sikhreality

http://sikh-reality.blogspot.com/2010/05/praise-of-devi-passage-from-dasam.html

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http://sikh-reality.blogspot.com/2010/05/dussherra-importance-in-sikhism.html

Benthi to all to listen to the beautiful katha by Giani Baba Inderjit Singh Ji, student of Nihung Baba Karam Singh Rakba Vale [Jathedar of Damdama Sahib Patshahi 6 after Nihung Baba Mitt Singh Ji] and Sant Gurbachan Singh Bhindranvale

Since Guru Sahib is using the name Gobind Singh, it seems this bani was written after 1699 when Guru Sahib changed their name from Gobind Rai to Gobind Singh. But Dasam Granth was written much before that.

Well Zafarnama was written after creation of Khalsa. Other bani was also written where Maharaj uses the name, Gobind Singh, i.e. Sarbloh Granth. So it is illogical to dismiss it based on that. Also this bani comes after Zafarnama, if you view the pictures on my blog, it is the last composition in the Dasam Sri Guru Granth Sahib Ji.

Well.. there exists 2 puratan birs of Sri Dasam Guru Ka Granth Sahib which were compiled in 1696 and 1698. These birs do not include Zafarnamah. Zafarnama was later added by the sikhs whereas the earlier birs were compiled by Sri Guru Gobind Singh Jee. If Guru Sahib wrote this vaar,He would have added it in the birs of 1696 and 1698.

Can you name all the banis in those two birs that you speak about?

If so please list them.

Since Guru Sahib is using the name Gobind Singh, it seems this bani was written after 1699 when Guru Sahib changed their name from Gobind Rai to Gobind Singh. But Dasam Granth was written much before that.

Well Zafarnama was written after creation of Khalsa. Other bani was also written where Maharaj uses the name, Gobind Singh, i.e. Sarbloh Granth. So it is illogical to dismiss it based on that. Also this bani comes after Zafarnama, if you view the pictures on my blog, it is the last composition in the Dasam Sri Guru Granth Sahib Ji.

ਫਤਹ ਜੰਗ ਗੋਬਿੰਦ ਸਿੰਘ ਦੱਲ ਕੋਟਕ ਕੋਟ ਖਪਾਇ ਹੈ ॥

Guru Gobind Singh ji is always victorious in the battle field, and millions of drones of enemy armies are decimated by his sword.

From this quote, a little doubt sprouts in the mind that this may be a Rachna of a Sikh premi as opposed to Guru Sahib. There must have been a reason, why this was not included in the current Dasam Granth by the Sodhak Committee of late 1800s.

That was a matter of unclear translation, it has been fixed.

ਫਤਹ ਜੰਗ ਗੋਬਿੰਦ ਸਿੰਘ ਦੱਲ ਕੋਟਕ ਕੋਟ ਖਪਾਇ ਹੈ ॥

I, Guru Gobind Singh ji, am always victorious in the battle field, and millions of drones of enemy armies are destroyed [by my sword]

This is not just an attempt to make it look like Guru Jis bani, it falls in line with other bani Maharaj has wrote, it has a similar style.

Compare it to the lines like, Daas Gobind (from Dasam Granth), Daas Gobind Singh (Sarbloh Granth).

http://sikh-reality.blogspot.com/2010/04/vaar-sri-bhagauti-ji-ki-rare-bani.html

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http://sikh-reality.blogspot.com/2010/04/lineage-and-shastarvidiya-naveen-panth.html

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To those who are having trouble understanding or coming to terms with the post please view Bhai Avatar Singh Vahiria's Khalsa Dharam Shaastar which explains this concept of Devi and puts it into context.

http://sikh-reality.blogspot.com/2010/02/khalsa-dharam-shaastar.html

http://sikh-reality.blogspot.com/2010/04/creation-of-khalsa-khalsa-di-sajna.html

Happy Vaisakhi

http://sikh-reality.blogspot.com/2010/04/beautiful-sarblohgranth-bani-recited.html

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Some groups are in support of performing Aarti in that way, like Nihung Singhs, Nirmala's, Udasi's, Takht Hazoor Sahib, Takht Patna Sahib, Nanaksar etc

If you read writings from 1700s-1800s you will see that practise of keeping a deeva [candle] and dhoop [incense] during worship of Guru Granth Sahib was common practise (reference, Bansavalinama and Gurpratap Suraj Prakash Granth). Gurpratap Suraj Prakash Granth explicitly talks about this practice when discussing how Guru Arjan Dev Ji installed the Adi Granth at Sri Harimandar Sahib.

The idea behind it is that, aspects like candles (deevay), incense (dhoop), fan (chaur) and bowing down (matha tek) all are Darbar (courtly) Marayda (conduct) for a King. Since Guru Granth Sahib has been status of the True King (Sache Patshah) then these were practises to show upmost love and respect for Sache Patshah.

Yes Pjs veerjee I did use the search function and I did find a some threads. But one of my questions still remains, why the aarti in the picture?

And yeah I agree the Article was very well written.

Thanks.

Aarti is a prayer that is recited by most if not all groups of Sikhs. Here is a link by Bhai Jarnail Singh of Damdami Taksal reciting aarti.

Aarti is usually recited after at the Bhog of an Akhand Paat. Nihung, Nirmala, Taksal, Nanaksar, Hazuri Sikhs, Sikhs at Patna Sahib and other groups include deevay [candles] and dhoop [incense] in their Aarti as per Darbar (court) Marayda.

I will be posting more quotes from historical granths from the 1700s and 1800s which all mention the writings of Sri Guru Gobind Singh Ji.

Adi Guru Granth Sahib and Dasam Guru Granth Sahib are placed side by side because they are viewed traditionally as being brothers, as the link explains.

Two of the Takhts, Patna Sahib and Hazur Sahib carry on this tradition, whereas the Takhts that are controlled by the British-created SGPC have stopped doing prakash of Dasam Guru Granth Sahib.

Nihung Singhs who have a lineage that goes back to the times of the Guru's also have carried on this tradition. Damdami Taksal also practices this tradition.

Unfortantly there are not any complete english translations to any of those works besides the works of bhai nand lal.

For the rehatnamas look at Mcleods work History of Khalsa Rehat, which you already mentioned

the video has been posted again

http://sikh-reality.blogspot.com/2010/02/guru-gobind-singh-jis-call-to-arms.html

This shows the importance of Kesh, Shastar, and Kamarkasa as attire for Singhs.

On Sikhi wiki it says

As Guru Hargobind is said to have told a Maharashtrian saint, Ram Das, during their meeting at Srinagar (Garhval), the "tegh" is for "garib ki rakhia" (defence of the weak) and "Jarvane ki bhakkhia" (destruction of the aggressor).

If it was a saying from Guru Hargobind Sahib I am guessing its either from Gurbilas Patshah Chevi (6) or Gurpratap Suraj Prakash Granth. I will have a look and let you know

The Nihang Singh Sikhs believe it to be their third granth of importance, the first two being Adi Guru Granth Sahib and Dasam Guru Granth Sahib.

They even do prakash of it along with the other two granths.

http://sikh-reality.blogspot.com/2010/02/khalsa-dharam-shaastar.html

This explanation links with the Bhagauti Astotar translation that is provided on the site as well. If you have any questions or concerns please post them.

Be sure to check out http://sikh-reality.blogspot.com/ for information about Sarbloh Granth.