Can you take Amrit if your partner does not?

[jasdeepsingh2k125]

First of all Takhat outside punjab have to do things according to gurmat.

veerji they r gurmat..

great mahapurash haven't critised marayada of hazoor sahib so it is a humble request that u also refrain it from doing

[DSGj]

It is historical fact that Hukamnamas came from all Sikh Takhats. This further proves that Takhats were made while Khalsa was still strong. Don't spread lies by saying "see when the other Takhats were built/made".

Read the following to see Patna Sahib historical eye-witness account....

Takht Sri Harimandir Ji, Patna Sahib

It was here at Takhat Patna Sahib, that Guru Gobind Singh, the tenth
Sikh Guru was born in 1666. He also spent his early years here before
moving to Anandpur. Besides being the birthplace of Guru Gobind Singh,
Patna was also honored by visits from Guru Nanak as well as Guru Tegh
Bahadur.

This is one of only five Takhats or Holy Seats of Authority of the
Sikhs. The Gurdwara Patna Sahib is in remembrance of the birthplace of Guru Gobind Singh,
the tenth Guru of the Sikhs. Like many historical Gurdwaras in India
and Pakistan, this Gurdwara was built by Maharaja Ranjit Singh.

Originally, this is the place where Guru Nanak visited before going to the holy place Gaya.
He was a great scholar of history and knew the importance of
Pataliputra, which already was almost forgotten by Hindus. He tried to
revive the glory of Indian culture. At this place stood the haveli of
Salis Rai Jouri, who was a great devotee of Guru Nanak. He was so
influenced by the teachings of the Guru that he converted his palatial
home into a dharamsala (place where dharam is learned).

When Guru Tegh Bahadur visited Patna, he stayed in this exact site. A
magnificent house was built above the dharamsala of Salis Rai. Mullah
Ahmed Bukhari, the author of Mirat-ul-Ahwal Jahan Nama, who
stayed at Patna for some time at the close of 18th century, has made a
reference to Harmandir Sahib. He writes, "Over the birthplace of Guru
Gobind Singh, the Sikhs have raised a public edifice, made it a place of
power and strength, and call it 'Harmandir'. It is also called 'Sangat'
and is held in great esteem and veneration. They have made it a place
of pilgrimage. Maharaja Ranjit Singh started the work of reconstructing
the Harmandir in 1839 following destruction by fire, but did not survive
to see the new structure. Again in 1934, when an earthquake rocked the
entire state of Bihar, some portions of the Harmandir fell down.
Construction of the present building was taken up on November 19, 1954
and was completed in about three years.

Illuminated Guru Granth folio with nisan (Mul Mantra) of Guru Gobind Singh. Collection of Patna

"As described by Charles Wilkins" by Professor Kirpal Singh, Punjabi University

Charles Wilkins
was one of the pioneering orientalists of the 18th century. With his
help Sir William Jones, founder of the Asiatic Society, Calcutta, learnt
Sanskrit.
Later, he earned the title of "Father of Sanskrit" in the eyes of his
contemporaries by writing grammar of Sanskrit language. He was the first
to design and manufacture the type for production of Sanskrit and
Persian grammars and proved to be a pioneer in the typographic art in
the oriental language.

Born in 1749 in England, Wilkins joined the service of the East India
Company at the age of twenty. He suggested to the Governor General,
Warren Hastings, to establish a printing press in 1778. Wilkins
translated Manusmriti, Mahabharat and Hitopdesh and the later years of
his life were devoted to the revision of Richardson's Persian, Arabic
and English Dictionary. He died in 1836 in England.

Charles Wilkins was one of the earliest Europeans to write about the Sikhs. He wrote on March 1, 1781:

"Before I left

Calcutta

a gentleman with whom I chanced to be discoursing of that sect of

people who are distinguished from worshippers of Brahm and followers of

Mohomed by the appellation 'Seek' (meaning

Sikhs

) informed me that there was a considerable number of them settled in the city of

Patna

."

Since he was proceeding on leave to Benaras he stopped at Patna. Following is the description of Gurdwara Patna Sahib and the daily routine there:

"I found the College of the Seeks (Sikhs) situated in one of the
narrow streets of Patna, at no very considerable distance from the
custom house. I was permitted to enter the outward gate; but as soon as I
came to the steps which led up into the Chapel, or public hall, I was
civilly accosted by two of the Society, I asked them if I might ascent
into the hall. They said it was a place of worship open to me and to all
men; but at the same time, intimated that I must take off my shoes.. I
did not hesitate to comply, and I was then politely conducted into the
hall, and seated upon a carpet, in the midst of the assembly, which was
so numerous as almost to fill the room.

The Congregation

The congregation arranged themselves upon the carpet, on each side of
the hall, so as to leave a space before the altar from end to end. The
great book, was brought, with some little ceremony from the altar, and
placed at the opposite extremity of the hall. An old man, with a revered
silver beard, knelt down before the desk with his face towards the
altar; and on one side of him sat a man with a small drum, and two or
three with cymbals. The book was now opened and the old man began to
chant to the tune of the drum and cymbals; and, at the conclusion of
every verse, most of the congregation joined chorus in a response, with
countenances exhibiting great marks of joy. Their tones were by no means
harsh; the time was quick; and I learnt that the subject was Hymn in
praise of the unity, the omnipresence and the omnipotence, of the Deity.

I was singularly delighted by the gestures of the old man; I never
saw a countenance so expressive of infelt joy, whilst he turned about
from one to another, as it were, be speaking their assets to those
truths which his very soul seemed to be engaged in chanting forth. The
Hymn being concluded, which consisted of about twenty verses, the whole
congregation got up, and presented their faces with joined hands towards
the altar, in the attitude of prayer. A young man now stood forth; and,
with a loud voice and distinct accent, solemnly pronounced a long
prayer, or kind of liturgy, at certain periods of which all the people
joined in a general response, saying Wa Gooroo. They prayed against
temptation; for grace to do good; for the general good of mankind; and a
particular blessings to the Seeks; and for the safety of those who at
that time were on their travels. This prayer was followed by a short
blessing from the old man, and an invitation to the assembly to partake
of a friendly feast. The book was then closed and restored to its place
at the altar.

The Holy Pudding

The two men entered bearing a large iron cauldron, called a "karahi",
just taken from the fire, and placed it in the centre of the hall upon a
low stool. These were followed by others with five or six dishes, some
of which were silver, and a large pile of leaves sewed together with
fibres, in the form of plates. One of these plates was given to each of
the company without distinction; and the dishes being filled from the
cauldron, their contents were served out until everyone had got his
share. Myself was not forgotten; and, as I was resolved not to give them
the smallest occasion for offence, I ate up my portion. It was a kind
of sweetmeat, of the consistence of soft brown sugar, composed of flour
and sugar mixed up with clarified butter, which is called "ghee". Had
not the ghee been rancid, I should have relished it better. We were next
served with a few sugar plums and here ended the feast and the
ceremonies of the day. They told me the religious part of the ceremony
was daily repeated five times.

I asked what were the ceremonies in admitting a proselyte. A person
having shown a sincere inclination to renounce his former opinions, to
any five or more Seeks assembled together, in any place, as well on the
highway as in a house of worship, they send to the first shop where
sweetmeats are sold, and procure a small quantity of a particular sort,
which is very common, and, as I re-collect, they call "Batasa"; and
having diluted it in pure water, they sprinkle some of it on the body
and into the eyes of the convert; whilst one of the best instructed
repeats to him, in any language with which he is conversant, the chief
canons of their faith, exacting from him a solemn promise to abide by
them the rest of his life. They offered to admit me into their society,
but I declined the honor; contending myself with the alphabet, which
they told me to guard as the apple of my life, as it was a sacred
character.

I find it differs but little from devnagur; the number, order, and
powers, of the letters are exactly the same. The language itself is a
mixture of Persian, Arabic, and some Sanskrit, grafted upon the
provincial dialect of Punjab, which is a kind of hindovee

ਹੁਕਮਨਾਮਾ -

ਫ਼ਾ.
[حُکمنامہ] ਹ਼ੁਕਮਨਾਮਹ. ਸੰਗ੍ਯਾ- ਆਗ੍ਯਾਪਤ੍ਰ. ਉਹ ਖ਼ਤ ਜਿਸ ਵਿੱਚ ਹੁਕਮ ਲਿਖਿਆ
ਹੋਵੇ। ੨. ਸ਼ਾਹੀ ਫੁਰਮਾਨ। ੩. ਸਤਿਗੁਰੂ ਦਾ ਆਗ੍ਯਾਪਤ੍ਰ. ਦੇਖੋ, ਤਿਲੋਕ ਸਿੰਘ.#ਗੁਰੂ
ਸਾਹਿਬਾਨ ਦੇ ਸਮੇਂ ਜੋ ਸਤਿਗੁਰਾਂ ਦੇ ਆਗ੍ਯਾਪਤ੍ਰ ਸਿੱਖਾਂ ਵੱਲ ਭੇਜੇ ਜਾਂਦੇ ਸਨ,
ਉਨ੍ਹਾਂ ਦੀ 'ਹੁਕਮਨਾਮਾ' ਸੰਗ੍ਯਾ- ਸੀ. ਮਾਤਾ ਸੁੰਦਰੀ ਜੀ ਭੀ ਸੰਗਤਿ ਨੂੰ ਹੁਕਮਨਾਮੇ ਜਾਰੀ ਕਰਦੇ ਰਹੇ ਹਨ. ਗੁਰੂਪੰਥ ਦੇ ਪ੍ਰਬੰਧ ਵਿੱਚ ਚਾਰ ਤਖਤਾਂ ਤੋਂ ਭੀ ਹੁਕਮਨਾਮੇ ਭੇਜੇ ਜਾਂਦੇ ਰਹੇ ਅਤੇ ਹੁਣ ਜਾਰੀ ਹੁੰਦੇ ਹਨ.

ਚਾਰ ਤਖਤ -

ਸਤਿਗੁਰਾਂ ਦੇ ਚਾਰ ਸਿੰਘਾਸਨ. ਅਮ੍ਰਿਤਸਰ ਵਿੱਚ ਅਕਾਲਬੁੰਗਾ, ਪਟਨੇ ਵਿੱਚ ਹਰਿਮੰਦਿਰ ਆਨੰਦਪੁਰ ਵਿੱਚ ਕੇਸ਼ਗੜ੍ਹ ਅਤੇ ਨੰਦੇੜ ਪਾਸ ਅਬਿਚਲਨਗਰ.

ਪੰਜ ਤਖਤ -

ਅਕਾਲਬੁੰਗਾ, ਪਟਨਾ ਸਾਹਿਬ, ਕੇਸਗੜ੍ਹ, ਅਬਿਚਲਨਗਰ ਅਤੇ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥਸਾਹਿਬ ਦੇ ਹਜੂਰ ਖਾਲਸਾਦੀਵਾਨ.

ਅਕਾਲਬੁੰਗਾ -

ਸ਼੍ਰੀ
ਗੁਰੂ ਹਰਗੋਬਿੰਦ ਸਾਹਿਬ ਨੇ ਸੰਮਤ ੧੬੬੫ ਵਿੱਚ ਸ੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਹਰਿਮੰਦਿਰ ਦੇ
ਸਾਮ੍ਹਣੇ ਇੱਕ ਉੱਚਾ ਰਾਜਸਿੰਘਾਸਨ (ਸ਼ਾਹੀ ਤਖ਼ਤ) ਤਿਆਰ ਕਰਵਾਕੇ ਉਸ ਦਾ ਨਾਉਂ
"ਅਕਾਲਬੁੰਗਾ" ਰੱਖਿਆ, ਜਿਸ ਥਾਂ ਸਵੇਰੇ ਅਤੇ ਸੰਝ ਨੂੰ ਦੀਵਾਨ ਲਗਾਕੇ ਸੰਗਤਾਂ ਨੂੰ
ਨਿਹਾਲ ਕਰਦੇ ਸਨ. ਅਕਾਲਬੁੰਗਾ ਪੰਥਕ ਜਥੇਬੰਦੀ ਦਾ ਕੇਂਦ੍ਰ ਹੈ. ਪੰਥ ਇਸ ਥਾਂ ਮੁੱਢ ਤੋਂ ਗੁਰੁਮਤੇ ਸੋਧਦਾ ਆਇਆ ਹੈ. ਇਹ ਗੁਰਦ੍ਵਾਰਾ ਸਿੱਖਾਂ ਦਾ ਪਹਿਲਾ ਤਖ਼ਤ ਹੈ.

ਸੁੰਦਰੀ ਮਾਤਾ -

ਲਹੌਰ
ਨਿਵਾਸੀ ਰਾਮਸਰਨ ਕੁਮਰਾਵ ਖਤ੍ਰੀ ਦੀ ਸੁਪੁਤ੍ਰੀ, ਜਿਸ ਦਾ ਆਨੰਦ ੭. ਵੈਸਾਖ ਸੰਮਤ ੧੭੪੧
ਨੂੰ ਸ਼੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਨਾਲ ਹੋਇਆ. ਇਸੇ ਦੀ ਕੁੱਖ ਤੋਂ ਸ਼ਾਹਜ਼ਾਦਾ ਅਜੀਤ ਸਿੰਘ
ਜੀ ਪ੍ਰਗਟੇ ਸਨ. ਦਸ਼ਮੇਸ਼ ਦੇ ਜੋਤੀ ਜੋਤਿ ਸਮਾਉਣ ਪਿਛੋਂ ਆਪ ਦਾ ਪੰਥ ਉੱਤੇ ਪੂਰਾ ਹੁਕਮ ਚਲਦਾ ਰਿਹਾ ਹੈ. ਭਾਈ ਮਨੀ ਸਿੰਘ ਜੀ ਨੂੰ ਇਨ੍ਹਾਂ ਨੇ ਹਰਿਮੰਦਿਰ (ਅਮ੍ਰਿਤਸਰ) ਦਾ ਗ੍ਰੰਥੀ ਥਾਪਕੇ ਭੇਜਿਆ ਸੀ.
ਮਾਤਾ ਜੀ ਨੇ ਆਪਣੀ ਅੰਤਿਮ ਅਵਸਥਾ ਦਿੱਲੀ ਰਹਿਕੇ ਵਿਤਾਈ. ਕੁਝ ਕਾਲ ਮਥੁਰਾ ਭੀ ਜਾ ਰਹੇ
ਸਨ, ਜਿਸ ਥਾਂ ਆਪ ਦੀ ਹਵੇਲੀ ਦੇਖੀ ਜਾਂਦੀ ਹੈ. ਉਸ ਸਮੇਂ ਜਯਪੁਰ ਵੱਲੋਂ ਦੋ ਪਿੰਡ ਜਾਗੀਰ
ਵਿੱਚ ਮਾਤਾ ਜੀ ਦੀ ਭੇਟਾ ਕੀਤੇ ਗਏ ਸਨ. ਮਥੁਰਾ ਤੋਂ ਫੇਰ ਦਿੱਲੀ ਮਾਤਾ ਜੀ ਵਾਪਿਸ ਆ ਗਏ
ਅਰ ਉਸੇ ਥਾਂ ਸੰਮਤ ੧੮੦੪ ਵਿੱਚ ਦੇਹਾਂਤ ਹੋਇਆ. ਆਪ ਦੀ ਹਵੇਲੀ ਤੁਰਕਮਾਨ ਦਰਵਾਜੇ ਤੋਂ
ਬਾਹਰ ਸੀਸਗੰਜ ਤੋਂ ਡੇਢ ਮੀਲ ਦੀ ਵਿੱਥ ਪੁਰ ਹੈ.#ਕਲਗੀਧਰ ਨੇ ਜੋ ਸ਼ਸਤ੍ਰ ਮਾਤਾ ਸਾਹਿਬ
ਕੌਰ ਜੀ ਨੂੰ ਅਬਿਚਲਨਗਰ ਤੋਂ ਤੁਰਨ ਵੇਲੇ ਸਪੁਰਦ ਕੀਤੇ ਸਨ, ਉਹ ਮਾਤਾ ਸਾਹਿਬ ਜੀ ਨੇ
ਦੇਹਾਂਤ ਸਮੇਂ

ਮਾਤਾ ਸੁੰਦਰੀ ਜੀ ਦੇ ਹਵਾਲੇ ਕੀਤੇ, ਮਾਤਾ ਸੁੰਦਰੀ ਜੀ ਨੇ ਆਪਣੇ
ਦੇਹਾਂਤ ਸਮੇਂ ਆਪਣੇ ਸੇਵਕ ਜੀਵਨ ਸਿੰਘ ਨੂੰ ਦੇ ਕੇ ਅਦਬ ਨਾਲ ਰੱਖਣ ਦੀ ਆਗ੍ਯਾ ਕੀਤੀ.
ਜੀਵਨ ਸਿੰਘ ਦੇ ਪੁਤ੍ਰ ਬਖਤਾਵਰ ਸਿੰਘ ਨੇ, ਉਸ ਦੇ ਪੁਤ੍ਰ ਮਿੱਠੂ ਸਿੰਘ ਨੇ, ਉਸਦੇ ਪੁਤ੍ਰ
ਸੇਵਾ ਸਿੰਘ ਨੇ, ਉਸ ਦੇ ਪੁਤ੍ਰ ਭਾਨ ਸਿੰਘ ਨੇ ਇਹ ਸ਼ਸਤ੍ਰ ਆਪਣੇ ਘਰ ਰੱਖੇ. ਭਾਈ ਭਾਨ
ਸਿੰਘ ਦੇ ਮੁਤਬੰਨੇ ਆਤਮਾ ਸਿੰਘ ਨੇ ਪੰਥ ਦੀ ਇੱਛਾ ਅਨੁਸਾਰ ਗੁਰੁਦ੍ਵਾਰਾ ਰਕਾਬਗੰਜ ਵਿੱਚ
ਅਸਥਾਪਨ ਕਰ ਦਿੱਤੇ ਹਨ. ਸ਼ਸਤ੍ਰ ਇਹ ਹਨ- ਇੱਕ ਤਲਵਾਰ, ਇੱਕ ਖੰਡਾ, ਇੱਕ ਖੰਜਰ ਅਤੇ ਦੋ
ਕਟਾਰ. ਦੇਖੋ, ਦਿੱਲੀ.

[gurdeepsinghjohal]

Where ever Guru Sahibaan Lived they issued Hukumnaam from there.

Mata ji issued Hukamnaama from Delhi.

All takhats are there but political superiority reside with Akaal Takhat Sahib.

Regarding Aarti yes we should not discuss more, I doubt if Sant Bhindrawale have never spoken against it

ਅਕਾਲਬੁੰਗਾ ਪੰਥਕ ਜਥੇਬੰਦੀ ਦਾ ਕੇਂਦ੍ਰ ਹੈ. ਪੰਥ ਇਸ ਥਾਂ ਮੁੱਢ ਤੋਂ ਗੁਰੁਮਤੇ ਸੋਧਦਾ ਆਇਆ ਹੈ. ਇਹ ਗੁਰਦ੍ਵਾਰਾ ਸਿੱਖਾਂ ਦਾ ਪਹਿਲਾ ਤਖ਼ਤ ਹੈ.

[gurdeepsinghjohal]

ਸੁੰਦਰੀ ਮਾਤਾ -

ਲਹੌਰ

ਨਿਵਾਸੀ ਰਾਮਸਰਨ ਕੁਮਰਾਵ ਖਤ੍ਰੀ ਦੀ ਸੁਪੁਤ੍ਰੀ, ਜਿਸ ਦਾ ਆਨੰਦ ੭. ਵੈਸਾਖ ਸੰਮਤ ੧੭੪੧

ਨੂੰ ਸ਼੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਨਾਲ ਹੋਇਆ. ਇਸੇ ਦੀ ਕੁੱਖ ਤੋਂ ਸ਼ਾਹਜ਼ਾਦਾ ਅਜੀਤ ਸਿੰਘ

ਜੀ ਪ੍ਰਗਟੇ ਸਨ. ਦਸ਼ਮੇਸ਼ ਦੇ ਜੋਤੀ ਜੋਤਿ ਸਮਾਉਣ ਪਿਛੋਂ ਆਪ ਦਾ ਪੰਥ ਉੱਤੇ ਪੂਰਾ ਹੁਕਮ ਚਲਦਾ ਰਿਹਾ ਹੈ. ਭਾਈ ਮਨੀ ਸਿੰਘ ਜੀ ਨੂੰ ਇਨ੍ਹਾਂ ਨੇ ਹਰਿਮੰਦਿਰ (ਅਮ੍ਰਿਤਸਰ) ਦਾ ਗ੍ਰੰਥੀ ਥਾਪਕੇ ਭੇਜਿਆ ਸੀ.

ਮਾਤਾ ਜੀ ਨੇ ਆਪਣੀ ਅੰਤਿਮ ਅਵਸਥਾ ਦਿੱਲੀ ਰਹਿਕੇ ਵਿਤਾਈ. ਕੁਝ ਕਾਲ ਮਥੁਰਾ ਭੀ ਜਾ ਰਹੇ

ਸਨ, ਜਿਸ ਥਾਂ ਆਪ ਦੀ ਹਵੇਲੀ ਦੇਖੀ ਜਾਂਦੀ ਹੈ. ਉਸ ਸਮੇਂ ਜਯਪੁਰ ਵੱਲੋਂ ਦੋ ਪਿੰਡ ਜਾਗੀਰ

ਵਿੱਚ ਮਾਤਾ ਜੀ ਦੀ ਭੇਟਾ ਕੀਤੇ ਗਏ ਸਨ. ਮਥੁਰਾ ਤੋਂ ਫੇਰ ਦਿੱਲੀ ਮਾਤਾ ਜੀ ਵਾਪਿਸ ਆ ਗਏ

ਅਰ ਉਸੇ ਥਾਂ ਸੰਮਤ ੧੮੦੪ ਵਿੱਚ ਦੇਹਾਂਤ ਹੋਇਆ. ਆਪ ਦੀ ਹਵੇਲੀ ਤੁਰਕਮਾਨ ਦਰਵਾਜੇ ਤੋਂ

ਬਾਹਰ ਸੀਸਗੰਜ ਤੋਂ ਡੇਢ ਮੀਲ ਦੀ ਵਿੱਥ ਪੁਰ ਹੈ.#ਕਲਗੀਧਰ ਨੇ ਜੋ ਸ਼ਸਤ੍ਰ ਮਾਤਾ ਸਾਹਿਬ

ਕੌਰ ਜੀ ਨੂੰ ਅਬਿਚਲਨਗਰ ਤੋਂ ਤੁਰਨ ਵੇਲੇ ਸਪੁਰਦ ਕੀਤੇ ਸਨ, ਉਹ ਮਾਤਾ ਸਾਹਿਬ ਜੀ ਨੇ

ਦੇਹਾਂਤ ਸਮੇਂ

ਮਾਤਾ ਸੁੰਦਰੀ ਜੀ ਦੇ ਹਵਾਲੇ ਕੀਤੇ, ਮਾਤਾ ਸੁੰਦਰੀ ਜੀ ਨੇ ਆਪਣੇ

ਦੇਹਾਂਤ ਸਮੇਂ ਆਪਣੇ ਸੇਵਕ ਜੀਵਨ ਸਿੰਘ ਨੂੰ ਦੇ ਕੇ ਅਦਬ ਨਾਲ ਰੱਖਣ ਦੀ ਆਗ੍ਯਾ ਕੀਤੀ.

ਜੀਵਨ ਸਿੰਘ ਦੇ ਪੁਤ੍ਰ ਬਖਤਾਵਰ ਸਿੰਘ ਨੇ, ਉਸ ਦੇ ਪੁਤ੍ਰ ਮਿੱਠੂ ਸਿੰਘ ਨੇ, ਉਸਦੇ ਪੁਤ੍ਰ

ਸੇਵਾ ਸਿੰਘ ਨੇ, ਉਸ ਦੇ ਪੁਤ੍ਰ ਭਾਨ ਸਿੰਘ ਨੇ ਇਹ ਸ਼ਸਤ੍ਰ ਆਪਣੇ ਘਰ ਰੱਖੇ. ਭਾਈ ਭਾਨ

ਸਿੰਘ ਦੇ ਮੁਤਬੰਨੇ ਆਤਮਾ ਸਿੰਘ ਨੇ ਪੰਥ ਦੀ ਇੱਛਾ ਅਨੁਸਾਰ ਗੁਰੁਦ੍ਵਾਰਾ ਰਕਾਬਗੰਜ ਵਿੱਚ

ਅਸਥਾਪਨ ਕਰ ਦਿੱਤੇ ਹਨ. ਸ਼ਸਤ੍ਰ ਇਹ ਹਨ- ਇੱਕ ਤਲਵਾਰ, ਇੱਕ ਖੰਡਾ, ਇੱਕ ਖੰਜਰ ਅਤੇ ਦੋ

ਕਟਾਰ. ਦੇਖੋ, ਦਿੱਲੀ.

All four Sahibzaade were son of Mata Sundari.

[savinderpalsingh]

All four Sahibzaade were son of Mata Sundari.

correction

you should listen regarding this to Giani Thakur singh ji's Katha of "mata Sahib kaur ji"

Giani thakur ji was a fellow classmate at Damdami Taksal with Sant Bhindranwale ji

Where ever Guru Sahibaan Lived they issued Hukumnaam from there.

Mata ji issued Hukamnaama from Delhi.

All takhats are there but political superiority reside with Akaal Takhat Sahib.

Regarding Aarti yes we should not discuss more, I doubt if Sant Bhindrawale have never spoken against it

There is no such thing as political superiority .

All takhats are same .

[gurdeepsinghjohal]

correction

you should listen regarding this to Giani Thakur singh ji's Katha of "mata Sahib kaur ji"

Giani thakur ji was a fellow classmate at Damdami Taksal with Sant Bhindranwale ji.

Mata Sundari was mother of all four Sahibzaade.

Please provide the link of this Katha.

[savinderpalsingh]

Mata Sundari was mother of all four Sahibzaade.

Please provide the link of this Katha.

1 http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Giani_Thakur_Singh_%28Patiala_wale%29/Giani.Thakur.Singh.%28Patiale.wale%29--Katha.Mata.Sahib.Kaur.01.mp3

2 http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Giani_Thakur_Singh_%28Patiala_wale%29/Giani.Thakur.Singh.%28Patiale.wale%29--Katha.Mata.Sahib.Kaur.02.mp3

3 http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Giani_Thakur_Singh_%28Patiala_wale%29/Giani.Thakur.Singh.%28Patiale.wale%29--Katha.Mata.Sahib.Kaur.03.mp3

4 http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Giani_Thakur_Singh_%28Patiala_wale%29/Giani.Thakur.Singh.%28Patiale.wale%29--Katha.Mata.Sahib.Kaur.04.mp3

[gurdeepsinghjohal]

correction

you should listen regarding this to Giani Thakur singh ji's Katha of "mata Sahib kaur ji"

Giani thakur ji was a fellow classmate at Damdami Taksal with Sant Bhindranwale ji

There is no such thing as political superiority .

All takhats are same .

Four sons were born to Mata Jitoji/Sundajiji Ajit Singh, Jujhar Singh (14 March 1691), Zorawar Singh (17 November 1696) and Fateh Singh (25 February 1699). Mata Sundari Ji raised her four sons on the martyrdom tales of their grandfather Guru Tegh Bahadur and great great grandfatherGuru Arjan Dev ji. She told them a Sikh never runs from a battle field. It was because of her teachings that all her three sons attained Martyrdom Jujhar Singh when was only 15 years old fighting with Mughals at Chamkaur, Zorawar Singh and Fateh Singh who were only 9 and 6 years old at the hands of Wazir Khan, Mughal Governor of Sarhind, when the young Sahibzades would not convert to Islam. Consequent upon the evacuation of Anandpur on the night of 5-6 December 1705, Mata Sundari, along with Mata Sahib Devan, was escorted by Bhai Mani Singh to Delhi.

http://www.sikh-history.com/sikhhist/gurus/matajito.html

Birth house of Mata Sahib Devann at Rohtas, Jhelum .When she came of age, her father and other devotees of village Rohtas, took her to Sri Anandpur Sahib and requested Guru Gobind Singh Sahib to take her as his bride. Guru Sahib told the Sangat that he was already married and could not marry again. However, Mata Sahib Devann Ji's father had pledged his daughter to Guru Sahib and no-one else would marry her now. Therefore, Guru Sahib said if Mata Sahib Devann ji agreed to be as “Kunwara Dola”, she could stay with the Guru's family, however, they could not marry or ever have children. Guru Sahib instead promised Mata Sahib Devann Ji, that you will become a great Mother to thousands. Mata Sahib Kaur Ji lived in the Guru Sahib's household and served Guru Sahib and the Sangat with full shardaa (devotion).

http://www.gurmatstudy.com/Alerts/About_Mata%20Sahib%20Kaur%20Ji.htm

[luckysingh99]

I have checked and checked into this confusion and false myth of Guruji's wives and who the four were mothered by some time back.

I can confirm that after examining all sources and dates..etc.. my conclusion was in line with the 'sikh history' website you have pointed out above.

It is a very good and informative site !

So am I saying that the katha is wrong ???

Yes, because the katha is based on incorrect information that has been passed on.

[savinderpalsingh]

At first after searching i thought mata Jito ji and Mata Sundar Kaur ji were same person but its not possible . however Sikhwiki has it wrong.

Found this page clarifying and also states dates of Sahibjade's with their mothers as well

Katha is not wrong.

http://www.info-sikh.com/PageMataJi.html