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Who Is Responsible For The Hate Towards Dasam Granth?


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He also created mischief at the recent World Sikh Conference in Australia:

He ridiculed Sikhs themselves for living in a dream world and thinking of a Khalistan and that how could we speak of such things when we had never read or understood the Indian Constitution. He blamed Sikhs for the Beant regime of 1992-95 due to the boycott of the 1992 election as carried out by major jujharu jathebandis and in doing so, he indirectly is blaming Shaheed Singhs as the cause for major human rights violations and mass disappearances during this time. Nowhere did Dr. Gurdarshan Singh Dhillon point a finger at the Indian State or their agents for the mass atrocities they committed upon the general populace of Punjab from 1984-1995, the finger was pointed straight at the Sikh nation and their stupidity as he put it. He referred to Jathedar Jagtar Singh Hawara as oh kee naa ohdaoh bechara munda jaya jenu jathedar thaap ditta (whats his namethat poor boy who was named jathedar). This should not be seen as a simple slip of the mind, it was deliberate. Everyone in panthic circles knows who Jathedar Jagtar Singh Hawara is and what his kurbani is and to use this type of terminology was done deliberately to show that Jathedar Hawara is a nobody (somebody whose name is easily forgotten) and that he is weak and stupid/bhola (what the term bechara is most often used for). Dr. Dhillon in an overly dramatic way tried to warn those in attendance that if you rise up against the state and ask for sovereignty then dont forget about the Liberation Tigers of Tamil Elaam (LTTE) and their leader Prabakaran who was killed along with his wife and 8 year old son. Dr. Dhillon again was using this as an attempt to pound the point home that there is no point in separating from India and that we had to lobby the right channels while remaining within India.

Gurdarshan Sinh Dhillon is obviously a potential traitor or an maybe he is already an agent. He's nothing infront of a genuine historian like Ajmer Singh. Even Harjinder Singh Dilgeer who is also a Kala Afghanist but I feel he has been led astray is a much better historian than this ਠੱਗ who has been planted and infiltrated in our ranks by RAW.
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One fo the reasons IMHO why the Sikhs entered the service of the British was that they had become too accustomed to the fine living a military career provided. Good money, good food, and (regrettably by most accounts) good wine and a good standard of living, and some of the army elite having large estates as well.

In the previous century the Dal Khalsa were living in jungles for the large part of a century, but after 50 years of living as rulers, I don't think the Lahore Army had the mental or physical endurance to contemplate being rebels in jungle hideouts. The soldiers of the Lahore Army in 1849 would never have experienced the "jungle rebel life" unless they were pushing on 80 or 90 years old.

Add these two together and it seems that the Lahore Army soldiers were not able to envisage themselves on a war footing as the Dal Khalsa did. So they went for self-preservation, trying to rescue as much of their previous standards of living as they could under Panjab's new rulers.

When the Sikh army surrendered, they still had the forces and military strength to fight the British invaders/criminal army, but some reason they lost heart and gave up. They had the numbers and weapons but must have felt the fight was futile. These soldiers still had A desire to fight as they enlisted where and whenever they could under the British, just not with the British. Maybe it was a case of being with the winning side?

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One fo the reasons IMHO why the Sikhs entered the service of the British was that they had become too accustomed to the fine living a military career provided. Good money, good food, and (regrettably by most accounts) good wine and a good standard of living, and some of the army elite having large estates as well.

In the previous century the Dal Khalsa were living in jungles for the large part of a century, but after 50 years of living as rulers, I don't think the Lahore Army had the mental or physical endurance to contemplate being rebels in jungle hideouts. The soldiers of the Lahore Army in 1849 would never have experienced the "jungle rebel life" unless they were pushing on 80 or 90 years old.

Add these two together and it seems that the Lahore Army soldiers were not able to envisage themselves on a war footing as the Dal Khalsa did. So they went for self-preservation, trying to rescue as much of their previous standards of living as they could under Panjab's new rulers.

When the Sikh army surrendered, they still had the forces and military strength to fight the British invaders/criminal army, but some reason they lost heart and gave up. They had the numbers and weapons but must have felt the fight was futile. These soldiers still had A desire to fight as they enlisted where and whenever they could under the British, just not with the British. Maybe it was a case of being with the winning side?

And that is something which is most shocking. The Sikhs who brought the strong Mughal empire to its knees just crumbled and joined their pommy conquers to became their slave soldiers.

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I wanted to know why many manmukhs just started the hatred towards Dhan Dhan Sri Guru Gobind Singh Ji's bani? (What is it with these people?) Many Mahapurukhs from a variety of Jathas followed Guru Sahib to the end, and know many Pakhands are getting popular for denouncing Guru Sahib, when was that the direction people were going?

If you look at it from afar, you'll find both sides do it for the LOVE of Dhan Guru Gobind Singh Nirankaar Ji! - Those for it, say it's his and the reasons for it being very explicit, sexual etc etc - Those who are against it, are so because they say there is not way Dhan Guru Gobind Singh Nirankaar Ji! can write such things, or can be associated with him. SO it's all out of love, at the end of the day SGGS is GURU and that's all that matters. It has authority over ALL other Granths authentic or otherwise :)

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If you look at it from afar, you'll find both sides do it for the LOVE of Dhan Guru Gobind Singh Nirankaar Ji! - Those for it, say it's his and the reasons for it being very explicit, sexual etc etc - Those who are against it, are so because they say there is not way Dhan Guru Gobind Singh Nirankaar Ji! can write such things, or can be associated with him. SO it's all out of love, at the end of the day SGGS is GURU and that's all that matters. It has authority over ALL other Granths authentic or otherwise :)

People who do Ninda of Dasam pita bani do not love Guru Gobind Singh ji.

Dare I say that they all are atheists to the core.

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Those for it, say it's his and the reasons for it being very explicit, sexual etc etc -

Only one part of Sri Dasme Patshah's Granth deals with kaam, and it's not sexually explicit if it is narrated in the correct context. The subtle lesson is masked by a layer of language that is not intended to excite anybody's passions but to see whether the reader can deduce what the story is trying to actually tell.

It is the same test as when Guru Nanak Dev Ji tested the Sikhs for gurgaddi. Guru Sahib asked the Sikhs to follow him, but on the way the Sikhs became enticed by the gold and wealth that they passed and they missed the actual lesson, to follow their Guru.

People who claim that Sri CharitroPakhyan is sexually explicit are only revealing their own spiritual status.

Those who are against it, are so because they say there is not way Dhan Guru Gobind Singh Nirankaar Ji! can write such things, or can be associated with him.

If there are similiar words used in Guru Granth Sahib - Dhur ki Bani, why cannot they be use in Guru Sahib's writings, in a correct context?

SO it's all out of love, at the end of the day SGGS is GURU and that's all that matters. It has authority over ALL other Granths authentic or otherwise

This is one line so often repeated but if we truly put this to the test then we would find Sikhi and Sikhs to be very different to what we beleive.

No-one is denying authority. If you tell your mother you love her, does that mean you love your father any less? Sri Dasme Patshah's Granth is in complete accordance with Guru Granth Sahib. By accepting and reading Dasam Bani, we do not lose any love for Aad Bani.

This is just hysteria put about by missionary athiests that if you believe in Sri Dasme Patshah's Granth Sahib, you are trying to replace Guru Granth Sahib with it.

Pakandi Baba, what do you personally feel about Sri Dasme Patshah's Granth Sahib?

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Only one part of Sri Dasme Patshah's Granth deals with kaam, and it's not sexually explicit if it is narrated in the correct context. The subtle lesson is masked by a layer of language that is not intended to excite anybody's passions but to see whether the reader can deduce what the story is trying to actually tell.

It is the same test as when Guru Nanak Dev Ji tested the Sikhs for gurgaddi. Guru Sahib asked the Sikhs to follow him, but on the way the Sikhs became enticed by the gold and wealth that they passed and they missed the actual lesson, to follow their Guru.

People who claim that Sri CharitroPakhyan is sexually explicit are only revealing their own spiritual status.

If there are similiar words used in Guru Granth Sahib - Dhur ki Bani, why cannot they be use in Guru Sahib's writings, in a correct context?

This is one line so often repeated but if we truly put this to the test then we would find Sikhi and Sikhs to be very different to what we beleive.

No-one is denying authority. If you tell your mother you love her, does that mean you love your father any less? Sri Dasme Patshah's Granth is in complete accordance with Guru Granth Sahib. By accepting and reading Dasam Bani, we do not lose any love for Aad Bani.

This is just hysteria put about by missionary athiests that if you believe in Sri Dasme Patshah's Granth Sahib, you are trying to replace Guru Granth Sahib with it.

Pakandi Baba, what do you personally feel about Sri Dasme Patshah's Granth Sahib?

honestly brothers and sisters , I tried to read chaitro section of Dasam Granth but I found the character of the Raja and Rani so repugnant from the get go I just didn't care to read any further

when I did so out of academic integrity to not lie if I was asked if I knew what it contained ...I found the language to not to be as explicit as Dasam nindaks would have you believe as the terms used are also used in Guru Maharaj too like ravia , bhog ...etc. The way I see it is , if you have kaam under leash through converting it by naam you will not get galat phurne and will look at it all with a level of detachment.

Missionaries don't have enough akkal to work out that the purataan singhs used to refer to the chotta granth as Dasam Guru ka Granth which contracts to Dasam Guru Granth and that titles gets their chaddies in a bunch. honestly they would get Z- as a grade in Sikh ithihaas and Literature

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honestly brothers and sisters , I tried to read chaitro section of Dasam Granth but I found the character of the Raja and Rani so repugnant from the get go I just didn't care to read any further

when I did so out of academic integrity to not lie if I was asked if I knew what it contained ...I found the language to not to be as explicit as Dasam nindaks would have you believe as the terms used are also used in Guru Maharaj too like ravia , bhog ...etc. The way I see it is , if you have kaam under leash through converting it by naam you will not get galat phurne and will look at it all with a level of detachment.

Missionaries don't have enough akkal to work out that the purataan singhs used to refer to the chotta granth as Dasam Guru ka Granth which contracts to Dasam Guru Granth and that titles gets their chaddies in a bunch. honestly they would get Z- as a grade in Sikh ithihaas and Literature

From what I have read, this is the part where there is the bone of contention.

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One fo the reasons IMHO why the Sikhs entered the service of the British was that they had become too accustomed to the fine living a military career provided. Good money, good food, and (regrettably by most accounts) good wine and a good standard of living, and some of the army elite having large estates as well.

In the previous century the Dal Khalsa were living in jungles for the large part of a century, but after 50 years of living as rulers, I don't think the Lahore Army had the mental or physical endurance to contemplate being rebels in jungle hideouts. The soldiers of the Lahore Army in 1849 would never have experienced the "jungle rebel life" unless they were pushing on 80 or 90 years old.

Add these two together and it seems that the Lahore Army soldiers were not able to envisage themselves on a war footing as the Dal Khalsa did. So they went for self-preservation, trying to rescue as much of their previous standards of living as they could under Panjab's new rulers.

When the Sikh army surrendered, they still had the forces and military strength to fight the British invaders/criminal army, but some reason they lost heart and gave up. They had the numbers and weapons but must have felt the fight was futile. These soldiers still had A desire to fight as they enlisted where and whenever they could under the British, just not with the British. Maybe it was a case of being with the winning side?

Yes i always wondered that too. How could Sikhs surrender but then go on to fight glorius battles for the British like saragarhi. Last week was the barsi of Sant Baba Bir Singh Ji and when the kathavachak was telling about their shaheedi and the halaat of the Sikh Raaj, I understood how low the raj had fallen. For the Sikh army to kill a brahmgiani whose family had done so much kurbani for khalsa raaj...the phal of killing a sant was that our raaj out naash. Also a muslim wrote about the halaats about how a new king would be crowned everyday only to be beheaded the next. There were more deaths than even in the The Game of Thrones! So i think ur right, at the end the sikh fauj just wanted stability and comfort, so they accepted the goreh..
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From what I have read, this is the part where there is the bone of contention.

I agree with the many nihangs and parchaariks who have said to read Guru ji's Granth in full and not have galat khial is wholly dependent on the level of maturity and spirituality one has. Guru ji helps and reveals the internal levels to His Bani whether in Guru Granth Sahib Maharaj ji or in Dasam Guru ka Granth as we progress that's why rehit wale will KNOW that Chandi IS NOT the Hindu Devi but actually the Gurmat Buddi but, the manmukh will read LIterally and conclude Hindu Devi, therefore without reading anything more will 'Judge' (this word is so repugnant , who are we to do this?) that the whole granth is not desirable ...funnily enough they will quote Guru Pita ji to cut Guru ji's bachans from our life ; Jab eh gehe Bipran ki reet, main na karoun inke parteet (FACEPALM)

Guru Granth Sahib has told us countless times that many many demi gods, goddesses have existed, do exist and have passed but they are AKAAR so not to be worshipped by a gursikh...the same message is repeated in Dasmesh Pita ji's Bani . Using the fokat logic of these unpard parde likhe because Guru Maharaj acknowledges and names and describes the karams of such entities we must also abandon Guru ji because just like Dasmesh Bani they are mentioned . The katebs , the Quran, the Injil, the Zohrab, The Torah are mentioned in both Granths does this mean the muslims and the christians wrote or altered both also ? ...the madness being pedalled is painful to see and hear.

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I agree with the many nihangs and parchaariks who have said to read Guru ji's Granth in full and not have galat khial is wholly dependent on the level of maturity and spirituality one has. Guru ji helps and reveals the internal levels to His Bani whether in Guru Granth Sahib Maharaj ji or in Dasam Guru ka Granth as we progress that's why rehit wale will KNOW that Chandi IS NOT the Hindu Devi but actually the Gurmat Buddi but, the manmukh will read LIterally and conclude Hindu Devi, therefore without reading anything more will 'Judge' (this word is so repugnant , who are we to do this?) that the whole granth is not desirable ...funnily enough they will quote Guru Pita ji to cut Guru ji's bachans from our life ; Jab eh gehe Bipran ki reet, main na karoun inke parteet (FACEPALM)

Guru Granth Sahib has told us countless times that many many demi gods, goddesses have existed, do exist and have passed but they are AKAAR so not to be worshipped by a gursikh...the same message is repeated in Dasmesh Pita ji's Bani . Using the fokat logic of these unpard parde likhe because Guru Maharaj acknowledges and names and describes the karams of such entities we must also abandon Guru ji because just like Dasmesh Bani they are mentioned . The katebs , the Quran, the Injil, the Zohrab, The Torah are mentioned in both Granths does this mean the muslims and the christians wrote or altered both also ? ...the madness being pedalled is painful to see and hear.

JKV, I forgot to add, they are also questioning the authenticity of it.

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JKV, I forgot to add, they are also questioning the authenticity of it.

they are indoctrinated in missionary college to question Dasam Bani, Naam japna , Amrit Banian and amrit Sanchar and they spread their poison to naive people

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