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why guruji didn't combine guru granth sahib ji and dasam granth ji?


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didnt they put it together when nitnam bania was given to the panth..............................

I'm not too sure or heard that anywhere.

The problem has always been the controversy and acceptance of the FULL Dasam Granth.

We have had countless people throughout the times arguing about it's authenticity !

Some Tat khalsas just want to stop at when the Adid Granth was declared the eternal Guru, they won't accept or acknowledge anything that was put together after like the Dasam Granth !

I always wonder what these so called Tats, actually read for nitnem ??

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I'm not too sure or heard that anywhere.

The problem has always been the controversy and acceptance of the FULL Dasam Granth.

We have had countless people throughout the times arguing about it's authenticity !

Some Tat khalsas just want to stop at when the Adid Granth was declared the eternal Guru, they won't accept or acknowledge anything that was put together after like the Dasam Granth !

I always wonder what these so called Tats, actually read for nitnem ??

The problem for the acceptance of dasam granth has not always been there. This is more of a post 1947 era problem. Before 1947 we had the bhasaurias questioning some portions of dasam granth, after 47 we had ambala but like jaggee he too accepted his mistake and eventually became a dasam granth supporter. In our times we now have the kala afghanists.

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  • 2 weeks later...

see above, maskeen ji provides simple yet great explanation. The reason for why SDG was not inserted into the great 11th master can be mainly due to the composition/type/meaning of the banis. Whereas the great 11th king houses 1430 limbs of praise of the almighty and gives the characteriscs/qualtites of God, the SDG handles the translation of hindu mythalogy, an autobiography of the great 10th master, and praise of the Khalsa etc.

what abt akal ustat sahib?

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One inportant aspect of Sikhi which proves the incorporation of Dasam Bani is the Akal Takht

one question always asked by Dasam Nindhakhs is what was the need for dasam granth when we have guru Granth Sahib Ji

The answer is simple.... when Guru Arjun Dev ji built harimandir sahib then why did guru hargobind Sahib Ji have a need to build the Akaal Takht?

he had two swords Miri and Piri Clearly Guru Hargobind Sahib ji created a temporal authority seperate fromt he spiritual abode of harimandir Sahib. - we have asked loads of dasam nindhaks online and none of them can answer this.

also ask yourself this question when the guru were around they were never alone there were always chardi klaa gursikhs with them like bhai gurdas, baba budha and bhai mani singh,

If Guru granth Sahib ji is our Guru now then Dasam granth is like the chardi klaa Baba that lives in the sangat of the guru and teaches the Sikhs aswell.

also check this recent post by Sant Manjit singh

http://www.sikhsangat.com/index.php?/topic/70588-sant-manjit-singh-clears-dasam-granth-misinformation/

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I'm not too sure or heard that anywhere.

The problem has always been the controversy and acceptance of the FULL Dasam Granth.

We have had countless people throughout the times arguing about it's authenticity !

Some Tat khalsas just want to stop at when the Adid Granth was declared the eternal Guru, they won't accept or acknowledge anything that was put together after like the Dasam Granth !

I always wonder what these so called Tats, actually read for nitnem ??

There was never any doubt on authenticity of Dasam granth sahib.During tat khalsa period and maharaja ranjit singh rule it was in parkash alongside SGGS. Read malcolm's sketch of sikhs who saw gurmatta in 1805 and he writes both granths were in parkash.

It was in parkash at all takhats till recently and was in parkash at akal takhat till 1944.Its parkash was lifted from akal takhat during mohan singh nagoke period and there was akhand path conducted of dasam bani before its parkash was lifted.

First attack on dasam bani came from a govt puppet Teja singh bhasaur about 60 years back who also took out bhagat banis from SGGS. He was excommunicated .Then came unread missionaries ex arya samaji bhag ambala who wrote against dasam granth and was excommunicated. Later he apologized. Now kala afghana and missionaries and some who do not know a,b,c about dasam granth start wild stories abiut its authenticity which has no basis.

SGGS is pure spiritualism.Dasam granth tells us jugti and is combination of many banias God's praise, lives of devtas whose names come in sGGS many hundred times and these are written from Gurmat angle, shahstarnam mala , gian parbodh which teaches mythology, charitropakhayan to uplift moral of a gurmukh yogi.it also teaches politics in stories of charitropakhayan.So sggs talks mainly about God, dasam granth talks about God , history and creation of God. it is yog that is from SGGS and jugti that is from Dasam granth.

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Just out of curiosity who gave Bhai Mani Singh the authority to combine different writings of Guru Gobind singh jee , maybe he wanted them to exist as different books ?

Also Guru ji was a brahm giyani so he knew exatcly when he would do joti jot samaana , so we cant say he didnt get a chance to do so before his passing away.

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Just out of curiosity who gave Bhai Mani Singh the authority to combine different writings of Guru Gobind singh jee , maybe he wanted them to exist as different books ?

Also Guru ji was a brahm giyani so he knew exatcly when he would do joti jot samaana , so we cant say he didnt get a chance to do so before his passing away.

Guru HarRai Sahib Jee, Guru HarKrishan Sahib Jee, Guru TeghBahadar Sahib Jee, Guru Gobind Singh Jee, Mata Sundri Jee and the enitre Sikh Panth gave him authority. Bhai Mani Singh Jee is no ordinary Sikh. He's one of the finest examples of a Sikh.

If anyone has any doubt regarding the life and sacrifices of Bhai Mani Singh Jee and his family...please read the following short description, you will be left speechless:

Bhai Mani Singh Ji is one of the most famous martyrs of the Sikhfaith. He was from a distinguished family of Sikh warriors. In the days when the Mughals ruled Punjab and were bent on exterminating the Sikhs, no Sikh was allowed to utter the word "Guru". In 1733 when there was a price on the head of every Sikh, it was Bhai Mani Singh Ji, the custodian of the Harmandir Sahib, a Saint-Soldier who had the courage to invite Sikhs to Amritsar for the celebration of Baisakhi and the celebration of the founding of the Khalsa. When Mughal military maneuvers caused the celebration not to be well attended and Bhai Mani Singh Ji could not pay the fine the dues he had agreed to pay the Mughals (to legally hold the event) Bhai Mani Singh Ji was ordered to convert to Islam. Refusing to give up his Beliefs Bhai Mani Singh Ji was dismembered joint by joint. The tale is told that when the executioner started to begin with his wrists, Bhai Mani Singh Ji mockingly reminded the executioner of the sentence, reminding him of the joints in his hands.

Bhai Mani Singh Ji spent a considerable part of his life in service at the Golden Temple in Amritsar. He was born in Alipur distt Multan, one of the 12 sons of Mai Das. His grandfather was Bhai Bhaloo Rai Ji, a great warrior who was a soldier in Guru Hargobind Sahib Ji' army who took part in all the battles fought by Guru Hargobind Sahib Ji against the Mughal attackers.

When Mani Singh was 13 years old, his father, Bhai Mai Das Ji, took him to Guru Har Rai at Kiratpur to pay their homage. When Mani Singh, in paying his respects, prostated himself before Guru Har Rai, the Guru prophesied, "This lad, full of good deeds, will be world famous." Mani Singh spent about two years at Kiratpur in the service of Guru Har Rai. He served in the Guru's kitchen everyday, scrubbing cooking pots and

utensils. He also attended to other chores and at the same time found time to learn Gurbani. He took part in prayer sessions with great zeal.

When Mani Singh was 15 years old, his father applied to Guru Har Rai Sahib Ji for leave to be granted to Mani Singh for a short period. Leaving having been granted, Mani Singh and his father returned to their village Alipur. At the age of 15, Mani Singh was married to Bibi Seetobai Ji, the daughter of Lakhi Rai, also known as Lakhi Shah who later, when Guru Teg Bahadur was beheaded in Delhi, recovered the Guru's body, took it home and set fire to his home in Raisina in order to cremate the Guru's body. At that site now stands Gurdwara Rikabganj. After his marriage Mani Singh spent some time with his family in his village.

Subsequently, Mani Singh, accompanied by his elder brothers, Bhai Jetha Singh and Bhai Dial Das, went to Kiratpur and presented themselves before Guru Har Rai for service at his shrine. Mani Singh's great desire was to spend all his life in the service of the Guru.

After the passing away of Guru Har Rai, Mani Singh started serving Guru Harkrishan Sahib. When Guru Harkrishan proceeded to Delhi, Mani Singh was one of the Sikhs who accompanied him. When Guru Harkrishan

Sahib died on 30 March 1664 in Delhi, Mani Singh escorted the Guru's mother, Mata Sulakhani to Bakala and presented himself before Guru Teg Bahadur for service. Mani Singh's elder brothers, Bhai Jetha Singh and

Bhai Dial Das also arrived at Bakala for service with the Guru. Mani Singh was at that time 20 years of age. After serving some time in the service of Guru Teg Bahahdur, Mani Singh took leave of the Guru and returned to his village in Alipur.

Mani Singh later, accompanied by his family, proceeded to Anandpur Sahib for the Baisakhi festival. Guru Teg Bahadur had then just arrived at Anandpur Sahib after a preaching tour in the East. This was in 1672. Living in the presence of Guru Teg Bahadur, Mani Singh continued with great zeal making copies and preparing small pothis (books) of Gurbani.

When Guru Teg Bahadur heeded the appeal of the Kashmiri Pandits and their request for help in saving the Hindu religion, Guru Teg Bahadur decided to proceed to Delhi. Bhai Jetha and Mani Singh and some other

Sikhs remained at Anandpur with Guru Gohind Singh to look after him. Bhai Mati Das, Bhai Sati Das and Bhai Dial Das accompanied Guru Teg Bahadur to Delhi. They were arrested together with Guru Teg Bahadur and

taken to Delhi where all of them suffered martyrdom at the hands of the Mughals. Bhai Dial Das was, as stated earlier, the elder brother of Bhai Mani Singh while Mati Das and Sati Das were the grandsons of Bhai Parag

Das or Bhai Piraga, as he was known popularly, a Brahmin of the Chhibber clan, from Kariala, a village in District Jhelum(Pakistan), who became a Sikh at the time of Guru Arjan Dev Ji, and later distinguished himself as a warrior while serving Guru Hargobind Sahib Ji, especially in the battles of Ruhela and Amritsar.

Mani Singh was not only a great scholar of Sikh sacred scripture and wrote books on it but was also a warrior who accompanied Guru Gobind Singh as one of his body guards on many occasions. In 1685, when Guru

Gobind Singh went to Nahan, on the invitation of Raja Medni Prakash, Mani Singh was one of the Sikhs who accompanied the Guru.

In 1687, when the Guru received a request for help from the widow of Baba Ram Rai, because the Masands were ill treating her, Guru Gobind ingh accompanied by Mani Singh went to Derah Doon, taught the Masands a

good lesson and put them in their proper place.

In 1688, at the Barsi (Death anniversary) of Baba Ram Rai, Guru Gobind Singh sent Mani Singh at the head of a Jatha of 50 Sikhs to represent him at the Barsi.

In 1688, at the battle of Bhangani, Mani Singh showed his prowess with the sword. In this battle his younger brother Hati Chand was killed.

In 1690, in the battle of Nadaun, Mani Singh showed great bravery and prowess with the sword; so much so that after the victory of the Guru's forces, Guru Gobind Singh bestowed on Mani Singh the title of Diwan (Minister).

In 1699, on Vaisakhi day when Guru Gobind Singh established the Khalsa Panth, Mani took Amrit and from Mani Ram he became Mani Singh. On this day five of Mani Singh's sons were also initiated as Khalsas. They

were :

  1. Bachitar Singh
  2. Udai Singh
  3. Anaik Singh
  4. Ajab Singh
  5. Ajaib Singh

Mani Singh's brothers, Rai Singh, Roop Singh and Man Singh were also initiated.

The brave deeds of Mani Singh in so many battles earned him the reputation of a great warrior. In his position of being the Guru's Diwan (Minister) he had to attend to many matters in the Guru's establishment. Nevertheless he had time to study the Sikh scripture under the Guru's guidance and became an accomplished theologian. He acquired so much knowledge and understanding of Gurbani, that he used to do Katha (Exposition) of the Granth Sahib to the Sangat (Congregation) both at Anandpur Sahib and later at the Harmandir Sahib.

Bhai Mani Singh, his grandfather, eleven brothers and seven of his ten sons died in battles fought on behalf of the Guru.

The following seven sons of the Mai Das were from his wife Madribai:

  1. Bhai Jetha Singh, martyred at Alowal in 1711.
  2. Bhai Dial Das, accompanied Guru Teg Bahadur to Delhi where he was martyred in 1675.
  3. Bhai Mani Singh, martyred in Lahore in 1734.
  4. Bhai Dan Singh, killed in the battle of Chamkaur in 1705.
  5. Bhai Man Singh, killed in the battle of Chitor - Garh in 1708.
  6. Bhai Amar Chand, died in infancy.
  7. Bhai Roop Singh, killed with his elder brother Jetha Singh in Alowal in 1711.

The following five sons of Mai Das were from his wife Ladki:

  1. Bhai Jagat Singh, martyred together with Bhai Mani Singh in Lahore in 1734.
  2. Bhai Sohan Chand, killed in the battle of Nadaun in 1691.
  3. Bhai Lehna Ji, killed in the battle of Gular in 1696.
  4. Bhai Rai Singh, killed in the battle of Muktsar in 1705.
  5. Bhai Hati Chand, killed in the battle of Bhangani in 1688.

List of Bhai Mani Singh's sons:

  1. Chitar Singh, martyred with Mani Singh in Lahore in 1734.
  2. Bachitar Singh, martyred in the battle of Nihan near Anandpur in 1704.
  3. Udai Singh, martyred in Sahi Tibi near Anandpur in 1704.
  4. Anaik Singh, killed in the battle of Chamkaur in 1704.
  5. Ajab Singh, killed in the battle of Chamkaur in 1704.
  6. Ajaib Singh, killed in the battle of Chamkaur in 1704.
  7. Gurbaksh Singh, martyred with Mani Singh in Lahore in 1734.
  8. Bhagwan Singh
  9. Balram Singh
  10. Desa Singh - the author of the Rahetnama (Code of conduct) of the Khalsa.

Seven of Mani Singh's sons were from his first wife, Seetobai and the remainder from his second wife Khemi.

In 1699, after the Khalsa Panth was created with the famous Amrit ceremony and Rahit Maryada (Code of conduct of the Khalsa) was ordained, Guru Gobind Singh sent Bhai Mani Singh and five other Khalsas to

Amritsar with instructions to take possession of the Harmandir Sahib. Bhai Mani Singh was appointed Granthi of the Harmandir Sahib and Jathedar of the Akal Takhat. Mani Singh thus became the third Granthi of

the Harmandir Sahib, after Baba Buddha and Bhai Gurdas. Mani Singh did away with all the Hindu practices that had crept into the Harmandir and restored all the traditional ceremonies of the Khalsa which became a

regular daily feature. Apart from Kirtan Singing of hymns from the Granth Sahib, Mani Singh used to do Katha (Exposition of Gurbani) which became a very popular daily feature. Rahit Maryada was propagated and

arrangements were made for administering Pahul (initiation) to new converts to the Khalsa fold. As a result of Bhai Mani Singh's efforts, a large number of Jats (farmers) from northern Punjab were initiated as

Khalsas, whose numbers increased day by day. Many of them, when they went back to their villages, persuaded others to take the pahul and become Khalsas. Periodically, Bhai Mani Singh used to go to Anandpur

Sahib to pay homage to Guru Gobind Singh and keep him informed of the affairs and happenings at Amritsar.

In the first battle fought by Guru Gobind Singh after the creation of the Khalsa Panth in 1699, against Raja Ajmer Chand and his Mughal supporters, Bhai Mani Singh and his sons were in the first line of the

Guru's forces. The Guru was so pleased with the bravery and the performance of Mani Singh's sons that after the Khalsa victory, the Guru issued a special Hukumnama (Edict) in praise of them. Mani Singh's sons

mentioned in the Hukumnama were :

  1. Bachitar Singh
  2. Udai Singh
  3. Anaik Singh
  4. Ajab Singh
  5. Ajaib Singh

Bhai Mani Singh acted as scribe when Guru Gobind Singh Ji - the then Guru of the Sikhs - dictated Sri Guru Granth Sahib he was only aged 14. He also transcribed many copies of the sacred Sikh scriptures which were sent to different preaching centers in India. He also taught the reading of Gurbani and its philosophy to the Sikhs.

Bhai Sahib was responsible for collecting the Gurbani of Guru Gobind Singh Ji and compiling it in the form of Dasam Granth (Book of the Tenth Guru). Besides this, Bhai Sahib also authored Japji Sahib Da Garb Ganjni Teeka (teeka means translation and explanation of a work). He expanded the first of Bhai Gurdas's Vaars into a life of Guru Nanak which is called Gyan Ratnawali. Mani Singh wrote another work, the Bhagat Ratnawali, an expansion of Bhai Gurdas's eleventh Vaar, which contains a list of famous Sikhs up to the time of Guru Har Gobind.

In his capacity as a Granthi of Darbar Sahib at the Golden Temple, Bhai Singh is also stated to have composed the Ardas (Supplication) in its current format; he also started the tradition of mentioning deeds of various Gursikhs with the supplication.

Bhai Kahn Singh Jee Nabha writes:

ਦਸ਼ਮ ਪਾਤਸ਼ਾਹ ਸ਼੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦਸਿੰਘ ਸਾਹਿਬ ਦਾ ਗ੍ਰੰਥ. ਇਸ ਗ੍ਰੰਥ ਦੀ ਸੰਖੇਪ ਕਥਾ ਇਉਂ ਹੈ: - ਮਾਤਾ ਸੁੰਦਰੀ ਜੀ ਦੀ ਆਗ੍ਯਾ ਅਨੁਸਾਰ ਸੰਮਤ ੧੭੭੮ ਵਿੱਚ ਭਾਈ ਮਨੀਸਿੰਘ ਜੀ ਦਰਬਾਰ ਸਾਹਿਬ ਅਮ੍ਰਿਤਸਰ ਜੀ ਦੇ ਗ੍ਰੰਥੀ ਥਾਪੇ ਗਏ. ਭਾਈਸਾਹਿਬ ਨੇ ਇਹ ਸੇਵਾ ਬਹੁਤ ਉੱਤਮ ਰੀਤੀ ਨਾਲ ਨਿਬਾਹੀ ਅਤੇ ਸਿੱਖ ਧਰਮ ਦਾ ਪ੍ਰਚਾਰ ਚੰਗੀ ਤਰਾਂ ਕੀਤਾ. ਇਸ ਅਧਿਕਾਰ ਵਿੱਚ ਹੋਰ ਪੁਸਤਕ ਰਚਣ ਤੋਂ ਛੁੱਟ, ਭਾਈ ਸਾਹਿਬ ਨੇ ਇੱਕ ਚੌਥੀ ਬੀੜ ਗੁਰੂ ਗ੍ਰੰਥਸਾਹਿਬ ਜੀ ਦੀ ਬਣਾਈ, ਜਿਸ ਵਿੱਚ ਰਾਗਾਂ ਦੇ ਕ੍ਰਮ ਅਨੁਸਾਰ ਹਰੇਕ ਸਤਿਗੁਰੂ ਅਤੇ ਭਗਤ ਦੀ ਬਾਣੀ ਇੱਕ ਇੱਕ ਥਾਂ ਜੁਦੀ ਕਰਕੇ ਲਿਖੀ. ਇਸ ਤੋਂ ਵੱਖ, ਜਿੱਥੋਂ ਕਿੱਥੋਂ ਵਡੇ ਜਤਨ ਨਾਲ ਦਸਮ ਸਤਿਗੁਰੂ ਦੀ ਉਪਦੇਸ਼ਮਈ ਬਾਣੀ ਅਤੇ ਸੰਸਕ੍ਰਿਤ ਗ੍ਰੰਥਾਂ ਦੇ ਅਨੁਵਾਦ ਏਕਤ੍ਰ ਕਰਕੇ ਇੱਕ ਜਿਲਦ- "ਦਸਵੇਂ ਪਾਤਸ਼ਾਹ ਕਾ ਗ੍ਰੰਥ" ਨਾਮ ਕਰਕੇ ਲਿਖੀ. ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥਸਾਹਿਬ ਜੀ ਦੀ ਚੌਥੀ ਬੀੜ ਗੁਰੂ ਅਰਜਨਦੇਵ ਦੀ ਰਚਨਾ ਦੇ ਵਿਰੁੱਧ ਦੇਖਕੇ ਪੰਥ ਦਾ ਭਾਈਸਾਹਿਬ ਤੇ ਵਡਾ ਕੋਪ ਹੋਇਆ ਅਤੇ ਗੁਰੂ ਖਾਲਸੇ ਨੇ ਬੀੜ ਅਪ੍ਰਮਾਣ ਕੀਤੀ. ਸੰਮਤ ੧੭੯੪ ਵਿੱਚ ਭਾਈ ਮਨੀਸਿੰਘ ਜੀ, ਸਿੱਖੀ ਦਾ ਸੱਚਾ ਨਮੂਨਾ ਦੱਸਕੇ ਲਹੌਰ ਵਿੱਚ ਸ਼ਹੀਦ ਹੋਏ. ਇਨ੍ਹਾਂ ਦੇ ਦੇਹਾਂਤ ਪੁਰ ਪੰਥ ਨੇ ਦਸਮਗ੍ਰੰਥ ਨੂੰ ਦਮਦਮੇ ਸਾਹਿਬ, ਜੋ ਉਸ ਸਮੇਂ ਵਿਦ੍ਯਾ ਦੀ ਟਕਸਾਲ (ਸਿੱਖਾਂ ਦੀ ਕਾਸ਼ੀ ਕਰਕੇ ਪ੍ਰਸਿੱਧ) ਸੀ ਵਿਚਾਰ ਲਈ ਭੇਜਦਿੱਤਾ. ਖਾਲਸਾਦੀਵਾਨ ਵਿੱਚ ਚਿਰ ਤੋੜੀ ਇਸ ਬੀੜ ਤੇ ਚਰਚਾ ਹੋਈ. ਕਿਤਨਿਆਂ ਨੇ ਕਿਹਾ ਕਿ ਜੁਦੀ ਜੁਦੀ ਪੋਥੀਆਂ ਵਿੱਚ ਬਾਣੀ ਦਾ ਰਹਿਣਾ ਯੋਗ ਨਹੀਂ, ਇੱਕ ਜਿਲਦ ਵਿੱਚ ਹੀ ਸਭ ਦਾ ਏਕਤ੍ਰ ਰਹਿਣਾ ਠੀਕ ਹੈ. ਕਈਆਂ ਨੇ ਆਖਿਆ ਕਿ ਇਸ ਬੀੜ ਦੀਆਂ ਜੁਦੀਆਂ ਜੁਦੀਆਂ ਪੋਥੀਆਂ ਰਹਿਣ, ਜਿਨ੍ਹਾਂ ਨੂੰ ਅਧਿਕਾਰ ਅਨੁਸਾਰ ਗੁਣੀ ਗ੍ਯਾਨੀ ਵਿਦ੍ਯਾਰਥੀ ਪਠਨ ਪਾਠਨ ਕਰ ਸਕਨ, ਬਹੁਤਿਆਂ ਨੇ ਆਖਿਆ ਕਿ ਇਸ ਦੀਆਂ ਦੋ ਜਿਲਦਾਂ ਬਣਾਈਆਂ ਜਾਣ. ਇੱਕ ਵਿੱਚ ਉਹ ਬਾਣੀ ਹੋਵੇ ਜੋ ਕਲਗੀਧਰ ਦੀ ਸ਼੍ਰੀ ਮੁਖਵਾਕ ਰਚਨਾ ਨੌ ਸਤਿਗੁਰਾਂ ਦੀ ਅਕਾਲੀ ਬਾਣੀ ਤੁੱਲ ਹੈ, ਅਰ ਦੂਜੀ ਵਿੱਚ ਇਤਿਹਾਸ ਆਦਿਕ ਲਿਖੇ ਜਾਵਨ. ਬਹੁਤਿਆਂ ਨੇ ਰਾਇ ਦਿੱਤੀ ਕਿ ਹੋਰ ਸਭ ਬਾਣੀਆਂ ਤਾਂ ਭਾਈ ਮਨੀਸਿੰਘ ਜੀ ਦੀ ਲਿਖੀਆਂ ਜ੍ਯੋਂ ਕੀ ਤ੍ਯੋਂ ਰਹਿਣ, ਪਰ ਚਰਿਤ੍ਰ ਅਤੇ ਜਫ਼ਰਨਾਮੇ ਦੇ ਨਾਲ ਜੋ ੧੧. ਹਕਾਯਤਾਂ ਲਿਖੀਆਂ ਹਨ, ਇਹ ਬੀੜ ਤੋਂ ਅਲਗ ਕੀਤੀਆਂ ਜਾਣ. ਇਸ ਤਰਾਂ ਹੋਰ ਤਰਕ ਵਿਤਰਕ ਚਿਰ ਤਾਈਂ ਹੁੰਦੀ ਰਹੀ, ਪਰ ਕੋਈ ਫ਼ੈਸਲਾ ਨਹੀ ਹੋਇਆ. ਇਤਨੇ ਵਿੱਚ ਭਾਈ ਮਤਾਬਸਿੰਘ ਜੀ, ਮੱਸੇ ਰੰਘੜ ਦੇ ਹੱਥੋਂ (ਸੰਮਤ ੧੭੯੭ ਵਿੱਚ) ਦਰਬਾਰ ਅਮ੍ਰਿਤਸਰ ਜੀ ਦੀ ਬੇਅਦਬੀ ਦਾ ਹਾਲ ਸੁਣਕੇ ਬੀਕਾਨੇਰ ਤੋਂ ਅਮ੍ਰਿਤਸਰ ਜੀ ਉੱਪੜਨ ਲਈ ਰਾਹ ਜਾਂਦੇ, ਦਮਦਮੇ ਸਾਹਿਬ ਆ ਪੁੱਜੇ. ਪੰਥ ਨੇ ਉਨ੍ਹਾਂ ਦੀ ਰਾਇ ਭੀ ਦਸਮਗ੍ਰੰਥ ਬਾਬਤ ਲਈ, ਤਾਂ ਉਨ੍ਹਾਂ ਨੇ ਆਖਿਆ ਕਿ ਜੇ ਮੈਂ ਮੱਸੇ ਨੂੰ ਮਾਰਕੇ ਮੁੜ ਦਮਦਮੇ ਸਾਹਿਬ ਆਇਆ, ਤਾਂ ਬੀੜ ਭਾਈ ਮਨੀਸਿੰਘ ਜੀ ਦੀ ਲਿਖੀ ਕ਼ਾਇਮ ਰਹੇ, ਜੇ ਮੈ ਅਮ੍ਰਿਤਸਰ ਜੀ ਸ਼ਹੀਦ ਹੋਗਿਆ ਤਾਂ ਜਿਲਦ ਖੋਲ੍ਹਕੇ ਜੁਦੀਆਂ ਜੁਦੀਆਂ ਪੋਥੀਆਂ ਬਣਾਈਆਂ ਜਾਣ. ਭਾਈ ਮਤਾਬਸਿੰਘ ਜੀ ਬਹਾਦੁਰੀ ਨਾਲ ਪਾਮਰ ਅਨ੍ਯਾਈ ਮੱਸੇ ਨੂੰ ਮਾਰਕੇ ਜੈਕਾਰੇ ਗਜਾਉਂਦੇ ਦਮਦਮੇ ਸਾਹਿਬ ਆਏ. ਪੰਥ ਨੇ ਭਾਈ ਮਤਾਬਸਿੰਘ ਜੀ ਦਾ ਭਾਰੀ ਸਨਮਾਨ ਕੀਤਾ ਅਰ ਉਨ੍ਹਾਂ ਦੇ ਬਚਨ ਅਨੁਸਾਰ ਦਸਮਗ੍ਰੰਥ ਦੀ ਬੀੜ ਭਾਈ ਮਨੀਸਿੰਘ ਜੀ ਦੇ ਲਿਖੇ ਕ੍ਰਮ ਅਨੁਸਾਰ ਕ਼ਾਇਮ ਰੱਖੀ. ਦਸਮਗ੍ਰੰਥ ਦੀ ਬੀੜ ਇੱਕ ਭਾਈ ਸੁੱਖਾਸਿੰਘ (ਪਟਨੇ ਸਾਹਿਬ ਦੇ ਗ੍ਰੰਥੀ) ਨੇ ਭੀ ਲਿਖੀ ਹੈ, ਜਿਸ ਵਿੱਚ ਛੱਕੇ ਭਗੌਤੀਸਤੋਤ੍ਰ ਆਦਿਕ ਸ਼ਾਮਿਲ ਕਰ ਦਿੱਤੇ ਹਨ. ਅਞਾਣ ਅਤੇ ਮਨਮੌਜੀ ਲਿਖਾਰੀਆਂ ਦੀ ਕ੍ਰਿਪਾ ਨਾਲ ਕਈ ਹੋਰ ਬੀੜਾਂ ਭੀ ਬਣ ਗਈਆਂ ਹਨ ਅਤੇ ਅਰਥਾਂ ਤੋਂ ਅਨਰਥ ਹੋਗਏ ਹਨ, ਪਰ ਕਿਸੇ ਗੁਰੁਮਤ ਪ੍ਰੇਮੀ ਨੇ ਇਸ ਦੇ ਸੁਧਾਰ ਦਾ ਉਪਾਉ ਨਹੀਂ ਕੀਤਾ. ਭਾਵੇਂ ਬੀੜਾਂ ਤਾਂ ਬੇਅੰਤ ਹਨ, ਪਰ ਮੁੱਖ ਦੋ ਹੀ ਹਨ ਇੱਕ ਭਾਈ ਮਨੀਸਿੰਘ ਦੀ, ਜਿਸ ਦਾ ਦੂਜਾ ਨਾਉਂ ਭਾਈ ਦੀਪਸਿੰਘ ਵਾਲੀ ਭੀ ਹੈ, ਦੂਜੀ ਭਾਈ ਸੁੱਖਾਸਿੰਘ ਦੀ, ਜਿਸ ਨੂੰ ਲੋਕ ਖ਼ਾਸ ਬੀੜ ਕਰਕੇ ਭੀ ਸਦਦੇ ਹਨ.

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