੁਹ ਆਵਾ ॥ ਰਾਮਦਾਸ ਤਬ ਗੁਰੂ ਕਹਾਵਾ ॥ ਤਿਹ ਬਰਦਾਨਿ ਪੁਰਾਤਨਿ ਦੀਆ ॥ ਅਮਰਦਾਸਿ ਸੁਰਪੁਰਿ ਮਗੁ ਲੀਆ ॥੮॥ ਸ੍ਰੀ ਨਾਨਕ ਅੰਗਦਿ ਕਰਿ ਮਾਨਾ ॥ ਅਮਰਦਾਸ ਅੰਗਦ ਪਹਿਚਾਨਾ ॥ ਅਮਰਦਾਸ ਰਾਮਦਾਸ ਕਹਾਯੋ ॥ ਸਾਧਨ ਲਖਾ ਮੂੜ੍ਹ ਨਹਿ ਪਾਯੋ ॥੯॥ ਭਿੰਨ ਭਿੰਨ ਸਭਹੂੰ ਕਰ ਜਾਨਾ ॥ ਏਕ ਰੂਪ ਕਿਨਹੂੰ ਪਹਿਚਾਨਾ ॥ ਜਿਨ ਜਾਨਾ ਤਿਨ ਹੀ ਸਿਧ ਪਾਈ ॥ ਬਿਨ ਸਮਝੇ ਸਿਧਿ ਹਾਥਿ ਨ ਆਈ ॥੧੦॥ ਰਾਮਦਾਸ ਹਰਿ ਸੋ ਮਿਲ ਗਏ ॥ ਗੁਰਤਾ ਦੇਤ ਅਰਜਨਿਹ ਭਏ ॥ ਜਬ ਅਰਜਨ ਪ੍ਰਭੁ ਲੋਕਿ ਸਿਧਾਏ ॥ ਹਰਿਗੋਬਿੰਦ ਤਿਹ ਠਾ ਠਹਰਾਏ ॥੧੧॥ ਹਰਿਗੋਬਿੰਦ ਪ੍ਰਭ ਲੋਕਿ ਸਿਧਾਰੇ ॥ ਹਰੀਰਾਇ ਤਹਿ ਠਾਂ ਬੈਠਾਰੇ ॥ ਹਰੀਕ੍ਰਿਸਨ ਤਿਨ ਕੇ ਸੁਤ ਵਏ ॥ ਤਿਨ ਤੇ ਤੇਗ ਬਹਾਦਰ ਭਏ ॥੧੨॥ Nanak transformed himself to Angad and spread Dharma in the world. He was called Amar Das in the next transformation, a lamp was lit from the lamp.7. When the opportune time came for the boon, then the Guru was called Ram Das. The old boon was bestowed upon him, when Amar Das departed for the heavens.8. Sri Nanak was recognized in Angad, and Angad in Amar Das. Amar Das was called Ram Das, only the saints know it and the fools did not.9. The people on the whole considered them as separate ones, but there were few who recognized them as one and the same. Those who recognized them as One, they were successful on the spiritual plane. Without recognition there was no success.10. When Ramdas merged in the Lord, the Guruship was bestowed upon Arjan. When Arjan left for the abode of the Lord, Hargobind was seated on this throne.11. When Hargobind left for the abode of the Lord, Har rai was seated in his place. Har Krishan was his son; after him, Tegh Bahadur became the Guru.12. (Bachittar Natak, Sri Dasam Granth) The confusion that the detractors like Dilgeer has, is that they know what they are proposing is wrong. They understand that Sri Dasam Granth is an important source of history and tradition. However they would continue concocting lies and myths and sugar coat it with emotions in order to carry on with their divisive propaganda. However it's not long before their assertions stand exposed. 'Dasama Padshah Ka Granth' The most ludicrous and absurd assertion presented by Dilgeer in the interview is regarding John Malcolm. Sir John Malcolm was a Scottish soldier, statesman, and historian. He held various distinguished posts, including Ambassador to Persia, and Governor of Bombay. He was the author of several books regarded as authorities, including one about Sikhs published in 1812, called Sketch of the Sikhs, a singular nation in the province of Penjab. This book by Malcolm is one of the rarest reference materials on Sikhs of 18th century recorded by a western historian. After witnessing the tradition of Gurmatta at Akal Takhat Sahib, Malcolm writes in details on how the Khalsa convenes the great national council (Gurmatta). Among other things that Malcolm has written about this tradition, he notes that when the chiefs and leaders were seated in congregation there were two granths which were placed in front of them, 'Adi-Granth' and 'Dasama Padshah ka Granth'. This is a rare eye witness account of the events at Akal Takhat Sahib including its maryada. Dilgeer in the interview agrees that what Malcolm saw and wrote was correct. However he claims that the Dasama Padshah ka Granth that Malcolm refers to is actually Sri Guru Granth Sahib. And Adi Granth that Malcolm talks about is the Kartarpuri Beerh of Sri Guru Granth Sahib. Hence according to Dilgeer the two beerhs which Malcolm writes about in his book are actually two different beerhs of Sri Guru Granth Sahib. Now one thing that is clear is that Dilgeer has not even seen Malcolm's book. Had he seen the book he would not make this outrageous claim. Reference to 'Dasama Padshah Ka Granth' comes numerous times in Malcolm's book. He has not only made reference to this granth as the creation of the tenth Guru but has also given translations from portions of Bachittar Natak. How much the 'Dasama Padshah Ka Granth' or Sri Dasam Granth was important among Khalsa also becomes clear when Malcolm writes: "Guru Govind inculcated his tenets upon his followers by his preaching, his actions, and his works; among which is the Dasama Padshah ka Granth, or the book of the tenth king or ruler; Guru Govind being the tenth leader of the sect from Nanac. This volume, which is not limited to religious subjects, but filled with accounts of his own battles, and written with the view of stirring up a spirit of valour and emulation among his followers, is at least as much revered, among the Sikhs as the Adi-Granth of Arjunmal". (Malcolm. Sketch of the Sikhs. Page 51) This fact also collapses Dilgeer's another assertion, copied from Jasbir Mann, that Sri Dasam Granth was introduced in Punjab in late 1800s. Dasama Padshah Ka Granth is the primary name of Sri Dasam Granth which was prevalent among the Khalsa in the 17th and 18th century. This title even appears on some of the oldest beerhs. Sri Dasam Granth was never addressed with the name 'Bachittar Natak Granth' as is being falsely propagated now by Dilgeer et al. Those who propagate this lie don't even have any knowhow of the structure of Sri Dasam Granth which is the collection of various works by Guru Sahib, 'Bachittar Natak Granth' being one of them. Hence 'Bachittar Natak Granth' is a part of Sri Dasam Granth, but is not the old name of Sri Dasam Granth. Renegades' past-time It has become a past time of some of the renegade Sikh writers and preachers to comment on Sri Dasam Granth without even having thorough knowledge of its liturgy and study of its contents and languages. Classical example is Darshan Singh Ragi who recently got excommunicated for bad mouthing Guru Gobind Singh Sahib by concocting a story with the derogatory words that don't even appear in Sri Dasam Granth. He had to pay heavily for his half-baked knowledge, and now Dilgeer is following the same track. Like an eye specialist would never perform a surgery of the ear, Ragis and writers should avoid judging Guru's creations and writings if they can't comprehend its meaning. There are candid scholars who have had years of study on various aspects of Sri Dasam Granth. If Dilgeer had any serious contention he, as a genuine writer, and a humble Sikh, could have contacted one of those scholars and cleared his confusion. But the fact that Dilgeer, like Darshan, decided to go public with his half-baked knowledge, just to stir emotions and confusion, only puts a big question mark on his main intent and agenda. Dilgeer had the audacity to go public with his false claims via an interview and get himself fully exposed. The story of Dilgeer is not different from renegade Darshan Singh Ragi. Both were believers until some time ago, who turned out to be traitors and turncoats and fell from grace. Only time will tell when, not if, Dilgeer will face the Panthic axe like Darshan Singh Ragi. ------------ *The author is a Panthic commentator who, over the years, has closely followed the modus operandi of those Sikh writers and preachers who have 'switched sides' and transformed from Panthic to anti-Panthic. He has thoroughly analysed those individuals who, for unknown reasons, started denigrating the Sikh ethos and preaching against their own beliefs. See also: Hall of Shame – The Heretics in the Panth The Line is Drawn: The Choice is Ours

www.Patshahi10.org Gurpurab Greetings Link

Giani Sher Singh Nihang talks about Sri Dasam Granth history and addresses some contemporary issues Jathedar Sukhdev Singh Bhaur talks about Panthic issues Dr. Harbhajan Singh gives a scholarly lecture on the purpose of Sri Dasam Granth Bhai Mohkam Singh talks about the importance of Dasam Banee External Link: http://patshahi10.or...&layout=default

Sant Jarnail Singh Khalsa Bhindranwale performs katha from 'Bachittar Natak', 'Ramavtar' and 'Charitropakhyan' banees of Sri Dasam Granth

External Link ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ।। DASAM GURU, GRANTH SAHIB and not DASAM, GURU GRANTH SAHIB There goes a story that the husband of a lady had gone for fishing and did not return for three days. Desperate wife left the prayer message for the pastor to read, "John having gone to sea, his wife requires the prayer of the congregation for his safe return." The pastor read the message, "John having gone to see his wife, requires the prayer of the congregation for his safe return." Misplacing a simple comma in the sentence had catastrophic implications on the prayer. Guru Granth Sahib says ਗੁਰੁ ਅਰਜੁਨੁ ਘਰਿ ਗੁਰ ਰਾਮਦਾਸ ਭਗਤ ਉਤਰਿ ਆਯਉ ॥1॥ (ਗੁ.ਗ੍ਰੰ. ਸਾ. 1407). In order to get the real essence of the above tuk the comma (pause) has to be at the correct place. Hence, ਗੁਰੁ ਅਰਜੁਨੁ ,ਘਰਿ ਗੁਰ ਰਾਮਦਾਸ ਭਗਤ ਉਤਰਿ ਆਯਉ ॥1॥ This means Guru Arjan has taken birth in the house of Guru Ram Das ji. However, if the comma is placed after arjan ghar it will read as ਗੁਰੁ ਅਰਜੁਨੁ ਘਰਿ, ਗੁਰ ਰਾਮਦਾਸ ਭਗਤ ਉਤਰਿ ਆਯਉ ॥1॥ and will carry a wrong meaning that Guru Ram Das has come to the house of Guru Arjan. This is what happens when the comma is not put at the right place. This is what is happening in not placing the comma correctly while mentioning the title of Dasam Guru, Granth Sahib or more commonly called Dasam Granth. Since its compilation the voluminous tome from the pen of Guru Gobind Singh ji was appropriately called Dasven Patshah Ju Ka Granth or 'The Granth of the Tenth Master'. The message is absolutely clear that this is the Granth of The Tenth Master. Even the copy of the Dasam Guru, Granth Sahib at Patna Sahib, which was compiled in 1698 AD, carries the title Dasven Patshah Ju Ka Granth. Table of contents page of Patna Sahib Beerh (1698 AD) that bears the name 'Dasven Patshah Ju Ka Granth' Dasam Guru, Granth Sahib and not Dasam, Guru Granth Sahib The only Granth which has been bestowed with the title 'Guru' is Guru Granth Sahib and none else. In the title 'Dasam Guru, Granth Sahib', the word 'Guru' refers to 'Dasam' and not at all to 'Granth'. Hence 'Dasam Guru, Granth Sahib' means that this is the Granth of the Dasam Guru. If we wrongly place the word 'Dasam' with 'Granth' then it will carry the meaning that it is the tenth Guru Granth. If that's the case then where are the other nine Guru Granths? Hence, this makes the assumption of those detractors utterly flawed who insist that calling the Granth as 'Dasam Guru, Granth Sahib' is a challenge to Sri Guru Granth Sahib. The word Dasam is for the Guru and not for the Granth. This is the only correct interpretation and meaning. Even the title Dasam Granth is misnomer and denotes that this is the tenth Granth and does not reflect the correct meaning. The issue is not in the composition of the name but how to call it. 'ਸ੍ਰੀ ਦਸਮ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ'ਵਿਚ ਗੁਰੂ ਪਦ ਦਸਮ ਨਾਲ ਜੁੜਦਾ ਹੈ, ਗ੍ਰੰਥ ਨਾਲ ਨਹੀਂ. ਜੇ ਇਸ ਨੂੰ ਇਸ ਤਰ੍ਹਾਂ ਪੜ੍ਹਿਆ ਜਾਵੇ 'ਸ੍ਰੀ ਦਸਮ-ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ' (ਭਾਵ ਦਸਮ ਗੁਰੂ ਦਾ ਗ੍ਰੰਥ) ਤਾਂ ਅਰਥ ਆਪ ਹੀ ਸਾਫ ਹੋ ਜਾਣਗੇ. So the appropriate title for the collected works of Guru Gobind Singh ji, as has been prevalent since its inception, is Dasven Patshah ka Granth. It ought to be addressed as Dasven Patshah ka Granth or Dasam Guru, Granth Sahib. ----------- Gurcharanjit Singh Lamba. Editor Sant Sipahi Courtesy: Patshahi10.org

http://video.google.com/videoplay?docid=3490042567949830061# Life and Teachings of Sri Guru Nanak Dev Ji Lecture by S. Gurcharanjit Singh Lamba, editor Sant Sipahi, at Gurdwara Sri Guru Singh Sabha, Hamburg, in February 2009 External Link

Message from the Vatican on the Prakash Purab of Sri Guru Nanak Dev Ji

ਪੂਰੀ ਹੋਈ ਕਰਾਮਾਤਿ, ਆਪਿ ਸਿਰਜਣਹਾਰੈ ਧਾਰਿਆ।। ਸ੍ਰ. ਗੁਰਚਰਨਜੀਤ ਸਿੰਘ ਲਾਂਬਾ (ਐਡੀਟਰ, ਸੰਤ ਸਿਪਾਹੀ) ਗੁਰੂ ਨਾਨਕ ਆਮਦ ਨਰਾਇਨ ਸਰੂਪ॥ ਹਮਾਨਾ ਨਿਰੰਜਨ ਨਿਰੰਕਾਰ ਰੂਪ॥੧॥ (ਗੁਰੂ ਨਾਨਕ ਨਾਰਾਇਣ ਦਾ ਸਰੂਪ ਹੈ , ਨਿਰਸੰਦੇਹ ਉਹ ਨਿਰੰਕਾਰ ਅਤੇ ਨਿਰੰਜਨ ਦਾ ਰੂਪ ਹੈ) ਸਤਿ ਸ੍ਰੀ ਅਕਾਲ - ਗੁਰਬਰ ਅਕਾਲ । ਇਸ ਛੋਟੋ ਜਹੇ ਵਾਕ ਜਾਂ ਸੰਬਾਦ ਵਿਚ ਸਿਖ ਦੀ ਗੁਰੂ ਪ੍ਰਤੀ ਸੋਚ ਵਿਦਮਾਨ ਹੈ। ਪੁਰਾਤਨ ਸਿੰਘ ਜਦੋਂ ਵੀ ਕਿਸੇ ਸਿੰਘ ਨੂੰ ਸਤਿ ਸ੍ਰੀ ਅਕਾਲ ਦੇ ਜੈਕਾਰ ਨਾਲ ਅਭਿਵਾਦਨ ਕਰਦੇ ਸੀ ਤਾਂ ਸਾਹਮਣੇ ਵਾਲਾ ਉਸ ਦਾ ਜਵਾਬ ਗੁਰਬਰ ਅਕਾਲ ਵਿਚ ਦਿੰਦਾ ਸੀ। ਗੁਰਬਰ ਅਕਾਲ ਦਾ ਸਿੱਧਾ ਅੱਖਰੀ ਅਰਥ ਹੈ, ਗੁਰੂ ਹੈ ਬਰਾਬਰ ਅਕਾਲ ਦੇ, ਵਾਹਿਗੁਰੂ ਦੇ। ਮੌਜੂਦਾ ਪੀੜੀ ਅਤੇ ਸਾਡੇ ਬਜ਼ੁਰਗਾਂ ਵਿਚ ਇਹੀ ਫ਼ਰਕ ਸੀ ਕਿ ਉਹ ਗੁਰੂ ਅਤੇ ਵਾਹਿਗੁਰੂ ਵਿਚ ਅੰਤਰ ਨਹੀਂ ਸੀ ਮੰਨਦੇ। ਵਾਹਿਗੁਰੂ ਅਤੇ ਗੁਰੂ ਨੂੰ ਇਕ ਕਰਕੇ ਜਾਣਦੇ ਸਨ। ਗੁਰੂ ਕੋਲੋਂ ਹੀ ਉਹ ਸਭ ਕੁਝ ਮੰਗਦੇ ਸਨ ਤੇ ਪ੍ਰਾਪਤ ਵੀ ਕਰਦੇ ਸਨ। ਅਕਾਲ ਪੁਰਖ ਅਤੇ ਗੁਰੂ, ਗੁਰ ਪਰਮੇਸ਼ਰ ਦੀ ਸ਼ਕਤੀ ਨੂੰ ਵੀ ਇਨਸਾਨੀ ਪੈਮਾਨਿਆਂ ਤੇ ਮਿਣਿਆ ਨਹੀਂ ਜਾ ਸਕਦਾ।ਤਿਆਗੇਂ ਮਨ ਕੀ ਮਤੜੀ ਵਿਸਾਰੇਂ ਦੂਜਾ ਭਾਉ ਜੀਉ ॥ ਇਉ ਪਾਵਹਿ ਹਰਿ ਦਰਸਾਵੜਾ ਨਹ ਲਗੈ ਤਤੀ ਵਾਉ ਜੀਉ ॥ (੭੬੩) ਰਹੱਸਵਾਦ ਕਿਸੇ ਵੀ ਧਰਮ ਦਾ, ਅਧਿਆਤਮ ਦਾ ਇਕ ਅਹਿਮ ਅੰਗ ਹੈ। ਇਨਸਾਨ ਆਪਣੀ ਅਕਲ ਨਾਲ ਇਤਨਾਂ ਨਹੀਂ ਸਿਖਦਾ ਜਿਤਨਾ ਕਿ ਆਪਣੀ ਅਕਲ ਛਡ ਕੇ, ਤਿਆਗ ਕੇ ਅਤੇ ਉਪਰੰਤ ਗੁਰੂ ਦੀ ਮਤ ਨੂੰ ਪ੍ਰਵਾਨ ਕਰਕੇ ਉਸ ਤੇ ਚਲਣ ਨਾਲ ਸਿਖ ਸਕਦਾ ਹੈ। ਸਾਹਿਬ ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਮਹਾਰਾਜ ਦਾ ਆਗਮਨ ਹੀ ਇਕ ਬਹੁਤ ਵੱਡੀ ਕਰਾਮਾਤ ਸੀ। ਅਕਾਲ ਪੁਰਖ ਦੀ ਨਿਜ ਜੋਤਿ ਦਾ ਉਹ ਸਰਗੁਣ ਸਰੂਪ ਸੀ। ਉਹ ਇਨਸਾਨੀ ਜਾਮੇ ਵਿਚ ਜ਼ਰੂਰ ਆਏ ਪਰ ਉਹ ਤਾਂ ਖੁਦ ਹੀ ਨਿਰੰਕਾਰ ਦੀ ਜੋਤਿ ਸੀ। ਨਾਨਕ ਸੋਧੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ॥ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਨਾਹੀ ਭੇਦ ॥ (੧੧੪੨) ਉਪਰੰਤ ਉਹਨਾਂ ਦੇ ਸਾਰੇ ਚੋਜ ਜਗਤ ਉਧਾਰਣ ਦੇ ਕਾਰਣ ਮਾਤਰ ਸਨ। ਥਾਂ ਥਾਂ ਤੇ ਉਹਨਾਂ ਦੀ ਅਗੰਮੀ, ਗ਼ੈਬੀ ਅਤੇ ਰੂਹਾਨੀਅਤ ਦੇ ਕਰਿਸ਼ਮੇ, ਸ਼ਕਤੀ ਦੇ ਨਿਸ਼ਾਨ ਅੰਕਤ ਹਨ। ਇਹ ਕਰਿਸ਼ਮੇ ਕਿਸੇ ਨੂੰ ਭੈ-ਭੀਤ ਕਰਣ ਜਾਂ ਪ੍ਰਭਾਵ ਪਾਉਣ ਲਈ ਨਹੀਂ ਸਨ ਬਲਕਿ ਇਹ ਤਾਂ ਸਹਿਜ ਸੁਭਾ ਹੀ ਇਲਾਹੀ ਅਤੇ ਅਗੰਮੀ ਸ਼ਕਤੀ ਦਾ ਪ੍ਰਗਟਾਵਾ ਸੀ। ਰਾਇ ਬੁਲਾਰ ਦਾ ਸਾਹਮਣਾ ਜਦੋਂ ਬਾਲ ਗੁਰੂ ਨਾਨਕ ਜੀ ਨਾਲ ਹੋਇਆ, ਉਹ ਕੈਸਾ ਅਜਬ ਨਜ਼ਾਰਾ ਹੋਏਗਾ। ਰਾਇ ਬੁਲਾਰ ਇਕ ਰਾਜਾ ਹੈ, ਸ਼ਾਹ ਹੈ। ਗੁਰੂ ਨਾਨਕ ਸਾਹਿਬ ਬਾਲਕ ਅਵਸਥਾ ਵਿਚ ਹਨ। ਕੋਈ ਵੱਡਾ ਮਨੁੱਖ ਜਦੋਂ ਕਿਸੇ ਬੱਚੇ ਤੇ ਬਹੁਤ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ ਤਾਂ ਉਸ ਨੂੰ ਸ਼ਾਬਾਸ਼, ਮਠਿਆਈ ਜਾਂ ਖਿਡਾਉਣੇ ਤਾਂ ਦਿੰਦਾ ਹੈ ਪਰ ਕੀ ਕਦੇ ਵੇਖਿਆ ਸੁਣਿਆ ਹੈ ਕਿ ਰਾਇ ਬੁਲਾਰ ਇਕ ਬਾਲਕ ਦੇ ਚਰਨਾਂ ਤੇ ਢਹਿ ਕੇ ਪੁਕਾਰ ਕਰ ਰਿਹਾ ਹੈ ਕਿ ਸਤਿਗੁਰੂ ਮੇਰਾ ਜਨਮ ਮਰਨ ਨਿਵਾਰ ਦੇ। ਇਹ ਦਿਬ ਦ੍ਰਿਸ਼ਟ ਹੈ ਜਿਸ ਨੇ ਗੁਰੂ ਨਾਨਕ ਨੂੰ ਪਛਾਣ ਲਿਆ। ਸਭੇ ਇਛਾ ਪੂਰੀਆ, ਜਾ ਪਾਇਆ ਅਗਮ ਅਪਾਰਾ ॥ ਗੁਰੁ ਨਾਨਕੁ ਮਿਲਿਆ ਪਾਰਬ੍ਰਹਮੁ, ਤੇਰਿਆ ਚਰਣਾ ਕਉ ਬਲਿਹਾਰਾ ॥ (੭੪੬) ਮਲਕ ਭਾਗੋ ਹੋਵੇਂ ਜਾਂ ਫ਼ਿਰ ਰਾਜਾ ਸ਼ਿਵ ਨਾਭ। ਉਹਨਾਂ ਨੂੰ ਦੁਨਿਆਵੀ ਤੌਰ ਤੇ ਕਿਸ ਵਸਤੂ ਦੀ ਕਮੀ ਹੈ ? ਉਹ ਗੁਰੂ ਤੇ ਦਰ ਤੇ ਢਹਿ ਕੇ ਕੀ ਮੰਗ ਰਹੇ ਹਨ? ਉਹਨਾਂ ਨੂੰ ਗੁਰੂ ਨਾਨਕ ਦੇ ਸਰੀਰ ਵਿਚਲੀ ਜੋਤਿ ਦੇ ਦੀਦਾਰ ਹੋ ਚੁਕੇ ਹਨ ਤੇ ਇਸ ਲੋਕ ਦੀ ਨਹੀਂ ਜਨਮ ਜਨਮਾਂਤਰਾਂ ਦੀ ਮੁਕਤੀ ਦੀ ਪੁਕਾਰ ਕਰ ਰਹੇ ਹਨ। ਬਲਿਓ ਚਰਾਗੁ ਅੰਧਾਰ ਮਹਿ, ਸਭ ਕਲਿ ਉਧਰੀ ਇਕ ਨਾਮ ਧਰਮ ॥ ਪ੍ਰਗਟੁ ਸਗਲ ਹਰਿ ਭਵਨ ਮਹਿ, ਜਨੁ ਨਾਨਕੁ ਗੁਰੁ ਪਾਰਬ੍ਰਹਮ ॥੯॥ (੧੩੮੭) ਹਰ ਸਿੱਖ ਗੁਰੂ ਦੇ ਦਰ ਤੇ ਢਹਿ ਕੇ ਜੋਦੜੀ ਕਰਦਾ ਹੈ ਕਿ ਸਤਿਗੁਰੂ ਮੇਰਾ ਜਨਮ-ਮਰਣ ਨਿਵਾਰ ਦੇ, ਦੂਰ ਕਰ ਦੇ। ਹਰਿ ਗੁਰੁ ਨਾਨਕੁ ਜਿਨ ਪਰਸਿਅਉ, ਸਿ ਜਨਮ ਮਰਣ ਦੁਹ ਥੇ ਰਹਿਓ ॥੫॥ (੧੩੪੬) ਸਾਹਿਬ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਕਹਿ ਰਹੇ ਹਨ ਕਿ ਜਿਹਨਾਂ ਨੇ ਗੁਰੂ ਨਾਨਕ ਪਾਤਸ਼ਾਹ ਨੂੰ ਪਰਸ ਲਿਆ, ਧਿਆਉਣ ਵਾਲਿਆਂ ਦਾ ਜਨਮ-ਮਰਣ ਮਿਟ ਗਿਆ। ਕੀ ਦੁਨਿਆਵੀ ਵਿਗਿਆਨ, ਬੁੱਧੀ, ਤਰਕ ਜਾਂ ਦਲੀਲ ਇਹ ਮੰਨਣ ਲਈ ਤਿਆਰ ਹੈ ਕਿ ਕੋਈ ਸ਼ਕਤੀ ਜਾਂ ਵਿਅਕਤੀ ਕਿਸੇ ਜੀਅ ਦਾ ਜਨਮ-ਮਰਣ ਦੂਰ ਕਰ ਸਕਦੀ ਹੈ। ਇਹੀ ਰਹੱਸਵਾਦ ਦਾ ਸਭ ਤੋਂ ਵੱਡਾ ਕਰਿਸ਼ਮਾ ਹੈ। ਵੱਡੇ ਵੱਡੇ ਰਾਜੇ, ਸ਼ਾਹ, ਸੁਲਤਾਨ, ਅਮੀਰ, ਉਮਰਾ, ਇਮਾਮ, ਆਲਮ ਫ਼ਾਜ਼ਲ, ਪੰਡਿਤ, ਜੋਤਕੀ ਜੇਕਰ ਗੁਰੂ ਬਾਬੇ ਦੇ ਚਰਨਾਂ ਤੇ ਸੀਸ ਨਿਵਾਂਦੇ ਸਨ ਤਾਂ ਉਹ ਕਿਹੜੀ ਅਲੋਕਿਕ ਦ੍ਰਿਸ਼ਟੀ ਜਾਂ ਨਜ਼ਰ ਸੀ ਜੋ ਉਹਨਾਂ ਉਤੇ ਬਖਸ਼ਿਸ਼ ਹੋਈ? ਕਰਾਮਾਤ ਉਹ ਅਲੌਕਿਕ ਅਤੇ ਵਚਿਤ੍ਰ ਘਟਨਾਵਾਂ ਹਨ ਜਿਹਨਾਂ ਨੂੰ ਇਹਨਾਂ ਗਿਆਨ ਇੰਦ੍ਰਿਆਂ ਨਾਲ ਨਹੀਂ ਪਕੜਿਆ ਜਾ ਸਕਦਾ। ਅਕਾਲ ਪੁਰਖ ਵਲੋਂ ਜੇਕਰ ਖਲਾਅ, ਅ-ਵਸਤੂ, ਖ-ਪੁਸ਼ਪ, ਅਦ੍ਰਿਸ਼, ਅਗੁਹ ਜਾਂ nothingness ਵਿਚੋਂ ਇਸ ਬ੍ਰਹਮਾਂਡ, ਸੰਸਾਰ, ਸਮੁੰਦਰ, ਪ੍ਰਬਤਾਂ ਦੀ ਰਚਨਾ ਕੀਤੀ ਜਾ ਸਕਦੀ ਹੈ ਤਾਂ ਉਸ ਤੋਂ ਬਾਅਦ ਦੀਆਂ ਕਰਾਮਾਤਾਂ, ਮੋਅਜਜ਼ੇ ਜਾਂ miracles ਤਾਂ ਨਿਗੂਣੀਆਂ ਹੀ ਕਹੀਆਂ ਜਾ ਸਕਦੀਆਂ ਹਨ। ਅਕਾਲ ਪੁਰਖ ਦੇ ਦਰ ਤੇ ਕੀਤੀ ਸਾਡੀ ਅਰਦਾਸ ਕਿਸ ਮਾਧਿਅਮ ਰਾਹੀਂ ਅਕਾਲ ਪੁਰਖ ਤਕ ਪਹੁੰਚਦੀ ਹੈ। ਸਾਇਂਸ ਜਾ ਵਿਗਿਆਨ ਪਾਸ ਇਸਦਾ ਕੋਈ ਜਵਾਬ ਨਹੀਂ। ਦਰਅਸਲ ਵਿਗਿਆਨ, ਦਲੀਲ ਜਾਂ ਹੁੱਜਤ ਦਾ ਸਫ਼ਰ ਜਿੱਥੇ ਮੁਕਦਾ ਹੈ ਅਧਿਆਤਮਵਾਦ ਜਾਂ ਗੁਰਮਤਿ ਦਾ ਪੰਧ ਉਸ ਮੁਕਾਮ ਤੋਂ ਹੀ ਅਰੰਭ ਹੁੰਦਾ ਹੈ। ਗੁਰੂ ਘਰ ਵਿਚ ਮੌਅਜਜ਼ੇ ਜਾਂ ਕਰਾਮਾਤ ਹੈ ਜਾਂ ਨਹੀਂ ਬਾਰੇ ਗੁਰੂ ਤੇਗ ਬਹਾਦੁਰ ਜੀ ਦੀ ਸ਼ਹਾਦਤ ਵਿਚੋਂ ਕਮਾਲ ਦੀ ਗਵਾਹੀ ਪ੍ਰਗਟ ਹੁੰਦੀ ਹੈ। ਕਰਾਮਾਤ ਮੰਗੀ ਨਹੀਂ ਜਾਂਦੀ ਤੇ ਨਾ ਹੀ ਮੰਗਣ ਤੇ ਮਿਲਦੀ ਹੈ। ਇਹ ਤਾਂ ਆਪਾ ਮਾਰਨ ਵਾਲੇ ਤੇ ਨਾਜ਼ਲ ਹੁੰਦੀ ਹੈ, ਉਸ ਤੇ ਪ੍ਰਗਟ ਹੁੰਦੀ ਹੈ। ਸਾਹਿਬ ਸ੍ਰੀ ਗੁਰੂ ਤੇਗ ਬਹਾਦੁਰ ਜੀ ਦੀ ਅਦੁੱਤੀ ਸ਼ਹਾਦਤ ਬਾਰੇ ਕਾਫ਼ੀ ਵੱਡੀ ਗਿਣਤੀ ਵਿਚ ਸਮਕਾਲੀਨ ਫਾਰਸੀ ਦੇ ਦਸਤਾਵੇਜ਼ ਉਪਲਬਧ ਹਨ। ਇਹ ਦਸਤਾਵੇਜ਼ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਯੂਨਿਵਰਸਿਟੀ, ਸ੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਨੇ Persian Chronicles ਦੇ ਸਿਰਲੇਖ ਹੇਠ ਛਾਪੇ ਹਨ। ਇਹਨਾਂ ਵਿਚ ਵੈਸੇ ਤਾਂ ਕੁਝ ਉਣਤਾਈਆਂ ਨਜ਼ਰ ਆਉਂਦੀਆਂ ਹਨ ਪਰ ਇਕ ਤੱਥ ਬਹੁਤ ਹੀ ਕਮਾਲ ਦਾ ਹੈ ਜੋ ਕਿ ਇਹਨਾਂ ਸਾਰਿਆਂ ਵਿਚ ਯਕਸਾਂ, ਇਕ ਸਾਰ ਪ੍ਰਗਟ ਹੁੰਦਾ ਹੈ। ਉਹ ਇਹ ਹੈ ਕਿ ਗੁਰੂ ਤੇਗ ਬਹਾਦੁਰ ਜੀ ਦੇ ਅਗੇ ਇਕ ਸ਼ਰਤ ਰੱਖੀ ਗਈ ਕਿ ਤੁਸੀਂ ਮੌਅਜਜ਼ਾ ਜਾਂ ਕਰਾਮਾਤ ਵਿਖਲਾਓ। ਹਜ਼ੂਰ ਨੇ ਜੋ ਕਹਿ ਕੇ ਇਸ ਸ਼ਰਤ ਨੂੰ ਬੜੀ ਹੀ ਸਖਤੀ ਨਾਲ ਰੱਦ ਕਰ ਦਿੱਤਾ ਉਸ ਨੂੰ ਕਲਗੀਧਰ ਪਿਤਾ ਨੇ ਆਪਣੀ ਕਲਮ ਨਾਲ ਅੰਕਤ ਕੀਤਾ ਕਿ, ਨਾਟਕ ਚੇਟਕ ਕੀਏ ਕੁਕਾਜਾ ॥ ਪ੍ਰਭ ਲੋਗਨ ਕਹ ਆਵਤ ਲਾਜਾ ॥ ੧੪॥ (ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ) ਦਰ-ਅਸਲ ਧਾਰਮਿਕ ਖੇਤਰ ਵਿਚ ਕਰਿਸ਼ਮਾ, ਮੌਅਜਜ਼ਾ ਜਾਂ ਕਰਾਮਾਤ ਦਾ ਸੂਖਮ ਵਖਰੇਵਾਂ ਸਪਸ਼ਟ ਤੌਰ ਤੇ ਮਿਲਦਾ ਹੈ। (੧) ਮੁਅਜਿਜ਼ਾ - ਇਹ ਪੈਗੰਬਰਾਂ ਰਾਹੀਂ ਪ੍ਰਗਟ ਹੁੰਦਾ ਹੈ। (੨) ਕਰਾਮਾਤ - ਇਹ ਵਲੀ ਅਲਾ ਜਾਂ ਰੱਬ ਨੂੰ ਪਹੁੰਚੀਆਂ ਹੋਈਆਂ ਰੂਹਾਂ ਰਾਹੀਂ ਪ੍ਰਗਟ ਹੁੰਦੀ ਹੈ। (੩) ਮਊਨਤ - ਇਹ ਦੀਵਾਨਿਆਂ ਦੁਆਰਾ ਜ਼ਾਹਿਰ ਹੁੰਦੀ ਹੈ। ਅਤੇ (੪) ਇਸਤਦਰਾਜ - ਜੋ ਰੱਬ ਤੋਂ ਮੁਨਕਰ ਜਾਂ ਸ਼ੈਤਾਨੀ ਬਿਰਤੀ ਵਾਲਿਆਂ ਦੁਆਰਾ ਪ੍ਰਗਟ ਹੁੰਦੀ ਹੈ। ਚਾਹੇ ਰਾਵਣ ਹੋਵੇ, ਚਾਹੇ ਹਰਨਾਖਸ਼। ਉਹਨਾਂ ਨੂੰ ਸ਼ਕਤੀ ਤਾਂ ਰੱਬ ਤੋਂ ਹੀ ਪ੍ਰਾਪਤ ਹੋਈ ਸੀ। ਪਰ ਰੱਬੀ ਰਜ਼ਾਅ ਅਤੇ ਹੁਕਮ ਤੋਂ ਬਾਹਰ ਜਾ ਕੇ ਉਹ ਇਸਤਦਰਾਜ ਬਣ ਗਈ। ਹੁਣ ਚੂੰਕਿ ਇਸਲਾਮੀ ਫ਼ਲਸਫ਼ੇ ਮੁਤਾਬਿਕ ਪੈਗੰਬਰ ਅਤੇ ਵਲੀ ਅਲਾ ਕੋਲ ਮੌਅਜਜ਼ਾ ਜਾਂ ਕਰਾਮਾਤੀ ਸ਼ਕਤੀਆਂ ਹੁੰਦੀਆਂ ਹਨ। ਸੋ ਹੁਣ ਉਹ ਭੈ-ਭੀਤ ਸਨ ਅਤੇ ਨਿਰਣਾਇਕ ਤੌਰ ਤੇ ਨਿਸਚਤ ਜਾਂ ਤਸਦੀਕ ਕਰਨਾ ਚਾਹੁੰਦੇ ਸਨ ਕਿ ਗੁਰੂ ਤੇਗ ਬਹਾਦੁਰ ਜੀ ਔਲੀਆ ਜਾਂ ਗ਼ੈਬੀ ਸ਼ਕਤੀਆਂ ਦੇ ਮਾਲਕ ਤਾਂ ਨਹੀਂ। ਇਸ ਲਈ ਹੁਣ ਉਹਨਾਂ ਨੇ ਗੁਰੂ ਜੀ ਨੂੰ ਇਹ ਕਿਹਾ ਕਿ ਤੁਸੀਂ ਜਾਂ ਤਾਂ ਕਰਾਮਾਤ ਦਿਖਲਾਉ ਜਾਂ ਫ਼ਿਰ ਇਹ ਐਲਾਨ ਕਰੋ ਕਿ ਤੁਹਾਡੇ ਕੋਲ ਕਰਾਮਾਤ ਜਾਂ ਮੌਅਜਜ਼ਾ ਨਹੀਂ ਹੈ। ਹਜ਼ੂਰ ਸੱਚੇ ਪਾਤਸ਼ਾਹ ਨੇ ਨਾ ਤਾਂ ਕਰਾਮਾਤ ਵਿਖਾਈ ਅਤੇ ਨਾਲ ਹੀ ਇਹ ਕਹਿਣ ਤੋਂ ਵੀ ਸਾਫ਼ ਇਨਕਾਰ ਕਰ ਦਿੱਤਾ ਕਿ ਮੇਰੇ ਪਾਸ ਐਸੀ ਸ਼ਕਤੀ ਨਹੀਂ ਹੈ। ਸਾਹਿਬਾਂ ਨੇ ਸ਼ਹਾਦਤ ਤਾਂ ਪ੍ਰਵਾਨ ਕਰ ਲਈ ਪਰ ਇਹ ਸ਼ਰਤ ਨਾ ਮੰਨੀ। ਸੋ ਪ੍ਰਤਖ ਹੈ ਕਿ ਗੁਰੂ ਪਾਤਸ਼ਾਹ ਦੇ ਮੁਤਾਬਿਕ ਉਹ ਅਗੰਮੀ ਸ਼ਕਤੀਆਂ ਦੇ ਮਾਲਕ ਤਾਂ ਹਨ ਪਰ ਕਿਸੇ ਦਬਾਅ ਅਧੀਨ ਇਸਦਾ ਪ੍ਰਗਟਾਵਾ ਨਹੀਂ ਕਰਦੇ। ਡਰ, ਲਾਲਚ ਜਾਂ ਆਪਣੀ ਪ੍ਰਭਤਾ ਲਈ ਇਹਨਾਂ ਦਾ ਪ੍ਰਗਟਾਵਾ ਕਰਨਾ ਮਦਾਰੀ ਪੁਣੇ ਤੋਂ ਵੱਧ ਨਹੀਂ। ਹੁਣ ਜੇ ਕਰ ਗੁਰੂ ਤੇਗ ਬਹਾਦੁਰ ਸਾਹਿਬ ਨਹੀਂ ਕਹਿ ਰਹੇ ਕਿ ਮੇਰੇ ਪਾਸ ਕਰਾਮਾਤ ਨਹੀਂ ਹੈ ਤਾਂ ਫ਼ਿਰ ਇਹ ਕਹਿਣਾ ਕਿ ਗੁਰੂ ਘਰ ਵਿਚ ਕਰਾਮਾਤ, ਮੌਅਜਜ਼ਾ ਜਾਂ ਰੂਹਾਨੀ ਤਾਕਤ ਨਹੀਂ ਹੈ ਸਰਾਸਰ ਨਾਸਤਿਕਤਾ ਅਤੇ ਬੇਮੁਖਤਾਈ ਹੈ। ਗੁਰ ਪਰਮੇਸ਼ਰ ਇਹਨਾਂ ਅਗੰਮੀ ਤਾਕਤਾਂ ਸ਼ਕਤੀਆਂ ਦਾ ਮਾਲਕ ਹੁੰਦਾ ਹੋਇਆਂ ਵੀ ਇਹਨਾਂ ਤੋਂ ਬਹੁਤ ਉੱਤੇ ਹੈ। ਪਰ ਅਕਾਲ ਪੁਰਖ ਦੇ ਹੁਕਮ ਨਾਲ ਸਹਿਜ ਸੁਭਾ ਇਹ ਪ੍ਰਗਟ ਹੁੰਦੀਆਂ ਹਨ ਤਾਂ ਰੱਬੀ ਸ਼ਕਤੀ ਦੀ ਝਲਕ ਤਾਂ ਹੈ ਪਰ ਕੋਈ ਦਿਖਾਵਾ ਜਾ ਪ੍ਰਗਟਾਵਾ ਕਦਾਚਿਤ ਨਹੀਂ। ਗੁਰੂ ਰਹਿਮਤ ਕਰੇ ਸਾਨੂੰ ਵੀ ਉਹ ਦੀਦ ਜਾਂ ਨਜ਼ਰ ਪ੍ਰਾਪਤ ਹੋਏ ਕਿ ਅਸੀਂ ਵੀ ਦਿਲੋਂ ਮਨੋਂ ਇਹ ਹੁਭ, ਤੜਪ ਅਤੇ ਤਾਂਘ ਪੈਦਾ ਕਰ ਸਕੀਏ ਕਿ ਰੱਬੀ ਪਿਆਰ ਵਿਚ ਵਿੰਨੇ ਹਿਰਦੇ ਚੋਂ ਭਾਈ ਨੰਦ ਲਾਲ ਦੀ ਕਲਮ 'ਚੋਂ ਉਤਪੰਨ ਹੋਈ ਹੂਕ ਨਿਕਲੇ ਕਿ, ਗੁਰੂ ਗੋਬਿੰਦ ਗੋਪਾਲ ਗੁਰ ਪੂਰਨ ਨਾਰਾਇਣਹਿ। ਗੁਰ ਦਿਆਲ ਸਮਰਥ ਗੁਰ ਗੁਰ ਨਾਨਕ ਪਤਿਤ ਉਧਾਰਣਹਿ॥ http://santsipahi.org/index.php?option=com_content&view=article&id=130:2010-11-20-12-38-31&catid=61:2010&Itemid=86

A writeup that addresses some of the popular misconceptions regarding the offer that was being made to the Sikhs in 1947. Click here to read Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Meaning of Word Sirdar explained.... CLICK HERE TWO WATCH

CLICK HERE TO LISTEN TO THE KEERTAN (Recorded in 1984) Urging the Sikhs, particularly the youth, to prepare for 'Dharam Yudh' after the attack on Sri Harimandir Sahib in 1984, Darshan Singh Ragi performs keertan and katha of Guru Gobind Singh Sahib's 'Apni Katha' from Bachittar Natak. Darshan Singh explains the meaning of 'Dharma' by quoting from Guru Gobind Singh Sahib's bani. He explains how Guru Gobind Singh Sahib's bani makes one a complete 'Sant Sipahi' and prepares him for 'Dharam Yudh'. ਹਮ ਇਹ ਕਾਜ ਜਗਤ ਮੋ ਆਏ ॥ ਧਰਮ ਹੇਤ ਗੁਰਦੇਵਿ ਪਠਾਏ ॥ I have been sent into this world by the Preceptor-Lord to propagate Dharma (righteousness). ਜਹਾਂ ਤਹਾਂ ਤੁਮ ਧਰਮ ਬਿਥਾਰੋ ॥ ਦੁਸਟ ਦੋਖੀਅਨਿ ਪਕਰਿ ਪਛਾਰੋ ॥੪੨॥ The Lord asked me to spread Dharma, and vanquish the tyrants and evil-minded persons. 42. ਯਾਹੀ ਕਾਜ ਧਰਾ ਹਮ ਜਨਮੰ ॥ ਸਮਝ ਲੇਹੁ ਸਾਧੂ ਸਭ ਮਨਮੰ ॥ I have taken birth of this purpose, the saints should comprehend this in their minds. ਧਰਮ ਚਲਾਵਨ ਸੰਤ ਉਬਾਰਨ ॥ ਦੁਸਟ ਸਭਨ ਕੋ ਮੂਲ ਉਪਾਰਨ ॥੪੩॥ (I have been born) to spread Dharma, and protect saints, and root out tyranny. 43. --------------------------------------------- ਪੜਿਆ ਹੋਵੈ ਗੁਨਹਗਾਰੁ ਤਾ ਓਮੀ ਸਾਧੁ ਨ ਮਾਰੀਐ ॥ 'Prof' Darshan Singh Ragi was excommunicated from the Sikh Panth in January 2010 for his blasphemous remarks on the life of Sri Guru Gobind Singh Ji. Throughout his career, first as a 'Ragi' and later the 'Jathedar', Darshan Singh had performed keertan and katha from the bani of Dasam Pita. During the turbulent years following Operation Bluestar in 1984, Darshan Singh regularly performed keertan from the 'Beer Ras' Bani enshrined in Sri Dasam Granth and incited the Sikh youth to take up resistance. However, two decades later, Darshan Singh changed his faith. He not only started opposing the bani of Sri Guru Gobind Singh Sahib, but also used derogatory language for the same bani he once performed keertan and katha of. Till date the turncoat Ragi has not explained to the panth why and how he decided to choose the path of a 'Guru Dokhi'. In one of his loose arguments justifying his latest stance he said that earlier when he used to do the keertan of Guru Gobind Singh Sahib's bani he did not understand the meaning of the bani, and was only doing the keertan as any other Ragi. However, this lie is soon caught when one listens to his earlier recordings where he not only performs keertan but very articulately also does the katha of the bani in the light of Gurmat. Now what really has transpired between the turncoat Ragi and his intellect that lead to his own downfall and his ultimate exit from the Sikh fold is anyone's guess. Darshan Singh has been shown the door by the panth. And as expected from the renegade Ragi, he still continues to create confusion. The panth needs to be vigilant and have the relevant information at their disposal. And this is a similar attempt. Related Keertan by Ragi from the bani of Sri Guru Gobind Singh Sahib

A TV discussion on the latest edict of Singh Sahibaans regarding excommunicated Sikhs http://www.livetvchannelsfree.com/ptcpunjabi.html

ਬਚਿਤ੍ਰ ਗੁਰੂ ਦੀ ਬਚਿਤ੍ਰ ਗਾਥਾ An inspirational writeup by Sr. Gurcharanjit Singh Lamba instilling Shardha and love for Guru Gobind Singh Sahib http://www.patshahi1...jabi-&Itemid=64

ਸ਼੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਸੰਬੰਧੀ ਡਾ. ਜਸਬੀਰ ਸਿੰਘ ਮਾਨ ਦੇ ਸੰਦੇਹਾਂ ਦਾ ਉਤਰ Dr. Harbhajan Singh Head/Project Director, Dr. Balbir Singh Sahitya Kendra. Dehradun ਸ਼੍ਰੀ ਦਸਮ ਗਰੰਥ ਦੇ ਕਰਤ੍ਰਿਤਵ ਸੰਬੰਧੀ ਤਥਹੀਣ ਅਤੇ ਨਿਰਾਧਾਰ ਅਫਵਾਹਾਂ ਫੈਲਾ ਕੇ ਸਿਖਾਂ ਨੂੰ ਭਰਮ ਵਿਚ ਪਾਉਣ ਵਾਲੇ ਲੇਖਕਾਂ ਦੇ ਕੈਲੀਫੋਰਨੀਆ ਸਥਿਤ ਆਗੂ ਸ. ਜਸਬੀਰ ਸਿੰਘ 'ਮਾਨ,' ਜੋ ਕਿ ਪੇਸ਼ੇ ਵਜੋਂ ਹਡੀਆਂ ਦੇ ਡਾਕਟਰ ਹਨ, ਨੇ ਆਪਣੀਆਂ ਬੇਬੁਨਿਆਦ ਧਾਰਨਾਵਾਂ ਨੂੰ ਜ਼ੋਰ-ਸ਼ੋਰ ਨਾਲ ਪ੍ਰਵਾਹਿਤ ਕਰਨ ਵਾਸਤੇ ਪੰਜਾਹ ਕੁ ਪੰਨਿਆਂ ਦੀ ਇਕ ਲੇਖਣੀ ਰੂਪ ਮਿਸਾਈਲ ਫਿਰ ਦਾਗ਼ੀ ਹੈ, ਜਿਸ ਨੂੰ ਉਨ੍ਹਾਂ ਨੇ Guru Granth Sahib; as the only Sikh canon (Presently Published Sri Dasam Granth and British Connection) REJOINDER TO "Sri Dasam Granth Sahib; the Second Canon of the Sikhs" ਦਾ ਨਾਮ ਦਿਤਾ ਹੈ। ਡਾ. ਮਾਨ ਦੇ ਇਸ ਲੇਖ ਵਿਚ ਕੁਝ ਵੀ ਨਵਾਂ ਨਹੀਂ। ਇਸ ਬਾਰੇ ਇਹ ਕਹਾਵਤ ਵੀ ਅਨੁਚਿਤ ਹੈ ਕਿ ਇਹ ਨਵੀਆਂ ਬੋਤਲਾਂ ਵਿਚ ਪੁਰਾਣੀ ਸ਼ਰਾਬ ਹੈ। ਹਕੀਕਤਨ ਇਹ ਪੁਰਾਣੀਆਂ ਬੋਤਲਾਂ ਵਿਚ ਅਸਲੋਂ ਪੁਰਾਣੀ ਸ਼ਰਾਬ ਹੈ। ਇਸ ਦਾ ਕੇਵਲ ਆਧਾਰ ਹੈ "ਸੌ ਵਾਰ ਝੂਠ ਨੂੰ ਸਚ ਕਹੋ, ਤਾਂ ਉਹ ਸਚ ਜਾਪਣ ਲਗ ਪੈਂਦਾ ਹੈ।" ਡਾ. ਮਾਨ ਸ਼ਾਇਦ ਨਵੀਆਂ-ਨਵੀਆਂ ਅਫਵਾਹਾਂ ਘੜਨ ਦੇ ਅਸਮਰਥ ਹਨ, ਇਸ ਲਈ ਇਕੋ ਅਸਤ ਨੂੰ ਵਾਰ-ਵਾਰ ਕਹਿ ਕੇ ਉਸ ਨੂੰ ਆਧਾਰ ਪ੍ਰਦਾਨ ਕਰਨ ਦਾ ਯਤਨ ਕਰ ਰਹੇ ਹਨ। ਹਾਲਾਕਿ ਉਹ ਨਿਰਪਖ ਹੋ ਕੇ ਲਿਖਣ ਦਾ ਵਾਰ-ਵਾਰ ਭ੍ਰਮ ਪੈਦਾ ਕਰਦੇ ਹਨ, ਪਰ ਕਿਹਾ ਇਹ ਜਾਂਦਾ ਹੈ ਕਿ ਉਹ ਸ਼੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਵਿਰੁਧ ਲਿਖਣ ਵਾਸਤੇ ਲੋਕਾਂ ਨੂੰ ਪੈਸੇ ਦਾ ਲਾਲਚ ਵੀ ਦੇ ਰਹੇ ਹਨ। ਡਾ. ਮਾਨ ਆਪਣੇ ਅਸਲ ਚੇਹਰੇ ਨੂੰ ਨਕਾਬ ਹੇਠ ਛੁਪਾਉਣ ਵਾਸਤੇ ਲਿਖਦੇ ਹਨ "Two viewpoints have been circulating in Panthic and Sikh studies circles about Dasam Granth. One view gives total Acceptance and agrees that Guru Gobind Singh Ji wrote all compositions present in the Published Granth. 2nd view point is of total rejection of this Granth. Present author disagrees with both view points.. (ਭਾਵ ਪੰਥਕ ਅਤੇ ਸਿਖ ਅਧਿਐਨ ਦੇ ਖੇਤਰ ਵਿਚ ਦਸਮ ਗ੍ਰੰਥ ਬਾਰੇ ਦੋ ਤਰ੍ਹਾਂ ਦੀਆਂ ਧਾਰਨਾਵਾਂ ਹਨ। ਇਕ ਧਾਰਨਾ ਅਨੁਸਾਰ ਇਹ ਸਾਰਾ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦੀ ਰਚਨਾ ਹੈ, ਦੂਜੀ ਧਾਰਨਾ ਦੇ ਲੋਕ ਇਸ ਨੂੰ ਪੂਰੀ ਤਰ੍ਹਾਂ ਨਕਾਰਦੇ ਹਨ। ਇਸ ਲੇਖ ਦਾ ਕਰਤਾ ਦੋਹਾਂ ਨਾਲ ਅਸਹਿਮਤ ਹੈ)। ਡਾ. ਮਾਨ ਸਮੁਚੇ ਗ੍ਰੰਥ ਦੀ ਰਚਨਾ ਅੰਗ਼ਰੇਜ਼ਾਂ ਦੁਆਰਾ ਕੀਤੀ ਗਈ ਮੰਨਦੇ ਹਨ। ਉਹ ਕਿਤੇ ਵੀ ਇਹ ਸਿਧ ਨਹੀਂ ਕਰਦੇ ਕਿ ਸ਼੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਵਿਚ ਇਹ-ਇਹ ਰਚਨਾਵਾਂ ਅੰਗ਼ਰੇਜ਼ਾਂ ਨੇ ਜੋੜੀਆਂ ਹਨ, ਬਲਕਿ ਇਕੋ ਹੀ ਰਟ ਲਗਾਈ ਜਾ ਰਹੇ ਹਨ ਕਿ ਅਠਾਰਵੀਂ ਸਦੀ ਵਿਚ 'ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ' ਨਾਮ ਵਾਲਾ ਕੋਈ ਗ੍ਰੰਥ ਨਹੀਂ ਸੀ, ਉਨੀਵੀਂ ਸਦੀ ਦੇ ਆਰੰਭ ਵਿਚ ਇਹ ਅੰਗ਼ਰੇਜ਼ਾਂ ਨੇ ਤਿਆਰ ਕਰਵਾਇਆ ਸੀ। ਉਹ ਕਿਤੇ ਵੀ ਇਹ ਨਹੀਂ ਲਿਖਦੇ ਕਿ ਅਮਕੀਆਂ ਬਾਣੀਆਂ ਅੰਗ਼ਰੇਜ਼ਾਂ ਦੁਆਰਾ ਵਧਾਈਆਂ ਗਈਆਂ ਹਨ ਅਤੇ ਇਹ ਜਾਅਲੀ ਰਚਨਾਵਾਂ ਸਿਰਜਿਤ ਕਰਨ ਨਾਲ ਅੰਗ਼ਰੇਜ਼ਾਂ ਦੀ ਰਾਜਨੀਤਿਕ ਸੱਤਾ ਜਾਂ ਈਸਾਈ ਧਰਮ ਨੂੰ ਇਸ ਤਰ੍ਹਾਂ ਦਾ ਲਾਭ ਹੋ ਸਕਦਾ ਸੀ। ਹੈਰਾਨੀ ਦੀ ਗੱਲ ਇਹ ਹੈ ਕਿ ਡਾ. ਮਾਨ ਦੀਆਂ ਜਿਨ੍ਹਾਂ ਧਾਰਨਾਵਾਂ ਨੂੰ ਮੈਂ ਆਪਣੀ ਪ੍ਰਕਾਸ਼ਿਤ ਪੁਸਤਕ ਵਿਚ ਪਹਿਲਾਂ ਹੀ ਨਕਾਰ ਚੁਕਾ ਹਾਂ, ਉਨ੍ਹਾਂ ਮੇਰੀ ਕਿਸੇ ਵੀ ਗਲ ਦਾ ਜਵਾਬ ਨਾ ਦੇ ਕੇ ਆਪਣੀਆਂ ਨਿਰਾਧਾਰ ਸਥਾਪਨਾਵਾਂ ਨੂੰ ਫਿਰ ਸਚ ਦਾ ਜਾਮਾ ਪਹਿਨਾਉਣ ਦਾ ਯਤਨ ਕੀਤਾ ਹੈ। ਅਗਲੇ ਪੰਨਿਆਂ 'ਤੇ ਮੈਂ ਡਾ. ਮਾਨ ਦੇ ਇਸ ਢੀਠ ਅਸਤਵਾਦ ਨੂੰ ਬੇਪਰਦ ਕਰਨ ਦਾ ਯਤਨ ਕਰਾਂਗਾ। Continue reading

http://patshahi10.or...glish&Itemid=63 Charitropakhyan and I, a Woman Sanjam Kaur* I am a woman with two teenage daughters and I have recently finished reading the English translation of Charitropakhyan. The whole text of Charitropakhyan deals with different aspects or shades of a woman's nature, some good some bad. The claims by some that these are useless sensual tales arise from incomplete reading of Chritropankhyan with a fickle mind already polluted by the kaamic mud which is all around us. Charitropakhyan should be read in its totality. If one finds them to be sensual tales, it is because all around us there is nothing but 'kaamic' play of the dark-age, kalyug, which has increased millions times more since the time of rachna of Sri Dasam Granth. Guru Granth Sahib Ji teaches us to do bhakti and have gyan too. Bhakti is like a boat which will carry us across this terrifying ocean of fire, and gyan will teach us how to swim across this dark ocean. Charitropankhyan read with a discerning mind will give us gyan so that we can build a strong fort of viveka to overcome one of the five vikaras called kam or lust. If you all read Sri Guru Granth Shaib Ji, you will understand that we are asked to reach the turiya state where we become the knower or the observer in us. This observer in all of us who is gone through infinite experiences in infinite lifetimes, and is now here in this human body and has the great gift of being a Sikh and know Guru Granth Sahib Ji as our Supreme Guru, the King of this kalyug, that observer can greatly appreciate the lessons Guru Gobind Singh Ji is trying to teach to his beloved Khalsa in Charitropakhyan. Let us think about a Sikh Sirdar, our Guru Sahib's beautiful incredible creation called Khalsa. Guru Gobind Singh Ji created the Khalsa and put him where? Did the great Guru create a perfectly pure place, sterile from all vices for his Khalsa to live in? No. Guru Ji ordered his Khalsa to live here amongst everyone else, to marry, to have family, to earn an honest living. You all know that to live in a grihasta jeevan one has to constantly interact with a woman in different forms - his mother, his wife, his daughter. All you women also know that not much harm can be done to a good man by his mother or daughter, but it is the stage of youth and the problems and the enjoyments that come with it, which can either raise a man or drown him into kaamic mud. All the young women must be able to fully understand how much influence they can have over a man. Now do you all young women, Sikh or non-Sikh, have not come across some woman who is so vile and of bad character that you would never want your husband or fiancé to even know her? Would you not try to protect the man you love from such a woman? Of course you would. We all do, just as a man would protect his wife/daughters. Try to understand, though by keeping away from a bad person may work in case of a woman, but when it comes to protecting a good man from a woman of bad character, it would not be that simple. I bet you all have seen numerous ways women try to deceive a good man or lure him into doing the kinds of things which are sinful. Would we (all women of the world, Sikh and non-Sikh) not try to protect our sons and husbands from women of such low characters? And so did Guru Gobind Singh Ji through his composition, Charitropakhyan. Why can't Guruji describe to his Sikhs, whom he considers his sons, different ways a woman can deceivingly lead a man down into the dark and twisted path of kaamic sins? If Guru Gobind Singh Ji said "Khalsa meero roop hai khaas" then how can he not try to protect his Khalsa from all kinds of deceit and sensual treachery of women? After all men and women are both present in kalyug and brahmacharya is not the way to moksha. If grahasta has and can lead to moksha then who is the other very important character of the grahsta jeevan other than man? Of course it is the woman. Can any woman on this earth say honestly that the men know all about how deceiving a woman can be? A man can be as evil as it can get, as is depicted and taught plenty of times to a girl while she is growing up. But the subject of a woman's deceit is still avoided due to various reasons including the fear that such an education can be considered as anti-feminine, or being unfair to the fair sex, or fear of being disrespectful to woman. Haven't women all over the world, in different time periods, in different continents, in different yugas, in different lokas have done that? Is the woman of today not doing that? Do not Bollywood, Hollywood, Hindi songs and all kinds of this world's so called entertainment industry depict that? Can any woman Sikh or non-Sikh honestly deny that even one of the scenarios told in Charitropakhyan can never really happen? Can any woman Sikh or non-Sikh say that women are not capable of behaving in such shameful ways? No one can say it. I can also bet that all women in this world would have known some female with such deceitful character as described in Sri Dasam Granth. Women are capable of committing such acts. Just as men can commit evil and heinous acts so can women. Guru Gobind Singh Ji is the Great King who wanted to keep his Khalsa pure, and his composition Charitropakhyan plays that role of warning the Khalsa of the challenges it might face. The supreme Badshah has tried to show to his Sikhs that the fair sex is not so fair after all and has its own share of blame to take for the ills of the society. What is wrong in such a teaching? Is it not true that Guru Gobind Singh Ji is trying to protect his Khalsa? And is it not that this is what we all women want too and is it not that all the different chritras of women in Charitropakhyan, bad and good, are true? Guru teaches his Sikhs to be brave through all that. If anyone finds these Charitars sexual it is because of two reasons, one he is not reading the whole chapter and just stopping because some of his hidden kaamic fantasies are popping up in his mind, or second he totally refused to see the tamasha of kaamic maya around him and failed to realize that our Great Guru did a great favor to his Sikhs by trying to protect them from all the deceitful sexual treacheries of women. There is no reason for any good man or woman to feel offended by it or feel sexually aroused by it. It is a dirty pile of all of our own fantasies gathered from the kaamic mud around us which is the cause of that. Our Guru is trying to give us his hand to pull us out of this kaamic quagmire. If one reads Charitropakhyan and feels sexually aroused it is not the writings, but their fantasies which are responsible. Where do these fantasies come from? They come from Bollywood, Hollywood, billboards, and the list goes on. Everyday we all are bombarded by ashleel messages, overt or covert, from songs, movies, magazines which denigrate woman's physical integrity. Yes it is true that one cannot control and stop all that nonsense, but as a Sikh you should rise above this and should be able to see the futility of all this - the evil effect this all can have on us. How can we not understand that these sound waves emitting from all the ashleel songs around us do affect us. These are the cause of all your sexual fantasies. Getting rid of them is not easy, but if you read and understand Charitropakhyan it is bound to stop you from following that track and you will ask yourself, "Wait a minute, there is so much trash around me. This is not how my Guru wants me to be". You will try to make an effort to free yourself from all the kaamic quagmire which surrounds all of us. Remember that our Guru Granth Sahib Ji does not prescribe the solution of running to jungles. We have to be here, and become jeevan mukta in the grihasta jeevan. No matter what way you look at it this is a spiritual war and Charitropakhyan is one of the many different ways our great Guru Gobind Singh Ji has shown to win this war. Rise above this kaamic quagmire and you can clearly see that it is the kaamic mud of our minds which is not letting us realize the true purpose intended by our Great Guru Gobind Singh Ji in composing Charitropakhyan. The content of Charitropakhyan is not "ashleel" as described by some. The details about a woman's beauty and form wherever described in Charitropakhyan are there to explain about the twisted deceitful plan of action indented by her in all the tales. Also as claimed by some, Charitropakhyan is not an attack on women. I think every woman should read Charitropakhyan and I assure all the Sikh women that you will not at all feel offended because Guru Gobind Singh Ji is not criticizing women. Once a woman has read Charitropakhyan in all its totality only then she can come to her conclusions about the main idea and teaching that this composition intends. In it she will find help, a guide, an eye opener, for the good men in her life, not to get entrapped in this kaamic pitfall. We all know that a woman of bad character can make the dark hole of sin appear like a paradise to an unsuspecting man. Charitropakhyan opens his eyes and shows him that it is a dark hole of sin and nothing else. This is one of the numerous gifts of Guru Gobind Singh Ji to his beautiful Khalsa. It is my request to all Sikh women that do not take it personally. I want to ask all Sikh women that you all know quite well the extents of the great goodness of a woman's heart, and you all also realize the devious and deceiving plans a woman is capable of plotting. There is not only the good heroine in the movie there is also a female villain, a vamp. Now project this to a real life. Don't you believe that there are real life female villains too who are amongst us all? I am sure you can come up with many examples where a female character is evil beyond description. Once again I will humbly request all the Sikh women to read the Charitropakhyan in its totality. You would be surprised as how much Guru Gobind Singh Ji loved his Khalsa and how he will always protect him. After all it is Waheguru Ji Ka Khalsa. It is not some ordinary distinction. It is the greatest honor. For those who think that Charitropakhyan cannot be read in front of their daughters and wives, probably do not understand that the intention of Guru Gobind Singh Ji in writing Charitropakhyan is not to insult women but to make men and women both understand how deceitful and devious a woman's character can be. I would request these people to sit with their wives or daughters or any other women dear and near to them and 'finish' reading Chritropankhyan. I am pretty sure no one will feel offended. There is one condition though - that you have to finish reading the whole tales. Why? Because, its only at the end of the tale that you will realize the warning which is given to a person to protect his honor. Only after reading the whole of Charitropakhyan you will be saying "Oh my Great Guru Gobind Singh, you are amazing!" ------------ * Sanjam Kaur lives in Long Island, NY, USA

Panthic Traitors and their so-called 'World Sikh Convention' S. Gurcharanjit Singh Lamba Editor 'Sant Sipahi' Directly challenging the Panthic traditions, and the authority of Sri Akal Takhat Sahib, the Delhi Sikh Gurudwara Management Committee (DSGMC) has decided to convene the so-called 'Sarbat Khalsa'. However on the advice of some intelligent people DSGMC has done some pity on the Khalsa Panth and changed the name of the event from 'Sarbat Khalsa' to 'World Sikh Convention'. The aim remains the same - (1) Challenging the status, and authority of Sri Akal Takhat Sahib and (2) Supporting excommunicated Ragi Darshan Singh who uttered blasphemous remarks on the life and character of Sri Guru Gobind Singh Sahib. Once Bahadur Shah, the son of Aurangzeb, dared to play the royal Nagara in the raaj of his father. When Aurangzeb came to know about this he sent a strong message to his son saying that as long as he is the emperor, Bahadur Shah can only play a Dholak, but cannot dare to play a Nagara, a symbol of royalty. The Father, Guru Kalgidhar, Guru Gobind Singh Sahib's reply to this incident was by introducing Ranjit Nagara, Nishaan, Teg, Khanda-Kirpan, Dhadhi and Bir Ras Bani. And he made Khalsa the legal heir of these royal symbols. From now on the Khalsa, in the form of Guru panth and under the leadership of Sri Akal Takhat Sahib and the auspice of Sri Guru Granth Sahib, got the full right to issue Guru's hukum in the form of Hukamnamas. As Sri Akal Takhat became the nucleus of Khalsa's sovereignty, its philosophy of 'Miri' and 'Piri' became an eyesore of every ruler of the state. However under the leadership of the Jathedar of Sri Akal Takhat Sahib, the Khalsa of the Sat Sri Akal Ji started the tradition of convening 'Sarbat Khalsa', or the assembly of the Khalsa, who collected from every corner of the world. The aim of such an assembly was to review the achievements of the Panth Khalsa and lay down future course of action. The right to convene a 'Sarbat Khalsa' or a 'World Sikh Convention' lies only and only with Sri Akal Takhat Sahib and its Jathedar or with the premier institute under the auspice of Sri Akal Takhat Sahib, the Shiromani Gurudwara Prabhandak Committee (SGPC). The rest of the local committees, sangats, jathebandis can convene local meetings and pass resolutions, but they don't have the authority to pass Gurmattas which are bound on the entire Khalsa Panth. This is the reason that Article 26 of the Section 6 of Sikh Rehat Maryada, which lays down the method to pass Gurmattas, specifically says that "this Gurmatta can only be issued by a Shiromani Jatha or a representative group chosen by the Guru Panth". Moreover Article 27 of the same section of Sikh Rehat Maryada has given a provision that the appeal of the judgment passed by the local sangats can be done on Sri Akal Takhat Sahib. Even the constitution of Prabhandak Committee of Takhat Sri Harimandir Ji, Patna Sahib, reiterates the supremacy of Sri Akal Takhat Sahib and the Hukumnamas passed from there. The main agenda of this so-called World Sikh Convention being organized by Delhi committee is to exonerate Ragi Darshan Singh of all his Panthic 'crimes'. (No wonder, Nirankaris, Kale Afghanis and Bhag Singhiye are happy) In the recent memory the first 'World Sikh Convention' was organized in 1975 by Jathedar Gurcharan Singh Tohra under the patronage of Sri Akal Takhat Sahib. The following four major resolutions were passed during this Convention: (1) To free the Gurudwaras from 'Land Ceiling' act (2) Relieving Gurudwaras from income tax (3) SGPC is the apex body of the Sikhs and its writ and jurisdiction which is the edict of the panth ought to be honored and maintained (4) Conducting the elections of the Gurudwaras of Delhi under Gurudwara Act. All these demands were accepted by the Government. The second 'World Sikh Convention' was convened by Sri Akal Takhat Sahib under the leadership of Jathedar Manjit Singh. It is clear that 'Sarbat Khalsa' or 'World Sikh Convention' can only be called by Sri Akal Takhat Sahib or by the premier institute, the SGPC. Local committees of an area, town or city can convene local meetings but cannot call a 'World Sikh Convention'. Hence Delhi Gurudwara Committee can only play a Dholaki; Only Sri Akal Takhat Sahib has the right to play the Nagara. Politics, especially politics of a religion, can sometimes become quite amusing. Some years ago, in 2003, Sri Akal Takhat Sahib excommunicated Kala Afghana for his heinous and anti-Sikh writings. Kala Afghana's biggest advocate, Joginder Singh of Spokesman was also excommunicated from the Sikh fold. Following his excommunication Joginder also convened a 'World Sikh Convention' with the sole aim of challenging the authority of Sri Akal Takhat Sahib. The then Chief Secretary of SGPC, Manjit Singh Calcutta, reacting to this convention, gave the following reaction to the press. Shiromani Gurudwara Prabhandak Committee rejects all the resolutions which challenge the supremacy and authority of Sri Akal Takhat Sahib. The organizers of this convention are playing in the hands of the Congress. The actions of these so-called Sikh intellectuals who have challenged the authority of Sri Akal Takhat Sahib have been shunned by Sikh organizations, Akali Dal, All India Sikh Student Federation, Takhats and their Jathedars. Only a handful of leaders participated in this so-called World Sikh Convention which has challenged the Sikh principles. The Congress government is the main promoter of this so-called convention. The irony is that Manjit Singh Calcutta, who once spoke in favor of the authority of Sri Akal Takhat Sahib is now one of the main organizers of this similar 'World Sikh Convention' being organized by Delhi Gurudwara Committee. Also nothing has changed since 2003. The plot of the drama is still the same - Guru Nindya. The characters participating in this drama are also the same - so-called Sikh missionaries who are hard core supporters of Kala Afghana. Interestingly none of the Sikh Takhats are attending this so-called 'Sarbat Khalsa'. SGPC is not participating. The Laadli Fauj of the Guru - The Nihang Jathebandis (Buddha Dal, Tarna Dal, Hariyan Belan, Bidhi Chand, Sur Singh Vale), Taksal or any other Panthic organization is not participating. The objective of this so-called 'World Sikh Convention' is to honor all those who have been excommunicated from the Sikh panth. The military attack of 1984 demolished the building of Sri Akal Takhat Sahib. But that attack could not demolish the doctrine of Sri Akal Takhat Sahib. Now the main attack is on the status of Sri Akal Takhat and its authority to pass Hukamnamas. The modus operandi of such a contempt is by first defying the order of the Takhat and refusing to appear before it. Then allowing the likes of Tarsem Singh and Jagtar Jachak to give malicious speeches against Sri Akal Takhat Sahib from the stages of Delhi Gurudwaras. It is quite clear that this so-called 'World Sikh Convention', organized by the Delhi Sikh Gurudwara Management Committee is a big conspiracy against Sri Akal Takhat Sahib. And this treachery will be documented as a black spot in the Sikh history books. ---------------------------- Translated from original in Punjabi Link to this writeup on Sant Sipahi Website: SantSipahi.Org

http://www.sikhsangat.com/index.php?/topic/51425-video-s-gurcharanjit-singh-lamba-on-ragi-darshan-singh-issue/

http://www.youtube.com/watch?v=KdFy-dduO7w&feature=PlayList&p=3CB03BB70EE1AC05&index=0&playnext=1 S. Gurcharanjit Singh Lamba, editor 'Sant Sipahi' magazine is interviewed by Dr. Harjinder Singh Walia on Prof Darshan Singh Ragi issue in a TV programme 'Khariyaan Gallan'. S. Lamba was instrumental in bringing Ragi's blasphemous comments on the life of Guru Gobind Singh Sahib to public light. This lead to summoning of Ragi to Akal Takhat Sahib and his subsequent excommunication. Earlier in the same programme Dr. Walia had interviewed Prof Darshan Singh Ragi in which hehad accussed S. Lamba of foul play. In this interview S. Lamba gives some tough answers to the questions posed by Dr. Walia. http://patshahi10.org/index.php?option=com_content&view=article&id=345:interview-of-s-gurcharanjit-singh-lamba-on-ragi-darshan-singh-issue&catid=48:tv-interviews&Itemid=130

The sacred Banee of Sri Guru Gobind Singh Sahib has guided the Khalsa for the last 300 years and is part and parcel of the Sikh psyche. Sri Dasam Granth of Sri Guru Gobind Singh Sahib is the second most respected scripture of the Sikhs after Sri Guru Granth Sahib Ji. In addition of being the source of the Banees of Sikh Baptism (Amrit Sanchar), Daily Prayer (Nitnem) and Ardas, Sri Dasam Granth Sahib is also the only source from where the terminologies, phrases and concepts of the Khalsa are derived. Some prominent examples are, 'Waheguru Ji Ki Fateh', 'Deg Teg Fateh', 'Bipran Ki Reet', 'Panth', 'Khalsa', 'Khanda', 'Kirpan', 'Sarab-loh', 'Dharam-Yudh' etc. Recently there have been some theories that are being peddled that the Banee of the Tenth Guru is actually the creation of the British. This conspiracy theory was first propagated by one Dr Jasbir Singh Mann, a self acclaimed scholar of Sri Dasam Granth. Concocting this fake theory he claimed that Sri Dasam Granth was made by Mahants of Patna, Nirmalas and the British. This mixture of fiction and fantasy has been the most absurd theory on Sikh history. CONTINUE READING... http://patshahi10.org/index.php?option=com_content&view=article&id=344:qsri-dasam-granth-and-british-connectionq-fact-or-fiction&catid=51:dasam-quest&Itemid=58 or http://www.sridasamgranth.com/#/sri-dasam-granth-and-british2/4538990231 DOWNLOAD

Click here to watch the video review of Prof Darshan Singh controversy

http://patshahi10.or...views&Itemid=65 Giani Gurbachan Singh, Jathedar Sri Akal Takhat Sahib, talks to JUS Punjabi TV on the Maryada of Sri Akal Takhat Sahib in giving someone Tankhah and other Panthic issues including Ragi Darshan Singh's failure to appear before Sri Akal Takhat Sahib Jathedar Gurbachan Singh reveals how Darshan Singh, while serving as the Jathedar Akal Takhat, used to hold meetings of the Singh Sahibaans at his residence in Ludhiana, and now is showing reservations in appearing before the Singh Sahibaans at Akal Takhat Secretariat which is located at Sri Akal Takhat Sahib complex

http://patshahi10.or...glish&Itemid=63 Important work on the History and Creator of Sri Dasam Granth Released 'Sri Dasam Granth Prabodh Sabha' Constituted Another Committee to do Positive Prachar Among Sangat Formed Sri Amritsar, December 12 In an event organised by 'Sikh Jago Lehar' at Guru Nanak Bhavan Sri Amritsar, Sikh scholars, theologians, and representatives of various Panthic organisations gathered to mark the release of epic book on the history of Sri Dasam Granth by Dr. Harbhajan Singh, Punjabi University Patiala. The first copy of the book was presented to the Head Granthi of Takhat Sri Hazoor Sahib, Giani Pratap Singh. The formation of a committee called 'Sri Dasam Granth Prabodh Sabha' was also announced at the occasion. The sabha which constitutes of Jathedars of Takhats, Granthis of Sri Darbar Sahib, Sikh scholars, historians, and representatives of various panthic organisations including Nihung Jathebandis, Sant Samaj and Damdami Taksal will work towards countering the wrong prachaar against Sri Dasam Granth which is being carried out by some quarters. An open challenge has been given to those who are engaged in negative propaganda against Sri Dasam Granth to face the committee within a month, given that they have the intellect to understand the intricacies of poetry including formation of Chhand. On this occasion the head of the Sikh Jago Lehar Bhai Kashmir Singh and other dignitaries also honoured Bhai Gopal Singh. Among those who spoke at the occasion included Giani Pratap Singh, head granthi of Takhat Sri Hazoor Sahib, Dr. Jodh Singh and Dr. Harpal Singh Pannu from Punjabi University Patiala, S. Jagdish Singh from Naad Pragas Sanstha, S. Anurag Singh from Ludhiana, Giani Sher Singh Ambala, Sant Hari Singh Randhawewale, Dr. Harbhajan Singh Dehradun, S. Kashmir Singh, head of Sikh Jago Lehar, Dr. Inderjeet Singh Gogoaani, Bibi Shobha Kaur, Delhi, Baba Maan Singh Marianwale, Giani Gurmeet Singh, Bhai Tardeep Singh, Prof Avtar Singh, S. Amarjit Singh Delhi, Sant Ram Singh Kherewalem Baba Sarabjot Singh Bedi, and Baba Avtar Singh Sursinghwale. The speakers equivocally stated that Sri Dasam Granth contains the compositions of Sri Guru Gobind Singh Sahib, and some people are creating unnecessary controversies on it. Hence in order to counter the negative propaganda 'Sri Dasam Granth Parbodh Sabha' is constituted. Those who have been appointed to the committee include Baba Sewa Singh Rampurkherewale, Sant Giandev Singh, S. Amarjit Singh Khosa, Giani Mall Singh and Giani Jaswant Singh, (both Granthis Sri Darbar Sahib, Sri Amritsar), Giani Iqbal Singh, Jathedar Takhat Sri Patna Sahib, Giani Kulwant Singh, Jathedar Takhat Sri Hazoor Sahib, Baba Harnam Singh Khalsa, Chief Damdami Taksal, Baba Joginder Singh, Jathedar Buddha Dal, Baba Nihal Singh Harianwelan Wale, Baba Daya Singh Sursinghwale, Baba Sarabjot Singh Bedi, Sant Jodh Singh, Sant Baljinder Singh, Mahant Chamkaur Singh and Baba Maan Singh Marianwale. Additionally another committee of Sikh Scholars has been made which will work towards doing positive prachar among sangat. Last year Sri Akal Takhat too had declared Sri Dasam Granth as an inseparable part of Sikh panth and had branded its controversy unnecessary. In 2006 the Panj Singh Sahibaans had passed a Matta at Sri Akal Takhat calling those speaking against Sri Dasam Granth as 'Shararti Ansar' (mischievous miscreants).