Washing Darbar Sahib Floor With Milk Is Equal To ShivJi's ** - Singh Sabha Canada

[UKLondonSikh]

veerji, if someone is feeling hungry they have Guru da Langar where they can eat as much as they want. No one is stopping them. ਹਾਂ, ਜੇ ਤੁਸੀਂ ਵਾਧੂ ਕੁਝ ਹੋਰ ਕਰਨਾ ਚਾਹੋ ਤਾਂ ਬੇਸ਼ਕ ਕਰੋ। ਆਪ ਕਰੋ ਤੇ ਹੋਰਨਾ ਨੂੰ ਭੀ ਕਰਵਾਉ। ਪਰ ਪਿਹਲਾਂ ਆਪ ਮਿਸਾਲ ਬਣਕੇ ਤਾ ਵਖਾਉ।

UK = Agreed Paji that gareeb can eat as much as they want by coming to Langar. No Sikh on the planet will ever criticise the Langar our Guru Sahib blessed this planet with. However, given that 47% of children in India suffer from malnutrition we need to take our Langar to them on a more active basis as the need is most acute outside of Punjab

Written by the same author as below. Are we going to trust such authors now?

In his latest writings, Dilgeer rakes up further controversy by:

� Claiming Guru Gobind Singh Ji never took Khanday-battay-da-Amrit from the Panth Piyaray, negating the concept of "ਆਪੇ ਗੁਰੁ ਚੇਲਾ".

� Dismissing the historical fact that Guru Arjan Dev Ji was were never martyred on a "ਤੱਤੀ ਤਵੀ"

� Dismissing the historical fact connected to Panjokhra Sahib regarding Sri Guru Harkrishan Sahib Ji blessing Chajju the water carrier to recite the Gita.

� Dismissing the historical fact of Guru Nanak Dev Ji's rotation of the Kabba at Mecca.

� Dismissing the historical fact of Guru Tegh Buhadur Sahib saving Makhan Shah Lubana's merchant ship from sinking.

http://www.panthic.org/articles/5168

UK = Singh4Peace Paji i respect your sharda unreservedly. I am merely your younger and less educated brother within the Panth. I personally don't eat meat and I personally don't see any issue with the meanings of Sri Jaap Sahib or Sri Chaupai Sahib. I do believe Guru Gobind Singh Ji Maharaj took Amrit from the Panj Pyaaray and I do believe Guru Arjun Dev Ji's shaheedi was deliberately done by the Mughals via a boiling thavee.

UK = However, would you not agree that Guru Nanak Dev Ji Maharaj's greatness is already enshrined beyond question, not least by virtue of the fact that they actually explained to the Muslims that God does not reside within the Muslims sacred black stone idol in Mecca but in all directions. Similarly, would you not agree that no other faith figure has ever sacrificed their own life for the protection of others like Guru Tegh Bahadur Ji Maharaj did so bravely, so why do we need the Makhan Shah Labana ship miracle story when all Guru Sahib were so explicit about disavowing miracles in Gurbani.

Jonny = In that case, he is denying a credible source like Bhai Gurdas Jee which mentions Makkah rotating. He does deny Panja Sahib saakhi. I heard him say it in a recorded interview about 2 years ago. Panja Sahib there is physical proof of that miracle occuring, the big rock till date has the imprint of Sri Guru Nanak Dev Jee's hand. I have met Pakistani Muslims who also believe the Panja Sahib Saakhi occured. Seems like we have non Sikhs who have more faith in Panja Sahib Saakhi than Kala Afghanists.

UK = Guru Sahib disavowed miracles in Gurbani more than once. Therefore, does it not stand to reason Paji that if hypothetically they were going to perform a miracle they would have perhaps removed all Mughal rule from Bharat and turned the whole world towards the Truth of Ik Onkar and Sikhi so that the whole World could be one huge Begumpura with no suffering, no hunger, no genocides rather than an almost typical Hindu/Muslim/Christian type iconographic miracle of a handprint on a rock?

[Jonny101]

You are entitled to your views, Dilgeer has his own and I have my own view.

People who believe in Bipar ideology will believe in miracles.

At time of Babar People claimed that they will make enemy army blind.

This incident is in the above Tuk.

And veerji if you go by believing then christian and muslime believe in Adam and eve, what can we make of it.

So is Bhai Gurdas Jee lying about Makkah rotating?

Or is Bhagat Namdev Ji lying about the Mandhir rotating in his own Bani?

The big bolder with Sri Guru Ji's hand imprint is probably also a hoax now?

Bhagat Kabir jee mentioning miracles that occured in his own bani was probably also lying?

Kala Afghanists can deny something all they like, but how can you deny something that is written in Gurbani or in Bhai Gurdas Jee's varaan? by denying some events mentioned in Gurbani and the varaan, you are questioning the truthfulness of Bani and Vaars.

[gurdeepsinghjohal]

Veer ji why beat the bush.

Quote Gurbani and Bhai Gurdass Vaaran.

Nobody is denying anything but interpretation can be different.

[Jonny101]

Veer ji why beat the bush.

Quote Gurbani and Bhai Gurdass Vaaran.

ਭਾਈ, ਝਾੜੀਆਂ ਨੂੰ ਕੁੱਟਣ ਦਾ ਮੈਨੂੰ ਕੋਈ ਸ਼ੌਂਕ ਨਹੀ। ਵੈਸੇ ਤਾ ਮੈਨੂੰ ਪਤਾ ਹੈ ਕਿ ਤੁਸੀਂ ਸਭ ਕੁਝ "ਮਾਟਾਫੋਰ" ਕਿਹ ਕਿਹ ਕੇ ਉਸ ਤੇ ਮੁਨਕਰ ਹੀ ਹੋਣਾ ਹੈ, ਫਿਰ ਭੀ ਮੈ ਉਮੀਦ ਰਖਦਾਂ ਕਿ ਸ਼ਾਇਦ ਤੁਸੀਂ ਗੁਰਬਾਣੀ ਤੇ ਭਾਈ ਗੁਰਦਾਸ ਦੀਆਂ ਵਾਰਾਂ ਤੇ ਵਿਸ਼ਵਾਸ ਕਰੋਂਗੇ।

1. Sri Guru Nanak Dev Jee rotating Makkah is mentioned by Bhai Gurdas Jee here: in Vaar 1 Pauri 32

When the Mullah named Jivan grabbed Guru jee's legs and turned it towards another direction the following happened in Bhai Gurdas Jee's own words:

ਟੰਗੋਂ ਪਕੜਿ ਘਸੀਟਿਆ ਫਿਰਿਆ ਮਕਾ ਕਲਾ ਦਿਖਾਰੀ।

The Makkah revolved(phiria) through this Kala(miracle) of Vaheguru.

See Bhai Gurdas Jee's translation by Bhai Vir Singh Jee, Giani Hazara Singh Ji and the Katha of this Vaar by Giani Gurbachan Singh Bhindranwale here

2. Bhagat NaamDev Jee's bani mentions a Saakhi from his lifetime of where a Mandhir was rotated around him. It is mentioned here in this shabad:

ਹਸਤ ਖੇਲਤ ਤੇਰੇ ਦੇਹੁਰੇ ਆਇਆ॥ਭਗਤਿ ਕਰਤ ਨਾਮਾ ਪਕਰਿ ਉਠਾਇਆ॥੧॥

ਹੀਨੜੀ ਜਾਤਿ ਮੇਰੀ ਜਾਦਿਮ ਰਾਇਆ॥ਛੀਪੇ ਕੇ ਜਨਮਿ ਕਾਹੇ ਕਉ ਆਇਆ॥੧॥ਰਹਾਉ॥

ਲੈ ਕਮਲੀ ਚਲਿਓ ਪਲਟਾਇ॥ਦੇਹੁ ਰੈ ਪਾਛੈ ਬੈਠਾ ਜਾਇ॥੨॥

ਜਿਉ ਜਿਉ ਨਾਮਾ ਹਰਿ ਗੁਣ ਉਚਰੈ॥ਭਗਤ ਜਨਾਂ ਕਉ ਦੇਹੁਰਾ ਫਿਰੈ॥੩॥ (੧੧੬੪)

3. From Bhagat Kabir Jee's own bani He mentions that when the king was inflicting torture on him, they tried to drown him in the river. But far from drowning a miracle occurred A wave of the water hit Bhagat Kabir Jee's chains, it miraculously broke(by water!). Simultaneously Bhagat Kabir Jee was literally and miraculously sitting on the water of the river, so he would not drown either. Bhagat Kabir Jee mentioned this in the following Shabad:

ਗੰਗ ਗੁਸਾਇਨਿ ਗਹਿਰ ਗੰਭੀਰ ॥ ਜੰਜੀਰ ਬਾਂਧਿ ਕਰਿ ਖਰੇ ਕਬੀਰ ॥੧॥

ਮਨੁ ਨ ਡਿਗੈ ਤਨੁ ਕਾਹੇ ਕਉ ਡਰਾਇ ॥ ਚਰਨ ਕਮਲ ਚਿਤੁ ਰਹਿਓ ਸਮਾਇ ॥ ਰਹਾਉ ॥

ਗੰਗਾ ਕੀ ਲਹਰਿ ਮੇਰੀ ਟੁਟੀ ਜੰਜੀਰ ॥ ਮ੍ਰਿਗਛਾਲਾ ਪਰ ਬੈਠੇ ਕਬੀਰ ॥੨॥

ਕਹਿ ਕੰਬੀਰ ਕੋਊ ਸੰਗ ਨ ਸਾਥ ॥ ਜਲ ਥਲ ਰਾਖਨ ਹੈ ਰਘੁਨਾਥ ॥੩॥੧੦॥੧੮॥{ਪੰਨਾ 1162}

4. Panja Sahib wali saakhi. Instead of going into detail since everyone(I presume) knows of this saakhi, I will just post the picture as proof because this picture speaks louder than words proving this miracle occurring:

[gurdeepsinghjohal]

Veer ji Bhai Randhir Singh and Prof Sahib Singh have different translation.

Bhai Randhir Singh is very big Mahapurash but we metaphoric people go with Prof. Sahib Singh.

Guru Nanak Sahib ne makka gumha dita par Sri Chand da Dimaag na Gumha Sake Sikhi chad udassi ho gaya.

Makke jithe log islam de ilawa kise dharam nu nahin mande c, ohno nu sikh baana dita, babe ne makka gumha dita.

Photo kine banayi hai

[UKLondonSikh]

_{Jonny Paji your interpretation seems to be totally literal.}

ਭਗਵਤ ਭੀਰਿ ਸਕਤਿ ਸਿਮਰਨ ਕੀ ਕਟੀ ਕਾਲ ਭੈ ਫਾਸੀ ॥

भगवत भीरि सकति सिमरन की कटी काल भै फासी ॥

Bẖagvaṯ bẖīr sakaṯ simran kī katī kāl bẖai fāsī.

With the army of God's devotees, and Shakti, the power of meditation, I have snapped the noose of the fear of death.

ਦਾਸੁ ਕਮੀਰੁ ਚੜ੍ਹ੍ਹਿਓ ਗੜ੍ਹ੍ਹ ਊਪਰਿ ਰਾਜੁ ਲੀਓ ਅਬਿਨਾਸੀ ॥੬॥੯॥੧੭॥

दासु कमीरु चड़्हिओ गड़्ह ऊपरि राजु लीओ अबिनासी ॥६॥९॥१७॥

Ḏās kamīr cẖaṛĥi▫o gaṛĥ ūpar rāj lī▫o abẖināsī. ||6||9||17||

Slave Kabeer has climbed to the top of the fortress; I have obtained the eternal, imperishable domain. ||6||9||17||

ਗੰਗ ਗੁਸਾਇਨਿ ਗਹਿਰ ਗੰਭੀਰ ॥

गंग गुसाइनि गहिर ग्मभीर ॥

Gang gusā▫in gahir gambẖīr.

The mother Ganges is deep and profound.

ਜੰਜੀਰ ਬਾਂਧਿ ਕਰਿ ਖਰੇ ਕਬੀਰ ॥੧॥

जंजीर बांधि करि खरे कबीर ॥१॥

Janjīr bāʼnḏẖ kar kẖare Kabīr. ||1||

Tied up in chains, they took Kabeer there. ||1||

ਮਨੁ ਨ ਡਿਗੈ ਤਨੁ ਕਾਹੇ ਕਉ ਡਰਾਇ ॥

मनु न डिगै तनु काहे कउ डराइ ॥

Man na digai ṯan kāhe ka▫o darā▫e.

My mind was not shaken; why should my body be afraid?

ਚਰਨ ਕਮਲ ਚਿਤੁ ਰਹਿਓ ਸਮਾਇ ॥ ਰਹਾਉ ॥

चरन कमल चितु रहिओ समाइ ॥ रहाउ ॥

Cẖaran kamal cẖiṯ rahi▫o samā▫e. Rahā▫o.

My consciousness remained immersed in the Lotus Feet of the Lord. ||1||Pause||

ਗੰਗਾ ਕੀ ਲਹਰਿ ਮੇਰੀ ਟੁਟੀ ਜੰਜੀਰ ॥

गंगा की लहरि मेरी टुटी जंजीर ॥

Gangā kī lahar merī tutī janjīr.

The waves of the Ganges broke the chains,

ਮ੍ਰਿਗਛਾਲਾ ਪਰ ਬੈਠੇ ਕਬੀਰ ॥੨॥

म्रिगछाला पर बैठे कबीर ॥२॥

Marigcẖẖālā par baiṯẖe Kabīr. ||2||

and Kabeer was seated on a deer skin. ||2||

ਕਹਿ ਕੰਬੀਰ ਕੋਊ ਸੰਗ ਨ ਸਾਥ ॥

कहि क्मबीर कोऊ संग न साथ ॥

Kahi kambīr ko▫ū sang na sāth.

Says Kabeer, I have no friend or companion.

ਜਲ ਥਲ ਰਾਖਨ ਹੈ ਰਘੁਨਾਥ ॥੩॥੧੦॥੧੮॥

जल थल राखन है रघुनाथ ॥३॥१०॥१८॥

Jal thal rākẖan hai ragẖunāth. ||3||10||18||

On the water, and on the land, the Lord is my Protector. ||3||10||18||

ਭੈਰਉ ਕਬੀਰ ਜੀਉ ਅਸਟਪਦੀ ਘਰੁ ੨

भैरउ कबीर जीउ असटपदी घरु २

Bẖairo Kabīr jī▫o asatpaḏī gẖar 2

Bhairao, Kabeer Jee, Ashtapadees, Second House:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ੴ सतिगुर प्रसादि ॥

Ik▫oaʼnkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

My brief interpretation of the above, admittedly as a simple ordinary person and which does not do the depth of Gurbani any justice, is that Dhan Dhan Kabir Ji Maharaj is speaking of Dhan Dhan Kabir Ji Maharaj's mental liberation from the falsehoods of the fake intermissaries (between man and God) and their Holy Ganges in which they try to mentally drown and oppress those who stress devotion to the One God on the basis of Gurmat and Truth which are one and the same.

Interpreting Gurbani literally on every single occasion could be argued as being somewhat akin to believing that "Ram" in Sri Guru Granth Sahib Ji Maharaj refers to the Hindu God in human form (Ram Chander) when that quite clearly that is simply not the case. Like Gurdeep Paji said, if we go down this route of literal interpretation on every single occasion then what difference will there be between the Sikh Panth and the Christians with their magical virgin births and 72-hour timed resurrections or the Muslims with their Prophet Muhammad flying on a horse from Mecca to Jerusalem and then onward to outer space and Hinduism's millions of mythological miracles which are well documented.

Sikhi is above this anti-Gurmat philosophy and our Guru Sahib were above this, as unlike other religious figures they did not win adherents via the sword or via miracles but simply through their devotion to the One God and the philosophy of Kirat Karo Naam Japo Vand Chako.

_{ਨਾਮੇ ਹਰਿ ਕਾ ਦਰਸਨੁ ਭਇਆ ॥੪॥੩॥}

_{नामे हरि का दरसनु भइआ ॥४॥३॥}

_{Nāme har kā ḏarsan bẖa▫i▫ā. ||4||3||}

_{Thus did Naam Dayv come to receive the Blessed Vision of the Lord's Darshan. ||4||3||}

_{ਮੈ ਬਉਰੀ ਮੇਰਾ ਰਾਮੁ ਭਤਾਰੁ ॥}

_{मै बउरी मेरा रामु भतारु ॥}

_{Mai ba▫urī merā rām bẖaṯār.}

_{I am crazy - the Lord is my Husband.}

_{ਰਚਿ ਰਚਿ ਤਾ ਕਉ ਕਰਉ ਸਿੰਗਾਰੁ ॥੧॥}

_{रचि रचि ता कउ करउ सिंगारु ॥१॥}

_{Racẖ racẖ ṯā ka▫o kara▫o singār. ||1||}

_{I decorate and adorn myself for Him. ||1||}

_{ਭਲੇ ਨਿੰਦਉ ਭਲੇ ਨਿੰਦਉ ਭਲੇ ਨਿੰਦਉ ਲੋਗੁ ॥}

_{भले निंदउ भले निंदउ भले निंदउ लोगु ॥}

_{Bẖale ninḏa▫o bẖale ninḏa▫o bẖale ninḏa▫o log.}

_{Slander me well, slander me well, slander me well, O people.}

_{ਤਨੁ ਮਨੁ ਰਾਮ ਪਿਆਰੇ ਜੋਗੁ ॥੧॥ ਰਹਾਉ ॥}

_{तनु मनु राम पिआरे जोगु ॥१॥ रहाउ ॥}

_{Ŧan man rām pi▫āre jog. ||1|| rahā▫o.}

_{My body and mind are united with my Beloved Lord. ||1||Pause||}

_{ਬਾਦੁ ਬਿਬਾਦੁ ਕਾਹੂ ਸਿਉ ਨ ਕੀਜੈ ॥}

_{बादु बिबादु काहू सिउ न कीजै ॥}

_{Bāḏ bibāḏ kāhū si▫o na kījai.}

_{Do not engage in any arguments or debates with anyone.}

_{ਰਸਨਾ ਰਾਮ ਰਸਾਇਨੁ ਪੀਜੈ ॥੨॥}

_{रसना राम रसाइनु पीजै ॥२॥}

_{Rasnā rām rasā▫in pījai. ||2||}

_{With your tongue, savor the Lord's sublime essence. ||2||}

_{ਅਬ ਜੀਅ ਜਾਨਿ ਐਸੀ ਬਨਿ ਆਈ ॥}

_{अब जीअ जानि ऐसी बनि आई ॥}

_{Ab jī▫a jān aisī ban ā▫ī.}

_{Now, I know within my soul, that such an arrangement has been made;}

_{ਮਿਲਉ ਗੁਪਾਲ ਨੀਸਾਨੁ ਬਜਾਈ ॥੩॥}

_{मिलउ गुपाल नीसानु बजाई ॥३॥}

_{Mila▫o gupāl nīsān bajā▫ī. ||3||}

_{I will meet with my Lord by the beat of the drum. ||3||}

_{ਉਸਤਤਿ ਨਿੰਦਾ ਕਰੈ ਨਰੁ ਕੋਈ ॥}

_{उसतति निंदा करै नरु कोई ॥}

_{Usṯaṯ ninḏā karai nar ko▫ī.}

_{Anyone can praise or slander me.}

_{ਨਾਮੇ ਸ੍ਰੀਰੰਗੁ ਭੇਟਲ ਸੋਈ ॥੪॥੪॥}

_{नामे स्रीरंगु भेटल सोई ॥४॥४॥}

_{Nāme sarīrang bẖetal so▫ī. ||4||4||}

_{Naam Dayv has met the Lord. ||4||4||}

_{ਕਬਹੂ ਖੀਰਿ ਖਾਡ ਘੀਉ ਨ ਭਾਵੈ ॥}

_{कबहू खीरि खाड घीउ न भावै ॥}

_{Kabhū kẖīr kẖād gẖī▫o na bẖāvai.}

_{Sometimes, people do not appreciate milk, sugar and ghee.}

_{ਕਬਹੂ ਘਰ ਘਰ ਟੂਕ ਮਗਾਵੈ ॥}

_{कबहू घर घर टूक मगावै ॥}

_{Kabhū gẖar gẖar tūk magāvai.}

_{Sometimes, they have to beg for bread from door to door.}

_{ਕਬਹੂ ਕੂਰਨੁ ਚਨੇ ਬਿਨਾਵੈ ॥੧॥}

_{कबहू कूरनु चने बिनावै ॥१॥}

_{Kabhū kūran cẖane bināvai. ||1||}

_{Sometimes, they have to pick out the grain from the chaff. ||1||}

_{ਜਿਉ ਰਾਮੁ ਰਾਖੈ ਤਿਉ ਰਹੀਐ ਰੇ ਭਾਈ ॥}

_{जिउ रामु राखै तिउ रहीऐ रे भाई ॥}

_{Ji▫o rām rākẖai ṯi▫o rahī▫ai re bẖā▫ī.}

_{As the Lord keeps us, so do we live, O Siblings of Destiny.}

_{ਹਰਿ ਕੀ ਮਹਿਮਾ ਕਿਛੁ ਕਥਨੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥}

_{हरि की महिमा किछु कथनु न जाई ॥१॥ रहाउ ॥}

_{Har kī mahimā kicẖẖ kathan na jā▫ī. ||1|| rahā▫o.}

_{The Lord's Glory cannot even be described. ||1||Pause||}

_{ਕਬਹੂ ਤੁਰੇ ਤੁਰੰਗ ਨਚਾਵੈ ॥}

_{कबहू तुरे तुरंग नचावै ॥}

_{Kabhū ṯure ṯurang nacẖāvai.}

_{Sometimes, people prance around on horses.}

_{ਕਬਹੂ ਪਾਇ ਪਨਹੀਓ ਨ ਪਾਵੈ ॥੨॥}

_{कबहू पाइ पनहीओ न पावै ॥२॥}

_{Kabhū pā▫e panhī▫o na pāvai. ||2||}

_{Sometimes, they do not even have shoes for their feet. ||2||}

_{ਕਬਹੂ ਖਾਟ ਸੁਪੇਦੀ ਸੁਵਾਵੈ ॥}

_{कबहू खाट सुपेदी सुवावै ॥}

_{Kabhū kẖāt supeḏī suvāvai.}

_{Sometimes, people sleep on cozy beds with white sheets.}

_{ਕਬਹੂ ਭੂਮਿ ਪੈਆਰੁ ਨ ਪਾਵੈ ॥੩॥}

_{कबहू भूमि पैआरु न पावै ॥३॥}

_{Kabhū bẖūm pai▫ār na pāvai. ||3||}

_{Sometimes, they do not even have straw to put down on the ground. ||3||}

_{ਭਨਤਿ ਨਾਮਦੇਉ ਇਕੁ ਨਾਮੁ ਨਿਸਤਾਰੈ ॥}

_{भनति नामदेउ इकु नामु निसतारै ॥}

_{Bẖanaṯ nāmḏe▫o ik nām nisṯārai.}

_{Naam Dayv prays, only the Naam, the Name of the Lord, can save us.}

_{ਜਿਹ ਗੁਰੁ ਮਿਲੈ ਤਿਹ ਪਾਰਿ ਉਤਾਰੈ ॥੪॥੫॥}

_{जिह गुरु मिलै तिह पारि उतारै ॥४॥५॥}

_{Jih gur milai ṯih pār uṯārai. ||4||5||}

_{One who meets the Guru, is carried across to the other side. ||4||5||}

_{ਹਸਤ ਖੇਲਤ ਤੇਰੇ ਦੇਹੁਰੇ ਆਇਆ ॥}

_{हसत खेलत तेरे देहुरे आइआ ॥}

_{Hasaṯ kẖelaṯ ṯere ḏehure ā▫i▫ā.}

_{Laughing and playing, I came to Your Temple, O Lord.}

_{ਭਗਤਿ ਕਰਤ ਨਾਮਾ ਪਕਰਿ ਉਠਾਇਆ ॥੧॥}

_{भगति करत नामा पकरि उठाइआ ॥१॥}

_{Bẖagaṯ karaṯ nāmā pakar uṯẖā▫i▫ā. ||1||}

_{While Naam Dayv was worshipping, he was grabbed and driven out. ||1||}

_{ਹੀਨੜੀ ਜਾਤਿ ਮੇਰੀ ਜਾਦਿਮ ਰਾਇਆ ॥}

_{हीनड़ी जाति मेरी जादिम राइआ ॥}

_{Hīnṛī jāṯ merī jāḏim rā▫i▫ā.}

_{I am of a low social class, O Lord;}

_{ਛੀਪੇ ਕੇ ਜਨਮਿ ਕਾਹੇ ਕਉ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥}

_{छीपे के जनमि काहे कउ आइआ ॥१॥ रहाउ ॥}

_{Cẖẖīpe ke janam kāhe ka▫o ā▫i▫ā. ||1|| rahā▫o.}

_{why was I born into a family of fabric dyers? ||1||Pause||}

_{ਲੈ ਕਮਲੀ ਚਲਿਓ ਪਲਟਾਇ ॥}

_{लै कमली चलिओ पलटाइ ॥}

_{Lai kamlī cẖali▫o paltā▫e.}

_{I picked up my blanket and went back,}

_{ਦੇਹੁਰੈ ਪਾਛੈ ਬੈਠਾ ਜਾਇ ॥੨॥}

_{देहुरै पाछै बैठा जाइ ॥२॥}

_{Ḏehurai pācẖẖai baiṯẖā jā▫e. ||2||}

_{to sit behind the temple. ||2||}

_{ਜਿਉ ਜਿਉ ਨਾਮਾ ਹਰਿ ਗੁਣ ਉਚਰੈ ॥}

_{जिउ जिउ नामा हरि गुण उचरै ॥}

_{Ji▫o ji▫o nāmā har guṇ ucẖrai.}

_{As Naam Dayv uttered the Glorious Praises of the Lord,}

_{ਭਗਤ ਜਨਾਂ ਕਉ ਦੇਹੁਰਾ ਫਿਰੈ ॥੩॥੬॥}

_{भगत जनां कउ देहुरा फिरै ॥३॥६॥}

_{Bẖagaṯ janāʼn ka▫o ḏehurā firai. ||3||6||}

_{the temple turned around to face the Lord's humble devotee. ||3||6||}

_{ਭੈਰਉ ਨਾਮਦੇਉ ਜੀਉ ਘਰੁ ੨}

_{भैरउ नामदेउ जीउ घरु २}

_{Bẖairo nāmḏe▫o jī▫o gẖar 2}

_{Bhairao, Naam Dayv Jee, Second House:}

_{ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥}

_{ੴ सतिगुर प्रसादि ॥}

_{Ik▫oaʼnkār saṯgur parsāḏ.}

_{One Universal Creator God. By The Grace Of The True Guru:}

_{ਜੈਸੀ ਭੂਖੇ ਪ੍ਰੀਤਿ ਅਨਾਜ ॥}

_{जैसी भूखे प्रीति अनाज ॥}

_{Jaisī bẖūkẖe parīṯ anāj.}

_{As the hungry person loves food,}

_{ਤ੍ਰਿਖਾਵੰਤ ਜਲ ਸੇਤੀ ਕਾਜ ॥}

_{त्रिखावंत जल सेती काज ॥}

_{Ŧarikẖāvaʼnṯ jal seṯī kāj.}

_{and the thirsty person is obsessed with water,}

_{ਜੈਸੀ ਮੂੜ ਕੁਟੰਬ ਪਰਾਇਣ ॥}

_{जैसी मूड़ कुट्मब पराइण ॥}

_{Jaisī mūṛ kutamb parā▫iṇ.}

_{and as the fool is attached to his family-}

_{ਐਸੀ ਨਾਮੇ ਪ੍ਰੀਤਿ ਨਰਾਇਣ ॥੧॥}

_{ऐसी नामे प्रीति नराइण ॥१॥}

_{Aisī nāme parīṯ narā▫iṇ. ||1||}

_{just so, the Lord is very dear to Naam Dayv. ||1||}

_{ਨਾਮੇ ਪ੍ਰੀਤਿ ਨਾਰਾਇਣ ਲਾਗੀ ॥}

_{नामे प्रीति नाराइण लागी ॥}

_{Nāme parīṯ nārā▫iṇ lāgī.}

_{Naam Dayv is in love with the Lord.}

_{My brief layman's interpretation (which can never do full justice to the true depth of Gurbani) is that Dhan Dhan Bhagat Namdev Ji Maharaj are not referring to the physical rotation of the Mandir per se ... but instead they are referring to the fact that God is there with the devotee who has Truth within his or her heart regardless of their physical presence outside a Temple's boundaries (rather than with those purveyors of falsehood "inside" who may happen to control a House of God at any one point such as Massa Ranghar).}

_{Thus the wretched caste-discriminating Temple Mahants, though they threw Dhan Dhan Bhagat Namdev Ji Maharaj physically out of the Temple ... by that very act effectively dispersed the Love of God from the Temple ... meaning that God's Truth was spiritually present in its most wondrous form in front of Dhan Dhan Bhagat Namdev Ji Maharaj OUTSIDE the physical shell of the Mandir. Quite clearly God was not present in the actions of those wretched Mahants (though they might have proclaimed to the outside World that they had purified their so-called House of God from the pollution of a Dalit as espoused in Hinduism's Manu Smriti).}

_{But we don't need to argue over Gurbani - you are welcome to your interpretation}

_{- and let's always re-focus on the issues where the Panth is always in full unanimous agreement.}

[Jonny101]

Veer ji Bhai Randhir Singh and Prof Sahib Singh have different translation.

Bhai Randhir Singh is very big Mahapurash but we metaphoric people go with Prof. Sahib Singh.

Guru Nanak Sahib ne makka gumha dita par Sri Chand da Dimaag na Gumha Sake Sikhi chad udassi ho gaya.

Makke jithe log islam de ilawa kise dharam nu nahin mande c, ohno nu sikh baana dita, babe ne makka gumha dita.

Photo kine banayi hai

I havn't read Bhai Sahib Randhir Singh Jee's interpretation. But Prof Sahib Singh Jee's interpretation of Bhagat Kabir Jee and Bhagat Namdev Jee's shabad that I referenced supports my view, and he wrote in Viakaran. Giani Harbans Singh jee, another Viakaran master's interpretation of these Shabads are also in line with my view. Besides this, I have read the Sampradayak interpretation of these Shabads and that is also supportive of my view. So this leaves no doubt that these Miracles of Vaheguru did occur according to respected Sikh scholars. Now that leaves the final point of Makkah rotating which is mentioned by Bhai Gurdas Jee in his vaars and I have already given reference to that by the interpretation done by Bhai Vir Singh Jee, Giani Hazara Singh Jee and Giani Gurbachan Singh Bhindranwale Jee which also support that the miracle of the Makkah rotating did occur. Panja Sahib we have physical proof of that miracle. This leaves no doubt that these miracles did occur as far as Gurbani is concearned. Now you can either believe Gurbani and Bhai Gurdas Ji on the one hand or Dilgir and Kala Afghanist ideology on the other. I would personally go with the former rather than the later.

[gurdeepsinghjohal]

I havn't read Bhai Sahib Randhir Singh Jee's interpretation. But Prof Sahib Singh Jee's interpretation of Bhagat Kabir Jee and Bhagat Namdev Jee's shabad that I referenced supports my view, and he wrote in Viakaran. Giani Harbans Singh jee, another Viakaran master's interpretation of these Shabads are also in line with my view. Besides this, I have read the Sampradayak interpretation of these Shabads and that is also supportive of my view. So this leaves no doubt that these Miracles of Vaheguru did occur according to respected Sikh scholars. Now that leaves the final point of Makkah rotating which is mentioned by Bhai Gurdas Jee in his vaars and I have already given reference to that by the interpretation done by Bhai Vir Singh Jee, Giani Hazara Singh Jee and Giani Gurbachan Singh Bhindranwale Jee which also support that the miracle of the Makkah rotating did occur. Panja Sahib we have physical proof of that miracle. This leaves no doubt that these miracles did occur as far as Gurbani is concearned. Now you can either believe Gurbani and Bhai Gurdas Ji on the one hand or Dilgir and Kala Afghanist ideology on the other. I would personally go with the former rather than the later.

Uklondonsikh answer your question veerji.

For lateral I will go with Dr. Dilgeer in history part.

I don't read kala afghan.

Prof. Sahib Singh explains the shabad you can check again.

Its simply an attack on the biparvaad.

[GPS]

This is from facebook.

The above is nothing but a bundle of lies. I have some knowledge about sewa people going inside. All or anyone cann't go inside. This is a jatha that has been doing this sewa for generations. They are given identity cards hung around their neck with photographs. They have to apply for that and then give in writing that they will do sewa and do not indulge in any sort of Ninda.

This person need to wake up and be up date with maryada. In my opinion the main task of such people who are from missionary cult is to bring bad name to our institutions by false propaganda.

[GPS]

Writer of Twarikh Sri Amritsar and Twarikh Amritsar writes

Water was used to clean the floor but when did this Kachi lassi concept came is not clear.

This is from the beginning because of maryada of harmandir sahib is in blck and white since Bhai mani singh's time.