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  1. This Is one of the best books out there when it comes to describing the revolutionary achievements of Sikhi in relation to caste during the early days of the Khalsa. It's essential reading in my opinion. Hope some people learn from it: https://ia802508.us.archive.org/17/items/TheSikhRevolutionAPerspectiveView/TheSikhRevolutionAPerspectiveView.pdf (stub link now updated for download)
  2. Guest

    a Sikhs goal

    dhan dhan vaheguru satguru sri guru granth sahib ji. A Sikhs goal is to hear, see and meet Vaheguru before death. A Sikhs Duty is to do Simran with each and every breath. We should not only read gurbani, we should and we are supposed to do read it, do vichaar of it, study it, live it, and do Simran to come to the state to hear see and meet Vaheguru. What's mean by "hearing" Vaheguru? Naam=Vahegurus Voice. In the first stadium of the marag, the way to Vaheguru, Naam is the gurmantar ("Vaheguru ") . So Vaheguru spoke, made a sound and then started the establishment of this universe. That sound which Vaheguru made is called Naam. That Naam is everything,is Vahegurus voice, is in each and every living being, and everywhere. And that sound, which was made by Vaheguru can be listened. This is not a theory. It's true . Gurbani says:(search this pankti by yourself Ji) ਸਘਰਬਰਬ ।। ਰਬਕਬਰ ।। Sabhai ghatt raam bolai RAAMA BOLAI raam bina ko bolai re to become a true Khalsa and real Sant we need to reach doing Simran 24/7/365/366. gurbani clearly says Now search please for these panktia in a gurbani search app (for example learn shudh Gurbani or igurbani ) start doing khoj of gurbani and dont stay only reading it. ਅਪਸਸਤ Aath peher salahi srijanhaar tu ਜਸਗਧਮਹਹ ਸਗਗਮਭ jo saas giraas dheae mera har har so gursikh guru man bhavai sas giras means with breathing in and breathing out saas giraas is the first technique of doing naam simran abhyaas. ਭਪਮਦ ਗਮਕੲਤਬ bhaee parapt manukh dehuria gobind miln ki eh teri baria ਅਗਅਜਜਗਨ ਨਸਪਸਸਗਨ antar gur aradhna jihva jap gur nao netri satgur pekhna srawni sunna gur nao come to the state of doing simran antargat , jap the gurmantar with your tongue, see vaheguru with your eyes, and hear Naam (=Vahegurus Voice) with your ears antargat. ਸਸਰਦਪਠ then and only then we will have a place, find a place and get to the place in dargah, nijh ghar sahkhand So there are many Sikhs who do abhyaas, but they do it how they think it's right, they use their own Mat/techniques But a Gurmukh is supposed to leave the own Mat, and only follow gurmat - guru Di mat - Gurbani. why cant/dont we listen to Vahegurus voice currently? because of our thoughts/vichaar/phurne in our minds. the panj chor talk,argue , and trick our mind, they make us forget vaheguru,make us drunk in maya. our mind has to be pure (means to have no phurne/thoughts in mind) to hear naam. forgetting Vaheguru,having thoughts is also a paap. andar di mail kahde naal bandi? = phurnea naal, vichaara nal, te paapaa naal. So how does one do real Abhyaas, naam Simran? Saas giraas is the first technique of doing Simran. Gurbani (search by yourself for thes panktia, do khoj of Gurbani!) : ਸਦਰਸਗ ang 177 simrao din rain saas giraas Saas giraas means with our breaths. Saas =breathing in Giraas=breathing out. When we breath in /or shortly after breathing in we say Wahe. and then while breathing out we say Guru. We are supposed to do Simran with the gurmantar ("Vaheguru") only. Gurbani: ਕਨਗਚ। Kahu nanak gur mantar chitaar. Ang 186 ਸੳਸਕਸਨਗਦ , ਵਗਹਜਹਖ (these panktia are from Bhai Gurdaas Ji) when you do Simran the most IMPORTANT thing is to LISTEN TO YOUR OWN VOICE while speaking the gurmantar. gurbani pankti: ਸਸਰਗਹਧਸ ang 611 reading gurbani is NOT simran. gurbani says: ਪਮਨੳਪਗਜ , ਪਪਥਸਨਅ , ਪਨਭਬਪ। search for these panktia. theres nothing to discuss, as satguru ji clearly varify. read gurbani to learn that giaan and DO VICHAAR of it. Start doing gurbani khoj, look for the way to Vaheguru. Searching panktia is so much fun. Ask these questions to yourself: Where do I wanna go after death? To Vaheguru or back to this world where everything gets worse as we can see day by day everyday? Why I don't do Simran? Why don't I feel vairaag? How can I find Vaheguru? I have become that old, why haven't I seen and met Vaheguru yet? What's my purpose asa Sikh in life? What's my duty? Why don't I ask my guru? Does the sangat I am with, help me to reach my goal? Is that sangat only sangat or is it Satsangat? do Simran to get above the giaan through abhyaas di kmai. While walking that marag do Simran, Satsangat and Seva. Read gurbani to learn/gain the giaan, DO SIMRAN saas giraas to implement the giaan,guru Di mat. Do Simran to fullfil your ACTUAL DUTY asa Sikh. Naam=Vahegurus voice. (The precursor of naam is the Gurmantar) When i any pankti in gurbani theres the word "Shabad" , Baani" "anhat Shabad" or "Naam" they all refer to Vahegurus voice/the sound/sounds which Vaheguru makes, which resides in our hearts. simran= remembering/meditating on Naam through/with the gurmantar., washing your mind, learning how to die while being alive Sangat= group of people Satsangat= being with a gurmukh or in a group where simran is done, where its only talked about how to meet vaheguru and Naam. gurbani pankti about satsangat : ਸਕਜ।। ਜੲਨਵ।। satsangat kaisi jaaniai jithai eko naam vakhaniai. ang 71 gurbani pankti about dying while alive: ਰਰਤਪਜਪਤਜ। raam rattan tab payai jou pehle tajahai sareer . raam rattan =Naam , tajhai sareer = leaving the body. how do you leave the body firstly you need a lot of simran abhyaas, listen to your own voice while doing simran,then you will come to the state where you have NO thoughts/phurne in your mind, then you will fall "asleep" , you must have literally no any kind of thought in your mind, and then, by vahegurus grace, you may llisten to shabad/Naam (Vahegurus Voice) which then lead you to Vaheguru. you first hear and then see Vaheguru (mostly...but everything is in Vahegurus hands, Vaheguru can do and change everything and anything.) gurbani pankti about dying while alive: ਰਰਤਪਜਪਤਜ। raam rattan tab payai jou pehle tajahai sareer . raam rattan =Naam , tajhai sareer = leaving the body. gurmantar-shabad-Naam sikh-gurmukh-bhagat-sant-Khalsa. stages of simran (techniques) : saas giraas, saas saas, rom rom, ajapa jap/antargat. im telling you, your life will definetly change to the good when you start doing simran on routine and regulary basis. there is more to Sikhi than the most sikhs even amritdhaari sikhs, famous katha vachiks know. there is far more than everything we have heard yet. vaheguru. start by doing simran at least 5 minutes a day and slowly slowly increase day by day or weekly as you like. but DO simran. its not what i am telling you, its what Gurbani, our guru tells us to do every single day. these are piecses from more giaan, which vaheguru blessed me with. but these are very important. dont underestimate the things written above. its all true, written in gurbani. through vahegurus grace i got connected with gurmukhs from gurdwara prabh milne ka chao moga, vaheguru taught me this through the roop of gurbani and the gurmukhs. i reccomend to listen to the kathas of gurdwara prabh milne ka chao, visit that gurdwara youll definetly get laha, i also sometimes listen to bhai sukha singh ji uks and basics of sikhi katha. also, what i reccomend is to completely shut off using instagram,snapchat etc.. another tip is, whenever you listen to kathas of anyone, look if the things which are being told in the katha also written in gurbani, does Gurbani verify it? is there a pankti on it? does that katha help me to reach the goal, does it help me increase my simran abhyaas? are the things being told from his/her own mat, manmat or gurmat? do they make sense spiritually? I ask for maafi , if i have written something wrong or hurtful. I will not reply to any replies to this post. Wishing everyone good health,safety, naam di daat and satsangat. Dhan Vaheguru Sahib jio Waheguru ji ka khalsa Vaheguru ji ki Fateh.
  3. With Akaal Purakh's kirpa another sant sipahi is amongst us. Amritpal Singh. Thousands have gathered / do gather for Amrit after listening to his prachaars. Leader of Waris Punjab De party.
  4. Waheguru Sadh Sangat ji, please help. A football club based in Willenhall, noose Lane called Sporting Khalsa fc is serving selling, alcohol as a pub, bar, violating and disrespecting the name of Khalsa. Please see attached evidence. I dont need to do parchaar on how sacred Khalsa is for us all. My cousins a parent who takes her son to the football club and recently in her 3rd attempt she complained to the club about the use of name, the huge responsibility that is undertaken to preverse and maintain such a prestige and invaluable Khalsa sidanth. They have ignored her and other parents have also have voiced their sadness of this. They have literally ignored this and said they can do whatever they want and no one can stop them. The parents are so scared of them. Leading panthic organisations have been informed on 2 separate occasions including Sikh news media and none will stand against this beadbi. Disrespect of Guru Khalsa ji. For panthic Sikhs, Guru Gobind Singh ji and Guru Khalsa is everything for us, more than life itself. The people who own the club literally laugh at us and say they cannot be stopped, they can do as they wish and are breaking no British laws. The owners being Sikhs themselves give little regard to sikhi. They have beeb running the alcohol pub in the name of Khalsa for 2 years minimum now. Sikhs have stopped disrespect of maharaj at Gurudwara Sahibs on many occasions and for good reason, this beadbi is no different. They bank monies in the name of Khalsa and more importantly show regret or awareness that this is a heinous crime against Sikhi and Guru Khalsa. Anyone can go check and validate what they are doing. Even the English FA are aware and just don't give it any consideration until Sikhs themselves pick up the issue on it. People have said to the club, they don't care if they run a pub with football, just not using the name of Khalsa or anything Sikhi related. Again they just laugh and walk off. I beg the Khalsa please help.
  5. ਗੁਰਦੁਆਰਿਆਂ ਵਿੱਚ ਭੇਟਾ ਕੀਤੀ ਗਈ ਮਾਇਆ ਦੀ ਦੁਰਵਰਤੋਂ ਤਾਂ ਨਹੀਂ ਹੋ ਰਹੀ? ਅਮ੍ਰਿਤਧਾਰੀ ਖਾਲਸਾ ਪੰਥ ਬੜ੍ਹੇ ਹੀ ਮਾਣ ਨਾਲ ਇਹ ਕਹਿੰਦਾ ਹੈ ਕਿ ਅਸੀਂ ਮਹੰਤਾਂ ਤੋਂ ਗੁਰਦੁਆਰਿਆਂ ਦੇ ਕਬਜ਼ੇ ਛੁਡਵਾਏ, ਕਿਓਂਕਿ ਮਹੰਤ ਗੁਰਦੁਆਰਿਆਂ ਦੀ ਮਾਇਆ ਦੀ ਦੁਰਵਰਤੋਂ ਕਰਦੇ ਸਨ ਅਤੇ ਗੁਰਦੁਆਰਿਆਂ ਵਿੱਚ ਗੁਰਮਤਿ ਤੇ ਉਲਟ ਕੰਮ ਹੁੰਦੇ ਸਨ। ਸੰਭਵ ਹੈ ਇੰਝ ਹੁੰਦਾ ਹੋਵੇਗਾ। ਲੇਕਿਨ ਸਾਰੇ ਮਹੰਤ ਮਾੜ੍ਹੇ ਨਹੀਂ ਸਨ। ਕੇਵਲ ਕੁਛ ਮਹੰਤ ਹੀ ਗ਼ਲਤ ਸਨ ਬਾਕੀ ਦਿਆਂ ਨੇ ਤਾਂ ਬੜੇ ਸੁਚੱਜੇ ਢੰਗ ਨਾਲ ਗੁਰਦੁਆਰਿਆਂ ਦਾ ਪ੍ਰਬੰਧ ਸੰਭਾਲਿਆ ਅਤੇ ਸਿੱਖੀ ਦਾ ਪ੍ਰਚਾਰ ਕੀਤਾ। ਠਾਕੁਰ ਦਲੀਪ ਸਿੰਘ ਜੀ ਨੇ ਖਾਲਸਾ ਪੰਥ ਨੂੰ ਸਵਾਲ ਕੀਤਾ ਹੈ ਕਿ ਮਹੰਤਾਂ ਤੋਂ ਗੁਰਦੁਆਰਿਆਂ ਦੇ ਕਬਜੇ ਛੁਡਾਕੇ ਜਿੰਨ੍ਹਾਂ ਨੂੰ ਅੱਜ ਅਸੀਂ ਗੁਰਦੁਆਰਿਆਂ ਦੇ ਕਬਜ਼ੇ ਦੇ ਦਿੱਤੇ ਹਨ ਕਿ ਉਹ ਸੰਗਤ ਦੁਆਰਾ ਭੇਟਾ ਕੀਤੀ ਮਾਇਆ ਦੀ ਦੁਰਵਰਤੋਂ ਤਾਂ ਨਹੀਂ ਕਰਦੇ? ਕੀ ਗੁਰਦੁਆਰਿਆਂ ਵਿੱਚ ਗੁਰਮਤਿ ਵਿਰੁੱਧ ਕੰਮ ਤਾਂ ਨਹੀਂ ਹੋ ਰਹੇ। Amritdhari Khalsa Panth proudly states that we liberated the Gurdwaras from the Mahants because the Mahants used to abuse the Gurdwaras' money and the Gurdwaras were doing things against the Gurumat. It is possible. But not all sages were bad. Only a few mahants were incorrect; the rest effectively managed the gurdwaras and spread Sikhism. Thakur Dalip Singh ji has questioned the Khalsa Panth on whether the Mahants, to whom we have given possession of the Gurdwaras today, do not misuse the Maya money offered by the Sangat. Aren't there anti-Gurdwara activities happening? 312237968_800104471195489_8268046516900959080_n.mp4
  6. Today I see many people mix Punjabi culture things with sikhi. Like I personally think that Bhangra, giddha and other things like this aren’t related to sikhi and aren’t allowed for Sikh to do. People need to understand that being Punjabi is different than being a Sikh. Do u guys think that Bhangra and giddha r forbidden in sikhi?? I wanna hear sum more people’s vichar in this
  7. ਸਰਬੱਤ ਦਾ ਭਲਾ ਜਾਂ ਕਾਣੀ ਵੰਡ? | ਠਾਕੁਰ ਦਲੀਪ ਸਿੰਘ ਜੀ सरबत का भला या भेद-भाव (काणी वंड)? | ठाकुर दलीप सिंघ जी ‘ਗੁਰੂ ਨਾਨਕ ਨਾਮ ਚੜਦੀ ਕਲਾ ਤੇਰੇ ਭਾਣੇ ਸਰਬੱਤ ਦਾ ਭਲਾ' ਇਸ ਵੀਡੀਓ ਵਿੱਚ ਠਾਕੁਰ ਦਲੀਪ ਸਿੰਘ ਜੀ ਨੇ ਸਿੱਖ ਵੀਰਾਂ ਨੂੰ ਪੁੱਛਿਆ ਹੈ ਕਿ ਸਰਬੱਤ ਦਾ ਭਲਾ’ ਕਿਹੜੇ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਵਿੱਚ ਲਿਖਿਆ ਹੋਇਆ ਹੈ? ਕਦੀ ਸੋਚਿਆ ਹੈ ਆਪ ਜੀ ਨੇ? ਨਹੀਂ ਸੋਚਿਆ! ਪਤਾ ਹੀ ਨਹੀਂ। ਕਿਹੜੇ ਸਤਿਗੁਰੂ ਜੀ ਨੇ ਉਚਾਰਿਆ ਹੈ? ਇਸਦਾ ਅਰਥ ਕੀ ਹੈ? ਅਤੇ ਦੱਸਿਆ ਕਿ ‘ਸਰਬੱਤ ਦਾ ਭਲਾ’ ਕਹਿ ਕੇ, ਜੋ ਸਿੱਖ, ਆਪਣੇ ਸਿੱਖ ਵੀਰਾਂ ਨੂੰ ਛੱਡ ਕੇ, ਗੈਰ-ਸਿੱਖਾਂ ਨੂੰ ਦਾਨ ਕਰਦੇ ਹਨ; ਉਹ ਸਰਬੱਤ ਦਾ ਭਲਾ ਨਹੀਂ ਕਰਦੇ, ਉਹ ਕਾਣੀ ਵੰਡ ਕਰਦੇ ਹਨ। ਫਿਰ ਸਪਸ਼ਟ ਕਰਾ, ਜੋ ਸਿੱਖ; ਆਪਣੇ ਸਿੱਖ ਵੀਰਾਂ ਨੂੰ ਛੱਡ ਕੇ, ਪਹਿਲ ਦੂਸਰਿਆਂ ਨੂੰ ਗੈਰ-ਸਿੱਖਾਂ ਨੂੰ ਦੇ ਕੇ, ਸਰਬੱਤ ਦਾ ਭਲਾ ਕਹਿ ਕੇ; ਉਹਨਾਂ ਨੂੰ ਦਾਨ ਕਰਦੇ ਹਨ। ਉਹ ‘ਸਰਬੱਤ ਦਾ ਭਲਾ’ ਵਾਲਾ ਬਚਨ ਗੁਰੂ ਜੀ ਕਾ ਨਹੀਂ ਮੰਨਦੇ, ਉਹ ਕਾਣੀ ਵੰਡ ਕਰਦੇ ਹਨ। ਕੀ ‘ਸਰਬੱਤ ਦੇ ਭਲੇ’ ਦਾ ਅਰਥ ਇਹ ਹੈ: ਕਿ ਸਿੱਖਾਂ ਨੂੰ ਛੱਡ ਕੇ ਬਾਕੀ ‘ਸਰਬੱਤ ਹਨ? ਕੀ ਸਿੱਖ ਵੀਰ ‘ਸਰਬੱਤ’ ਵਿੱਚ ਨਹੀਂ ਆਉਂਦੇ? ਕੀ ਗਰੀਬ ਕਰੋੜਾਂ ਸਿੱਖ, ਜਿਹੜੇ ਪਰਸ਼ਾਦੇ ਤੋਂ ਵੀ ਤੰਗ ਹਨ, ਜਿੰਨਾਂ ਦੇ ਸਿਰ ਉੱਤੇ ਛੱਤ ਨਹੀਂ ਹੈਗੀ; ਕੀ ਉਹ ‘ਸਰਬੱਤ’ ਵਿੱਚ ਨਹੀਂ ਆਉਂਦੇ? ਕੀ ਗੈਰ-ਸਿੱਖ ਬਹੁਤੇ ‘ਸਰਬੱਤ’ ਵਿੱਚ ਆਉਂਦੇ ਹਨ? ਇਹ ਕਾਣੀ ਵੰਡ ਹੈ ਅਤੇ ਸਤਿਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸੱਚੇ ਪਾਤਸ਼ਾਹ ਜੀ ਦੇ ਹੁਕਮ ਦੇ ਵਿਰੁੱਧ ਹੈ। 'गुरु नानक नाम चड़दी कला तेरे भाणे सरबत का भला' इस वीडियो में ठाकुर दलीप सिंघ जी ने सिख भाइयों को पूछा है कि ‘सरबत का भला किस श्री गुरु ग्रंथ साहिब जी में लिखा हुआ है? कभी सोचा है आप जो ने? नहीं सोचा! पता ही नहीं। कौन से सतिगुरु जी ने उचारण किया है? इसका अर्थ क्या है? और यह बताया है कि 'सरबत का भला' कह कर, जो सिख, अपने सिख भाइयों को छोड़कर, गैर-सिखों को दान करते हैं; वह सरबत का भला नहीं करते, वह भेद-भाव करते है। फिर स्पष्ट कर दूँ, जो सिख, अपने सिख भाइयों को छोड़कर, पहल दूसरों को गैर-सिखों को देकर, 'सरबत का भला' कह कर उन्हें दान करते हैं। वह 'सरबत का भला' वाला वचन गुरु जी का बिल्कुल नहीं मानते, वह भेद-भाव करते हैं। क्या 'सरबत के भले' का अर्थ यह है कि सिखों को छोड़कर बाकी 'सरबत' है? क्या सिख भाई 'सरबत' में नहीं आते? क्या गरीब करोड़ों सिख, जो रोटी से भी तंग है, जिनके सिर पर छत नहीं है, क्या वह 'सरबत' में नहीं आते? क्या गैर-सिख बहुत ज्यादा 'सरबत' में आते हैं? यह भेद-भाव करना है और सतिगुरु गोबिन्द सिंह सच्चे पातशाह जी के हुक्म के विरुद्ध है। Like, comment and share this video.
  8. Waheguru ji ka Khalsa Waheguru ji ki Fateh I have the the number plate KHA164S (KHALSA’S) for sale. it’s been valued by regtransfers.com and is also up for sale with them so please take a look. Regtransfers.com has it listed for over £20k… open to sensible offers and can deal direct. Waheguru ji ka Khalsa Waheguru ji ki Fateh
  9. ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ। ਸਿੱਖ ਕੌਣ ਹੈ ? ਕਿਹੜੇ ਸ਼ਰਧਾਲੂਆਂ ਨੂੰ ਮਿਲਾ ਕੇ; "ਸਿੱਖ ਪੰਥ" ਬਣਦਾ ਹੈ ? ਠਾਕੁਰ ਦਲੀਪ ਸਿੰਘ ਸਤਿਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਉੱਤੇ ਸ਼ਰਧਾ ਰੱਖਣ ਵਾਲਾ ਹਰ ਪ੍ਰਾਣੀ "ਸਿੱਖ" ਹੈ, ਕਿਉਂਕਿ "ਸਿੱਖੀ" ਸ਼ਰਧਾ ਨਾਲ ਹੈ ; ਮੇਰੇ ਪ੍ਰਭਿ ਸਰਧਾ ਭਗਤਿ ਮਨਿ ਭਾਵੈ (ਮ:1) । ਸਿਰਫ ਮਨੁੱਖ ਹੀ ਨਹੀਂ, ਹਰ ਪ੍ਰਾਣੀ "ਸਿੱਖ"(ਸ਼ਿਸ਼ /ਮੁਰੀਦ) ਹੈ। ਜਿਸ ਸੱਪ ਨੇ ਗੁਰੂ ਜੀ ਉੱਤੇ ਛਾਂ ਕੀਤੀ ਸੀ, ਉਹ ਵੀ "ਸਿੱਖ" ਸੀ। ਸਾਰੇ ਗੁਰੂ ਨਾਨਕ ਨਾਮ ਲੇਵਾ (ਨਾਨਕ ਪੰਥੀਆਂ) ਨੂੰ ਮਿਲਾ ਕੇ ਹੀ ਸਮੁੱਚਾ ਸਿੱਖ ਪੰਥ ਬਣਦਾ ਹੈ। ਸਿੱਖ ਪੰਥ: ਸਿਰਫ "ਅੰਮ੍ਰਿਤਧਾਰੀ ਖਾਲਸੇ" ਹੀ ਨਹੀਂ; ਜਦ ਕਿ "ਅੰਮ੍ਰਿਤਧਾਰੀ ਖਾਲਸੇ" (ਖਾਲਸਾ ਪੰਥ) ਤਾਂ ਸਮੁੱਚੇ ਸਿੱਖ ਪੰਥ ਦਾ ਇੱਕ ਸ੍ਰੇਸ਼ਟ ਅੰਗ ਹਨ। ਭਾਈ ਘਨਈਆ, ਭਾਈ ਨੰਦਲਾਲ, ਦੀਵਾਨ ਟੋਡਰਮੱਲ ਆਦਿ ਸਿੱਖ; ਦਸਵੇਂ ਪਾਤਸ਼ਾਹ ਜੀ ਦੇ ਸਮੇਂ ਵੀ "ਅੰਮ੍ਰਿਤਧਾਰੀ"ਨਹੀਂ ਸਨ: ਪਰ ਉਹ ਵੀ ਮਹਾਨ ਸਿੱਖ ਸਨ। ਅੱਜ ਵੀ ਜੋ ਹਿੰਦੂ, ਮੁਸਲਮਾਨ, ਜੈਨ, ਬੁੱਧ ਆਦਿ ਗੁਰੂ ਜੀ ਉੱਤੇ ਸ਼ਰਧਾ ਰੱਖਦੇ ਹਨ, ਉਹ ਸਾਰੇ ਹੀ "ਨਾਨਕ ਪੰਥੀ" ਹਨ ਅਤੇ "ਸਿੱਖ" (ਸ਼ਿਸ਼ /ਮੁਰੀਦ) ਹਨ। ਕਿਉਂਕਿ, ਗੁਰੂ ਜੀ ਨੇ ਕੋਈ ਵੀ ਵੱਖਰਾ ਪੰਥ ਕਦੇ ਵੀ ਨਹੀਂ ਬਣਾਇਆ ਅਤੇ ਨਾ ਹੀ ਉਹਨਾਂ ਨੇ ਇਹ ਬਚਨ ਕੀਤਾ: "ਮੈਂ ਇਹ ਵੱਖਰਾ ਨਵਾਂ ਪੰਥ ਬਣਾ ਰਿਹਾ ਹਾਂ, ਇਸਦਾ ਨਾਮ "ਸਿੱਖ"(ਉ ) ਹੋਵੇਗਾ। ਜੇਕਰ ਗੁਰੂ ਜੀ ਨੇ ਆਪਣਾ ਨਵਾਂ ਵੱਖਰਾ ਪੰਥ ਬਣਾ ਕੇ ਉਸ ਨੂੰ "ਸਿੱਖ" ਨਾਮ ਦਿੱਤਾ ਹੁੰਦਾ ਤਾਂ ਮੁਸਲਮਾਨਾਂ ਦੇ ਵੱਡੇ-ਵੱਡੇ ਪੀਰ: ਜਿਵੇਂ ਸਾਂਈ ਮੀਆਂ ਮੀਰ, ਪੀਰ ਬੁੱਧੂ ਸ਼ਾਹ ਆਦਿ; ਉਹ ਕਦੇ ਵੀ ਗੁਰੂ ਜੀ ਦੇ ਸ਼ਰਧਾਲੂ ਨਾ ਬਣਦੇ। ਜੇਕਰ ਗੁਰੂ ਜੀ ਨੇ ਵੱਖਰਾ ਪੰਥ ਬਣਾਇਆ ਹੁੰਦਾ, ਤਾਂ 'ਪੀਰ ਭੀਖਣ ਸ਼ਾਹ' ਦੋ ਕੁੱਜੀਆਂ ਦੀ ਥਾਂ, ਤਿੰਨ ਕੁੱਜੀਆਂ ਲੈ ਕੇ ਆਉਂਦਾ। ਪਰ, ਗੁਰੂ ਜੀ ਨੇ ਆਪਣਾ ਵੱਖਰਾਪਣ: ਵੱਖਰਾ ਧਰਮ, ਵੱਖਰਾ ਪੰਥ ਕਦੇ ਬਣਾਇਆ ਹੀ ਨਹੀਂ। ਗੁਰੂ ਜੀ ਨੇ ਕਰਾਮਾਤਾਂ ਵਿਖਾਈਆਂ ਅਤੇ ਸਾਂਝਾ ਸ਼ੁਭ ਉਪਦੇਸ਼ ਦਿੱਤਾ, ਤਾਂ ਹੀ:ਲਾਮੇ, ਹਿੰਦੂ, ਮੁਸਲਮਾਨ, ਬੋਧੀ ਆਦਿ ਸਾਰੇ ਹੀ ਸਤਿਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦੇ ਸ਼ਰਧਾਲੂ ਸੇਵਕ ਬਣੇ। ਇਸ ਲਈ ਹਰ 'ਗੁਰੂ ਨਾਨਕ ਨਾਮ ਲੇਵਾ ਸ਼ਰਧਾਲੂ' "ਸਿੱਖ" ਹੈ। ਜੋ ਵੀ ਸਤਿਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੂੰ ਮੰਨਦਾ/ਸ਼ਰਧਾ ਰੱਖਦਾ ਹੈ ਅਤੇ ਉਹਨਾਂ ਦੇ ਗੱਦੀ-ਨਸ਼ੀਨ ਗੁਰੂ ਸਾਹਿਬਾਨਾਂ ਨੂੰ ਮੰਨਦਾ ਹੈ: ਭਾਵੇਂ ਉਹ ਇੱਕ ਨੂੰ ਮੰਨੇ ਜਾਂ ਬਹੁਤਿਆਂ ਨੂੰ ਮੰਨੇ; ਉਹ ਮਨੁੱਖ ਆਪਣੇ ਉਸੇ ਵਿਸ਼ਵਾਸ ਅਤੇ ਸ਼ਰਧਾ ਸਮੇਤ ਹੀ ਸਿੱਖ/ਸ਼ਿਸ਼ /ਮੁਰੀਦ ਹੈ। ਜਿਵੇਂ ਮੁਸਲਮਾਨ, ਧੀਰਮੱਲੀਏ, ਰਾਮਰਾਈਏ, ਸਹਿਜਧਾਰੀ, ਨਾਮਧਾਰੀ ਆਦਿ। "ਗੁਰੂ ਨਾਨਕ ਪੰਥੀਆਂ" ਨੂੰ, ਉਹ ਜਿਸ ਵਿਸਵਾਸ਼ ਵਿਚ ਵੀ ਸਤਿਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਅਤੇ ਉਹਨਾਂ ਦੇ ਜਿੰਨੇ ਵੀ ਗੱਦੀ ਨਸ਼ੀਨਾਂ ਨੂੰ ਮੰਨਦੇ ਹਨ; ਉਹਨਾਂ ਸ਼ਰਧਾਲੂਆਂ ਨੂੰ, ਓਸੇ ਰੂਪ ਵਿਚ "ਨਾਨਕ ਪੰਥੀ" ਹੋਣ ਕਰਕੇ "ਸਿੱਖ" ਪ੍ਰਵਾਨ ਕਰਨਾ ਯੋਗ ਹੈ। ਜਿਵੇਂ ਕਿ ਉਦਾਸੀ: ਸਤਿਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਤੋਂ ਉਪਰੰਤ ਬਾਬਾ ਸ੍ਰੀ ਚੰਦ ਜੀ ਨੂੰ, ਧੀਰਮੱਲੀਏ: ਬਾਬਾ ਧੀਰਮੱਲ ਜੀ ਨੂੰ, ਰਾਮਰਾਈਏ: ਬਾਬਾ ਰਾਮਰਾਇ ਜੀ ਨੂੰ ਅਤੇ ਨਾਮਧਾਰੀਏ: ਸਤਿਗੁਰੂ ਰਾਮ ਸਿੰਘ ਜੀ ਨੂੰ ਮੰਨਦੇ ਹਨ। ਇਸੇ ਤਰ੍ਹਾਂ ਬਾਕੀ ਸੰਪਰਦਾਵਾਂ ਦੇ ਵੀ ਆਪੋ ਆਪਣੇ ਵਿਸ਼ਵਾਸ ਹਨ. ਉਹਨਾਂ ਦੇ ਵਿਸ਼ਵਾਸਾਂ ਨੂੰ ਓਸੇ ਤਰ੍ਹਾਂ ਹੀ ਪ੍ਰਵਾਨ ਕਰ ਲੈਣਾ ਚਾਹੀਦਾ ਹੈ ਅਤੇ ਕਿਸੇ ਵੀ ਸੰਪਰਦਾ ਨੂੰ ਆਪਣੇ ਵਿਸ਼ਵਾਸ, ਦੂਸਰੀ ਸੰਪਰਦਾ ਉੱਤੇ ਠੋਸਣੇ ਨਹੀਂ ਚਾਹੀਦੇ। ਜੇਕਰ ਅਸੀਂ ਇਸ ਉੱਤਮ ਅਤੇ ਵਿਸ਼ਾਲ ਸੋਚ ਨੂੰ ਅਪਣਾ ਲਈਏ, ਤਾਂ ਸਾਰੇ ਗੁਰੂ ਨਾਨਕ ਪੰਥੀਆਂ ਨੂੰ ਮਿਲਾ ਕੇ ਸਿੱਖ ਪੰਥ ਦੀ ਗਿਣਤੀ 50 ਕਰੋੜ ਤੋਂ ਵੱਧ ਹੋ ਜਾਵੇਗੀ। (ਕਿਉਂਕਿ, ਬਹੁਤ ਸਾਰੇ ਹਿੰਦੂ ਆਖੇ ਜਾਂਦੇ ਵੀਰ ਸਤਿਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੂੰ ਮੰਨਦੇ ਹਨ।) ਸਤਿਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦੀ ਰੰਗ ਬਿਰੰਗੀ ਫੁਲਵਾੜੀ ਦੇ ਰੰਗ ਬਿਰੰਗੇ ਫੁੱਲ; ਕਈ ਸੰਪਰਦਾਵਾਂ ਦੇ ਰੂਪ ਵਿਚ ਹਨ। ਕੁਝ "ਗੁਰੂ ਨਾਨਕ ਨਾਮ ਲੇਵਾ ਸੰਪਰਦਾਵਾਂ" ਦੇ ਨਾਮ ਹੇਠ ਲਿਖੇ ਹਨ, ਪਰ ਸਾਰੇ ਨਹੀਂ ਮਿਲੇ: 1) ਉਦਾਸੀ. 2) ਸਿੰਧੀ. 3) ਧੀਰਮੱਲੀਏ. 4) ਰਾਮਰਾਈਏ. 5) ਸਤਿ ਕਰਤਾਰੀਏ. 6) ਹਿੰਦਲੀਏ. 7) ਹੀਰਾ ਦਾਸੀਏ. 8 ਨਾਮਧਾਰੀ. 9) ਨਿਰੰਕਾਰੀ. 10) ਨਿਹੰਗ. 11) ਬੰਦਈ. 12) ਨਿਰਮਲੇ. 13) ਸੇਵਾ ਪੰਥੀ. 14) ਗਹਿਰ ਗੰਭੀਰੀਏ. 15) ਨੀਲਧਾਰੀ. 16) ਅਕਾਲੀ. 17) ਭਗਤਪੰਥੀ. 18)ਸਿਕਲੀਗਰ. 19) ਸਤਿਨਾਮੀ. 20) ਜੌਹਰੀ. 21) ਅਫਗਾਨੀ. 22) ਮਰਦਾਨੇ ਕੇ. 23) ਅਸਾਮੀ. 24) ਲਾਮੇ. 25) ਵਣਜਾਰੇ. 26)ਅਗਰਹਾਰੀ. 27) ਸਹਿਜਧਾਰੀ, ਆਦਿ। ਵਿਸ਼ੇਸ਼ : ਇਹਨਾਂ ਸੰਪਰਦਾਵਾਂ ਦੇ ਵਿਸ਼ਵਾਸ, ਬਾਹਰਲੇ ਸਰੂਪ ਅਤੇ ਪ੍ਰੰਪਰਾਵਾਂ ਆਪੋ-ਆਪਣੀਆਂ, ਵੱਖੋ-ਵੱਖ ਹਨ। ਉਸ ਵਖਰੇਵੇਂ ਕਾਰਣ ਹੀ, ਸਤਿਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦੀ ਫੁਲਵਾੜੀ ਰੰਗ-ਬਿਰੰਗੀ ਹੈ। ਉਸ ਰੰਗ-ਬਿਰੰਗੀ ਫੁਲਵਾੜੀ ਨੂੰ, ਰੰਗ ਬਿਰੰਗੀ ਹੀ ਰੱਖਣ ਦੀ ਲੋੜ ਹੈ। (ਉ) ਸੰਸਕ੍ਰਿਤ ਦੇ "ਸ਼ਿਸ਼੍ਯ" ਸ਼ਬਦ ਤੋਂ ਪੰਜਾਬੀ ਦਾ ਸ਼ਬਦ "ਸਿੱਖ" ਬਣਿਆ ਹੈ। ਗੁਰੂ ਜੀ ਦੇ ਸ਼ਿਸ਼ /ਸਿੱਖ ਹੋਣ ਕਰਕੇ ਸਾਡਾ ਸਿੱਖ ਨਾਮ ਪ੍ਰਚੱਲਿਤ ਹੋ ਗਿਆ ਹੈ। ਜੋ ਕਿ ਸਹੀ ਹੈ, ਇਸ ਨਾਮ ਨੂੰ ਵਰਤਣਾ ਯੋਗ ਹੈ। ਅੱਜ ਸਾਰੇ ਸੰਸਾਰ ਵਿਚ ਸਿੱਖ ਨਾਮ ਵਾਲੇ ਧਰਮ/ਪੰਥ ਦਾ ਬੜਾ ਜਸ ਹੈ। ਨੋਟ : ਸਿੱਖ ਪੰਥ ਦੀ ਚੜ੍ਹਦੀ ਕਲਾ ਚਾਹੁਣ ਵਾਲੇ ਸੱਜਣ, ਆਪਣੇ ਵਿਚਾਰ (ਦਲੀਲ ਸਹਿਤ) ਬੇਝਿਝਕ ਹੋ ਕੇ ਹੇਠ ਲਿਖੇ ਨੰਬਰਾਂ ਅਤੇ ਈਮੇਲ ਰਾਹੀਂ ਭੇਜਣ ਦੀ ਕਿਰਪਾਲਤਾ ਕਰਨ ਜੀ : ਠਾਕੁਰ ਦਲੀਪ ਸਿੰਘ ਸੰਪਰਕ ਨੰਬਰ : ਰਾਜਪਾਲ ਕੌਰ +919023150008, ਰਤਨਦੀਪ ਸਿੰਘ +919650066108 ਈ.ਮੇਲ :- rajpal16773@gmail.com, ratandeeps5@gmail.com . . . . . #thakurdalipsinghjidipehel #thakurdalipsinghji #gurunanaknaamleva #Sikhs #sikhism #sikhpanth #khalsa #khalsapanth #nihangsikhs #NanakPanthi #namdhari #namdharisikhs Canadian Punjabi Post
  10. Guest

    SALOTAR AND SUNEHRA

    khalsa ji can anyone tell me what is salotar and sunehra in nihangs thanks das guest singh keep the faith bhul chuk maaf wgjkwgjf sat srii akaaaaaaaaaaaaaaaaaaaaaaal
  11. according to gurbilas patshahi dasvin by koer singh, there were 25 mukte after the panj pyare, can anyone find their names? I think I had their names but I cant seem to find them anywhere there is one version of kesar singh chibber that has fourteen i think according to sikhiwiki and most scholar name only 5 mukte while on the topic, can anyone confirm whether the five original nirmala were amritdhari or not nowadays many chose not to become so and many do
  12. The Taliban now that they have turned to the country into another Sharia shythole now need the economic acumen of the Sikhs and Hindus to develop the country. Total stupidity by these community leaders. They will never get equal citizenship because that is an impossibility under the Sharia but they will happily sacrifice their own people for some political power. khalsa: Afghan Sikhs, Hindus who were on exile in India meet Taliban dy PM - Times of India (indiatimes.com)
  13. Thakur Dalip Singh Namdhari present head challenged RSS chief Mohan Bhagwat on his face and said bluntly “ We Sikhs have independent separate identity and it must remain independent. “ This one sentence clearly shows Dalip Singh’s stand about separate Sikh religion. In words, He told Mohan Bhagwat we are not Hindus and cannot be merged in Hindus.
  14. Erudite scholars of the Dasam Granth, and Sri Sarbloh Granth, have concluded that Kali plays an important role in both scriptures. She is a metaphor for associating femininity with the Akal. In this article I hope to highlight the societal, and familial factors which convinced Guru Gobind Singh Ji to utilise Kali in his works. The Dasam Granth residences a plethora of mystical-cum-spiritual metaphors which are fecund spectres of an ubiquitous vision. One such spectre is that of Kali, the dark Goddess. Evolving from a primeval genesis, Kali is presently a household deity amongst the sub-continent's denizens. Possessing a bloody historicity, to rival that of the Mexica pantheon, Kali for the Khalsa is not a reverential deity but a figurative utility for it's femininity. The often bloody historicity of the Khalsa has marginalized it's feminism, in pursuit of a more hyper-masculine monomania. Despite it's Gurus' emphasis on gender equivocalism, the latter principle is found ardently lacking in practice. Even today the pseudo-inter religious governing body, the SGPC, veto's women from performing Kirtan in the cardinal Darbar Sahib. A similar strain is also visible in the collective Sikh psyche of today. Despite acknowledging the existence of a formless God in their ethos, they will still opt for a more patricentric God in an emulation of Semitism. Ironically this is a notion which directly contradicts the feminism invoked in the Dasam Granth. To understand why the Dasam Granth utilises Kali, to showcase femininity, one has to understand the historic milieu orbiting it's creation. Authored by Akali-Nihung Guru Gobind Singh Ji, it was written at a time when the societal segregation of Hinduism was at it's peak, and subsequent Islamic invasions had divided sub-continental society in believer and non-believe. The elite strata, of Hinduism, had escaped the greater Islamic penchant for persecution via allying themselves with the Mughal dynasty. Approving the latter course, the Mughal nucleus had readily allowed the latter a constrained practice of their faith. Summarily the nadir strata of Hinduism now faced two dangers. The orthodox hegemony lead by the fanatical Brahmins, or religious clerics, and the whims of Islamic radicals. Simultaneously the Brahmins restrained the performance and observance of religiosity to themselves and their male hierarchy, whilst forbidding women and the servile classes from emulating them. In the periods which followed the servile classes, and women, were slowly deprived of their deities, until penultimately Kali was left. Kali herself was perceived as being an ostracised deity by the Brahmins. Born during a mythical era of warfare, her figurative symbolism had been lost through the ages until ultimately her figure was defined in numerous modes. For the ostracised layers of Hinduism she represented a sporadic escape, an hearkening to an era where she would manifest and slaughter the malesh (filth) plaguing them. Her persona spoke volumes to the Guru who not only wanted to parent a distinct socio-religious parcel but also uplift the proletariat regardless of the latter's allegiances, associations and beliefs. Decrying her worship, he nonetheless adopted her as a clandestine metaphor for his literary works. Kali's spectral prowess over death was employed by him to depict the maternal aspect of the Akal, or the deathless entity. Simultaneously her ability to consume time was another element which he favoured and aligned with the Akal who fluidly exists over time and it's offshoots. Other factors, which were pivotal, in the Guru's adoption of Kali are found in his own life and hierarchy. Wendy Doniger argues that 'other people's myths' assist one in bettering one's own persona and traits. These 'other myths' provide an anti-inertial, and diverse, balance in one's understanding of one's own life and environment. The Khalsa Gurus' resided during a time when the folklore of Hinduism was a sub-continental phenomena, thus to assist their apostles in understanding their own unique dictums they employed well-recognised and known figures to assist them. His predecessor's anti-inertial devices were not lost on the Guru, who also forwarded the latter tradition. Secondly, despite his masculine attributes and generalship he was also close to feminism himself. His father had been executed by the fanatical Aurangzeb, and he had been left in the care of a mother who had acted as a decisive vizier for him in his early years. His own grandfather, Guru Hargobind Sahib Ji, had also deputed his wife and mother as his regents when he himself was imprisoned by the Mughals. Thus his family had seen a balance between male and female paradigms, a course not lost on him. Thirdly he employed a sublime figure. Kali is not overly beauteous, but nor was her role as an embodiment of warfare. Acknowledging this reality, the Guru added her to his own growing repertoire of literal arsenals. Fourthly Kali, for the Guru, became a stereotypical element of his own war against the contemporaneous polity. The dark, almost devilish, goddess wars against injustice in order to liberate her pantheist brethren. Simultaneously the Guru also uplifted the servile out castes of his milieu and armed them to fight the tyranny inflicted upon them. In Kali he found a kindred spirit and acknowledged this element in his writings. Fourthly the Guru gifted a parental Kali to the embryonic Khalsa. For him the purity of a female was beyond doubt, and the Khalsa too would have to imbue the same spirit in order to wage it's perpetual war against abibek. Conclusively, for the Guru, Kali became an integrative element of his revitalising of society. The fact that he could envision a female wielding a sword depicts the importance of both masculinity and femininity in human society. In the post-Guru era, Khalsa women would foster a strong tradition of warrior-dom and leadership. Mata Bhag Kaur, the Guru-mother's Mata Sahib Kaur and Sundar Kaur, Sada Kaur, Rani Jind Kaur are only few of the names which come to mind when acknowledging the matriarchal aspect of Khalsa historicity. Thus one cane easily summarise that for the Guru, Kali was a multi-faceted deity which he employed for anti-inertial and figurative upliftment. http://tisarpanth.blogspot.co.nz/2014/05/why-kali.html?view=magazine
  15. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh! Something Daas wanted to know was how exactly from Banda Singh Bahadur having a kingdom and freeing Sirhind; was he forced to live in the jungles? Daas tried searching for an answer, but found very little details. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh!
  16. Guest

    Blood For Kirpan ?

    Wjkk wmwjkf is it true if you take out a kirpan you have to put blood on it to put it back ? What if you have to show someone the kirpan ? Or at a kirpan shop ? If I do open it should I cut my finger alittle for blood
  17. https://www.bizjournals.com/phoenix/news/2021/04/19/land-investor-plans-sports-complex-in-glendale.html
  18. just had this drop on my feed , apparently officially Baba Dalip 'Singh' has officially rejoined panth and has given hukhamnama to his followers to do same and have Guru of Guru Granth Sahib, I feel mixed on this: 1. having seen them greeting RSS peeps in photos recently taken 2. they have not retaken amrit from Panj just put on kirpan anyway here's the link, tell me what you reckon: https://www.facebook.com/ASRPM/posts/1614584432125884
  19. This video illustrates notable female personalities across the globe where assorted topics are mentioned ranging from politics, career-paths, science, philosophy of Sikh heritage from a countless angles and breadth and depth. https://www.youtube.com/watch?v=husNH4RW-gQ Thank you. Best Wishes Guest MamTha3890
  20. Throughout the years there has been problems here and there in our Panth ranging from different areas that affect the Panth as a whole. The Punj Pyare court system isn't a new brought up idea but why don't Sikh gurdwaras/councils/organizations take it into consideration? I have heard so many times Sikhs talking about it but don't push it first in their agenda. We really need to push for a punj pyare to govern gurdwaras in a country. This has to be one of the top ideas all Sikhs should be pushing forward in the coming years. The benefit of having a punj pyare system will solve many issues that are revolving in our Panth. It has to happen and it will help stabilize the Panth. Questions to ask ourselves: 1) Can different groups AKJ, Taksali, Nihungs.. come to together and make an agreement to set up the punj pyare regardless of differences? 2) Who will be against this decision that the Panth will have trouble with(gw committees, jathas?)
  21. Could someone please post a nihung jaikara. I have been wanting to learn different types of jaikare and am amazed at how long they were and how they are said with such love.
  22. Sat Sri Akaal. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh. This video depicts and portrays the complications and hardships I've witnessed and experienced throughout my life. Moreover, I'm oblivious and wary about how majority of the sangat beholded and contemplated these issues during their schooling years and in a nutshell in life. I'm not solely the only one who underwent these problems and even in a working environment it is these prevalent situations where institutional racism occurs due to 9/11 attack on Twin Towers in a western nation. Therefore, this is just the commencing of my YouTube ventures which I will be willing to share publicly without any fear since I am direct and blunt personality. I would sincerely appreciate it with all gratitude if I can gain more Subscribers, Comments and share it widely to all your family, allies and relatives. For your interpretation to enjoy and view the video content. More videos will come soon. Who wants me to upload a Turban tutorial? As I am tactful and skillful in tying my joora without using the mirror by taking it an advantage or relying upon the mirror. Check out the video below: Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh. Sat Sri Akaal to all the sangat. Stay tuned. God Bless.
  23. I have full faith in Sri Guru Granth Sahib Ji as a Guru because Guru Gobind Singh Ji gave “Gaddi” to Sri Guru Granth Sahib Ji. But, this belief is based upon the “Saakhi’s” stories, I heard from preachers and modern historians. They say Guru ji gave gaddi at Nanded (Hazur Sahib) in 1708. The point is where is ir written? In which authentic contemporary or old histoey books? Today by chance I came across the Punjabi and English Translation of “Gur Sobha” book by Senapati, a contemporary poet & historian in the court of Guru Gobind Singh Ji which suggests otherwise. I suggest everybody to read this book in Punjabi and English with translation which ever is convenient to you. Please read these pages particularly because they are eye opener. Especially Page no. 320, 21,22, 23. Here is the link for you to read and download book https://www.sikhinstitute.org/sri_gursobha.pdf On these pages it is very clear that Guru Ji did not give “Gaddi” to anyone; either to Sri Guru Granth Sahib Ji or Khalsa panth. I think we all should strive hard to know the truth about succession story from old history books like Gur Partap Suraj, Gur Bilas etc. and not believe in concocted stories by our preachers and so called modern historians.
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