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  1. My Sovereign: Guru Gobind Singh by Harinder Singh The Guru (perfection) dwells where the morality-ethics is beyond sins and virtues, deeds are not measured by world standards, thoughts on birth and death are not shadowed, time-movements of previous lives end, the Grace is the grandest magic and no gods or fascinations are needed other than the Grace.So, how does one capture the life and legacy of Guru Gobind Singh Sahib, the Sovereign of the sovereigns? How do I even attempt to praise the “Splendor of Immortal Compassion” (jumlā faiz-i-nūr) who inaugurated the Guru Khalsa Panth and asked them to submit to the Guru Granth Sahib. I am not capable of the venture as Bhai Vir Singh dreamt him, Professor Puran Singh spirited him, Bhai Randhir Singh visualized him, Jathedar Jarnail Singh intoxicated him, or Bibi Balbir Kaur (i) invoked him. Guru Gobind Singh Sahib’s (The Sovereign) life cannot be grasped through study of chronological historical events, popular philosophical insights, standards of art or aesthetics, or contemporary psychology. It would be a grave mistake to do so for the directions his life took are beyond intellectual and mystical expansion. The work of Bhai Nand Lal ‘Goya’ (Goya) dances constantly around the joy of seeing The Sovereign at certain levels of mind and heart. By developing the capacity to see the journey of The Sovereign in his being, was he able to finally see The Sovereign. It is love-born: “Road to love is too long to go on foot / Turn head into feet to walk on the road to your lover.” (ii) Goya’s word choice indicates The Sovereign’s formlessness and inspiration. These words transcend time and space to touch The Sovereign’s splendor; they are repeated with creative impulses, describing the aesthetic beauty of the Guru— the multiple dimensions of perfection in multiple dimensions; they capture the One Force reverberating through the Guru’s existence. These words are not borne simply of a poet’s knowledge, but from the grace of the Guru working through Goya’s thoughts and feelings. Goya went to Anandpur – City of Joy – to meet The Sovereign: “One glance from the Guru was enough. The bee went deep and slept in the rare fragrance of the white lotus. Bhai Nand Lal never left the presence after.” (iii) The Sovereign opened his ambrosial lips and recited: “Delighted Nand Lal, now you have the power to endure and are Goya (the one who expresses) to have dialogue.” (iv) Goya presents to us the divine vibrations in Zindginama, Joti Bigas, and Ganjnama – originally all written in Persian. He helps us develop a common fervor of various spiritual dimensions through these words—words which are the worship themselves as they become the bani (revealed infinite wisdom), and the Sikhs for generations have revered them as such. These words form the vision: The Sovereign’s bani, the Khalsa (the archetype), Guru Granth Sahib (scriptural canon), journeys of martyrdom (multi-generational, torture, and imprisonments), worldly engagements and divine intensity. Here are a few readings and reflections from Goya’s renderings which salute The Sovereign. Goya is doubtfree, logical, and truthful. He witnesses the history as it unfolds and surpasses mere philosophical and psychological tendencies. His words today are as fresh and inspired as they were then, transcending time and space, and the labor of love of no other scribe or poet could feel more appropriate on this day of joy and remembrance. Guru Gobind Singh Sahib is the Tenth Guru Nanak Sahib. It is well established in the Guru Granth Sahib that all Gurus had the same divine wisdom (jot) and divine values (jugat). Bhai Gurdas (theologian and linguist par-excellence) elucidated that the first six Gurus were the same great beings with same infinite wisdom accessed by personally connecting with the highest awareness. The author of Dabistan-i-Mazahib narrates the contemporary accounts of the Sikh faith, citing that the Sikhs of Guru Harirai Sahib addressed the Guru as the Seventh Embodiment (mahal) and the Seventh Nanak. Goya presented the aforesaid Sikh doctrine of “all Gurus are Nanaks” as not only logical, but philosophical and historical. In Joti Bigas, I sense the graceful nearness to The Sovereign and in-depth unparalleled artful aesthetics. Goya takes refuge in meta-experiential wisdom, beyond singular, indescribable and outward dimensions. Nanak is same as Angad, Gracious and famous Amardas is same. Same is Ramdas as is Arjun, Supreme and kind Hargobind is same. Same is Harirari the creator Guru, to whom everyone’s reality is evident. Same is the elevated Harikishan, Who fulfills everyone’s wishes. Same is Guru Teghbahadur, His radiance blessed Gobind Singh. Guru Gobind Singh is same as Guru Nanak, His words are like pearls and diamonds.(v) In Ganj Nama, I am awed by the emphasis of each Guru as possessing the grand beauty of all ten Gurus. The fifth Sultanate of Guru Nanak is illuminating the first four torches with the Light of Truth. (vi) Guru Hargobind Sahib is the elegance that produces the pleasing beauty of the five torches. (vii) Ganj Nama is not merely written testimony, but an epical narration of the Ten Gurus graced by The Sovereign. Goya was a fellow traveler of my Sovereign, and much more. He sees the first Nine Gurus through the eyes of the Tenth. Doctrinally, the Ten Gurus reveal themselves as the same Guru Nanak—Divine Light. Poetically, the Ten Gurus unfold themselves as the ten images of the Tenth Guru. If I feel the grace, vision, presence, life and lifestyle of the Tenth Guru, then a new consciousness will be borne. That high consciousness will allow me to witness the complete beauty of the Tenth Guru, and only then, will I be able to do justice to transwisdom ideals of the Tenth Sovereign. Guru Gobind Singh Sahib is beyond the Aryan and Semitic prophets. Guru Nanak Sahib came to shower the divine blessings amidst mystical silence when the religions of the time had transformed into fascination, magic, figures, exclusivity, and customs. And it was in this historical moment that Guru Gobind Singh Sahib flowed with the Creator’s Voice, which the world heard through Guru Nanak Sahib. And that voice surrounded the hearts of humanity forever by establishing the third alternative lifestyle of the Khalsa Panth. Undoubtedly, Goya captured this meta-experiential perspective of The Sovereign which is beyond prophets, incarnates, gods, and goddesses in Joti Bigas: All the Godly-persons, all the Prophets, All the Sufis and all the Prohibitionists, Bowing heads in humility at his portal, Lying with their heads on his feet (viii) … What are Arjun, Bhim, Rustam or Saam? What are Asfand Yaar or Rama and Lakhshman? There are thousands of Shivas and Ganeshas, Paying obeisance at his feet in humility. (ix) The aforementioned mythological, historical or spiritual leaders were not incomplete as such, but in comparison to The Sovereign’s splendor and grace, they remained only regional singularities. Guru Gobind 3 Singh Sahib’s prophet-genius, revelation and philosophy depicted in Joti Bigas and Ganj Nama had at least three creative dimensions: It broke the subpar world-discipline – perpetual idol-destroyer – to bring to life the unique glory of the superior world-discipline; it was a guarantor for those lost, but still searching for faith; and it was a sponsor which included all wanderers looking for the Beloved in the divine grace. (x) Guru Granth Sahib (lovingly Gurbani) is inseparable from the personality of Guru Gobind Singh Sahib. Ganj Nama and Joti Bigas pre-date the Guruship of Guru Granth Sahib. Consequently, Goya does not refer to Gurbani using the “Guru” title, but still considers Gurbani to be superior to other religious texts and revelations. He makes Gurbani integral to The Sovereign’s identity: “Purer than the purest sacred words. Beyond the four Vedas and six Philosophies.” (xi) In other words, he shows the grandeur of Gurbani in The Sovereign’s consciousness, which is higher than Vedas and Shastras. The Khalsa Panth, born from this Gurbani, is a different path than those derived from Aryan and Semitic cultures. And this Panth’s greatest asset is the aesthetics in sync with the Tenth Guru’s personality guaranteeing beauty for the whole humanity: “His words are aromatic for the Arabs and the Iranians. The west and the east are sparkling from his Light.” (xii) Before The Sovereign departed this Earth, the auspicious Gurbani was established as the Guru perpetually for the Khalsa Panth in 1708. No scriptural tradition has been elevated to the same level of perfection; it includes the vision of One Force of the ecumenical traditions in Semitic and Aryan civilizations. The infinite wisdom became the revered Guru Granth Sahib. Guru Gobind Singh Sahib is the inaugurator of the Khalsa Panth. The elusive moment, the scenario, the narrative, the duty, of the Khalsa’s inauguration are not to be cherished without fathoming the Guru Nanak Sahib’s advent. Qaum-i-Mardan-i-Khuda was established on this Earth as the Khalsa Panth, where Guru Gobind Singh Sahib’s moral and ethical beauty was revealed: Their realm is the Nation of the humble ones, And both the domains are their adherents. Nation of the submissive-ones, and the children of God, All is perishable except God who is stable forever. (xiii) In Zindgi Nama (couplets 86-118), the imagery of the Khalsa Panth’s contains several glimpses of an Ideal Person who transcends this world, like Nietzsche’s Superman. The Sovereign’s Ideal Person – the Khalsa – is touched by the elegance whose flight is beyond every measured perspective’s limit, whose strength and development establishes its own principles, and whose experience is beyond popular or faddish spirituality. A Khalsa’s morality and ethics, their education and spiritual experience are colored by “Garments of Divinity” (libas-i-bandgī) and are connected with “Assets of Life” (daulat-i-jāvīd). The Khalsa Panth has elements of meta-intangibility, meta-wisdom, and meta-beauty. The Sovereign is in every vein of the Khalsa Panth: “Every one of them is a pious person / Beautiful, kind-hearted and of amiable-nature. Do not relish anything except the Remembrance / No codes of conduct except the Divine Words.” (xiv) In the lap of Guru Gobind Singh Sahib, martyrs of the Khalsa commonwealth are asleep, for they are on a journey from affliction to grace. Transformation from oppression to dignity is a natural process and, by offering a friendly hand to humanity, The Sovereign has brought the Divine refuge: Guru Gobind Singh is clean-hearted and above malice. Guru Gobind Singh is the truth and the mirror of truthfulness. Guru Gobind Singh is the Truth’s true existence. Guru Gobind Singh is the dervish and the sovereign. (xv4) On Vaisakhi day, the servant-leadership was institutionalized as the way of the sovereigns-en-masse via Amrit prepared by the Khanda. Amrit, for it reminds the initiate to become like the Immortal by confronting death, and Khanda, for its double-edge sword reminds of a lifestyle beyond duality. No prophet or king deemed their mentor to be the equal of the protégé in either the Aryan or Semitic tradition. The Khalsa Panth was given the Guruship in 1699 for all time to come, the revered Guru Khalsa Panth. Guru Gobind Singh Sahib is the Sovereign of the Sovereigns. The Sovereign’s art and rules of war are not subservient to use of armed force: “To conquer both the worlds, He does not need the sword and the spear.” (xvi) The battles of The Sovereign unveil the elegance and the justice needed to establish the Divine Sultanate. Higher standards of war are to be discovered in the campaigns for justice and rights: “Guru Gobind Singh is artful with the sword for he is nectar for the life and the heart.” (xvii) Narrowness or grandness of creation and ideas is dependent on how the justice is perceived. When it becomes “just us,” it is not justice! And the cost of death is dependent on the interpretation of this justice: it is not worth living as slaves regardless of the comforts. Thus, winning the battle of ideas was more important to the Guru then the mortal life. Indians like Gandhi and Tagore (xviii) cannot appreciate the Sovereign not continuing the old knowledge of religious violence of war, the old image of history, and popular stories of magic. These old ways were destroyed and a new flow of original justice was born with only one goal: freedom, breaking shackles of religious and political domination, here and now. The Sovereign is the embodiment of revolutionary morality and ethics, justice, and praise: “He is the shine of truth and faith. He is the brightness of the countenance of justice.” (xix) All temporal and celestial beings revel in remembrance of The Sovereign and his creed is more fortunate than any other belief; an epic comparison to the other earthly authorities shows there is no other like him: Kaiser (Roman emperor), Khakans (Chinese and Turkish emperors), Kisras, Kaoos, Foors, Kioomers, and Jamsheds (Iranian kings), Faghfoors (Chinese King), Tzar (Russian emperors), Sultan of Hind, the rulers of the South, Raos (South Asian Rajput rulers), all Eastern and Western chiefs and rulers. (xx) Figuratively, the aforementioned served the sacred command of The Sovereign, in that his wisdom and his dominion is second to none. Rahit Nama and Tankhah Nama – both written in Panjabi – guide the Sikhs in how to live. Listen, Sikh Brother, Nand lal: “The body of Guru’s Sikh becomes auspicious when it is primarily and diligently, engaged in the service of the Perfection.” (xxi) And how to deal with the dominating forces of the world, liberty or death? “One who becomes subservient to the tyrant and surrenders the sword, dies endlessly.”(xxii) When a lifestyle lived with an attitude of defiance becomes the norm, “the Khalsa will rule, there will be no non-believers. After utter frustration, all will unite and the ones in Divine refuge will survive.” (xxiii) This remains the promise of The Sovereign. Poets will continue to write about the Tenth, as will historians. None will compare to Bhai Nand Lal Goya. To him: “Guru Gobind Singh is capable of all pursuits and is the asylum for the downtrodden.” (xxiv) Today is the Illumination Day (prakash purab) of The Sovereign: Warrior Poet, Just Spiritualist, Revolutionary Prophet, Divine Human, and Perfect Light. And so I ask the ‘Rider of the Blue Steed’: “O Cup-bearer! Grace me a shot to intoxicate my heart, To see the Divine for addressing all my challenges.” (xxv) https://www.sikhri.org/my_sovereign_guru_gobind_singh
  2. https://m.youtube.com/watch?v=ZaXHMOkQ54o
  3. ਪੰਥ ਦੇ ਵਾਲੀ, ਸਾਹਿਬ-ਏ-ਕਮਾਲ, ਗਰੀਬ ਨਿਵਾਜ਼, ਦੁਸ਼ਟ ਦਮਨ, ਸ਼ਾਹਿ ਸ਼ਹਨਸ਼ਾਹ, ਬਾਦਸ਼ਾਹ, ਕਲਗੀਧਰ ਪਾਤਿਸ਼ਾਹ ਜੇ ਦੇ ੩੫੧ਵਾਂ ਪ੍ਰਕਾਸ਼ ਪੁਰਬ ਲੱਖ ਲੱਖ ਵਧਾਇਆਂ ੨੩ ਪੋਹ, ਨਾਨਕਸ਼ਾਹੀ ਸੰਮਤ ੫੪੯ (5 Junuary) Dhan Dhan Sri Guru Gobind Singh Ji Maharaaj Parkash Purab 23 Poh (5 January)
  4. History will act as evidence if it has a parallel to epitome of sacrifice Guru Gobind Singh. There cannot be another 9 year old son who inspires his father to sacrifice himself for cause of Kashmiri Brahmins. There cannot be another father who sacrifices his 4 sons and then says" In putran ke sees par vaar diye sut chaar. Char muae to kya hua Jiwat kai hazar." what if I have sacrificed 4 sons my thousands of sons are alive. There cannot be a warrior like Guru Gobind Singh who instructed his soldiers never to fight anyone who is unarmed, respect women, children and elderly and never to attack anyone behind his back. His arrows used to bear little gold as He said I have no personal enormity with anyone I have to fight those who are supporting the tyrants so the gold is meant for their decent last rites. He was a philosopher far ahead of his times. He was a great writer whose literary writings like Choupayi Sahib wil remain immortal. Bhai Nandlal ji has described Him as MUQBAL-O MAQBOOL GURU GOBIND SINGH WAASIL-O MAUSOOL GURU GOBIND SHAHE SHAHAN SHAH GURU GOBIND SINGH. Today we celebrate the 350th birth anniversary of greatest saint warrior ever. Happy Gurpurab
  5. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Ji. My basic understanding is that Gurpurab is celebrated when our gurus were born. Also gurpurab is observed on martyrdom of gurus. So, is gurgaddi divas also called gurpurab? Is jyoti jyot of any of the gurus who were not martyred, is also observed as gurpurab? What else could be called as gurpurab?
  6. ww.youtube.com/watch?v=ItwO_M2uhSE Guru Har Krishan ji (1661 - 1664) Guru Har Rai passed away on October 6, 1661. Guru Har Krishan consoled the disciples. He asked them not to give way to despair but abide by the Will of the Almighty. All should sing God's praises and not weep or lament. As days went by, the disciples began pouring in from far and near. They were delighted to have a sight of the Guru. He sat on the throne, a small figure, young in years, but mature in wisdom. Says Bhai Santokh Singh, "The early morning sun looks small in size, but its light is everywhere. So was Guru Har Krishan's fame, without limit." Those who came to see him were instructed in true knowledge. They had their heart's desires fulfilled and their sins erased. The Sikhs recognized him as the picture of Guru Nanak. They saw on Guru Har Krishan's handsome face the same light as must have been on Guru Nanak's. Guru Har Krishan had a rare ability in explaining passages from the Holy Granth. He delighted the hearts of his disciples by his commentaries. He reminded them to cherish the One God alone, and asked them to discard passions and learn the virtues of patience, charity and love. Thus Guru Har Krishan carried on the teaching of the Gurus and preserved intact the legacy he had inherited from them. The Baisakhi day (March 29) of 1662 brought to Kiratpur vast numbers of followers. The festival lasted three days. The sangats were looked after by the Guru' s grandmother, Mata Bassi, and mother, Mata Sulakkhni. In the sangat of Sialkot district was Pair Mall of Pasrur, along with his family. His son, Khem Karan, was a promising youth. Mata Bassi betrothed her granddaughter, Bibi Rup Kaur, to him. Nuptials were held on December 3, 1662. According to the Guru kian Sakhian, the presents offered by Mata Bassi included a pothi of stories from Guru Har Rai' s mouth and a dagger belonging to Guru Hargobind. Emperor Aurangzib was not pleased to hear about the growing fame of Guru Har Krishan. He sent for him to Delhi as he had sent for his father, Guru Har Rai. Guru Har Rai had not gone himself, but had sent his elder son, Ram Rai, to the emperor' s court. Now when a servant of Raja Jai Singh of Amber arrived with the emperor' s message, Guru Har Krishan took counsel with his leading Sikhs. They said to him with clasped hands, "We are thy servants, Lord. With thy knowledge of all the three worlds, thou knowest best." Guru Har Krishan called the messenger and told him that he would accompany him to Delhi. Guru Har Krishan traveled through Ropar, Banur and Ambala. Along the way, he instructed the disciples who came to call on him. When Guru was near Panjokhara, a Sikh spoke with humility, "Sangats are coming from Peshawar, Kabul and Kashmir. Stay here a day so that they may have the chance of seeing you, Master." The Guru agreed. In that village lived a pandit, Lal Chand by name, who was proud of his caste as well as of his learning. He came to see the Guru and spoke with derision: "It is said that you sit on the gaddi of Guru Nanak. But what do you know of the old religious books?" Chhajju Ram, the illiterate, dark-skinned village water-carrier, happened to pass by at that moment. Guru Har Krishan asked Dargah Mall to call him. As Chhajju Ram came, the Guru enquired if he would explain to the pandit the gist of the Bhagavadgita. The illiterate villager astonished everyone by his cogent commentary on the sacred book. Lal Chand's pride was overcome. Humbly he fell at the Guru's feet. Both he and Chhajju Ram became the Guru's disciples and travelled with him up to Kurukshetra. The former entered the fold of the Khalsa in Guru Gobind Singh's time, and took the name of Lal Singh. Lal Singh met with a hero's death fighting in the battle of Chamkaur on December 7, 1705. In Delhi, Guru Har Krishan put up in Raja Jai Singh's bungalow which is now the site of Gurdwara Bangla Sahib. The house was a spacious one "designed to suit all the seasons of the year." The Sikhs of Delhi started coming in groups to see the Guru. They came chanting the holy songs and brought offerings with them. According to the Guru kian Sakhian, Guru Har Krishan visited the emperor's court on Chet Sudi Naumi, 1721 Bk/March 25, 1664. As says the Mahima Prakash, the emperor had planned a trial. He had two large trays laid out for the Guru. One of these displayed ornaments, clothes and toys. The other had in it a holy man's cloak and cowl. Both were presented to Guru Har Krishan. He rejected the tray containing ornaments and clothes, and accepted the one containing the cloak. The emperor was convinced of his holiness. He thought he would invite him again and see him perform a miracle. Guru Har Krishan guessed what the emperor had in his mind. He told himself that he would not see his face again. He believed that no one should attempt a mirage and try to disturb the law of God. Guru Har Krishan knew how his father had punished Ram Rai, his elder brother, for showing feats in Aurangzib's court. The Rani had devised her own test. she asked her husband, Jai Singh, to bring the Guru to the ladies dwelling-house. The Guru accepted the invitation. At the entrance to the inner apartments of the palace, he was received by the Raja's servants with due honour. As he stepped inside, the ladies, in their costly jewels and clothes, bowed in reverencers He walked past them acknowledging their greetings. As he came near one dressed modestly in a maid's coarse homespun, he stopped and said, You are the Rani. Why should you have dressed yourself in a maid's suit?" The Rani bent her head in homage. Suddenly one day Guru Har Krishan was taken ill with a fever. The fever turned out to be the beginning of an attack of smallpox. The Guru's tender body was ravaged by the disease. The Guru's mother, Mata Sulakkhani, became very sad. she said, "Son, you occupy the gaddi of Guru Nanak. You are the dispeller of the world' s sorrows and sufferings . Your very sight removes the ailments of others . Why do you lie sick now?" Guru Har Krishan replied, "He who has taken this mortal frame must go through sickness and disease. Both happiness and suffering are part of life. What is ordained must happen. This is what Guru Nanak taught. Whatever He does is His order. One must walk in the light of His command." Guru Har Krishan had himself taken out of Raja Jai Singh's house to a camp put up on the bank of the Jamuna. The Sikhs wondered why the Guru suffered thus. why this darkness surrounding the sun itself? They were in despair and wondered who would take the gaddi after him. Guru Har Krishan, as says the Sri Gur Pratap Suraj Granth, instructed them in this manner: "Gurgaddi, Guru Nanak's throne, is eternal. It is everlasting and will command increasing honour. The Granth is the Lord of all. He who wants to see me, let him with faith and love see the Granth. So will he shed all his sins. He who would wish to speak with the Guru, let him read the Granth with devotion. He who practises its teachings will obtain all the four padarathas, or cherished objects of human life. He who has faith gains all. He who is without faith acquires but little. None in this world liveth forever. The body is mortal. In the Granth abides the Guru' s spirit. Daily bow your head to it. So will you conquer your passions and attain liberation." Tears filled the Sikhs' eyes as they listened to what sounded like the last words of the Guru. Then mother Sulakkhani came forward. With tears in her eyes, she spoke, "How shall I live without thee, son? I was blessed when I came into this family married to the late Guru. I was blessed when you were born. Now I am cast into a bottomless ocean of sorrow. Who would be my rescuer? How does a fish live separated from water?" "The body is perishable," said Guru Har Krishan. "As you learn to have faith in God's Will, you will attain to realms sorrowless. Eternal peace will be yours." Mother Sulakkhani's heart was awakened to the truth and she felt herself released from her worldly chains. Guru Har Krishan was in a critical state. Yet he did not fail to carry out his important responsibility before he left the mortal world. In his last moments, he was able to nominate his successor. He asked for the ceremonial marks of succession to be fetched. But all he could say was "Baba Bakale." He meant that the next Guru would be found in the town of Bakala. The reference was unmistakably to Tegh Bahadur. Guru Har Krishan passed away on March 30, 1664. According to the Guru kian Sakhian, Mata Bassi, the grandmother, asked Gurdas, of the family of Bhai Bahilo, to start a reading of the Holy Granth in his memory. Dargah Mall and Munshi Kalyan Das were sent to Punjab with the mournful news. They first went to Kiratpur to inform Guru Har Krishan's sister, Bibi Rup Kaur. The next day, they set out for Bakala to inform Guru Tegh Bahadur. While in Delhi, he had met Guru Har Krishan and now he received the news of his passing away. He consoled the Sikhs and taught them to abide by God's Will. Diwan Dargah Mall and Munshi Kalyan Das stayed at Bakala for three days before returning to Delhi . According to an entry in the Bhatt Vahi Talauda Parganah Jind, the ashes were taken from Delhi to Kiratpur where they were mixed with the waters of the Sutlej. The original entry is as follows: Sangatbeta Blnne Uppal ka hasiAmbMari, parganah MiyenkaMaur,Nanu Ram beta Baghe Chhipe ka basi mohalla Dilwali, Dilli, Jaggu beta Padme ka hasi Duburji, pnrganah Sodhara, DarEya beta Mule ka hasiA Wiper Shamali, parganah Multan, Guru Har Krishan ji ki hhasam Dilli se le ke Kiratpur aye, parganah Kahlur, samvat satran sai ikkis, Bhadon vadi ikadsi ko. Bathuti Satludhar nadi main parvai. Guru ji ki karahi hanti. It is translated as Sangat, son of Binna Uppal, of Amb Mari, parganah Miyenka Maur, Nanu Ram, son of Bagha, calico-printer, of Mohalla Dilwali, Delhi, Jaggu, son of Padma, of Duburji, parganahSodhara, and Dariya, son of Mula, of Alipur Shamali, parganah Multan, carried the ashes of Guru Har Krishan from Delhi and arrived at Kiratpur, parganah Kahlur, on the 11 th of the dark half of the month of Bhadon of 1721 Bk/ August 7, 1664. The ashes were immersed in the River Sutlej. Karahprasad was distributed.http://www.sikh-history.com/sikhhist/gurus/nanak8.html
  7. Poh Sudi 7, Nanakshahi Sammat 545 (7 January 2014) ਸਾਹਿਬ-ਏ-ਕਮਾਲ ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਮਹਾਰਾਜ ਦੇ ਪ੍ਰਕਾਸ਼ ਗੁਰਪੁਰਬ ਦੀ ਲੱਖ ਲੱਖ ਵਧਾਈ Many Greetings on the occasion of Prakash Purab of Sahib-e-Kamal Sri Guru Gobind Singh Ji Maharaj Click on the banner and listen to Dasam Bani
  8. May 2, 1563 Prakash Utsav of Guru Arjan Dev Ji Happy Gurpurab! Guru Ji, Compiled Prior Guru's Banis and his own and Formed Adi Granth(later Guru Granth Sahib Ji With 9th Guru's Bani added by Guru Gobind Singh Ji) The Gurus Shabads are Words of God, that is why Guru Granth Sahib Ji is treated with So much respect. From The Day Adi Granth was Completed and Entered Darbar Sahib, Guru Arjan Dev Ji Slept on the floor, out of love and respect for The Words of God. Guru Ji Became the First Sikh Martyr to Uphold the Principles of Social, Economic, Political, Religious Freedom for All. We Ask All Our Brothers and Sisters to Follow Path Shown by Guru Ji and Read and Understand Gurbani.
  9. Mittar Pyare Nu Haal Mureedan Da Kehna Tudh Bin Rog Rajaian Da Odhan Nag Nivasan De Rehna Sul Surahi Khanjar Pyala Bing Kasaian Da Sehna Yaarare Da Sanu Sathar Changa Bhath Kherean Da Rehna
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