Panjabradio Entertains Anti Dasam Granth Person.

[Bundha]

<<<< Keep in mind that this parkash has been there from day one, from when the gurdwara sahib was first built by sant kartar singh ji. Now on one hand we all praise sant jarnail singh ji as being the one person who stood up for guru granth sahib jis satkar when maharajh was being attacked from all over, and yet now we accuse him of doing beadbi by having dasam granth sahib ji parkash as well!! >>>>

As we all know Sant Jarnail singh Ji would never do beadbi of Guru Granth Sahib Ji, could never do beadbi of Guru Granth Sahib Ji. Baba Ji were in the hazoori of Guru Granth Sahib Ji in 1984. THEREFORE .... maybe .....just maybe .... dare I say it........ just maybe..... we are at fault, we have such big heads (no offence) that we cannot see past them, we cannot accept or admit that we do not have the understand as we do not have the avastha.

On one hand Guru Granth Sahib Ji is our Guru, THERE IS NO QUESTION HERE, on the other we have bani of our Guru, Sri Mukh vaak of Guru Gobind Singh Ji and as such has as much respect and Mahanta as Guru Granth sahib Ji, there is NO DOUBT about this.

If you cannot see this, this is your own misfortune. People seem to be like the Musslay who cannot get their head around AkalPurkh being Nirgun and Sargun at the same time. Here Guru Granth Sahib Ji is our Guru and none other , and we have bani of Guru Gobind Singh Ji that has as much respect as all the bani, as it is also bani, so to have parkash of Guru Granth Sahib Ji and of Dasam Granth Sahib Ji is right and correct. If you have insecurities that you cannot handle this, then I am afraid that is your own problem.

[Inder Singh]

<<<< Keep in mind that this parkash has been there from day one, from when the gurdwara sahib was first built by sant kartar singh ji. Now on one hand we all praise sant jarnail singh ji as being the one person who stood up for guru granth sahib jis satkar when maharajh was being attacked from all over, and yet now we accuse him of doing beadbi by having dasam granth sahib ji parkash as well!! >>>>

As we all know Sant Jarnail singh Ji would never do beadbi of Guru Granth Sahib Ji, could never do beadbi of Guru Granth Sahib Ji. Baba Ji were in the hazoori of Guru Granth Sahib Ji in 1984. THEREFORE .... maybe .....just maybe .... dare I say it........ just maybe..... we are at fault, we have such big heads (no offence) that we cannot see past them, we cannot accept or admit that we do not have the understand as we do not have the avastha.

On one hand Guru Granth Sahib Ji is our Guru, THERE IS NO QUESTION HERE, on the other we have bani of our Guru, Sri Mukh vaak of Guru Gobind Singh Ji and as such has as much respect and Mahanta as Guru Granth sahib Ji, there is NO DOUBT about this.

If you cannot see this, this is your own misfortune. People seem to be like the Musslay who cannot get their head around AkalPurkh being Nirgun and Sargun at the same time. Here Guru Granth Sahib Ji is our Guru and none other , and we have bani of Guru Gobind Singh Ji that has as much respect as all the bani, as it is also bani, so to have parkash of Guru Granth Sahib Ji and of Dasam Granth Sahib Ji is right and correct. If you have insecurities that you cannot handle this, then I am afraid that is your own problem.

Doing parkash of Dasam Granth is not beadbi of SGGS.What nonsense people make up on their own.

These parkash are there since Damdami taksal came into existence.Make no mistake about it.

[aadsach]

there is prakash of dasam guru granth sahib ji at many gurdware, will singh sahib joginder singh excomunicate budha dal, tarna dal, bidhi chand dal, damdami taksal and even worse 2 takht sahibs from the panth

also there is a lot about sgpc maryada especially from ghor andhar, as the name suggests he is in the dark so should go to sri darbar sahib there is a jot that is lit inside it might bring some light to him! (but i though lighting jot is against sgpc maryada! lol )

true sikh maryada will always prevail even if we have masands making all decisions.

[ghorandhar]

Veer Inder Singh jee, dont worry about me answering questions, Im still waiting for evidence that Gurbax Singh Gulshan does not have the intellect to understand the mataphors of the Dasam granth. And you cant blame your scanner on this one. Its easy to call people, lack in intellect, liars and crooks, but to then backing it up is something else. Veer jee simply look at Bhai Kahn Singh jee Nabhas Mahan Kosh under Dasam GRanth (page 616). Esp look at the arguments which took place on whether the Dasam granth should be in one granth or different pothi's. This was the issue which I was referring to.

If the Dasam granth was parkash since the Damdami Taksal came into existence, then why was Bhai Mani Singh asked to gather Guru Gobind Singh jees bani? He should have simply gone to Damdama Sahib. Why did Baba Deep Singh also gather Dasam Guru jees bani, it seems odd, the jathedhar of the Damdami Taksal has parkash of the dasam granth and did not know? Its obvious that there was no parkash otherwise why would baba Deep Singh try to find something which is supposed to be lost, but right under his nose.

Bhai Sahib AadSach I dont need such a light which you require and suggest, maharajs updesh is the light which we require, the following shabad makes it clear and will take me out of Ghorandhar: ਪਉੜੀ ॥ ਸਚਾ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਚੁ ਸਮ੍ਹ੍ਹਾਲਿਆ ॥ ਅੰਤਿ ਖਲੋਆ ਆਇ ਜਿ ਸਤਿਗੁਰ ਅਗੈ ਘਾਲਿਆ ॥ ਪੋਹਿ ਨ ਸਕੈ ਜਮਕਾਲੁ ਸਚਾ ਰਖਵਾਲਿਆ ॥ ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਜਗਾਇ ਦੀਵਾ ਬਾਲਿਆ ॥ ਮਨਮੁਖ ਵਿਣੁ ਨਾਵੈ ਕੂੜਿਆਰ ਫਿਰਹਿ ਬੇਤਾਲਿਆ ॥ ਪਸੂ ਮਾਣਸ ਚੰਮਿ ਪਲੇਟੇ ਅੰਦਰਹੁ ਕਾਲਿਆ ॥ ਸਭੋ ਵਰਤੈ ਸਚੁ ਸਚੈ ਸਬਦਿ ਨਿਹਾਲਿਆ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪੂਰੈ ਗੁਰਿ ਦੇਖਾਲਿਆ ॥੧੪॥

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੫ ॥ ਅਛਲ ਛਲਾਈ ਨਹ ਛਲੈ ਨਹ ਘਾਉ ਕਟਾਰਾ ਕਰਿ ਸਕੈ ॥ ਜਿਉ ਸਾਹਿਬੁ ਰਾਖੈ ਤਿਉ ਰਹੈ ਇਸੁ ਲੋਭੀ ਕਾ ਜੀਉ ਟਲ ਪਲੈ ॥੧॥ ਬਿਨੁ ਤੇਲ ਦੀਵਾ ਕਿਉ ਜਲੈ ॥੧॥ ਰਹਾਉ ॥ ਪੋਥੀ ਪੁਰਾਣ ਕਮਾਈਐ ॥ ਭਉ ਵਟੀ ਇਤੁ ਤਨਿ ਪਾਈਐ ॥ ਸਚੁ ਬੂਝਣੁ ਆਣਿ ਜਲਾਈਐ ॥੨॥ ਇਹੁ ਤੇਲੁ ਦੀਵਾ ਇਉ ਜਲੈ ॥ ਕਰਿ ਚਾਨਣੁ ਸਾਹਿਬ ਤਉ ਮਿਲੈ ॥੧॥ ਰਹਾਉ ॥ ਇਤੁ ਤਨਿ ਲਾਗੈ ਬਾਣੀਆ ॥ ਸੁਖੁ ਹੋਵੈ ਸੇਵ ਕਮਾਣੀਆ ॥ ਸਭ ਦੁਨੀਆ ਆਵਣ ਜਾਣੀਆ ॥੩॥ ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥ ਕਹੁ ਨਾਨਕ ਬਾਹ ਲੁਡਾਈਐ ॥੪॥੩੩॥

ਆਸਾ ਮਹਲਾ ੧ ॥ ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲੁ ॥ ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥੧॥ ਲੋਕਾ ਮਤ ਕੋ ਫਕੜਿ ਪਾਇ ॥ ਲਖ ਮੜਿਆ ਕਰਿ ਏਕਠੇ ਏਕ ਰਤੀ ਲੇ ਭਾਹਿ ॥੧॥ ਰਹਾਉ ॥ ਪਿੰਡੁ ਪਤਲਿ ਮੇਰੀ ਕੇਸਉ ਕਿਰਿਆ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਐਥੈ ਓਥੈ ਆਗੈ ਪਾਛੈ ਏਹੁ ਮੇਰਾ ਆਧਾਰੁ ॥੨॥ ਗੰਗ ਬਨਾਰਸਿ ਸਿਫਤਿ ਤੁਮਾਰੀ ਨਾਵੈ ਆਤਮ ਰਾਉ ॥ ਸਚਾ ਨਾਵਣੁ ਤਾਂ ਥੀਐ ਜਾਂ ਅਹਿਨਿਸਿ ਲਾਗੈ ਭਾਉ ॥੩॥ ਇਕ ਲੋਕੀ ਹੋਰੁ ਛਮਿਛਰੀ ਬ੍ਰਾਹਮਣੁ ਵਟਿ ਪਿੰਡੁ ਖਾਇ ॥ ਨਾਨਕ ਪਿੰਡੁ ਬਖਸੀਸ ਕਾ ਕਬਹੂੰ ਨਿਖੂਟਸਿ ਨਾਹਿ ॥੪॥੨॥੩੨॥

ਨਾਮੁ ਤੇਰਾ ਦੀਵਾ ਨਾਮੁ ਤੇਰੋ ਬਾਤੀ ਨਾਮੁ ਤੇਰੋ ਤੇਲੁ ਲੇ ਮਾਹਿ ਪਸਾਰੇ ॥ ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ ਭਇਓ ਉਜਿਆਰੋ ਭਵਨ ਸਗਲਾਰੇ ॥੨॥

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਸੁਰਤੀ ਸੁਰਤਿ ਰਲਾਈਐ ਏਤੁ ॥ ਤਨੁ ਕਰਿ ਤੁਲਹਾ ਲੰਘਹਿ ਜੇਤੁ ॥ ਅੰਤਰਿ ਭਾਹਿ ਤਿਸੈ ਤੂ ਰਖੁ ॥ ਅਹਿਨਿਸਿ ਦੀਵਾ ਬਲੈ ਅਥਕੁ ॥੧॥ ਐਸਾ ਦੀਵਾ ਨੀਰਿ ਤਰਾਇ ॥ ਜਿਤੁ ਦੀਵੈ ਸਭ ਸੋਝੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥ ਹਛੀ ਮਿਟੀ ਸੋਝੀ ਹੋਇ ॥ ਤਾ ਕਾ ਕੀਆ ਮਾਨੈ ਸੋਇ ॥ ਕਰਣੀ ਤੇ ਕਰਿ ਚਕਹੁ ਢਾਲਿ ॥ ਐਥੈ ਓਥੈ ਨਿਬਹੀ ਨਾਲਿ ॥੨॥ ਆਪੇ ਨਦਰਿ ਕਰੇ ਜਾ ਸੋਇ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥ ਤਿਤੁ ਘਟਿ ਦੀਵਾ ਨਿਹਚਲੁ ਹੋਇ ॥ ਪਾਣੀ ਮਰੈ ਨ ਬੁਝਾਇਆ ਜਾਇ ॥ ਐਸਾ ਦੀਵਾ ਨੀਰਿ ਤਰਾਇ ॥੩॥ ਡੋਲੈ ਵਾਉ ਨ ਵਡਾ ਹੋਇ ॥ ਜਾਪੈ ਜਿਉ ਸਿੰਘਾਸਣਿ ਲੋਇ ॥ ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਕਿ ਵੈਸੁ ॥ ਨਿਰਤਿ ਨ ਪਾਈਆ ਗਣੀ ਸਹੰਸ ॥ ਐਸਾ ਦੀਵਾ ਬਾਲੇ ਕੋਇ ॥ ਨਾਨਕ ਸੋ ਪਾਰੰਗਤਿ ਹੋਇ ॥੪॥੭॥

Maharaj mehar kari.

The masands which you refer to are called Singh Sahib jee and you should read what the Guru Panth Khalsa means before you call people masands.

One last thing Veer jee, there is no such thing as the SGPC maryada, they have published it, this is the maryada of the Guru panth Khalsa (not any jhata) and signed by the AKal Takhat.. I hope this piece of information will take you out of ghorandhar :D .

Nice post Veer Bundha jee.

Veer Khalsaland jee we disagre on what Gurbax Singh jee said, however I dont understand why you did not ring the show? Also you can simply write a letter or ring Gurbax Singh. The controversy regarding the Dasam granth before 1970 can be found in Mahan Kosh. The controversy was mostly over issues as the Dasam granth being in one volume or more than one, the fact that this was discussed only shows that parkash was not done by Guru Gobind Singh jee, therefore the question was are we right to do what guru jee did not. Veer jee, I believe that the Dasam granth is the bani of Guru Gobind Singh jee, however as the direction of the Akal Takhat has been made clear I feel we should follow this decision. Ive also read your views, however, veer jee its clear when we read the panthic Sikh rehit maryada and the direction now given by the AKal Takhat.

The rehit maryada says the following: 'Sri Guru Granth SAhib jee di vakar (tull ) kishi pustaak.'

The Rehit maryada does not allow any other granth other than the Guru GRanth Sahib (note that only the guru Granth sahib jee is referred to as being parkash), Vakar means same as (to the guru granth Sahib) Tull means: matching, like, equal, equivalent, similar, proportional resembling, comparable. The panthic Sikh rehit maryada does not allow parkash of the Dasam granth or any other granth/pothi etc, furthermore Mata number 1 from the Akal Takhat does not allow parkash of the Dasam granth.

[khalistan_zindabaad]

There is a difference between sandesh and hukamnama, if anything as veer ak47 said, if you got a problem go and stop the parkash, taksal, nihang dals, udasis and other sampardas do parkash, why dont you go and stop it... hopefully maharaj jee does kirpa and we will hold another smagam where parkash will be done, why dont you come and stop us also.

:hi5

:hit

now that added fire to the flame

[SunSingh]

"If the Dasam granth was parkash since the Damdami Taksal came into existence, then why was Bhai Mani Singh asked to gather Guru Gobind Singh jees bani? He should have simply gone to Damdama Sahib. Why did Baba Deep Singh also gather Dasam Guru jees bani, it seems odd, the jathedhar of the Damdami Taksal has parkash of the dasam granth and did not know? Its obvious that there was no parkash otherwise why would baba Deep Singh try to find something which is supposed to be lost, but right under his nose."

Just asking....So you're saying it couldn't have been prakash AFTER he collected the parts....? :lol:

[Inder Singh]

Veer Inder Singh jee, dont worry about me answering questions, Im still waiting for evidence that Gurbax Singh Gulshan does not have the intellect to understand the mataphors of the Dasam granth. And you cant blame your scanner on this one. Its easy to call people, lack in intellect, liars and crooks, but to then backing it up is something else. Veer jee simply look at Bhai Kahn Singh jee Nabhas Mahan Kosh under Dasam GRanth (page 616). Esp look at the arguments which took place on whether the Dasam granth should be in one granth or different pothi's. This was the issue which I was referring to.

If the Dasam granth was parkash since the Damdami Taksal came into existence, then why was Bhai Mani Singh asked to gather Guru Gobind Singh jees bani? He should have simply gone to Damdama Sahib. Why did Baba Deep Singh also gather Dasam Guru jees bani, it seems odd, the jathedhar of the Damdami Taksal has parkash of the dasam granth and did not know? Its obvious that there was no parkash otherwise why would baba Deep Singh try to find something which is supposed to be lost, but right under his nose.

Bhai Sahib AadSach I dont need such a light which you require and suggest, maharajs updesh is the light which we require, the following shabad makes it clear and will take me out of Ghorandhar: ਪਉੜੀ ॥ ਸਚਾ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਚੁ ਸਮ੍ਹ੍ਹਾਲਿਆ ॥ ਅੰਤਿ ਖਲੋਆ ਆਇ ਜਿ ਸਤਿਗੁਰ ਅਗੈ ਘਾਲਿਆ ॥ ਪੋਹਿ ਨ ਸਕੈ ਜਮਕਾਲੁ ਸਚਾ ਰਖਵਾਲਿਆ ॥ ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਜਗਾਇ ਦੀਵਾ ਬਾਲਿਆ ॥ ਮਨਮੁਖ ਵਿਣੁ ਨਾਵੈ ਕੂੜਿਆਰ ਫਿਰਹਿ ਬੇਤਾਲਿਆ ॥ ਪਸੂ ਮਾਣਸ ਚੰਮਿ ਪਲੇਟੇ ਅੰਦਰਹੁ ਕਾਲਿਆ ॥ ਸਭੋ ਵਰਤੈ ਸਚੁ ਸਚੈ ਸਬਦਿ ਨਿਹਾਲਿਆ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪੂਰੈ ਗੁਰਿ ਦੇਖਾਲਿਆ ॥੧੪॥

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੫ ॥ ਅਛਲ ਛਲਾਈ ਨਹ ਛਲੈ ਨਹ ਘਾਉ ਕਟਾਰਾ ਕਰਿ ਸਕੈ ॥ ਜਿਉ ਸਾਹਿਬੁ ਰਾਖੈ ਤਿਉ ਰਹੈ ਇਸੁ ਲੋਭੀ ਕਾ ਜੀਉ ਟਲ ਪਲੈ ॥੧॥ ਬਿਨੁ ਤੇਲ ਦੀਵਾ ਕਿਉ ਜਲੈ ॥੧॥ ਰਹਾਉ ॥ ਪੋਥੀ ਪੁਰਾਣ ਕਮਾਈਐ ॥ ਭਉ ਵਟੀ ਇਤੁ ਤਨਿ ਪਾਈਐ ॥ ਸਚੁ ਬੂਝਣੁ ਆਣਿ ਜਲਾਈਐ ॥੨॥ ਇਹੁ ਤੇਲੁ ਦੀਵਾ ਇਉ ਜਲੈ ॥ ਕਰਿ ਚਾਨਣੁ ਸਾਹਿਬ ਤਉ ਮਿਲੈ ॥੧॥ ਰਹਾਉ ॥ ਇਤੁ ਤਨਿ ਲਾਗੈ ਬਾਣੀਆ ॥ ਸੁਖੁ ਹੋਵੈ ਸੇਵ ਕਮਾਣੀਆ ॥ ਸਭ ਦੁਨੀਆ ਆਵਣ ਜਾਣੀਆ ॥੩॥ ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥ ਕਹੁ ਨਾਨਕ ਬਾਹ ਲੁਡਾਈਐ ॥੪॥੩੩॥

ਆਸਾ ਮਹਲਾ ੧ ॥ ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲੁ ॥ ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥੧॥ ਲੋਕਾ ਮਤ ਕੋ ਫਕੜਿ ਪਾਇ ॥ ਲਖ ਮੜਿਆ ਕਰਿ ਏਕਠੇ ਏਕ ਰਤੀ ਲੇ ਭਾਹਿ ॥੧॥ ਰਹਾਉ ॥ ਪਿੰਡੁ ਪਤਲਿ ਮੇਰੀ ਕੇਸਉ ਕਿਰਿਆ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਐਥੈ ਓਥੈ ਆਗੈ ਪਾਛੈ ਏਹੁ ਮੇਰਾ ਆਧਾਰੁ ॥੨॥ ਗੰਗ ਬਨਾਰਸਿ ਸਿਫਤਿ ਤੁਮਾਰੀ ਨਾਵੈ ਆਤਮ ਰਾਉ ॥ ਸਚਾ ਨਾਵਣੁ ਤਾਂ ਥੀਐ ਜਾਂ ਅਹਿਨਿਸਿ ਲਾਗੈ ਭਾਉ ॥੩॥ ਇਕ ਲੋਕੀ ਹੋਰੁ ਛਮਿਛਰੀ ਬ੍ਰਾਹਮਣੁ ਵਟਿ ਪਿੰਡੁ ਖਾਇ ॥ ਨਾਨਕ ਪਿੰਡੁ ਬਖਸੀਸ ਕਾ ਕਬਹੂੰ ਨਿਖੂਟਸਿ ਨਾਹਿ ॥੪॥੨॥੩੨॥

ਨਾਮੁ ਤੇਰਾ ਦੀਵਾ ਨਾਮੁ ਤੇਰੋ ਬਾਤੀ ਨਾਮੁ ਤੇਰੋ ਤੇਲੁ ਲੇ ਮਾਹਿ ਪਸਾਰੇ ॥ ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ ਭਇਓ ਉਜਿਆਰੋ ਭਵਨ ਸਗਲਾਰੇ ॥੨॥

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਸੁਰਤੀ ਸੁਰਤਿ ਰਲਾਈਐ ਏਤੁ ॥ ਤਨੁ ਕਰਿ ਤੁਲਹਾ ਲੰਘਹਿ ਜੇਤੁ ॥ ਅੰਤਰਿ ਭਾਹਿ ਤਿਸੈ ਤੂ ਰਖੁ ॥ ਅਹਿਨਿਸਿ ਦੀਵਾ ਬਲੈ ਅਥਕੁ ॥੧॥ ਐਸਾ ਦੀਵਾ ਨੀਰਿ ਤਰਾਇ ॥ ਜਿਤੁ ਦੀਵੈ ਸਭ ਸੋਝੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥ ਹਛੀ ਮਿਟੀ ਸੋਝੀ ਹੋਇ ॥ ਤਾ ਕਾ ਕੀਆ ਮਾਨੈ ਸੋਇ ॥ ਕਰਣੀ ਤੇ ਕਰਿ ਚਕਹੁ ਢਾਲਿ ॥ ਐਥੈ ਓਥੈ ਨਿਬਹੀ ਨਾਲਿ ॥੨॥ ਆਪੇ ਨਦਰਿ ਕਰੇ ਜਾ ਸੋਇ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥ ਤਿਤੁ ਘਟਿ ਦੀਵਾ ਨਿਹਚਲੁ ਹੋਇ ॥ ਪਾਣੀ ਮਰੈ ਨ ਬੁਝਾਇਆ ਜਾਇ ॥ ਐਸਾ ਦੀਵਾ ਨੀਰਿ ਤਰਾਇ ॥੩॥ ਡੋਲੈ ਵਾਉ ਨ ਵਡਾ ਹੋਇ ॥ ਜਾਪੈ ਜਿਉ ਸਿੰਘਾਸਣਿ ਲੋਇ ॥ ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਕਿ ਵੈਸੁ ॥ ਨਿਰਤਿ ਨ ਪਾਈਆ ਗਣੀ ਸਹੰਸ ॥ ਐਸਾ ਦੀਵਾ ਬਾਲੇ ਕੋਇ ॥ ਨਾਨਕ ਸੋ ਪਾਰੰਗਤਿ ਹੋਇ ॥੪॥੭॥

Maharaj mehar kari.

The masands which you refer to are called Singh Sahib jee and you should read what the Guru Panth Khalsa means before you call people masands.

One last thing Veer jee, there is no such thing as the SGPC maryada, they have published it, this is the maryada of the Guru panth Khalsa (not any jhata) and signed by the AKal Takhat.. I hope this piece of information will take you out of ghorandhar :D .

Nice post Veer Bundha jee.

Veer Khalsaland jee we disagre on what Gurbax Singh jee said, however I dont understand why you did not ring the show? Also you can simply write a letter or ring Gurbax Singh. The controversy regarding the Dasam granth before 1970 can be found in Mahan Kosh. The controversy was mostly over issues as the Dasam granth being in one volume or more than one, the fact that this was discussed only shows that parkash was not done by Guru Gobind Singh jee, therefore the question was are we right to do what guru jee did not. Veer jee, I believe that the Dasam granth is the bani of Guru Gobind Singh jee, however as the direction of the Akal Takhat has been made clear I feel we should follow this decision. Ive also read your views, however, veer jee its clear when we read the panthic Sikh rehit maryada and the direction now given by the AKal Takhat.

The rehit maryada says the following: 'Sri Guru Granth SAhib jee di vakar (tull ) kishi pustaak.'

The Rehit maryada does not allow any other granth other than the Guru GRanth Sahib (note that only the guru Granth sahib jee is referred to as being parkash), Vakar means same as (to the guru granth Sahib) Tull means: matching, like, equal, equivalent, similar, proportional resembling, comparable. The panthic Sikh rehit maryada does not allow parkash of the Dasam granth or any other granth/pothi etc, furthermore Mata number 1 from the Akal Takhat does not allow parkash of the Dasam granth.

Guror andhar(absolute darkness)

What a funny post.I have given you the example of Gulshan not being able to understand the myth of creation as in Bachitra natak.

Can i get a refrence that says that dasam Granth was a disputed granth?You need to know that Baba Deeep singh himself had compiled Dasam Granth.Keeping dasam Granth in one or two volumes i.e. seprating charitropakhayan from rest of compositions does not make it a disputed Granth.

Please do not act like a crook.If you or your friend namak haram Gulshan has any refrence give it here.Otherwise say you do not have that.

[khalistan_zindabaad]

How about this...

i have had darshan of baba deep singh jees gutka sahib and it contains bani from chitropakian in there, its located at damdama sahib and is very big and has lots and lots of dasm bani in it

[ghorandhar]

Veer Inder Singh jee, dont worry about me answering questions, Im still waiting for evidence that Gurbax Singh Gulshan does not have the intellect to understand the mataphors of the Dasam granth. And you cant blame your scanner on this one. Its easy to call people, lack in intellect, liars and crooks, but to then backing it up is something else. Veer jee simply look at Bhai Kahn Singh jee Nabhas Mahan Kosh under Dasam GRanth (page 616). Esp look at the arguments which took place on whether the Dasam granth should be in one granth or different pothi's. This was the issue which I was referring to.

If the Dasam granth was parkash since the Damdami Taksal came into existence, then why was Bhai Mani Singh asked to gather Guru Gobind Singh jees bani? He should have simply gone to Damdama Sahib. Why did Baba Deep Singh also gather Dasam Guru jees bani, it seems odd, the jathedhar of the Damdami Taksal has parkash of the dasam granth and did not know? Its obvious that there was no parkash otherwise why would baba Deep Singh try to find something which is supposed to be lost, but right under his nose.

Bhai Sahib AadSach I dont need such a light which you require and suggest, maharajs updesh is the light which we require, the following shabad makes it clear and will take me out of Ghorandhar: ਪਉੜੀ ॥ ਸਚਾ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਚੁ ਸਮ੍ਹ੍ਹਾਲਿਆ ॥ ਅੰਤਿ ਖਲੋਆ ਆਇ ਜਿ ਸਤਿਗੁਰ ਅਗੈ ਘਾਲਿਆ ॥ ਪੋਹਿ ਨ ਸਕੈ ਜਮਕਾਲੁ ਸਚਾ ਰਖਵਾਲਿਆ ॥ ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਜਗਾਇ ਦੀਵਾ ਬਾਲਿਆ ॥ ਮਨਮੁਖ ਵਿਣੁ ਨਾਵੈ ਕੂੜਿਆਰ ਫਿਰਹਿ ਬੇਤਾਲਿਆ ॥ ਪਸੂ ਮਾਣਸ ਚੰਮਿ ਪਲੇਟੇ ਅੰਦਰਹੁ ਕਾਲਿਆ ॥ ਸਭੋ ਵਰਤੈ ਸਚੁ ਸਚੈ ਸਬਦਿ ਨਿਹਾਲਿਆ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪੂਰੈ ਗੁਰਿ ਦੇਖਾਲਿਆ ॥੧੪॥

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੫ ॥ ਅਛਲ ਛਲਾਈ ਨਹ ਛਲੈ ਨਹ ਘਾਉ ਕਟਾਰਾ ਕਰਿ ਸਕੈ ॥ ਜਿਉ ਸਾਹਿਬੁ ਰਾਖੈ ਤਿਉ ਰਹੈ ਇਸੁ ਲੋਭੀ ਕਾ ਜੀਉ ਟਲ ਪਲੈ ॥੧॥ ਬਿਨੁ ਤੇਲ ਦੀਵਾ ਕਿਉ ਜਲੈ ॥੧॥ ਰਹਾਉ ॥ ਪੋਥੀ ਪੁਰਾਣ ਕਮਾਈਐ ॥ ਭਉ ਵਟੀ ਇਤੁ ਤਨਿ ਪਾਈਐ ॥ ਸਚੁ ਬੂਝਣੁ ਆਣਿ ਜਲਾਈਐ ॥੨॥ ਇਹੁ ਤੇਲੁ ਦੀਵਾ ਇਉ ਜਲੈ ॥ ਕਰਿ ਚਾਨਣੁ ਸਾਹਿਬ ਤਉ ਮਿਲੈ ॥੧॥ ਰਹਾਉ ॥ ਇਤੁ ਤਨਿ ਲਾਗੈ ਬਾਣੀਆ ॥ ਸੁਖੁ ਹੋਵੈ ਸੇਵ ਕਮਾਣੀਆ ॥ ਸਭ ਦੁਨੀਆ ਆਵਣ ਜਾਣੀਆ ॥੩॥ ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥ ਕਹੁ ਨਾਨਕ ਬਾਹ ਲੁਡਾਈਐ ॥੪॥੩੩॥

ਆਸਾ ਮਹਲਾ ੧ ॥ ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲੁ ॥ ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥੧॥ ਲੋਕਾ ਮਤ ਕੋ ਫਕੜਿ ਪਾਇ ॥ ਲਖ ਮੜਿਆ ਕਰਿ ਏਕਠੇ ਏਕ ਰਤੀ ਲੇ ਭਾਹਿ ॥੧॥ ਰਹਾਉ ॥ ਪਿੰਡੁ ਪਤਲਿ ਮੇਰੀ ਕੇਸਉ ਕਿਰਿਆ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਐਥੈ ਓਥੈ ਆਗੈ ਪਾਛੈ ਏਹੁ ਮੇਰਾ ਆਧਾਰੁ ॥੨॥ ਗੰਗ ਬਨਾਰਸਿ ਸਿਫਤਿ ਤੁਮਾਰੀ ਨਾਵੈ ਆਤਮ ਰਾਉ ॥ ਸਚਾ ਨਾਵਣੁ ਤਾਂ ਥੀਐ ਜਾਂ ਅਹਿਨਿਸਿ ਲਾਗੈ ਭਾਉ ॥੩॥ ਇਕ ਲੋਕੀ ਹੋਰੁ ਛਮਿਛਰੀ ਬ੍ਰਾਹਮਣੁ ਵਟਿ ਪਿੰਡੁ ਖਾਇ ॥ ਨਾਨਕ ਪਿੰਡੁ ਬਖਸੀਸ ਕਾ ਕਬਹੂੰ ਨਿਖੂਟਸਿ ਨਾਹਿ ॥੪॥੨॥੩੨॥

ਨਾਮੁ ਤੇਰਾ ਦੀਵਾ ਨਾਮੁ ਤੇਰੋ ਬਾਤੀ ਨਾਮੁ ਤੇਰੋ ਤੇਲੁ ਲੇ ਮਾਹਿ ਪਸਾਰੇ ॥ ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ ਭਇਓ ਉਜਿਆਰੋ ਭਵਨ ਸਗਲਾਰੇ ॥੨॥

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਸੁਰਤੀ ਸੁਰਤਿ ਰਲਾਈਐ ਏਤੁ ॥ ਤਨੁ ਕਰਿ ਤੁਲਹਾ ਲੰਘਹਿ ਜੇਤੁ ॥ ਅੰਤਰਿ ਭਾਹਿ ਤਿਸੈ ਤੂ ਰਖੁ ॥ ਅਹਿਨਿਸਿ ਦੀਵਾ ਬਲੈ ਅਥਕੁ ॥੧॥ ਐਸਾ ਦੀਵਾ ਨੀਰਿ ਤਰਾਇ ॥ ਜਿਤੁ ਦੀਵੈ ਸਭ ਸੋਝੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥ ਹਛੀ ਮਿਟੀ ਸੋਝੀ ਹੋਇ ॥ ਤਾ ਕਾ ਕੀਆ ਮਾਨੈ ਸੋਇ ॥ ਕਰਣੀ ਤੇ ਕਰਿ ਚਕਹੁ ਢਾਲਿ ॥ ਐਥੈ ਓਥੈ ਨਿਬਹੀ ਨਾਲਿ ॥੨॥ ਆਪੇ ਨਦਰਿ ਕਰੇ ਜਾ ਸੋਇ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥ ਤਿਤੁ ਘਟਿ ਦੀਵਾ ਨਿਹਚਲੁ ਹੋਇ ॥ ਪਾਣੀ ਮਰੈ ਨ ਬੁਝਾਇਆ ਜਾਇ ॥ ਐਸਾ ਦੀਵਾ ਨੀਰਿ ਤਰਾਇ ॥੩॥ ਡੋਲੈ ਵਾਉ ਨ ਵਡਾ ਹੋਇ ॥ ਜਾਪੈ ਜਿਉ ਸਿੰਘਾਸਣਿ ਲੋਇ ॥ ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਕਿ ਵੈਸੁ ॥ ਨਿਰਤਿ ਨ ਪਾਈਆ ਗਣੀ ਸਹੰਸ ॥ ਐਸਾ ਦੀਵਾ ਬਾਲੇ ਕੋਇ ॥ ਨਾਨਕ ਸੋ ਪਾਰੰਗਤਿ ਹੋਇ ॥੪॥੭॥

Maharaj mehar kari.

The masands which you refer to are called Singh Sahib jee and you should read what the Guru Panth Khalsa means before you call people masands.

One last thing Veer jee, there is no such thing as the SGPC maryada, they have published it, this is the maryada of the Guru panth Khalsa (not any jhata) and signed by the AKal Takhat.. I hope this piece of information will take you out of ghorandhar :D .

Nice post Veer Bundha jee.

Veer Khalsaland jee we disagre on what Gurbax Singh jee said, however I dont understand why you did not ring the show? Also you can simply write a letter or ring Gurbax Singh. The controversy regarding the Dasam granth before 1970 can be found in Mahan Kosh. The controversy was mostly over issues as the Dasam granth being in one volume or more than one, the fact that this was discussed only shows that parkash was not done by Guru Gobind Singh jee, therefore the question was are we right to do what guru jee did not. Veer jee, I believe that the Dasam granth is the bani of Guru Gobind Singh jee, however as the direction of the Akal Takhat has been made clear I feel we should follow this decision. Ive also read your views, however, veer jee its clear when we read the panthic Sikh rehit maryada and the direction now given by the AKal Takhat.

The rehit maryada says the following: 'Sri Guru Granth SAhib jee di vakar (tull ) kishi pustaak.'

The Rehit maryada does not allow any other granth other than the Guru GRanth Sahib (note that only the guru Granth sahib jee is referred to as being parkash), Vakar means same as (to the guru granth Sahib) Tull means: matching, like, equal, equivalent, similar, proportional resembling, comparable. The panthic Sikh rehit maryada does not allow parkash of the Dasam granth or any other granth/pothi etc, furthermore Mata number 1 from the Akal Takhat does not allow parkash of the Dasam granth.

Guror andhar(absolute darkness)

What a funny post.I have given you the example of Gulshan not being able to understand the myth of creation as in Bachitra natak.

Can i get a refrence that says that dasam Granth was a disputed granth?You need to know that Baba Deeep singh himself had compiled Dasam Granth.Keeping dasam Granth in one or two volumes i.e. seprating charitropakhayan from rest of compositions does not make it a disputed Granth.

Please do not act like a crook.If you or your friend namak haram Gulshan has any refrence give it here.Otherwise say you do not have that.

Bhai Sahib Inder Singh jee, the reason why I asked for Audio or written evidence (from giani Gurbax Singh own pen or voice) is because I was not aware of his views on the bachittar natak, So please send us this evidence so we can also see his lack of intellect as you claim. (you still keep ignoring this issue and provide no evidence) :gg:

Like I said before, why did you not ring the radio programme? Or you could write him a letter or ring him. Before you do this you might want to read the following updesh from guru maharaj: imTqu nIvI nwnkw gux cMigAweIAw qqu ] So it might not be wise to use the language you do.

To use the word disputed granth is incorrect, I assume you did not read Bhai Kahn Singh jees Mahan Kosh. The appropriate word is controversey regarding the compilation. Ive not discussing the contents as I believe in it and the Akal takhat give us directions on this issue (Ive made this point so many times). Where has the issue of disputed granth come from? Its not something which we have been discussing and it seems your trying to put words into my mouth and divert the issue. I was asked for a referance proving some evidence of controversey before 1970, ive provided it, so end of issue. :D If I have called the Dasam granth a disputed granth (meaning the content is disputed) I ask for muafee.

Erm....Veer Inder Singh je, I said Baba Deep Singh jee compiled a dasam granth, so whats your point? Veer Sun jee the point is that Baba Deep Singh jee compiled the dasam granth (he had to do so because it was not present with him), therefore how was the dasam granth parkash right from the existence of the Taksal (Before Oct 1708). There is no doubt that these Gursikhs worked hard to collect the bani during a time where we could not even live out in the open (which must have made it so hard to find the different writings).

K_Z its for the Singh Sahiban to take action if they wish. Your suggestion would only lead to beadbi and arguments in Guru granth Sahib jees hazari, I feel this would shameful. Veechar is one thing, what you are suggesting would lead to similar storys as the bistee a few years back at Akal Takhat (Maan was involved).

[Inder Singh]

Veer Inder Singh jee, dont worry about me answering questions, Im still waiting for evidence that Gurbax Singh Gulshan does not have the intellect to understand the mataphors of the Dasam granth. And you cant blame your scanner on this one. Its easy to call people, lack in intellect, liars and crooks, but to then backing it up is something else. Veer jee simply look at Bhai Kahn Singh jee Nabhas Mahan Kosh under Dasam GRanth (page 616). Esp look at the arguments which took place on whether the Dasam granth should be in one granth or different pothi's. This was the issue which I was referring to.

If the Dasam granth was parkash since the Damdami Taksal came into existence, then why was Bhai Mani Singh asked to gather Guru Gobind Singh jees bani? He should have simply gone to Damdama Sahib. Why did Baba Deep Singh also gather Dasam Guru jees bani, it seems odd, the jathedhar of the Damdami Taksal has parkash of the dasam granth and did not know? Its obvious that there was no parkash otherwise why would baba Deep Singh try to find something which is supposed to be lost, but right under his nose.

Bhai Sahib AadSach I dont need such a light which you require and suggest, maharajs updesh is the light which we require, the following shabad makes it clear and will take me out of Ghorandhar: ਪਉੜੀ ॥ ਸਚਾ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਚੁ ਸਮ੍ਹ੍ਹਾਲਿਆ ॥ ਅੰਤਿ ਖਲੋਆ ਆਇ ਜਿ ਸਤਿਗੁਰ ਅਗੈ ਘਾਲਿਆ ॥ ਪੋਹਿ ਨ ਸਕੈ ਜਮਕਾਲੁ ਸਚਾ ਰਖਵਾਲਿਆ ॥ ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਜਗਾਇ ਦੀਵਾ ਬਾਲਿਆ ॥ ਮਨਮੁਖ ਵਿਣੁ ਨਾਵੈ ਕੂੜਿਆਰ ਫਿਰਹਿ ਬੇਤਾਲਿਆ ॥ ਪਸੂ ਮਾਣਸ ਚੰਮਿ ਪਲੇਟੇ ਅੰਦਰਹੁ ਕਾਲਿਆ ॥ ਸਭੋ ਵਰਤੈ ਸਚੁ ਸਚੈ ਸਬਦਿ ਨਿਹਾਲਿਆ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪੂਰੈ ਗੁਰਿ ਦੇਖਾਲਿਆ ॥੧੪॥

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੫ ॥ ਅਛਲ ਛਲਾਈ ਨਹ ਛਲੈ ਨਹ ਘਾਉ ਕਟਾਰਾ ਕਰਿ ਸਕੈ ॥ ਜਿਉ ਸਾਹਿਬੁ ਰਾਖੈ ਤਿਉ ਰਹੈ ਇਸੁ ਲੋਭੀ ਕਾ ਜੀਉ ਟਲ ਪਲੈ ॥੧॥ ਬਿਨੁ ਤੇਲ ਦੀਵਾ ਕਿਉ ਜਲੈ ॥੧॥ ਰਹਾਉ ॥ ਪੋਥੀ ਪੁਰਾਣ ਕਮਾਈਐ ॥ ਭਉ ਵਟੀ ਇਤੁ ਤਨਿ ਪਾਈਐ ॥ ਸਚੁ ਬੂਝਣੁ ਆਣਿ ਜਲਾਈਐ ॥੨॥ ਇਹੁ ਤੇਲੁ ਦੀਵਾ ਇਉ ਜਲੈ ॥ ਕਰਿ ਚਾਨਣੁ ਸਾਹਿਬ ਤਉ ਮਿਲੈ ॥੧॥ ਰਹਾਉ ॥ ਇਤੁ ਤਨਿ ਲਾਗੈ ਬਾਣੀਆ ॥ ਸੁਖੁ ਹੋਵੈ ਸੇਵ ਕਮਾਣੀਆ ॥ ਸਭ ਦੁਨੀਆ ਆਵਣ ਜਾਣੀਆ ॥੩॥ ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥ ਕਹੁ ਨਾਨਕ ਬਾਹ ਲੁਡਾਈਐ ॥੪॥੩੩॥

ਆਸਾ ਮਹਲਾ ੧ ॥ ਦੀਵਾ ਮੇਰਾ ਏਕੁ ਨਾਮੁ ਦੁਖੁ ਵਿਚਿ ਪਾਇਆ ਤੇਲੁ ॥ ਉਨਿ ਚਾਨਣਿ ਓਹੁ ਸੋਖਿਆ ਚੂਕਾ ਜਮ ਸਿਉ ਮੇਲੁ ॥੧॥ ਲੋਕਾ ਮਤ ਕੋ ਫਕੜਿ ਪਾਇ ॥ ਲਖ ਮੜਿਆ ਕਰਿ ਏਕਠੇ ਏਕ ਰਤੀ ਲੇ ਭਾਹਿ ॥੧॥ ਰਹਾਉ ॥ ਪਿੰਡੁ ਪਤਲਿ ਮੇਰੀ ਕੇਸਉ ਕਿਰਿਆ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਐਥੈ ਓਥੈ ਆਗੈ ਪਾਛੈ ਏਹੁ ਮੇਰਾ ਆਧਾਰੁ ॥੨॥ ਗੰਗ ਬਨਾਰਸਿ ਸਿਫਤਿ ਤੁਮਾਰੀ ਨਾਵੈ ਆਤਮ ਰਾਉ ॥ ਸਚਾ ਨਾਵਣੁ ਤਾਂ ਥੀਐ ਜਾਂ ਅਹਿਨਿਸਿ ਲਾਗੈ ਭਾਉ ॥੩॥ ਇਕ ਲੋਕੀ ਹੋਰੁ ਛਮਿਛਰੀ ਬ੍ਰਾਹਮਣੁ ਵਟਿ ਪਿੰਡੁ ਖਾਇ ॥ ਨਾਨਕ ਪਿੰਡੁ ਬਖਸੀਸ ਕਾ ਕਬਹੂੰ ਨਿਖੂਟਸਿ ਨਾਹਿ ॥੪॥੨॥੩੨॥

ਨਾਮੁ ਤੇਰਾ ਦੀਵਾ ਨਾਮੁ ਤੇਰੋ ਬਾਤੀ ਨਾਮੁ ਤੇਰੋ ਤੇਲੁ ਲੇ ਮਾਹਿ ਪਸਾਰੇ ॥ ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ ਭਇਓ ਉਜਿਆਰੋ ਭਵਨ ਸਗਲਾਰੇ ॥੨॥

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਸੁਰਤੀ ਸੁਰਤਿ ਰਲਾਈਐ ਏਤੁ ॥ ਤਨੁ ਕਰਿ ਤੁਲਹਾ ਲੰਘਹਿ ਜੇਤੁ ॥ ਅੰਤਰਿ ਭਾਹਿ ਤਿਸੈ ਤੂ ਰਖੁ ॥ ਅਹਿਨਿਸਿ ਦੀਵਾ ਬਲੈ ਅਥਕੁ ॥੧॥ ਐਸਾ ਦੀਵਾ ਨੀਰਿ ਤਰਾਇ ॥ ਜਿਤੁ ਦੀਵੈ ਸਭ ਸੋਝੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥ ਹਛੀ ਮਿਟੀ ਸੋਝੀ ਹੋਇ ॥ ਤਾ ਕਾ ਕੀਆ ਮਾਨੈ ਸੋਇ ॥ ਕਰਣੀ ਤੇ ਕਰਿ ਚਕਹੁ ਢਾਲਿ ॥ ਐਥੈ ਓਥੈ ਨਿਬਹੀ ਨਾਲਿ ॥੨॥ ਆਪੇ ਨਦਰਿ ਕਰੇ ਜਾ ਸੋਇ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥ ਤਿਤੁ ਘਟਿ ਦੀਵਾ ਨਿਹਚਲੁ ਹੋਇ ॥ ਪਾਣੀ ਮਰੈ ਨ ਬੁਝਾਇਆ ਜਾਇ ॥ ਐਸਾ ਦੀਵਾ ਨੀਰਿ ਤਰਾਇ ॥੩॥ ਡੋਲੈ ਵਾਉ ਨ ਵਡਾ ਹੋਇ ॥ ਜਾਪੈ ਜਿਉ ਸਿੰਘਾਸਣਿ ਲੋਇ ॥ ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਕਿ ਵੈਸੁ ॥ ਨਿਰਤਿ ਨ ਪਾਈਆ ਗਣੀ ਸਹੰਸ ॥ ਐਸਾ ਦੀਵਾ ਬਾਲੇ ਕੋਇ ॥ ਨਾਨਕ ਸੋ ਪਾਰੰਗਤਿ ਹੋਇ ॥੪॥੭॥

Maharaj mehar kari.

The masands which you refer to are called Singh Sahib jee and you should read what the Guru Panth Khalsa means before you call people masands.

One last thing Veer jee, there is no such thing as the SGPC maryada, they have published it, this is the maryada of the Guru panth Khalsa (not any jhata) and signed by the AKal Takhat.. I hope this piece of information will take you out of ghorandhar :D .

Nice post Veer Bundha jee.

Veer Khalsaland jee we disagre on what Gurbax Singh jee said, however I dont understand why you did not ring the show? Also you can simply write a letter or ring Gurbax Singh. The controversy regarding the Dasam granth before 1970 can be found in Mahan Kosh. The controversy was mostly over issues as the Dasam granth being in one volume or more than one, the fact that this was discussed only shows that parkash was not done by Guru Gobind Singh jee, therefore the question was are we right to do what guru jee did not. Veer jee, I believe that the Dasam granth is the bani of Guru Gobind Singh jee, however as the direction of the Akal Takhat has been made clear I feel we should follow this decision. Ive also read your views, however, veer jee its clear when we read the panthic Sikh rehit maryada and the direction now given by the AKal Takhat.

The rehit maryada says the following: 'Sri Guru Granth SAhib jee di vakar (tull ) kishi pustaak.'

The Rehit maryada does not allow any other granth other than the Guru GRanth Sahib (note that only the guru Granth sahib jee is referred to as being parkash), Vakar means same as (to the guru granth Sahib) Tull means: matching, like, equal, equivalent, similar, proportional resembling, comparable. The panthic Sikh rehit maryada does not allow parkash of the Dasam granth or any other granth/pothi etc, furthermore Mata number 1 from the Akal Takhat does not allow parkash of the Dasam granth.

Guror andhar(absolute darkness)

What a funny post.I have given you the example of Gulshan not being able to understand the myth of creation as in Bachitra natak.

Can i get a refrence that says that dasam Granth was a disputed granth?You need to know that Baba Deeep singh himself had compiled Dasam Granth.Keeping dasam Granth in one or two volumes i.e. seprating charitropakhayan from rest of compositions does not make it a disputed Granth.

Please do not act like a crook.If you or your friend namak haram Gulshan has any refrence give it here.Otherwise say you do not have that.

Bhai Sahib Inder Singh jee, the reason why I asked for Audio or written evidence (from giani Gurbax Singh own pen or voice) is because I was not aware of his views on the bachittar natak, So please send us this evidence so we can also see his lack of intellect as you claim. (you still keep ignoring this issue and provide no evidence) :gg:

Like I said before, why did you not ring the radio programme? Or you could write him a letter or ring him. Before you do this you might want to read the following updesh from guru maharaj: imTqu nIvI nwnkw gux cMigAweIAw qqu ] So it might not be wise to use the language you do.

To use the word disputed granth is incorrect, I assume you did not read Bhai Kahn Singh jees Mahan Kosh. The appropriate word is controversey regarding the compilation. Ive not discussing the contents as I believe in it and the Akal takhat give us directions on this issue (Ive made this point so many times). Where has the issue of disputed granth come from? Its not something which we have been discussing and it seems your trying to put words into my mouth and divert the issue. I was asked for a referance proving some evidence of controversey before 1970, ive provided it, so end of issue. :D If I have called the Dasam granth a disputed granth (meaning the content is disputed) I ask for muafee.

Erm....Veer Inder Singh je, I said Baba Deep Singh jee compiled a dasam granth, so whats your point? Veer Sun jee the point is that Baba Deep Singh jee compiled the dasam granth (he had to do so because it was not present with him), therefore how was the dasam granth parkash right from the existence of the Taksal (Before Oct 1708). There is no doubt that these Gursikhs worked hard to collect the bani during a time where we could not even live out in the open (which must have made it so hard to find the different writings).

K_Z its for the Singh Sahiban to take action if they wish. Your suggestion would only lead to beadbi and arguments in Guru granth Sahib jees hazari, I feel this would shameful. Veechar is one thing, what you are suggesting would lead to similar storys as the bistee a few years back at Akal Takhat (Maan was involved).

Controversey on what?There was no controversey on the contents of Dasam Granth.

There was an opinion by some whether to keep charitropakhayan along with other compositions or it should be separate.How does it become controversey?Please explain me.

Bhai Kahan singh Nabha has himself acknowledged and revered Dasam Granth.Read his book "Hum Hindu Nahin" where he quotes extensively to prove Hindus wrong regarding banis of Dasam Granth.

So Show me the controversey from sikh history where there was question mark on authenticity of Dasam granth.

By the way are you an agent of these hidden forces like namak haram Darshan Lal bhatra and now Gulshan.