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  1. A history of the neo-Chaupai Sahib. A plea-ful ballad wrought by Guru Gobind Singh Ji to depict the supreme dominance of his monotheistic entity, the 'Kabiyo Bach Bentai Chaupai' was an early victim of Colonial interests during the Anglo-Sikh Wars. Captivated by the mystical initiative imparted by the Khalsa ethos, the Colonial administration despite professing an ardent belief in extreme Abrahamic doctrines was not above indulging in subtle superstitious norms. Incorporating various intelligence emissaries in it's diplomatic delegations to Punjab, the latter hoped to learn the pivotal expressions behind the Khalsa's iron grip upon militant sovereignty. Various analyzations and essaying procedures presented a similar conclusion, highlighting the factor that the Khalsa's socio-textual heritage granted it an almost supernatural willpower which refused to bend under any decisive pressure. Refuting such a 'preposterous notion,' as perceived by the colonial nucleus, the latter dispatched a military agent Captain Murray who was tasked with preparing an elaborate exegesis upon the Khalsa universe and presenting it to the East India Company's military nerve center. Presenting himself as an arduous Bona Fide emissary tasked with advancing the perceived cordial relations between the Khalsa Court and the British Regency, the latter succeeded in assuring the assistance of the elusive Akali-Nihung, Ratan Singh Bhangu. As per Murray's instructions, and the Khalsa court's patronage, Bhangu prepared an excessive memorabilia visualizing the Khalsa's arduous struggle against the sub-continent's xenophobic Islamic rulers and multi-faceted Hindu traitors. His work, aptly entitled 'Sri Gur Panth Prakash' or the Guru's Adherence to Political Sovereignty, was dispatched to the heads of the Colonial polity in Britain and extensively combed through to identify the Khalsa's vulnerable heel. Realizing that the scriptural canons adhered to by the latter were a repository of fundamental and orthodox strength a bid was made, in the aftermath of the Khalsa empire's annexation into Colonial domains, to establish a new superficial evolution of the puritanical Khalsa and render it obsolete in face of Christian advances. Realizing the intensive influence of the Khalsa's heterogeneous parallels, the Akali-Nihungs; Udasis, Nirmalas etc. The later Colonial polity sought to establish a Catholicized precedent via establishing a census to identify and taxonomize the varied traditions permeating the sub-continent. To this end it emboldened various fundamental reformers-cum-revivalists such as the nefarious Arya-Samaj and the decisive Singh-Sabha to ingrain an evolved notion of 'faith' and 'religion' in the minds of their respective adherents. Both movements were constructed via a subtle European influence and easily dismantled the core functionaries of their respective faiths giving vent to intensively fallacious diatribes. Various enlistees of the Singh-Sabha 'revolution' launched an unwarranted offensive against their heterogeneous counterparts, catalyzing in the latter's alienation from the general mainstream. With the commencement of the latter movement's periodical influence into the early 1900's, the Colonial/Missionary aim was rendered blatantly mistimed in face of the various Khalsa revolutions birthed to eradicate all Christian, Hindu and Islamic influences from Punjab. Unfettered, however the regional Punjab polity dispatched the idiotic Teja Singh Bahasuria to render the very canonical heart of the Khalsa obsolete by birthing a new Adi Guru Granth. The Teja manuscript would be passed off as a historical artifact of paramount importance due to it's deliberate exclusion of the 'Raagmala' and be pertained as the authentic Guru of the panth. Teja's imbecilic execution failed, yet the latter succeeded in engineering a new design. The vilification and exclusion of the Dasam Granth from panthic circles. Revered on par with the Adi Guru Granth, the latter canon, parallel to the Sarbloh Granth, was traditionally paid obeisance to and was seen as a scriptural entity of the Guru's body. “Gur Nanak Puran Avtar...Agaya Pai Akaal Ki Tabhi Chalayo Panth Sabb Sikhon Ko hukam hai Guru Maneyo Granth. Dohra: Aad Guru te Dasam Loh Granth Panth Ki Tek. Gehe Puran Thiya Granth Yeh Daya Sarb Har Ek”. 'Guru Nanak is the full manifestation of the lord... only with the latter's blessings did the panth manifest. All Sikhs are commanded to obey the edicts of the holy Granth. This Granth consists of the Adi Guru Granth, the tenth (Dasam) and all-metal (Sarbloh) Granth. These shall consist as entities of veneration for the path and shall herewith be viewed as a singular entity.' -Giani Gian Singh Nirmala, 'Naveen Panth Prakash,' Vol.1, pg. 1840. With the advent of the 1920's, and the formation of the anti-puritanical SGPC, the 'Chaupai Sahib,' among other parallel sibling writings, was excessively shortened and vilified. Consisting of 27 poetic analyzations, it was deliberately minimized to 25 and perpetually reiterated at the Khalsa Vatican, the Darbar Sahib. Under Teja's equally imbecilic contemporary, Giani Kartar Singh Kalasiwala, the dual compositions of 'Chaupai Sahib' were expelled and various traditional norms were discarded. Via the guise of polarity and an Utopian infrastructure, the Khalsa's historic emphasis on retaining weaponry and a militant blue uniform was discarded. This brought the modernist mainstream in conflict with the traditional entities such as the Akali-Nihungs and the various educational entities promoting a puritanical perspective on the Khalsa ethos. Veiling their nefarious elemental offensives via reiterating the need for a 'Sikhism' (the suffix was an European addition to vilify the entire ethos), the latter succeeded in ousting the Akali-Nihung Singh Khalsa from the Akal-Takhat and excessively sidelining and stratifying the Udasis. The Akali-Nihungs commenced an arduous preservation of the various puritanical manuscripts which housed the authentic undiluted essayed essences of the Gurus. An operation which was revamped under the late Akali-Nihung Santa Singh who obtained and operated a printing press at Anandpur Sahib, which commenced an extensive printing of authentic scriptural treatises. Simultaneously various historic orders and schools also established a similar norm, a course which was heavily targeted by the neo-generation of modern Sikhs. The contemporary 'Chaupai' commences from 'Hamree Karo Hath De Racha,' and concludes at 'Gobind Das Tuhar.' It does not house the honorary 'Kirpa Kari ham par Jagmata,' or the 'Arril' nomenclature. Various arguments have been advanced for the latter portions expulsion, but it seems that the expulsion was a choice of random exclusion and there was no operational procedure constructed for the execution. Esoterically a shortened canon, such as the Gurus' recorded reiterations, presents an inescapable abyss, one which threatens to engulf the virgin panth. It is up to the contemporary panthic generation to preserve it's puritanical heritage and re-establish it's historic supremacy. http://tisarpanth.blogspot.co.nz/2013/08/the-minimized-request.html Now I have a facebook page people. So no need for you to say I ignore your righteous criticism. https://www.facebook.com/Tisarpanth
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