The History Of The Udaseen Samparda

[PAL 07]

Please read the following as a humble attempt atwriting up about the Udasi Panth and the life of Sri Chand. I will begin by showing some pictures of Sri Chand and his life.

[PAL 07]

Sikh History reinforces the idea that Baba Sri Chand Ji Maharaj and the Sikh Gurus enjoyed a deeply loving and intimate relationship. Baba Sri Chand Ji arranged the marriage of his nephew Baba Dharam Chand Ji. Guru Amardass Ji offered his son Bhai Mohan to Baba Sri Chand Ji. Guru Ramdass Ji came to visit Baba Sri Chand Ji and on Baba Ji’s suggestion changed the name of the holy town Ramdaspur or Ramdassar to Sri Amritsar.

The Gur Partap Sooraj Parkash and Guru Twarikh Khalsa also give mention of Baba Sri Chand’s visit to Sri Amritsar. Baba Sri Chand Ji was seated and honoured on a high place. In Twarikh Guru khalsa. Gian Singh Ji writes ”Guru Ramdass Ji offered 1 horse and 500 Rupees unto Baba Sri Chand Ji and Baba Ji was very pleased at this offering. Baba Sri Chand Ji asked Guru Ramdass Ji“ Why have thou such a long beard?”.To which Guru Ramdass Ji answered “To wipe the feet of holy people like yourself” and Guru Ramdass Ji wiped Baba Sri Chand Ji’s feet with his beard.

An annual offering of 500 rupees and a horse was offered to Baba Sri Chand Ji Maharaj every year by the household of the Sikh Gurus. Guru Arjan Dev Ji visited Baba Sri Chand Ji at Barath (Dist. Gurdaspur) and recited his composed 16 Ashtpadis. Baba Sri Chand Ji was very pleased and requested Guru Arjan Dev Ji to utter 24 Ashtpadis to which Guru Ji agreed. Guru Arjan Dev Ji requested that he add to the Sukhmani Sahib prayer. Baba Sri Chand Ji uttered the 17th Salok of Sri Sukhmani Sahib following his father Guru Nanak Dev Ji, “Aaad Saach Jugaad Saach Hai Bhi Sach Nanak Hosee Bhi Sach”.

The Sixth Guru of the Sikhs, Sahib Shri Guru Hargobind Sahib Ji together with his sons went to pay homage to Baba Sri Chand Ji Maharaj. Baba Sri Chand Ji requested Guru Hargobind Sahib Ji to give him his son Baba Gurditta Ji to which Guru Ji agreed. Sri Chand Ji remarked that the radiant face of Baba Gurditta Ji was similar to that of his father Guru Nanak Dev Ji. Baba Sri Chand ji gave his Udasi dress to Baba Gurditta Ji and appointed Baba Gurditta JI as his successor and also uttered “Baba Gurditta Din Duniya Da Tikka”.

Guru Arjan Dev Ji also gathered some pothis from Baba Sri Chand Ji for preparing the Sri Guru Granth Sahib Ji or the First Recension of Sahib Shri Guru Granth Sahib.

[N30S1NGH]

This is good thread, we can dedicate towards academic research on udasi samaparda-

Few things i recently found interesting which i like to mention:

- There are many Udasis who actually welcomed the Singh Sabha movement. They viewed it as an opportunity to get rid of the corrupt elements inside their own sampradaya. A good example of the role of the Udasis in the Singh Sabha movement are Pritam Das Udasi’s works published by the Khalsa Tract Society, an important organ of the Singh Sabha movement.

- The Sikh leadership’s attitude towards the Udasis changed in 1976 with the Anandpur Sahib resolution. The Udasis were declared full members of the Sikh Panth and it was assured that they could keep their practices and properties. Slowly but surely the Udasis are reintegrating the Sikh Panth by participating in major Sikh festivals and debates. They are part of the powerful Sant Samaj and are consulted on major religious issues

Here is bit from anandpur sahib resolution mentioned udasi re-intergrating sikh panth..this is same resolution- sant jarnail singh khalsa bhindranwale and whole khalsa panth fought for:

http://en.wikipedia....dpur_Resolution

Purpose

The Shiromani Akali Dal shall ever strive to achieve the following aims:

1. Propagation of Sikhism, its ethical values and code of conduct to combat atheism.

2. Preservation and keeping alive the concept of distinct and sovereign identity of the Panth and building up of appropriate condition in which the national sentiments and aspirations of the Sikh Panth will find full expression, satisfaction and facilities for growth.

3. Eradication of poverty and starvation through increased production and more equitable distribution of wealth and also the establishment of a just social order sans exploitation of any kind.

4. Vacation of discrimination on the basis of caste, creed or any other ground in keeping with basic principles of Sikhism.

5. Removal of disease and ill health, checking the use of intoxicants and provision of full facilities for the growth of physical well-being so as to prepare and enthuse the Sikh Nation for the national defense. For the achievement of the aforesaid purposes, the Shiromani Akali Dal owned it as its primary duty to inculcate among the Sikh religious fervour and a sense of pride in their great socio-spiritual heritage through the following measures:

(a). Reiteration of the concept of unity of God, meditation on His Name, recitation of gurbani, inculcation of faith in the Holy Sikh Gurus as well as in Guru Granth Sahib Ji and other appropriate measures for such a purpose.

(b). Grooming at the Sikh Missionary College the Sikh youth with inherent potential to become accomplished preachers, ragis, dhadis and poets so that the propagation of Sikhism, its tenets and traditions and its basic religious values could be taken up more effectively and vigorously.

©. Baptizing the Sikhs on a mass scale with particular emphasis on schools and colleges wherein the teachers as well as the taught shall be enthused through regular study circles.

(d). Revival of the religious institution of dasvandh among the Sikhs.

(e). Generating a feeling of respect for Sikh intellectuals including writers and preachers, who also would be enthused to improve upon their accomplishments.

(f). Streamlining the administration of the gurdwaras by giving better training to their workers. Appropriate steps would also be taken to maintain gurdwara building in proper condition. The representatives of the party in the Shiromani Gurdwara Prabandhak Committee would be directed to pull their weight towards these ends.

(g). Making suitable arrangements for error free publications of gurbani, promoting research in the ancient and modern Sikh history, translating holy gurbani into other languages and producing first-rate literature on Sikhism.

(h). Taking appropriate measures for the enactment of an All India Gurdwaras Act with a view to improving the administration of the gurdwaras throughout the country and to reintegrate the traditional preaching sects of Sikhism like Udasis and Nirmalas, without in any way encroaching upon the properties of their maths.

(i). Taking necessary steps to bring the Sikh gurdwaras all over the world under a single system of administration with a view to running them according to the basic Sikh forms and to pool their resources for the propagation of Sikhism on a wider and more impressive scale.

(j). Striving to free access to all those holy Sikh shrines, including Nanakana Sahib, form which the Sikh Panth has been separated, for their pilgrimage and proper upkeep.

[Singh559]

Most of this is made up and has no historical basis. I've been trying to search Gurmat Veechar for finding anything about Udasees.

What I can say for sure is if we compare whatever Sikh sources we have and compare to the Udasee version of history, you will find inaccuracies and inconsistencies.

I forgot which Sant said this, but in order to understand history, you need to look at it with the lens of Sri Guru Granth Sahib Ji.

http://www.gurmatveechar.com/audios/Katha/01_Puratan_Katha/Sant_Gurbachan_Singh_%28Bhindran_wale%29/Guru_Granth_Sahib_Larivaar_Katha/Volume_11_Ang_0975-1070/020--Sant.Gurbachan.Singh.%28Bhindran.wale%29--Raag.Maaru--Ang-992.mp3

Simple advice is until there is talk about Sri Guru Granth Sahib, Bhai Gurdas Ji Dian Vaaran or historical Granths it's all hearsay / hearing a very convincing story from so and so baba and so and so baba.

Just to make it very simple, I will repeat what Only Five veerji posted on the original topic just so people reading this topic afresh can see it again.

Baba Hari Singh Randhawe misinterprets the Gurbani from here to say that Guru Nanak Dev Ji started the Udasee sect:

This Shabad is by Guru Nanak Dev Ji in Raag Maaroo on Pannaa 992

mwrU mhlw 1 ]

jogI jugiq nwmu inrmwielu qw kY mYlu n rwqI ]

pRIqm nwQu sdw scu sMgy jnm mrx giq bIqI ]1]

gusweI qyrw khw nwmu kYsy jwqI ]

jw qau BIqir mhil bulwvih pUCau bwq inrMqI ]1] rhwau ]

bRhmxu bRhm igAwn iesnwnI hir gux pUjy pwqI ]

eyko nwmu eyku nwrwiexu iqRBvx eykw joqI ]2]

ijhvw fMfI iehu Gtu Cwbw qolau nwmu AjwcI ]

eyko hwtu swhu sBnw isir vxjwry iek BwqI ]3]

dovY isry siqgurU inbyVy so bUJY ijsu eyk ilv lwgI jIAhu rhY inBrwqI ]

sbdu vswey Brmu cukwey sdw syvku idnu rwqI ]4]

aUpir ggnu ggn pir gorKu qw kw Agmu gurU puin vwsI ]

gur bcnI bwhir Gir eyko nwnku BieAw audwsI ]5]11]

Maaroo, First Mehla:

The Yogi who is joined to the Naam, the Name of the Lord, is pure; he is not stained by even a particle of dirt.

The True Lord, his Beloved, is always with him; the rounds of birth and death are ended for him. ||1||

O Lord of the Universe, what is Your Name, and what is it like?

If You summon me into the Mansion of Your Presence, I will ask You, how I can become one with You. ||1||Pause||

He alone is a Brahmin, who takes his cleansing bath in the spiritual wisdom of God, and whose leaf-offerings in worship are the Glorious Praises of the Lord.

The One Name, the One Lord, and His One Light pervade the three worlds. ||2||

My tongue is the balance of the scale, and this heart of mine is the pan of the scale; I weigh the immeasurable Naam.

There is one store, and one banker above all; the merchants deal in the one commodity. ||3||

The True Guru saves us at both ends; he alone understands, who is lovingly focused on the One Lord; his inner being remains free of doubt.

The Word of the Shabad abides within, and doubt is ended, for those who constantly serve, day and night. ||4||

Above is the sky of the mind, and beyond this sky is the Lord, the Protector of the World; the Inaccessible Lord God; the Guru abides there as well.

According to the Word of the Guru's Teachings, what is outside is the same as what is inside the home of the self. Nanak has become a detached renunciate. ||5||11||

http://sikhitothemax.com/page.asp?ShabadID=4838

However, it is important to also look at what Guru Nanak Dev Ji tells us who the true renunciate or (udasee) truly is in this shabad. Picking and choosing someone can misinterpret Gurbani for a anmat agenda, but it is very easy to disprove manmat.

Guru Nanak Dev Ji says:

This Shabad is by Guru Nanak Dev Ji in Raag Prabhaatee on Pannaa 1329

pRBwqI mhlw 1 ]

Awvqu iknY n rwiKAw jwvqu ikau rwiKAw jwie ]

ijs qy hoAw soeI pru jwxY jW aus hI mwih smwie ]1]

qUhY hY vwhu qyrI rjwie ]

jo ikCu krih soeI pru hoiebw Avru n krxw jwie ]1] rhwau ]

jYsy hrht kI mwlw itMf lgq hY iek sKnI hor Pyr BrIAq hY ]

qYso hI iehu Kylu Ksm kw ijau aus kI vifAweI ]2]

surqI kY mwrig cil kY aultI ndir pRgwsI ]

min vIcwir dyKu bRhm igAwnI kaunu igrhI kaunu audwsI ]3]

ijs kI Awsw iqs hI sauip kY eyhu rihAw inrbwxu ]

ijs qy hoAw soeI kir mwinAw nwnk igrhI audwsI so prvwxu ]4]8]

Prabhaatee, First Mehla:

No one can hold anyone back from coming; how could anyone hold anyone back from going?

He alone thoroughly understands this, from whom all beings come; all are merged and immersed in Him. ||1||

Waaho! - You are Great, and Wondrous is Your Will.

Whatever You do, surely comes to pass. Nothing else can happen. ||1||Pause||

The buckets on the chain of the Persian wheel rotate; one empties out to fill another.

This is just like the Play of our Lord and Master; such is His Glorious Greatness. ||2||

Following the path of intuitive awareness, one turns away from the world, and one's vision is enlightened.

Contemplate this in your mind, and see, O spiritual teacher. Who is the householder, and who is the renunciate? ||3||

Hope comes from the Lord; surrendering to Him, we remain in the state of nirvaanaa.

We come from Him; surrendering to Him, O Nanak, one is approved as a householder, and a renunciate. ||4||8||

http://sikhitothemax.com/Page.asp?SourceID=G&PageNo=&ShabadID=4838&Format=2

With Guru Granth Sahib Ji backed with the katha of Sant Gurbachan Singh Ji Bhindranwale, it is clear that there is no separate sect that Guru Sahib established, but uses Nirmal Panth as the Sikh Panth which in effect is the Khalsa Panth. Just like Guru Sahib countless times uses Brahma, Ram, Rahim and Allah for speaking of Waheguru, similarly Guru Sahib isn't narrow minded and wouldn't use Nirmal Panth or being an Udassee as referring to a sect, but as the traits of what Nirmal is (Nirmal = pure) and Udassee (Udassee = renunciate). That doesn't mean you join a sect to become pure or take off all your clothes and become a renunciate.

Guru Sahib says apply the rang/love of Waheguru to your mind as a Sikh to become Nirmal and to live a normal life, but at the same time balance it by being a renunciate.

[Singh559]

This is good thread, we can dedicate towards academic research on udasi samaparda-

Few things i recently found interesting which i like to mention:

- There are many Udasis who actually welcomed the Singh Sabha movement. They viewed it as an opportunity to get rid of the corrupt elements inside their own sampradaya. A good example of the role of the Udasis in the Singh Sabha movement are Pritam Das Udasi’s works published by the Khalsa Tract Society, an important organ of the Singh Sabha movement.

I've posted the entire source here so sangat can look at it for themselves how to take what has been posted.

http://www.allabouts...h-organisations

Udasis

Descendants of Baba Sri Chand, son of Guru Nanak

"Let us sing the praises of Nanak, King of kings of both worlds

The whole world is His temple, congregations sing sweet songs in His praise

Millions of goddesses kindle holy lights in His honor

All the gods sing psalms of His praises

All wash His lotus feet

The Sun and moon illuminate Him with their radiance

He is garlanded with mountains of flowers

The True Master, the fountain of Light is merciful to the poor

The king of the winds fans Him while saints and sages meditate on His holiness

The whole universe vibrates with His celestial song

The bells ring out - Onkar

Continuously illuminating the heavens

He is one with God whose name is Truth

In Nanak saints find their support

Siri Chand, Nanak's son, declares Nanak is unattainable,

unfathomable, unshakeable and pure

Whoever sings Emperor Nanak's praises resides in heaven and achieves complete salvation

Oh kind master: give protection to those who seek your shelter.

Oh Nanak: You are the savior we are just your children"

These beautiful words of praise for Guru Nanak are the words of Baba Siri Chand ji written in praise of his father, Guru Nanak and sung by him and the entire sangat as they welcomed the great Guru home from his third Udasi (world pilgrimage) with flowers and candlelight.

Not only was there a great love and devotion between Baba Siri Chand ji and Guru Nanak, but over the 149 years of his life there was great love and respect with the ensuing five Sikh Gurus.

Guru Nanak Dev ji left Baba Siri Chand ji in charge of Kartarpur during his later Udasis and following his final Udasi bestowed the dress and duty of Udasi (Pilgrim/Missionary) on Baba Siri Chand ji himself. Thus Baba Siri Chand ji was given the responsibility of uniting the various Sadhu samaj (ascetic schools) and integrating them with the "householders" (devotees who led a worldly life). Throughout his life he helped householder and sadhu alike. One could say that Babaji himself was a householder since he adopted and raised his nephew Dharm Chand ji and arranged his marriage. He directed all his followers to love Guru Nanak Dev ji and in addition to Arta composed "Guru Nanak Sahansar Nama" (1000 Names of Praise for Guru Nanak) praising Guru Nanak Dev ji in his cosmic form as "All pervasive, Creator, Master of the World". Babaji concluded his Matra Sahib, which is still recited today by all Udasis, with "I bow again and again on the feet of Siri Guru Nanak."

It is a historical fact that all the Gurus loved and respected Baba Siri Chand ji. Guru Amar Das ji gave his eldest son, Baba Mohan ji to serve Baba Siri Chand ji. Guru Hargobind Sahib offered his son, Baba Gurditta, the father of Guru Harkrishan ji (7th Guru) to be Baba Siri Chand ji's devotee and successor. Baba Siri Chand ji gave the name "Amritsar" that is used today to the city that had been called Ramdaspur. And the place where Guru Arjan Dev ji waited daily for his meetings with Baba Siri Chand ji and his resting place are still marked by the historical sites of Thamb Sahib and Manji Sahib at the village of Barath. Babaji also gave water from his baoli (spring) for the Sarovar (sacred pool) at Tarn Taran.

When Guru Arjan Devji recited the first 16 astpadis (stanzas) of his Sukhmani Sahib (Hymns of Peace) for Baba Siri Chand ji, Babaji appreciated them so much that he said there should be more. Guru Arjan Devji then requested Baba Siri Chand to give the opening lines of the 17th astpadi. So Baba Siri Chand, following his father Guru Nanak Dev ji's example, recited "Aad Sach, Jugaad Sach, Hai bhi Sach, Nanak Josi bhi Sach..." True in the beginning, Eternally True, God is True now and will always be True This line appears as given by Babaji in Guru Granth Sahib ji and is recited as bani today.

The historical annals of Jehangir show that Baba Siri Chand was considered the Fakir of all Fakirs in India and had the greatest following of anyone at that time. While history is full of treachery and betrayal, Babaji did not take advantage of his position when Jehangir conspired to have Baba Siri Chand ji take over the Gurgaddi (the seat of the Guru) when Guru Hargobind Sahib was imprisoned in Gwalior. Babaji clearly told the Emperor that he had best free Guru Hargobind Sahib as the Guru was the true and rightful successor to Guru Nanak's throne. Other wise there would be grave consequences. The Emperor heeded his warning.

During the years when Sikhs had to live in the jungles, it was the Udasis who maintained and spread the teachings of the Sikh Gurus. They also selflessly maintained Sikh Gurdwaras (temples) and guided the sangat (congregations). Baba Pritam Das is a legend at Harmandir Sahib (Golden Temple) for holding Guru Granth Sahib on his head for 12 years while he sat in meditation. It wasn't until the Akali and Singh Sabha movements that the rift created over ownership of Gurdwara property caused the Udasis to withdraw, most willingly, from the politics of the Panth. But with the now famous Anandpur Sahib resolution of 1973, it was passed that all Udasis and Nirmalas who had been alienated from the Panth be reunited. Then in 1978 at the All India Akali Conference held at Ludhiana with Jathedar Jagdev Singh Talwandi presiding, Gurcharan Singh Tohra, President of the S.G.P.C., introduced a resolution that Sikhs should recognize Udasis as an integral part of the Panth, which was seconded by Parkash Singh Badal, and passed unanimously in the presence of a sangat of over 400,000. Earlier in the year 1995 at the major conference called by the Jathedar of Akal Takhat, on the future of the Sikh Panth, Udasis were represented and spoke.

In 1988 and 1989 seminars were held at Punjabi University Patiala and at Gobind Sadan, New Delhi in which major scholars from every (Sikh) university presented their research on the life of Baba Siri Chand ji and the contribution of the Udasis to the spread of the teachings of the Sikh Gurus. All expressed that Baba Siri Chand ji and the Udasis should be considered an integral part of Sikhism. This did much to dispel the misconceptions about Babaji especially among Sikhs.

The year 1994 marked the 500th anniversary of Baba Siri Chand ji's birth, and to honor him Door Darshan (Indian National Television) produced a 45 minute special on Babaji's life which included historical information which further dispelled any misconceptions.

All this and more is documented, indisputable historical fact. But the most convincing argument about Baba Siri Chand ji's greatness and the love and respect that existed between him and the Gurus is a spiritual one. We as Sikhs are taught and accept that the Light that is Guru Nanak Dev ji is the same Light which became Guru Angad Dev ji and passed from Guru to Guru until Guru Gobind Singh ji and ultimately became enshrined in Guru Granth Sahib. If Baba Siri Chand ji in any way found disfavor with his father Guru Nanak, how could the Light of Guru Nanak which became Guru Amar Das ji go to pay respect to Baba ji and offer his son in service?. How could the Light of Guru Nanak in Guru Ram Das ji and Guru Arjan Dev ji and Guru Hargobind Sahib show so much love and devotion to one whom the Light had rejected? And how could anyone who disrespected his father ever compose "Arta", a hymn of such praise in his honor?

Anyone who has followed Baba Siri Chand ji's example has become an ideal Sikh of Guru Nanak, dividing their time between meditation, work, and service to those in need.

Source: By: Ralph Singh, Syracuse, New York

Gobind Sadan - Institute for Advanced Studies in Comparative Religion

[Singh559]

This Shabad is by Guru Gobind Singh in Dasam Granth on Pannaa 138

ikRpwl koipXM kuqko sMBwrI ] hTI Kwn h~Xwq ky sIs JwrI ]

au~TI iC~C ie~CM kFw myJ jorM ] mno mwKnM m~tkI kwnH PorM ] 7]

Kirpal Das (an Udasi Prior) held his staff in his hand in a rage, And struck it on the head of the tenacious Hayat Khan.

The blow made the worth watching droplets of the marrow gush out from his skull. It looked like the butter oozing out from the pitcher broken by Lord Krishna.(7)

On the previous topic GPS veerji said that Kirpal Das was an Udasi, but it seems there is nothing that says he was an Udasi at the time of fighting under Guru Gobind Singh Ji.

[N30S1NGH]

Singh559 veer, i don't think we need to copy and paste stuff from another thread on here if that was intended purpose..i m sure pal07 veer wouldn't have opened up this duplicate thread at the first place just continue on the old thread..and i could also put legtimate points from old thread such as - gharaie shabad sachi taksal as banner for damdami taksal and nirmale history but i will refrain from doing so as i don't want to hijack pal07 veer thread..lets wait to seek clarification from pal veer as to why he opened up this thread..may be he open up thread to focus totally on historical aspect of udaseen samparda listed in soraj parkash and guru twairak khalsa...anyway lets wait to find out politely to find out what does he want to discuss in this thread.

[PAL 07]

This Shabad is by Guru Gobind Singh in Dasam Granth on Pannaa 138

ikRpwl koipXM kuqko sMBwrI ] hTI Kwn h~Xwq ky sIs JwrI ]

au~TI iC~C ie~CM kFw myJ jorM ] mno mwKnM m~tkI kwnH PorM ] 7]

On the previous topic GPS veerji said that Kirpal Das was an Udasi, but it seems there is nothing that says he was an Udasi at the time of fighting under Guru Gobind Singh Ji.

Just complete and utter rubbish !!!

[Singh559]

You're right, why does SikhiToTHeMax say ex Udasi?

KIRPAL DAS, MAHANT, an Udasi prelate, was putting up with Guru Gobind Singh at Paonta Sahib at the time of the commencement of the battle of Bharigam, fought between the troops of hill chiefs and those of Guru Gobind Singh, in 1688. As his followers, not given to fighting ways, fled, Mahant Kirpal Das stayed back and joined action, flourishing his heavy mace or club. He was totally inexperienced in the art of war. Yet he engaged the Pathan chief, Hayat Khan, who dealt out a heavy blow with his sword.Â

Kirpal Das received it on his club. Then rising in his stirrups and shouting vociferously Sal Sri Akal, he smote Hayat Khan`s head with his wooden truncheon so mightily that his skull was crushed.The scene is described by Guru Gobind Singh in the Bachitra Natak in an eloquent simile. He wrote: "Mahant Kirpal, raging, lifted his club and struck the fierce Hayat Khan on the head, upon which his brains spilt forth as butter flowed from the Gopi`s pitcher broken by Krishna.

" Mahant Kirpal Das was later keeper of the Udasi derd at village Hehar in Ludhiana district. He was visited by Guru Gobind Singh after the battle of Chamkaur. He, as a mark of respect, gave his shoulder to the palanquin on which the Guru was carried to the next village of Rajoana. .

References :

1. Bachitra Ndtak

2. Santokh Singh, Bhai, Sri Cur Pratdp Suraj Granth. Amritsar, 1927-33

3. MacaulifTe, Max Arthur, The Sikh Religion. Oxford, 1909

4. Harbans Singh, Guru Gobind Singh. Chandigarh, 1966

5. Padairi, Piara Singh and Giani Garja Singh, cds., Guru kidn Srt/t/»on.Patiala 1986

6. Kuir Singh, Gurbilds Pdtshdhi 10. Patiala, 1968

[N30S1NGH]

You're right, why does SikhiToTHeMax say ex Udasi?

umm.. Where does sikhitothemax say kirpal dal is "ex" udasi?