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Found 27 results

  1. This Is one of the best books out there when it comes to describing the revolutionary achievements of Sikhi in relation to caste during the early days of the Khalsa. It's essential reading in my opinion. Hope some people learn from it: http://www.globalsikhstudies.net/pdf/Sikh_Revolution.pdf
  2. What you think about Harnek Naki of Radio Virsa
  3. my dear Sikh brother just please think why we are opposing namdhari baba thakur dalip singh just think is not it what he is saying is not it that true and is not it that he is doing something for sikh panth ? is not it he grow sikhs or we are just opposing without giving second thought we should re think.
  4. A HINDU RELIGION PARLIAMENT WAS ORGANISED BY MR. VIKRAM SINGH YADAV AT SHREE KRISHNA MANDIR, GURGAON WHERE MANY PROMINENT RELIGIOUS PERSONALITIES LIKE MAHAMANDLESHWARS, JAGADGURU SHANKRACHARYA ji PARTICIPATED. SIKHS WERE REPRESENTED BY NAMDHARI GURU THAKUR DALIP SINGH ji IN THIS VERY PARLIAMENT. SINCE THAKUR DALIP SINGH JI DEEMS HINDU SIKHS AS REAL BROTHERS WHICH CANNOT BE SEPARATED. HE MADE A CALL FOR HINDU SIKH UNITY TO ALL THE PARTICIPATING SAINTLY PERSONALITIES. THE PROMINENT ASPECT OF THE PARLIAMENT WAS THAT EVEN BEING A HINDU RELIGION PARLIAMENT, VOICES OF "JO BOLE SO NIHAL – SAT SRI AKAL", "WAHEGURU JI KA KHALSA – WAHEGURU JI KI FATEH" REVERBRATED ALONG WITH "HAR HAR MAHADEV" & "JAI SHRI RAM" AT THE VENUE. THE MAIN BENEFIT OF THAKUR DALIP SINGH PARTICIPATING IN THIS HINDU PARLIAMENT WAS THAT ALL THE PROMINENT HINDU RELIGIOUS PERSONALITIES TOOK THE NAMES OF SIKH GURUS WITH GREAT RESPECT & HEAPED PRAISES ON SIKH GURUS. THAKUR DALIP SINGH JI MADE AVERY NICE PROPOSITION WHICH WAS ACCEPTED WITH GAIETY BY ALL PRESENT. THAKUR DALIP SINGH JI PROPOSED THAT THE "GURPURAB" CELEBRATIONS OF SATGURU NANAK DEV JI, SATGURU TEG BAHADUR JI & SATGURU GOBIND SINGH JI SHOULD BE CELEBRATED IN ALL HINDU ASHRAMS & TEMPLES. THIS PROPOSAL WAS ACCEPTED WITH GAIETY BY ALL PROMINENT HINDU SEERS AND THEY ASSURED THAT THEY WILL CELEBRATE "GURPURABS" OF SIKH GURUS. THIS IS A VERY BIG ACHIEVEMENT FOR SIKH RELIGION. THE APPROVAL OF PROPOSITION SUGGESTING CELEBRATION OF "GURPURABS" BY PROMINENT HINDU SEERS & THEIR ASSURANCE FOR THE SAME PROVES THAT THOSE SIKHS WHO OPPOSE HINDUS BY DECLARING THEM "ANTI-SIKH" , IF THEY START TREATING THEM ( HINDUS ) WITH LOVE, THEN HINDUS WILL ALSO START PLACING FAITH IN SIKH GURUS. ONLY SIKHS ARE TRYING TO KEEP THE HINDUS AWAY. AS THAKUR DALIP SINGH JI IS BRINGING THE HINDUS CLOSER BY SHOWERING THEM WITH LOVE, THEY (HINDUS) WILL SOON START PLACING THEIR FAITH IN SIKH GURUS AND THIS WILL LEAD TO HINDU SIKH UNITY. HINDU SIKH UNITY WILL FURTHER STRENGTHEN OUR NATION BECAUSE ONLY AND OND UNITY IN SOCIETY CAN MAKE A COUNTRY PROSPERROUS.
  5. Thakur Dalip Singh Namdhari present head challenged RSS chief Mohan Bhagwat on his face and said bluntly “ We Sikhs have independent separate identity and it must remain independent. “ This one sentence clearly shows Dalip Singh’s stand about separate Sikh religion. In words, He told Mohan Bhagwat we are not Hindus and cannot be merged in Hindus. While at the same time he reiterated we Hindu -Sikhs are real brothers cannot be separated at any cost.
  6. Vaheguroo Ji Ka Khalsa, Vahegurooo Ji Ki Fateh! Hope it's within the forum guidelines to post this here. I am an author and have been working on writing short stories which feature Sikh characters and Sikh themes and thought. The stories, although fiction, explore the Sikh model of the world, and make an attempt to introduce the reader to various aspects of Sikh philosophy and identity. The stories are mostly set in the modern world (i.e. in the present day and age), and the focus is on the characters and how they deal with life's challenges and the various situations that they find themselves in. There were multiple reasons why I decided to begin writing in this genre, which (for lack of a better term), I am calling "Sikh Fiction". Two of the most compelling reasons for me were 1) in the body of fiction that exists today, there is a dire lack of Sikh characters, and 2) this is a unique opportunity to introduce the reader to aspects of Sikhi which they might not otherwise be exposed to. If anyone would be interested in reading and providing some feedback, I have put up one of the stories (titled "Daani", posted as a Note), on my Facebook page. There are also links to other stories there. All of these are original works. Guru Fateh, J. Singh
  7. On the Caste Phenomenon in Armies This is not the case. The above is only a naive view of Indian caste phenomenon. You have overly simplified the reality into a sh*tty cartoon, and while the logic in that sh*tty cartoon holds up, it is a sh*tty logic that ignores the complexity of life. Unfortunately too many people make this same mistake that you are making. Too many people get caught up in this type of thinking and they make lofty theories and sometimes even alter our very history to suit their thinking. So what is really going on? Society A encourages the warrior castes to become warriors but if there are superb and willing warriors coming in from other castes, they also carve out their space, their niche in the army. Land-owners also bring in soldiers from non-warrior tribes - militia. All societies are actually a mixture of Society A and B Now saying this -> Society A encourages the warrior castes to become warriors - is a bad way of talking about what's happening because what is actually happening, is that the father gives his sword to his son and prepares him from an early age, the fathers and uncles and grandfathers all teach the boys in their family or they send the boys to other men who know their shit. Thus the boys in warrior tribes, not only have the genes for it but are also socialized early to be warriors. They also have solid mentors right from the start. So armies would be composed of the warrior tribes primarily, because the majority of good warriors come from those tribes. Warriors from other castes, who fathers were potters and carpenters, they do not have easy access to warrior mentors, teachers, and a warrior-like environment. They have easy access to the knowledge preserved by their forefathers, which is pottery or carpentry, or whatever. Survival is Guaranteed by Father At the end of the day, everyone is trying to survive. Everyone is trying to make enough to put a roof over the head and food on the table. So the sons of potters become potters because they have easy access to education in their father's field. Back then and even nowadays, it is much easier to access the fields that your parents are involved in. because they have that experience and can guide you, or know others who can mentor you in some way. So sons of potters and carpenters are not readily becoming warriors. Some are, perhaps because they are really passionate for it or cannot make a living in their own profession or are seeing more money in joining armies. So they become warriors because they either see money in that or some other sense of fulfillment. But we are not done yet. Now we have the recruiting process - References What is the last thing you put on your resume? References The recruiter is looking for warriors, good soldiers to fill the ranks. He is going to go with those boys who have strong references backing them up. Good reputation of their father, words from their mentors, and other veterans who know them. A boy form a warrior tribe is much likely to get recruitment in an army simply because he has more references. Other tribes are more likely to have to demonstrate their prowess. Jagirdar/Zamindar/Land-owner/Feudal System - Allowing for Non-Warrior Tribe members in Armies Back then certain men owned lots of land. And those who could not pay for it fully, could take a portion of the Zamindar's land for their own purpose, provided they would offer their services in the Zamindar's private army, ie they had to defend that land to own it. So many land-owners had their own armies known as Feudal Armies and they would have soldiers from various tribes, depending on who wants the land. These feudal armies would be called upon by the king to offer their service in a large battle. Much of the demand for land was coming from non-warrior professions. Farmers are a good example, they often need to be have a bit of warrior in them because they need to defend the land they acquire. Many warrior tribes also participated in this system, so that they could make a living off the land when there was nothing happening in terms of battles and looting. So they would live off the land and go to war when the opportunity presented itself. Many kshatriya were farming when they were "off-duty". The Non-Warriors from Warrior Tribes This is why during Guru Sahib's time, many warrior tribe members (including the panj pyarey, our Gurus and most of their Sikhs) were involved in other professions and they were not being warriors. They either did not get many good opportunities in armies, or their forefathers had been involved in other professions. There were many people from warriors tribes that became traders for various reasons. (e.g. Bhai Daya Singh ji) There were many people from warriors tribes that became farmers for various reasons. (e.g. Bhai Dharam Singhi ji) There were many people warrior tribes that became barbers for various reasons. (e.g. Bhai Sahib Singh ji) Etc Guru Gobind Singh ji (or one of his court poets depending on your belief) describes this phenomenon in Bachittar Natak of Dasam Granth. The situation was - ਦੋਹਰਾ ॥ दोहरा ॥ DOHRA ਬਿਪ੍ਰ ਕਰਤ ਭਏ ਸੂਦ੍ਰ ਬ੍ਰਿਤਿ ਛਤ੍ਰੀ ਬੈਸਨ ਕਰਮ ॥ बिप्र करत भए सूद्र ब्रिति छत्री बैसन करम ॥ The Brahmins acted like Shudras and Kshatriyas like Vaishyas. ਬੈਸ ਕਰਤ ਭਏ ਛਤ੍ਰਿ ਬ੍ਰਿਤਿ ਸੂਦ੍ਰ ਸੁ ਦਿਜ ਕੋ ਧਰਮ ॥੨॥ बैस करत भए छत्रि ब्रिति सूद्र सु दिज को धरम ॥२॥ The Vaishyas started ruling like Kshatriyas and Shudras performed the priestly duties of Brahmins.2. So he sought after all the non-warriors from warrior clans. And he emphasized his own warrior clan as well in order to inspire his non-warrior kshatriya sikhs, who were involved in other proffessions, to fight and get back to their roots. He inspired them to chant these prayers about dying in a battlefield as the only thing that matters. ਛਤ੍ਰੀ ਕੋ ਪੂਤ ਹੌ ਬਾਮਨ ਕੋ ਨਹਿ ਕੈ ਤਪੁ ਆਵਤ ਹੈ ਜੁ ਕਰੋ ॥ ਅਰੁ ਅਉਰ ਜੰਜਾਰ ਜਿਤੋ ਗ੍ਰਹਿ ਕੋ ਤੁਹਿ ਤਿਆਗ ਕਹਾ ਚਿਤ ਤਾ ਮੈ ਧਰੋ ॥ छत्री को पूत हौ बामन को नहि कै तपु आवत है जु करो ॥ अरु अउर जंजार जितो ग्रहि को तुहि तिआग कहा चित ता मै धरो ॥ I am the son of a Kshatriya and not of a Brahmin who may instruct for performing deep meditations; how can I absorb myself in the embarrassments of the world by leaving you; ਅਬ ਰੀਝ ਕੈ ਦੇਹੁ ਵਹੈ ਹਮ ਕਉ ਜੋਊ ਹਉ ਬਿਨਤੀ ਕਰ ਜੋਰ ਕਰੋ ॥ ਜਬ ਆਉ ਕੀ ਅਉਧ ਨਿਦਾਨ ਬਨੈ ਅਤਿਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋ ॥੨੪੮੯॥ अब रीझ कै देहु वहै हम कउ जोऊ हउ बिनती कर जोर करो ॥ जब आउ की अउध निदान बनै अतिही रन मै तब जूझ मरो ॥२४८९॥ Whatever request I am making with my folded hands, O Lord ! kindly be graceful and bestow this boon on me that when ever my end comes, then I may die fighting in the battlefield.2489. Coming back to it - All societies are actually a mixture of Society A and B So Society A's armies are actually a combination of warrior clan soldiers and and sons of warrior forefathers but also members from other tribes based on merit and members from other tribes coming in from Feudal armies. Note - Have yet to edit it so there maybe mistakes.
  8. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. I was reading quite a few articles and books in regards to Sri Dasam Granth Sahib Jee and I've discovered a few facts and I have a few theories about Sri Dasam Patshah's Granth. If one were to inspect the various Versions of Sri Dasam Granth Sahib Jee ( SGPC version, Bhai Randhir Singh Version, Hazoor Sahib Version, Anandpur Sahib Version, and so on) we'd find quite a lot of discrepancies and consistency in Birs when compared to each other. As we all know, Sri Dasam Granth Sahib was with strenuous effort, compiled by Bhai Mani Singh Ji, who had managed to gather as much of Dasam Patshah Jee's Bani as he possibly could into his Bir. This what I've noticed so far from my reading: 1) We discovered Banis which aren't to be found in Bhai Mani Singh's Bir. 2) many texts are ascribed to Jaan-O-Dil-Raa-Raah Guru Gobind Singh Sahib Jee which don't seem to match Guru Sahib's more prominent texts, which has caused people to doubt some of these Banis and consider them as the work of other writers. For example: Asfotak Kabit, Sahansar Sukhmana, Naam Shastar Mala Mantar, etc. 3) We'd find that some of Guru Sahib's Bani is outside of any version of Sri Dasam Granth Sahib, such as Sarbloh Prakash. 4) We also find that some Banis are incomplete (portions are missing). For example: Shastar Naam Mala Granth/Puran, Akal Ustat, and Gyan Prabodh. Bhai Mani Singh couldn't gather every Bani of Guru Sahib, but he did make an attempt, which was fruitful. Baba Gurbakash Singh Jee and Baba Binod Singh Jee also prepared their very own Birs, Followed by many other Gursikhs of the 1700s. This could explain why the Birs are inconsistent and have dissimilarities in content. Many of the writers must have found Banis ( which were not in the first Bir) and then added them into their own Sarroops. Others copied those Sarroops and produced their own. Some of the texts might have been of the Hazoori Gursikh Kavis and they were also added to Birs by writers thinking that they were Dasam Patshah's. Also, Some Pothis were left undiscovered and thus weren't added into any Bir of Dasam Granth Sahib, such as Sarbloh Prakash. I've noticed how many books containing the writings of Darbari Kavis are slowly going out of print and then out of Shelves. Would it be permissible to combine Sarbloh Prakash, Hazoori Darbari Kavis' Bani, and Sri Dasam Granth Sahib into one Bir? It could be HUGE, but that depends on the size of the letters and papers.
  9. In the month of April, Sikh world celebrates Vaisakhi - the day when foundation of Khalsa was laid by Guru Gobind Singh Ji. Here is a beautiful Infographic by Sikh Stage that shows the basics of Vaisakhi and its history. For more Sikh Infographics, follow Sikh Stage on facebook - facebook.com/SikhStage Click here to read - http://on.fb.me/1CK1u0V
  10. ਖਾਲਸਾ ਸਾਜਨਾ ਅਤੇ ਗੁਰੂ ਸਾਹਿਬਾਨ ਵੱਲੋਂ ਸਮਾਜ ਲਿਆਂਦੀ ਅਧਿਆਤਮਿਕ ਅਤੇ ਸੂਰਮਈ ਕ੍ਰਾਂਤੀ| Khalsa sajna and revolutions in society by Guru Sahibaan. ਖਾਲਸੇ ਦੀ ਸਾਜਨਾ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦੁਆਰਾ ੩੦ ਮਾਰਚ ੧੬੯੯ ਨੂੰ ਕੀਤੀ ਗਈ, ਪਰ ਖਾਲਸੇ ਨੂੰ ਪੂਰੀ ਤਰਾਂ ਤਿਆਰ ਹੋਣ ਲਈ ੨੩੦ ਸਾਲ ਦਾ ਸਮਾਂ ਲੱਗਾ, ਜਿਸ ਵਿੱਚ ਗੁਰੂ ਸਾਹਿਬਾਨ ਵੱਲੋਂ ਸਮਾਜ ਵਿੱਚ ਅਨੇਕਾਂ ਕ੍ਰਾਂਤੀਆਂ ਲਿਆਂਦੀ ਗਈਆਂ| Foundation of Khalsa was laid by Guru Gobind Singh Ji on 30 March 1699. But preparation of Khalsa was a long process of 230 years. In these years, Guru Sahibaan brought about several revolutions in the society. Check out this infographic by Sikh Stage for complete read - ਪੂਰਾ ਪੜ੍ਹਨ ਲਈ ਕਲਿੱਕ ਕਰੋ http://on.fb.me/1NCEgFQ
  11. Who were the Jathedars of Hazoor Sahib after Akali-Nihung Santokh Singh Ji?
  12. " After having studied the scriptures, in many respects I have discarded the Vedas, Shastras, Smiritis, all Sutras, Tantras and Puranas, knowing them to be polluted and corrupted by many impurities. I have found that only the Holy Guru Granth Sahib is completely free of contamination and knowing it to be benevolent for the whole humanity, I have accepted this scripture and I accept myself to be the Sikh of Guru Nanak Dev, therefore I am a Sikh of the Guru." -Swami Ram Tirath Singh. "Just as the Guru Granth Sahib abated the social injustice, perpetuated against low castes through religious creeds, same way it raised voice in favor of basic rights of the womankind. Here the husband is not said to be the God and the woman the slave or purchased sheep or goat, but (she) has been accepted an equal partner in all (socio-familial) matters. Lopsided dicta of Hindu simirties that vilified women and compelled them to live like captives, was implicitly contravened through Gurus’ Words. Guru Nanak Dev Ji saying that when the whole mankind takes birth from the woman and there is need for woman to perpetuate the life cycle asked, then why the woman is vilified? In the Adi Granth there is no credo regarding barbaric worship neither any importance for ritual feast (to holy quakes) or sacrifices. Similarly no regard is accorded to Vaishnava or goddess worship because in the puranas it is said that they both (Hindu Goddess and Vishnu, one of Hindu god trinity) relish barbarous intakes i.e. meat, alcohol, marijuana, hemp, tobacco, hashish, cannabis etc. In the end I want to mention Guru Granth Sahib’s supremacy from the standpoint that this preeminent Granth does not profess any demigod or goddess to be the real God just as the (Hindu) puranas have done. Each purana’s author has made a God out of his conceptual demigod." -Swami Ram Tirath Singh. 'I was born in the state of Bengal. A yogi used to visit our town occasionally. His name was Swami Brahma Nand Ji. He led the life of a mystic. He possessed the power of materializing whatever he promised through his word. I am now one hundred and thirty four years old. There are very few yogis of his (Brahma Nand's) calibre in India. My father had immense faith in Swami Ji. One day he arrived at our door and started shouting loudly, asking for the return of what belonged to him. He had come very rarely in this part of the town, prior to this visit. The whole family felt astonished at his sudden arrival. His words were more astonishing than his arrival. My father failed to guess his demand, despite his best effort to know his Guru's mind. The Swami repeated his demand twice again. Kneeling on his knees, my father beseeched Swami Ji to disclose his demand. Swami Ji entered our house, and placing his hand on my shoulder, demanded that I did not deserve to stay at home. I must be handed over to him! Although we were four brothers, it was not easy for any parent to part with their son. It was not easy to refuse Swami Ji's demand either. Every member of the family looked at each other dumbfounded. Swami Ji repeated his demand and left for his hermitage. My parents paid a visit to Swami Ji's place in the evening. What transpired between him and my parents was not conveyed to me. But the next morning, I was handed over to Swami Ji. After staying in our town for six months, Swami Ji left that place taking me along with him. He was an erudite scholar of Sanskrit and possessed powers of materializing and providing things with his words. He instructed me in all yogic asnas and imaprted all kinds of knowledge associated with these asnas. He made every opportunity available to me to interact with and receive knowledge from many other yogis.We reached Punjab after pilgrimage through the states of Madras, Bihar, orissa, Bombay and the cities of Kanpur, Agra and Prayagraj at Allahbad. Here we came across a saint of the Udasi sect. We kept on interacting and exchanging views with this saintly person. His name was Swami Satyanand. He narrated the Sikh philosophy and Sikh tradition in such an impressive manner that Swami Brahma Nand was mesmerized. After a visit to Darbar Sahib Harmandir, he became a permanent devotee of the Sikh Gurus and their ideology. After spending some time in Punjab, we returned to Haridwar. One day Swami Brahma Nand was sitting calm and quiet. Suddenly he started sobbing. I asked him the reason for his tears. He answered that he had wasted his life in meaningless activities of yogic asnas whereas the essence of divinity lay in the Sikh Guru's philosophy and the Sikh way of life. He would have to be born once again in a Sikh family for deliverance. With these words, he shed his mortal frame. Now, I, his disciple also meditate on the sacred name of Waheguru. I practised yogic asnas under the guidance of accomplished yogis for many years at a stretch. The amount of peace and bliss that I have experienced through Naam Simran, I have never experienced earlier through any other practise. Guru's path of Naam Simran, is the perfect path. It is difficult to express the greatness of the Guru's word. Teachings of Guru Nanak and Guru Gobind Singh are the elixir of life. There is no other scripture more beneficial than Gurbani or Guru Granth Sahib. It is my bounden duty to spread this message of my Guru which he gave me in my last moments. It is a fact that whatever can be achieved through the effortless spontaneous practice of Naam Simran cannot be achieved through the strenuous exercises of other practises. It is my felt-experience and an experience about which there is no controversy.' -Swami Nitya Nand. Neel Garhi (Rishikesh). This one I got from 'History of Sikh Gurus Retold.' The 'Nirmala' school at first was heavily constrained to Khalsa dominated spheres of the sub-continental landscape. Despite their universal educationality in different spiritual academics they were not heavy proselytizers in the early days of the Sikh empire. It was only after the failure of Abdali's Indian campaigns, and the subsequent peace which followed which saw them start an extensive movement to spread the Khalsa ethos in amongst the diverse, and often contradictory, Hindu tradition. They traveled to many pilgrimage sites such as Haridwar to debate with and present their unique ethos. Given special patronage by the Khalsa chiefs they were heavily protected and emboldened to refute and debate with their erstwhile critics, as such their liberating of the lower-castes and patronage soon earned them the wrath of many a Hindu sect. The 'Sanyasis' and the 'Vairaagis', two erstwhile sects of the Hindu faith, soon gave vent to their long-held bitterness against the 'Nirmalas.' Since time immemorial, and with the rise of the Maratha entity, they had been receiving extensive amounts of wealth and gifts which had emboldened them in their nefarious activities. The 'Nirmalas' were an antithesis to this status quo and as such earned their wrath. Subsequently this perspective, adopted by anti-'Nirmala' forces, soon lead to massive arguments and attacks on both parties. In 1796 A.D. a conjoint venture between both 'Nirmalas' and 'Udasis' had resulted in members of both orders creating a delegation, which pitched base at the Kumbh festival at Haridwar. The delegation had commenced a perpetual recitation of the sacred Sikh canon, the Guru Granth Sahib Ji. Both the Maratha and the British administration had given the 'Naga' sect of Hindu recluses charge over the festival, subsequently the 'Nagas' demanded a fee of eight Annas to One rupee for the entry of every Hindu participant and devotee. The 'Nirmalas' refused to pay this fee as per the dictum, that the Khalsa is the third way and unique from predecessor panths. Hinduism included. This combined with 'Naga' greed catalyzed in the latter burning the delegation's flag and forcing them to stop the recitation of Guru Granth Sahib. The 'Nagas' did not realize at the time that their act would be answered with lightning swiftness. They indulged in even more brutality by murdering a select number of 'Udasis.' Report of this fanatical violence soon reached the courts of Rai Singh of Buria, Karam Singh of Shahbad, Dasundha Singh of Sadhora, Baghel Singh of Malaud, Jodh Singh of Kalsia and Rup Singhof Ropar. All these cheifs soon rushed to Haridwar and cremated the murdered Udasis. They then commenced to avenge this affront. After the festival ended and the 'Nagas' were accounting their gains they attacked them and with a brutal alacrity slaughtered anyone who tried saving them. This intensified bloodbath soon earned them a fearsome reputation and as a result the 'Nirmalas' and'Udasis' were subsequently left well alone. The second incident sparked off in 1807 A.D. This time it due to differing religious perspectives. The 'Nirmala' mission had impacted the Hindu psyche on such a broad spectrum, that they were granted entry into any Hindu shrine without any caste or creed prejudice. On one such occasion the Brahminical elite created a controversy over the 'Nirmala' access to the 'Kushvrat Sarovar' near Nasik in Maharashtra. They did not accept the 'Nirmala' emphasis on anti-casteism, and their traditional custom consisting of a white turban and garments with flowing beards. Since time immemorial the said location had been a Brahminical head quarter and placed a strict emphasis on bare-headedness and non-stitched clothes. A heated argument broke out between both sides until ultimately the Brahmins admitted the futility of their religious logic in front of the Khalsa's universal spirituality. It was after this event that the 'Nirmalas' made it a point of interest to attend each and every Hindu pilgrimage site and festival. Kavi Kunvraish's ode to the Khalsa Gurus: “In the year 1695-96 AD, I completed this book (which is an adaptation in the Braj Basha language of the Drona Parav section of the Mahabharata). In the lineage of the mighty Bedis emerged the incomparable Guru Nanak who is the complete manifestation of God. Nanak made a follower from the Trehan lineage and gave him an auspicious name -Angad. Twenty four hours a day Angad devoutly meditated on the lotus feet of God. For the advancement of world Angad gave Guruship to Amardas,- a noble from the Bhalla lineage. Amardas gave all his powers, knowledge and Guruship to Ramdas – the King of the Sodhi lineage. Arjan is the name of a warrior, but this Arjan is the king of the world! Arjan, who earned great fame in this world, is the son of Ramdas. The generous king Har Gobind, who killed a horde of enemies, is the son of Arjan. When Gurdita left the expansion of this illusionary world, his son Har Rai was given the responsibility of Guruship. Har Rai’s son is Guru Harkrishan. When he left this world he gave a clue to identify the next guru. Tegh Bahadur was the most eligible to become Guru. God himself had given the nectar of devotion to him. Tegh Bahadur has come to give comforts to the people and finish the miseries and anxieties of the masses. The king Guru Gobind is the son of Tegh Bahadur. It is only because of Guru Gobind that the entire community of poets is alive and thriving in this world. On the banks of the river Satluj is the pious city of Anandpur. There, is the abode of the graceful king Guru Gobind. In the land between the river Ganga and Yamuna is a village named Bari. There, the poet Kunvraish lives …….”
  13. There seems to be some sort of a confusion on this forum regarding the Sri Sarbloh Granth. What is the Sri Sarbloh Granth? Historians and scholars evidence it as being the work of Akali-Nihung Guru Gobind Singh Ji, who formally sealed it at Nanded before his demise. The Sri Sarbloh Granth is an unique scripture in the fact that it is an extrapolation of the Chandi-Di-Vaar and the 24 avatars found in the Dasam Granth. How does the Sarbloh Granth differ from the other canons of the Khalsa? The Sri Sarbloh Granth differs from the other Khalsa canons, in the respect that it is profoundly figurative in it's approach to different spiritual matters orbiting the Khalsa ethos. It's opening stanza confirms this fact. It also provides citations evidencing the retaining of kesh and obeisance to the Guru Granth Sahib Ji. Is there any accepted steek or teeka of the Sarbloh Granth? Yes there is. The official Budha-Dal steek, formed by Akali-Nihung Santa Singh Ji, is based on the historic work of Udasi Harnam Dass or Akali-Nihung Nurang Singh. The latter individual created a full transliteration/exegesis of the Granth and deputed it to the Udasis in Punjab. They would later gift it to the Budha-Dal. This steek is available from Budha-Dal printers and any good bookstore in the Punjab. How is the Sarbloh Granth similar to the Dasam Granth? They follow the same principle. Both explore the battle between Abibek and Bibek. The avatars in the Sri Sarbloh Granth are profusely criticised for being paragons of both Abibek and Bibek. The Guru cites that only the individual who has mastered both, i.e. destroyed duality, can be truly called a Gurmukh. The avatars themselves were entrapped in the web of both Abibek and Bibek. Some quotes from the Sri Sarbloh Granth: ੴ One (advait - non-dual) Lord who is the light of all creation ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ Victory to Sri Vahiguru ਸ੍ਰੀ ਭਵਾਨੀ ਜੀ ਸਹਾਇ ॥ May Bhavani be helpful ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਸਹਾਇ ॥ May Maya Laxmi be helpful ਉਸਤਤਿ ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਕੀ ॥ The Praise of Sri Maya Laxmi ਸ੍ਰੀ ਮੁਖਿਵਾਕਯ ਪਾਤਿਸ਼ਾਹੀ ੧੦ ॥ From the blessed mouth of the Tenth King ਦੋਹਿਰਾ ॥ ਛਾਯਾ ਰੂਪੀ ਹੇਇ ਕੈ, ਬਿਚਰਤ ਸ੍ਰੀ ਗੋਪਾਲ ॥ Taking the form of Maya (the great illusion, duality), Gopal (the preserver of Life) wanders within it (the creation) ਆਪਹਿ ਲਛਮੀ ਬਪੁ ਧਰੇ, ਜੀਉ ਜੰਤੁ ਪ੍ਰਤਿਪਾਲ ॥੧॥ For the protection of beings, He took the form of Sri Laxmi ਸ੍ਰੀ ਮਾਯਾ ਮੁਖਿ ਕਰੋ ਉਚਾਰ ॥ Recite, “Sri Maya”, from your mouth ਦਰਿਦ੍ਰ ਸਾਗਰ ਤੇ ਲੇਹੁ ਉਬਾਰਿ ॥੧॥ ਰਹਾਉ ॥ She protects the weak from the (dreadful) ocean ਦੋਹਿਰਾ ॥ ਆਦਿ ਭਵਾਨੀ ਈਸੁਰੀ, ਮਾਯਾ ਜਾ ਕੋ ਨਾਮ ॥ The Primordial Bhavani (Paida karn vali shakti*) the Creator, whose name is Maya ਇਨ ਬਿਨ ਸਰੈ ਨ ਏਕ ਛਿਨ, ਪੂਰਨ ਹੋਤ ਨ ਕਾਮ ॥੨॥ Nothing can be accomplished without Her protection not even for a moment. ਸੁਖਦਾਇਕ ਮੰਗਲਕਰਨ, ਪ੍ਰਤਿਪਾਲੇ ਬਹੁ ਭਾਂਤਿ ॥ The giver of happiness, giver of liberation, Her very nature is to take care of Her creation ਸੁਬੁਧਿਦੈਨ ਜੈ ਜੈ ਕਰਨਿ, ਮਾਯਾ ਸ੍ਰੀ ਜਗਮਾਤਿ ॥੩॥ Hail Hail to the One who gives awareness of the Self (aatma), Maya (Laxmi), the mother of the World. *According to the Budha Dal Steek on Sarbloh Granth Bhavani is not the ferocious form of Parbati (Shiva's consort) here but the creative energy of the universe, as employed by Akal Purakh. ਆਤਮ ਦਰਸੀ ਇੰਦ੍ਰਿਯ ਜਿਤ ਹੈ ਖਿੰਮਾ ਸੀਲ ਬ੍ਰਤ ਧਾਰੈ ॥ Recognize your true-self and conquer your [ten] sense organs, cultivate forgiveness, a docile demeanor and self control. ਊਠਤਿ ਬੈਠਤਿ ਮੋਹਿ ਚਿਤਾਰੇ, ਸੁਖ ਦੁਖ ਸਮਤ ਬਿਚਾਰੈ ॥ When standing or sitting remember Me and recognize pleasure and pain as one in the same. ਧੀਰਜਮਾਨ ਸੰਤੁਸ੍ਟ ਸਰਬ ਬਿਧਿ, ਮਨ ਸਕੇਲ ਸੰਸਾਰੇ ॥ Remain steadfast and content in all aspects [parvirti - worldly affairs, and nirvirti - spiritual affairs], and separate your mind from the grips of the world. ਸਾਛੀ ਹ੍ਵੈ ਬਿਚਰੇ ਸਭਿ ਸੰਗੇ, ਉਨਮਨਿ ਸਦ ਲਿਵ ਧਾਰੈ ॥12॥1666॥3985॥ Witness [Rām] in all and interact with everyone while constantly in the state of Indescribable Divine Bliss. - Sarbloh Granth, Volume II, pg. 671 ਸਰਬਲੋਹ ਗ੍ਰੰਥ, ਭਾਗ ਦੂਜਾ, ਪੰਨਾ 671 ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ ਬਿਸਨੁਪਦ ਸੰਕਰ ਚਰਪਦ ਬ੍ਰਿਤਕੇਤੂ ॥ ਸੁਨਹੁ ਸੰਤ ਪ੍ਰਸੰਗ ਪੁਨੀਤਾ ॥ ਸ੍ਰੀ ਸਰਬਲੋਹ ਕੋ ਪਾਵਨ ਗੀਤਾ ॥ Listen oh Saints ! The story [of Sarbloh Avatar] is pure, the song of Sri Sarbloh is purifying ! ਖਸ੍ਟ ਰਾਗੁ ਨਾਦਿ ਸੁਤਨ ਜੁਤਿ ॥ ਯਕ ਯਕ ਰਾਗੁ ਪੰਚ ਰਾਗਨਿ ਯੁਤਿ ॥੧॥ From six major Raga's there are eight sons, and for each Raga there are five wives [Ragni] ਅਸ੍ਟਪੁਤ੍ਰ ਤਾਂ ਕੇ ਸੰਗ ਜਾਨੋ ॥ ਰਾਗਮਾਲ ਯਾ ਬਿਧ ਪ੍ਰਮਾਨੋ ॥ Therefore recognize the eight son's as being in the company of the 6 Major Raga's, and recognize this as collection of Raga's [in Sarbloh Granth] ਤੇ ਸਭਿ ਮੰਗਲਾਚਰਣ ਮਹਿ ਗਾਏ ॥ ਛੰਦ ਬਿਸਨੁਪਦ ਬਿਮਲ ਸੁਹਾਏ ॥੨॥ In this way Manglacharan [sarbloh Granth] has been sung, with beautiful Chand's and Bisanpad's. ਐਰਾਵਤੀ ॥ ਕੋਲ ਜੰਭ ਦਿਗਮੁੰਡ ਕੋ ਯੁਧਾ ॥ ਬਹੁਰ ਸਮਰ ਭੀਮਨਾਦ ਬਿਰੁੱਧਾ ॥ [in Manglacharan there is] The battle of Kol [demon], Jamabasur [demon] and Digmund [demon], then the war of Bheemnaad is described. ਬੀਰਜਨਾਦ ਕੋ ਯੁੱਧ ਅਤਿ ਦਾਰੁਨ ॥ ਪ੍ਰਲਯਭਾਰਥ ਭਉ ਸ੍ਰਿਸ੍ਟਿ ਸੰਘਾਰਨ ॥੩॥ The war [involving] Beerajnaad was extremely ferocious, and [beerajnaad] tried to destroy the whole world. ਮੰਡ੍ਯੋ ਯੁੱਧ ਦੇਵੀ ਅਰੁ ਸ੍ਰੀਪਤਿ ॥ ਕੋਟਿ ਤੇਤੀਸ ਸੁਰ ਸਕਤਿਨ ਸੰਜੁਤਿ ॥ The war of the Devi and Bhagvaan has also been described, along with the 33 Kror Deva's and their wives. ਭਾਰਤ ਪ੍ਰਲਯ ਕਰ ਅਸੁਰ ਸੰਘਾਰੇ ॥ ਨਿਜ ਕਰ ਦੈ ਪ੍ਰਭੁ ਸੰਤ ਉਬਾਰੇ ॥੪॥ In the war of the world the demons were destroyed, and Prabhu gave his hand to protect the Saints. ਬ੍ਰਿਤਿ ਧਾਰੀ ॥ ਬਿਬੇਕ ਅਬਿਬੇਕ ਸਮਰ ਭਯੋ ਭਾਰੀ ॥ ਪੰਚ ਅਧ੍ਯਾਯ ਪੁਰਾਨ ਕੋ ਸਾਰੀ ॥ The war between wisdom and ignorance very deep, and is contained in the five chapters of the [Manglacharan] Puran. ਅਸੰਖ ਅਸੁਰ ਅਣਿ ਦੇਵ ਸੰਗ੍ਰਾਮਾ ॥ ਸ੍ਰੀਪਤਿ ਯੁੱਧ ਬੀਰਜਨਾਦ ਘਮਸਾਨਾ ॥੫॥ There are countless wars between Asur [demons] and Devtas [demi-gods], along with the war between Bhagvaan and Beerajnaad. ਬ੍ਰਿਧਮੁਖੀ ॥ ਚਿਰ ਲੌ ਘੋਰ ਸੰਗ੍ਰਾਮ ਅਖਾਰਾ ॥ ਦੇਵਾਸੁਰ ਸੰਗ੍ਰਾਮ ਬਿਕਰਾਰਾ ॥ The ferocious war is of great length, the war between Asur [demons] and Devtas [demi-gods] is extremely terrifying. ਮੰਗਲਾਚਰਣ ਸਾਰਸ੍ਵਤੀ ਭਾਸਾ ॥ ਕਹ੍ਯੋ ਕਵਿ ਰਾਮ ਮਥ ਸੁਕ੍ਰਾਭਾਸਾ ॥੬॥ Manglacharan [sarbloh Granth] has been written in the Sarswati bhasa [language] and says Guru Gobind Singh Ji it has also been written in Sukra Bhasa [language]. ਸਹਸ੍ਰ ਧਾਰਾ ॥ ਸਮਰ ਬਿਜਯ ਸਰਬਲੋਹ ਗੁਸਾਈ ॥ ਨਿਧ ਨਿਸਾਚਰ ਬੀਰਜਨਾਦ ਬਧਾਈ ॥ The war was won by Sarbloh Gusaase, and Beerajnaad [demon] was destroyed. ਆਰਤੀ ਅਸਤੋਤ੍ਰੰ ਸਤਿਨਾਮਾ ॥ ਬਰਨੀ ਕਵ੍ਯ ਸ੍ਰੀਪਤਿ ਗੁਨ ਗ੍ਰਾਮਾ ॥੭॥ Aarti was performed of praising the Satinam, and all of Bhagvaan's good qualities [gunas] were described. ਦੇਵ ਬਾਚਨੀ ॥ ਲਖਮੀ ਗਾਥ ਸ੍ਰੀ ਮੰਗਲਾਚਰਣ ॥ ਆਦਿ ਪਖ੍ਯਾਨ ਗ੍ਰੰਥ ਯਾ ਬਚਨ ॥ In Sri Manglacharan [sarbloh Granth] the story of Lakshmi [Devi] is told, in the first story of the Granth this story is described. ਲਖਮੀ ਮਹਾਤਮ ਯਥਾ ਬੁਧਿ ਬਰਨੀ ॥ ਸ੍ਰੀ ਗੋਪਾਲ ਕੀ ਕਾਂਯਾ ਨਿਰਨੀ ॥੮॥ Just like the praise of Lakshmi has been described, the form of Sri Sarbloh has also been described. ਮੋਖਪਦੀ ॥ ਸਰਬਸੁ ਲਖਮੀ ਕੇ ਆਧੀਨਾ ॥ ਲੋਕ ਚਤੁਰਦਸ ਸ੍ਰਿਸ੍ਟਿ ਪ੍ਰਬੀਨਾ ॥ All of the treasures of the world are dependent on Lakshmi [Devi], the 14 Worlds are also [under the order] of Sri Maya. ਚਰਾਚਰ ਸਭੁ ਆਸ੍ਰਿਤ ਲਖਮੀ ਕੇ ॥ ਸਭ ਆਸ੍ਰਯ ਮਾਯਾ ਪੱਖੀ ਕੇ ॥੯॥ Eating and not eating is all under the dependence on Lakshmi, all support [in the world] is under the dependence on Maya. ਸੁਧਾ ਲੋਇਨ ॥ ਦੇਵ ਦੈਤ੍ਯ ਦਾਨਵ ਮਾਨਵਗਨ ॥ ਰਾਖਸ ਅਸੁਰਿ ਸਭੂ ਬਸ ਮੁਨਿ ਜਨ ॥ The demigods, demons, Danav, all beings, evil beings, demons and all Muni-jans. ਮਾਯਾ ਆਸ੍ਰਿਤ ਜਗ ਬਰਤਾਰਾ ॥ ਯਕ ਛਿਣ ਇਨ ਬਿਨ ਸਰੈ ਨ ਕਾਰਾ ॥੧੦॥ With the support of Maya they are created, and without [the support of Maya] they cannot remain even for a moment. ਮਹਾਕਾਲ ਪਭੁ ! ਸਰਣਿ ਤੁਮਾਰੀ ॥ ਸ੍ਰੀ ਸਰਬਲੋਹ ਭਗਵੰਤ ਮੁਰਾਰੀ ! ॥ Oh Mahakaal (Great Death), Lord place me in your protection. Oh All-light avatar, Creator of the Universe, Killer of Demon Mur ਅੰਤੁ ਰੂਪ ਅਰੁ ਨਾਮ ਤੁਮਾਰਾ ॥ ਬੇਦ ਭੇਦ ਨਹਿ ਪਾਵਤੁ ਪਾਰਾ ॥ The Vedas and other scriptures cannot Name or describe your form. (Sri Sarbloh Granth Sahib, volume two, page 607) ਰਾਜ ਪਲਾਸੀ ਬਖਸ਼ਸ਼ ਹਜੂਰ ਕਬਿਉ ਬਾਚੁ॥ ਐਸੇ ਗੁਣ ਹਰਿ ਖਾਲਸਹਿ ਬਖਸ਼ੈ, ਭਗਤਿ, ਗਯਾਨੀ, ਰਾਜਜੋਗੇਸ੍ਵਰ ॥ God has blessed the Khalsa with virtues such as those of bhagats, gianis, raj yogis ਛਤ੍ਰਿਯ ਬ੍ਰਿਤਿ ਅਨਨਯੁਪਾਸਕ, ਤਯਾਗੀ ਹਠੀ ਸੂਰ ਭਵਨੇਸ੍ਵਰ ॥ Kshatriyas, those who perform religious rites for others, worshippers of one God, those who live apart from others, ascetics, warriors, masters who bestride the world ਗ੍ਰਾਹੀ ਸੁਭ ਤਯਾਗਿ ਬਿਵਰਜਿਤਿ ਸ਼੍ਰਤਯਾਦਯੰ ਸ਼੍ਰੀ ਮੁਖ ਪਰਮੇਸ੍ਵਰ ॥ ਗੀਤਾ ਉਪਨਿਸਦਿਨ ਮਹਾ ਵਾਰਯ, ਰਹਿਨੀ ਭਗਤਿ ਗਯਾਨਿ ਬ੍ਰਿਤੇਸ਼੍ਵਰ ॥੫॥ Hearing what God tells them in the scriptures, in the noble words of the (Bhagavad) Gita and the Upanishads, they follow the auspicious, avoiding what is evil and live as devout and knowledgeable people. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤਿ, ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥ਰਹਾਉ॥ The Khalsa attained purity, as great as the One (nirankaar) who is above every stain ਗੁਰੁ ਉਪਦੇਸ ਸਿਖਨ ਪ੍ਰਤਿ ਭਾਸਨਿ, ਮੁੱਦ੍ਰਿਤ ਕੱਛ ਕੇਸ ਕ੍ਰਿਪਾਨੰ ॥ To the Sikhs this teaching of the Guru is given, that these three must be your signs: kachh, kesh, kirpan ਤਾ ਕੀ ਰਹਿਨਿ ਸ੍ਰਤਯੋਕਤਿ ਭਾਖਤਿ, ਦਸ ਗ੍ਰਾਹੀ ਖਾਲਸਹ ਪ੍ਰਧਾਨੰ ॥ Let this be your agreed way of life, then ten chief aims of the Khalsa ਦਯਾ ਦਾਨ ਅਰੁ ਛਮਾ ਸਨਾਨੰ, ਸੀਲ ਸੁਚਿ ਸਤਯੰ ਸੰਭਾਨੰ ॥ Mercy, charity, preparedness, forgiveness, bathing, gentleness, purity, truth, loving regard ਸਾਧਨ ਸਿੱਧ ਸੂਰ ਭਗਤਿ ਮਾਨੰ, ਦਸ ਗ੍ਰਾਹੀ ਆਸਤਕ ਪ੍ਰਮਾਨੰ ॥੬॥ Sadhs, siddhss, and gods regard devotion (bhagati) (as the supreme virtue) ਤਯਾਗੀ ਦਸ॥ The ten to be avoided ਬਿਰੋਧ ਅਤਿ ਸਾਧਨ ਹਿੰਸਾ ਅਹੰਕਾਰ ਆਲਸ ਕ੍ਰਿਪਨਤ੍ਵ ਪ੍ਰਮਾਨੰ ॥ ਕਠੋਰਤੁ ਜੜਤੁ ਕੁਬਿਲਿਤੁ ਅਸਊਚੰ ਕਲਮ ਸ਼ਾ-ਰੁ-ਅਭਿਗਤਿ ਆਨੰ॥ Actions to be avoided (are those arising from) violence, pride, idleness, parsimony, (the exercise of harsh) authority, cruelty, sloth, criticism of others, corruptness, and (eating) meat (prepared by a Muslim with the recitation of) the Kalima. These are the characteristics of unbelievers * In the tika it says that in some saroops it is written Kalmaa Maas Abhagat(i) Aanan, this is why it is translated as Halal meat above. ਦਸ ਗ੍ਰਾਹੀ ਦਸ ਤਯਾਗੀ ਐਸੋ ਤਾਹਿ ਖਾਲਸਹ ਕਥਤ ਸੁਜਾਨੰ ॥ Thus there are ten aims and ten things to be avoided. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤ ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥੭॥ The Khalsa is described as wise, acquiring a purity, which is equaled only by the One who is above all stain. ਜੀਵਨ ਮੁਕਤਿ ਬਿਚਰਤਿ ਬਨ ਤ੍ਰਿਨ ਮਹਿ, ਦੇਵ ਭੂਤਦੇਵ ਹੀ ਕਹਿੱਯੈ ॥ The spirit wanders free within it, the evil god becomes a good god ਖਾਲਸ ਪਦ ਕੋ ਪ੍ਰਾਪਤਿ ਦੁਰਲਭ, ਐਸੋ ਖਾਲਸ ਹਰਿਜਨ ਚਹਿੱਯੈ ॥ Rare is the privilege of attaining the status of the Khalsa, thus it is called God’s people ਜਲ ਤਰੰਗ ਭੇਦ ਕਛੁ ਨਾਹਨਿ, ਜੀਵ ਬ੍ਰਹਮ ਪਰਮਾਤਮ ਲਹਿੱਯੈ ॥ W wave is no different from the water (it contains). A spirit is seen as Brahma or God ਬ੍ਰਹਮਹਿ ਜੀਵ ਪਾਰਬ੍ਰਹਮਹਿ, ਸਾਗਰ ਬੂੰਦ ਬੂੰਦ ਸਿੰਧੁ ਅਹਿੱਯੈ ॥੮॥ Brahma is the spirit and the spirit is Brahma, just as the ocean is contained in a drop (of water) and the drop (is contained) in the ocean ਹਰਿ ਹੀ ਹੋਇ ਤਉ ਕਹਾਂ ਅਚਰਜ ਹੈ, ਸਤਿਗੁਰੁ ਪਦ ਕਹੁ ਪ੍ਰਾਪਤਿ ਵਾਰੋ ॥ What a marvel is the being of God (hari) ! How does one obtain the condition of the Satiguru? ਸਿਖਯ ਪਦ ਦੁਹੂਅਨ ਤੇ ਗਉਰੋ, ਆਤਮਕੀ ਪ੍ਰਾਪਤੀ ਵਿਚਾਰੋ ॥ The condition of a Sikh is double the weight of both, based on the spirit’s gain ਤਾਸ ਮਹਾਤਮ ਨਿਜ ਮੁਖ ਗਾਵਤ, ਜਥਾ ਉਕਤਿ ਮਤਿ ਬੁਧਿ ਹਮਾਰੋ ॥ I sing aloud of its greatness, limited in intellect and discernment though I be ਸੁਨਹੁ ਸੰਤ ਖਾਲਸ ਪਦ ਜਸ ਕਉ, ਸ੍ਰਵਨ ਪ੍ਰਾਪਤਿ ਹੋਤ ਫਲ ਚਾਰੋ ॥ He me, oh sant! Hear the glory of the Khalsa’s condition and from it take strength ਗੀਤਾ ਮਹਿ ਅਰਜੁਨ ਪ੍ਰਤਿ ਭਾਖਤਿ, ਸ੍ਰੀਮਤਿ ਭਗਤ ਮਹਾਤਮ ॥ In the (Bhagavad) Gita, Sri (Krishan) has described the exalted status of the devotee to Arjan: ਭਗਤਿ ਗਯਾਨਿ ਰੂਪ ਨਿਜ ਬਰਨਾਂ, ਪ੍ਰਾਪਤਿ ਜਾਂ ਕਹੁ ਆਤਮ ॥ “The devotees – the wise man and the brave – belond to my own caste (barnaa), since they all have attained the true status of their soul” ਟੀਕਾਕਾਰ ਹੂੰ ਮਹਿਮਾ ਭਗਤਿਨ ਖਾਲਸਹਿ ਪ੍ਰਤਿ ਹੈ ਭਾਖੀ ॥ Commentators have attributed the views of the devotees to the Khalsa ਖਾਲਸ ਪਦ ਕਹੁ ਊਚ ਮਹਾਤਮ, ਸਭਹਿ ਸ੍ਰੇਸ੍ਵਿਨ ਆਖੀ ॥੧੦॥੪੫੭॥੯੮੯॥੩੩੦੮॥ਦਸਕ ੧॥ All have conferred the highest praise on the Khalsa, exalted it is above all. ਅਕਾਲ ਪੁਰਖ ਕੀ ਆਗਯਾ ਪਾਇ, ਪ੍ਰਗਟਿ ਭਯੋ ਰੂਪ ਮੁਨਿਵਰ ਕੋ ॥ By the command of Akal Purkh, [the Khalsa was created] with the form of [sacred] Muni's. *Akali Baba Santha Singh Ji translates Munivar as King, so it would be Khalsa took the form of a King ਜਟਾ ਜੂਟ ਨਖ ਸਿਖ ਕਰ ਪਾਵਨ, ਭਗਤ ਸੂਰ ਦ੍ਵ ਰੂਪ ਨਰਵਰ ਕੋ ॥ With the long hair from the topnot to the nail of the toe, like a Muni, and the form of both a devoted worshipper [bhagat] and warrior [soor]. ਚਕ੍ਰਵੈ-ਪਦ ਦਾਤ ਧੁਰਿ ਪਾਯੋ, ਧਰਮਰਾਜ ਭੁੰਚਤਿ ਗਿਰਿਵਰ ਕੋ ॥ The 'Chakarvarti Raj' [Kingdom which is victorious wherever the Army is present] has been given by the Lord, not even Dharamraj has been given such a high status ਉਦਯ ਅਸਤ ਸਾਮੁਦ੍ਰ ਪ੍ਰਯੰਤੰ, ਅਬਿਚਲ ਰਾਜ ਮਿਲਯੋ ਸੁਰਪੁਰ ਕੋ ॥੪॥ From where the sun rises to where it sets, across all the oceans, [The Khalsa] has received the timeless Raj [kingdom] from Sachkhand ਪੰਥ ਖਾਲਸਾ ਭਯੋ ਪੁਨੀਤਾ, ਪ੍ਰਭੁ ਆਗਯਾ ਕਰਿ ਉਦਿਤ-ਭਏ॥ The Panth Khalsa has been created Pure, under the permission of the Lord, [the Khalsa] is shining bright [of purity] ਮਿਟਯੋ ਦ੍ਵੈਤ ਸੰਜੁਗਤਿ ਉਪਾਧਿਨਿ ਅਸੁਰ ਮਲੇਛਨ ਮੂਲ ਗਏ॥ Duality [in the mind] was destroyed, they attained the highest position and became One [with the Lord], the root of their bad [asur malech] qualities were destroyed. Asur [demons] Malech [invaders] can also refer to the Turks at the time who were destroyed by the Khalsa. ਧਰਮ ਪੰਥ ਖਾਲਸਾ ਪ੍ਰਚੁਰ-ਭਯੋ, ਸਤਿ ਸ਼ਿਵੰ ਪੁਨਯ ਰੂਪ ਜਏ ॥ The manifestation of Panth Khalsa's Dharam [was created], they are the form of truth, liberation and purity. *Akali Santha Singh Ji says that’s Khalsa pure is Sat Shivan Roop, which he says is the roop of Rab (Sat means that it refers to Nirankaar and not Shiv ji) *Many people say that is refers to how Khalsa is Sat Shiv Saroop, the true form of Shiv Ji ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭਏ॥੫॥ Kach, Kesh, and Kirpan – these three signs made followers of the Guru the servants (also) of God *Akali Santha Singh Ji says that, RaamDaas in this shabad means someone who does Kirtan, so the three signs are kach kesh kirpan, and the followers of the Guru praise the Lord ਕਾਲ ਉਪਾਸਕ ਛਤ੍ਰਿਯ-ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅਏ॥ Worshippers of Akal and followers of the Kshatriya way, wearing a waistband [kamarkasa] they are the supreme warriors. *Akali Santha Singh Ji translates the second part of this as; the Khalsa is the highest warrior ਤਾ ਮਹਿ ਪੰਥ-ਚਾਲਿਸ ਪ੍ਰਵਾਨਾ, ਪੰਚ ਪ੍ਰਧਾਨ ਖਾਲਸਹਿ ਠਏ ॥ From forty men, five leaders of the Khalsa emerged ਸ਼੍ਰੀ ਅਜੀਤ ਸਿੰਘ, ਜੁਝਾਰ ਸਿੰਘ, ਫਤਹ ਸਿੰਘ, ਜੋਰਾਵਰ ਸਿੰਘ ਪ੍ਰਿਏ ॥ They were the beloved Ajit Singh, Jujhar Singh, Fateh Singh, and Zorawar Singh ਪੰਚਮ ਖਾਲਸਹ ਸਤਿਗੁਰੁ ਪੂਰਾ ਜਿਨ ੲੇ ਪੰਥ ਸੁਪੰਥ ਪ੍ਰਟਗਏ ॥੬॥ The fifth leader of the Khalsa who completes the total was the Satguru (Gobind Singh), he who revealed this noble Panth ਚਾਲਿਸ ਨਰ ਏ ਬੀਜ ਖਾਲਸਹ, ਮੁਕਤੇ ਪਾਵਨ ਸਿੰਘ ਬਲੀ ॥ Forty men were the seed of the Khalsa, powerful Singhs who won liberation ਮਾਤ ਭਗਵਤੀ ਪਿਤਾ ਕਾਲ ਪੁਰੁਖ, ਗਦੋ ਲਿਯੋ ਦੈ ਖਾਲ ਪਲੀ ॥ Bhagavati was their mother, Akal Purakh their father, specially nurtured by them ਸਕਲ ਭਰਮ-ਪਰਹਰਿ-ਕਰਿ ਹਰਿਜਨ, ਸਤਿਨਾਮੁ ਸੁਚਿ ਮੰਤ੍ਰ ਬਲੀ ॥ Seperated from all illusion they became his people, repeating ‘Satinam’, that most powerful of mantras ਆਪੁ ਜਪਤਿ ਅਰੁ ਜਗਤ ਜਪਾਵਤਿ, ਭਗਤਿ ਸਿਰੋਮਨਿ ਮਾਹਿ ਕਲੀ ॥੭॥੧॥੩੧੪॥੮੪੬॥੩੧੬੫॥ਸਪ੍ਹਕ ੧॥ They chanted it themselves and taught all others to chant it. Great devotees, they were in the Kaliyug ਇਤਿ ਸ਼੍ਰੀ ਪੰਥ ਪ੍ਰਕਾਸ ਸੁਭ ਬੰਸ ਸਤਿਗੁਰੁ ਪਾਤਸ਼ਾਹੀ ਦਸਕ ਬਰਨਨੰ ਸੁਭੰ॥੧॥ ਅਥ ਗ੍ਰੰਥ ਸਥਾਪਨ ਮਹਾਤਮ ਸ੍ਰੀ ਸਤਿਗੁਰੂ ਬਿਗ੍ਰਹ ਕਥਤੇ ਤ੍ਵ ਬਲਿ ਬਿਸਨੁਪਦ ਪੁੰਨਿਯਾਕੀ ਆਪਨਪੌ ਸ਼੍ਰੀ ਖਾਲਸਹਿ ਸੌਪਾਂ, ਦ੍ਵਤਯਿ ਰੂਪ ਸਤਿਗੁਰੂ ਗ੍ਰੰਥਾ ॥ On them was conferred the status of Guru Khalsa, and the Granth became the Guru ਬੋਲਨ ਸਤਿਗੁਰੁ ਸਬਦ-ਸੋਭਾਖਨ, ਨਾਮ ਗੋਬਿੰਦ ਕੀਰਤਨਿ ਸੰਥਾ ॥ They changed the word of the Satguru, repeating the Name of God (gobind) as their regular conservation *Akali Santha Singh Ji translates this line as, Through the Shabad we speak (bolan) with the Satguru. Repeating Gods name is our constant conservation/activity ਗੁਨਾਨੁਵਾਦ ਪੁਨਿ ਸਿਫਤਿ ਸਲਾਹਨਿ, ਊਠਤੁ ਬੈਠਤੁ ਸੈਨ ਕਰੰਥਾ ॥ Singing kirtan became a religious rite and they became virtuous by praising God, whether standing or whether sitting ਪਾਵਨ ਪੰਥ ਖਾਲਸਹਿ ਪ੍ਰਗਟਯੋ, ਚਾਰ ਵਰਨ ਅਾਸ਼੍ਰਮ ਸੁਭ ਪੰਥਾ ॥੧॥ The pure Panth, which was the Khalsa came into being, that glorious Panth with four castes and four ashrams ਇਨ ਕੇ ਦਰਸ ਸਤਿਗੁਰੁ ਕੋ ਦਰਸਨ, ਬੋਲਨ ਗੁਰੂ ਸਬਦੁ ਗੁਰੁ ਗ੍ਰੰਥਾ ॥ To behold it is to behold the Satguru, (its members) repeat the Guru’s Word from the Guru Granth ਦ੍ਵਾਦਸਿ ਰੂਪ ਸਤਿਗੁਰੁ ਏ ਕਹਿਯਤਿ, ਦ੍ਵਾਦਸਿ-ਭਾਨੁ ਪ੍ਰਗਟ ਹਰਿ ਸੰਤਾ ॥ In twelve forms the Satguru appears, just as twelve rays of the sun reflect the light of God (Hari) ਪ੍ਰਤਯਖ ਕਲਾ ਪਾਰਬ੍ਰਹਮ ਧਣੀਛੈ, ਗ੍ਰੰਥਿ ਪੰਥ ਖਾਲਸ ਵਰਤੰਤਾ ॥ The visible power of God is manifested in the Khalsa as (the doctrine of the Guru) Granth and (that of the Guru) Panth ਦਾਸ ਗੋਬਿੰਦ ਫਤਹ ਸਤਿਗੁਰੂ ਕੀ, ਖਾਸ ਗ੍ਰੰਥ ਗੁਰੁ ਰੂਪ ਬਦੰਤਾ ॥੨॥ਦੁਪਦ ੧॥ Gobind is the servant of the victorious Satguru, he who reveals himself as the Khalsa and as the Guru Granth And many more. Where can I find out more about the Sri Sarbloh Granth? There are blogs and websites set up to this effort. They are:- http://sikh-reality.blogspot.co.nz/search/label/Tradition http://www.srisarblohgranthji.com/ http://tisarpanth.blogspot.co.nz/?view=timeslide http://nihangsingh.org/
  14. I just wanted to share this interesting article with you all (except some) and see what you guys think. It contains some pretty interesting facts. http://tisarpanth.blogspot.co.nz/2014/04/a-short-sketch-of-khalsa-confederacies.html?view=timeslide
  15. http://tisarpanth.blogspot.co.nz/2014/04/the-divine-sovereign.html?view=timeslide What do you think?
  16. Interesting article please share your thoughts. http://tisarpanth.blogspot.co.nz/2014/03/the-all-encompassing-empire.html?view=timeslide
  17. Did Banda Bahadur take Amrit Khanda da pahul? As our previous discussions ends off, we got to this disputed historical ideas comparing some of the non-orthodox claims by user Sher which claim Banda Bahadur was an aestheic guru himself who wasn't a khalsa sikh. Nor had Singh as his surname. Perhaps we can come to some solid conclusive evidence of him have Singh or not having Singh in his name. Or about his name being Gurbaksh Singh? Please see this for the previous conversation about this topic http://www.sikhawareness.com/index.php/topic/15215-does-the-9th-guru-profess-to-being-a-hindu/page-8
  18. We have all plausibly heard the narrative of Akali-Nihung Guru Gobind Singh Ji's preliminary sojourn as 'Dusht-Daman' and the manifestation of the prior Nihungs. For those who are a bit lost, heres what I am talking about, http://tisarpanth.blogspot.co.nz/2013/01/nihung-singhs-original-khalsa.html, http://www.nihangsingh.org/website/his-origins.html after studying this info I have a few questions. 1.) Which significant texts mention 'Dusht-Daman?' 2.) What is the traditional Nihung Singh perspective on 'Dusht-Daman?' 3.) Often esoteric scholars taxonomise Chandi as being an inherent mystical force which is employed to battle against inherent vices. How does the tale of Dusht-Daman reconcile with such a view? 4.) Does Singh originally mean tiger? 5.) How do we explain to a layman, who perceives transmigration as being repulsive, why the Gurus went through such a state? 6.) It is said that the Nihungs evolved through the four ages, it is also said they fought during these ages. Any more info on this? 7.) Whhere does it mention Nihung Singh's and their primary sojourn in Chandi Di Vaar?
  19. How did purataan Singhs tie their gol dastaar so that they did not get lose or fall off? I was doing an army course one day and my one fell off and all the dudes just kept looking at my hair as if it was the best thing since sliced bread.
  20. Let me share with you the story of my friend who never lost hope and always inspired hope in me when I was down. This young Singh came from a tragic background in Delhi, when he was 6 years old his mother was forced to separate him from his grandmother and brought him to New-Zealand. Here the Singh grew up without any family support, the family robbed his parent dry of any money. Tragically they lost all they had in India. In New-Zealand a con man robbed his immediate family of their finances by offering them a fake job offer. The authorities refused to listen to them. Whenever they applied for residency things hit the fan quite hard. Ultimately betrayed by friends and family Singh prepared himself for suicide. Yet after reading about Shaheed Singhs Singhnis (our ancestors and parents who died for righteousness, love, life and to keep our flags high and inspire equality in this miserable planet) he refused to give in and slogged on with life. Ultimately he became amritdhari and was inches away from gaining residency this year. Yet betrayal happened again. He was advised to do a certain course to achieve his dreams yet the laws changed. Now he has six months left in NZ. When his grandmother died he was not allowed to attend her funeral. Why did she die? Because of him, of what he was living through the hell he faced. Today he is torn between going back to stark poverty or staying and doing study and seva in NZ. So a new strategy has manifested itself. He must marry someone in this nation. But brothers and sisters how is this possible and what should he do? None of the Sikh communities here has helped him. In fact they have told him to go back and die in a few words as possible, and even banned him form a gurghar. What should he do now? And how can he obtain Mahakaal's grace and gain peace. It seems everytime he packs his bag a new strategy comes his way. This marriage one is 100% certain to work. None of our sisters has agreed to the proposal plus he is studying construction, has university potential (officially proven) is a Sardar and has no addictions. I know him quite well and love him like a brother and want to help him. So what strategy can I chalk out?
  21. By the way that blog tisarpanth has a facebook page now. They are happy to receive any criticisms on there. Plus its got some good info and hes getting out of his Hinduphobia. https://www.facebook.com/Tisarpanth Just wondering if Niddar has any blogs?
  22. Who are these forty men the Sarbloh Granth mentions? ਤਾ ਮਹਿ ਪੰਥ-ਚਾਲਿਸ ਪ੍ਰਵਾਨਾ, ਪੰਚ ਪ੍ਰਧਾਨ ਖਾਲਸਹਿ ਠਏ ॥ From forty men, five leaders of the Khalsa emerged ਸ਼੍ਰੀ ਅਜੀਤ ਸਿੰਘ, ਜੁਝਾਰ ਸਿੰਘ, ਫਤਹ ਸਿੰਘ, ਜੋਰਾਵਰ ਸਿੰਘ ਪ੍ਰਿਏ ॥ They were the beloved Ajit Singh, Jujhar Singh, Fateh Singh, and Zorawar Singh ਪੰਚਮ ਖਾਲਸਹ ਸਤਿਗੁਰੁ ਪੂਰਾ ਜਿਨ ੲੇ ਪੰਥ ਸੁਪੰਥ ਪ੍ਰਟਗਏ ॥੬॥ The fifth leader of the Khalsa who completes the total was the Satguru (Gobind Singh), he who revealed this noble Panth ਚਾਲਿਸ ਨਰ ਏ ਬੀਜ ਖਾਲਸਹ, ਮੁਕਤੇ ਪਾਵਨ ਸਿੰਘ ਬਲੀ ॥ Forty men were the seed of the Khalsa, powerful Singhs who won liberation Ang 495 of Sarbloh Granth Tika
  23. What do you think of this article from tisarpanth? Apparently a sequel is also being prepared. A fundamental cognitive of contemporary moot, the term ‘Sanataan’ has engineered a superficial dichotomy over its own definition and emotive(s). Generally employed to express historicity, the term has fallen prey to Anglophonic re-moulding and intensive twisting. Vedic initiatives define it as depicting eternity/immortality, whereas pseudo-scholars employ it to distinguish between puritanical Sikhi and contemporary Sikhi (1). Via the latter’s purpose, the preliminary version housed Vedic elements which fell prey to the nefarious whims of varied extreme reformers(2). A.C. Bhaktivedanta Swami and his colleagues however argue the term to encapsulate ‘Dharma’ or righteousness. Though Anglophonic elements have easily replaced righteousness with religion, the article still holds its magnetic authenticity. ‘Dharma’ is a primary symbiotic partner of ‘Sanataan’ formulating a ‘Sanataan Dharma’ or eternal righteousness(3). The latter concept could easily be interpreted as being the principle foundation of all faiths which essentially attempt to propound, what they view, as being logic in the illogicality of creation. On par with the almost seamless Mesoamerican civilizations(4), the concept of ‘Sanataan Dharma’ birthed the perspective that a linear conjuncture would run parallel with the evolutionary modes of creation. It would be interrupted via several specific extrapolations which would redefine the entire ethos and/or birth resurgence in the very concept itself. It was such a perspective which the puritanical elements of the Khalsa employed to disseminate their unique dichotomous code to their neighbouring sub-continental denizens. Even contemporarily the Akali-Nihangs retain this historic view, especially whilst employing the writings of Guru Gobind Singh Ji. As S.J.S Pall summarizes, the latter’s employment of Chandi* and an esoteric narrative to penetrate the Nihang psyche lead the latter to form an opinion ‘that they (the Nihungs) existed even in ancient times when they had fought on the side of Durga. This view is an extended thinking of their viewpoint that Sikh Dharma was always there in the form of Sanataan Dharma. Guru Nanak and his successors bought revolutionary necessary changes as was the need of the time.’ (5) Whereas the slander of preliminary sub-continental warriors/mythic characters has become an ironic commonality contemporarily, the puritanical Khalsa schools hold the latter to be ancestral inheritors of the ‘Dharma’ mantle which they now possess. The latter historically refused to recognise any defining alienation which would highlight the orthodox divisions between sub-continental creeds. The preliminary sub-continental denizens often adhered to Vedic dictums which paradoxically devised them into separate sub-sectional elements. Although it is argued that the latter stratification was more a division of labour, rather than any individual disbandment the ‘Bhagvad Gita’ alleges otherwise. It seems the latter text draws an almost biased division between what it views as being the spiritually enlightened and the ignorant adherent, ‘he (God) is therefore the creator of the four divisions of the social order, beginning with the intelligent class of men, technically called the Brahmins due to their being situated in the mode of goodness. Next is the administrative class, technically called the Kstariyas due to their being situated in the mode of passion. The mercantile men, called the Vaisyas, are situated in the mixed modes of passion and ignorance, and the Sudras, or labourer class are situated in the ignorant mode of material nature.’(6) What however bound all these divisions together was their similar principle of ‘Dharma.’ The Brahmins subtly engineered themselves in a position of power via which they decisively corrupted their scriptures to ensure their hierarchical dominance, yet failed to birth any collective identity which could define the entire ‘Sanataan’ formulative. Thus despite there being no collective sense of assimilation there was also no presence of any identifying divisional sentiments at the time. In a parallel vein, the Khalsa adopted many of the preliminary sub-continental figures as ancestral predecessors or fellow warriors who reflected their multi-faceted form of ‘Dharma.’(7) Contemporarily this has lent great credence to the fact that the Khalsa is a ‘Hindu branch,’ yet the Khalsa puritanically denies any notion or recognition of ‘Hinduism.’ Contemporary 'Hinduism' belies any modern, substantial taxonomizing initiatives. Ardent scholars have exhaustively declared it as being a multi-faceted composition of Vedic adherents, one which is paradoxically divergent and geographically indigenous. Even the fundamental definition, and historicity of the parent term, 'Hindu' meets with great apprehension and scrutiny. Suryanarayan frustratingly decries it as being a 'meaningless term' (8), granted undue credence at the behest of the sub-continental polity from '20-25 centuries past.' (9) His analysis however falls prey to his predecessor, Lala Lajpat Rai's preliminary thesis on the matter. The latter, an ardent reformer and staunch militant activist, purloined Islamic exegesis(s) and rained fire and simultaneous brimstone upon the article'Hinduism' and it's subsequent cognitives'. 'Some people, according to the author, say that this word Hindu is a corrupt form of Sindhu. But Sindhu was the name of the river and and not our community! Moreover, it is correct that this name has been given to the original race of the region by Muslim invaders to humiliate them.' (10) Ardent Islamists, and their simultaneous apologists, have perpetually criticized Lala for birthing such a discriminatory declaration yet it's fundamental factors remain unblemished. Arab colonists plagiarized the term from the ancestral Persians and employed it as a colloquialism to distinguish between the believer and the infidel.** It's subsequent usage, it seems, was vented upon the Utopian denizens (of the sub-continent) as a distinguishing aid to enliven the'Dar-al Harb' (11) and evolve the latter into a 'Dar-al Islam' (12). The common denominator which bound the multifarious'Hindu's' in a singular entity, via an Islamic perspective, it seems was the latter's almost universal purport on the practice of polytheistic idolatry. Although accepting a paradoxical form of monotheism, coupled with Alexandrian ingenuity (13), the latter were ardent devotees of a varied pantheon which incensed the religiosity of the foreign Islamists, as Vincent Smith summarizes 'the Muslims of the fourteenth century were still dominated by the ideas current in the early days of Islam, and were convinced that the tolerance of idolatry was a sin.' (14) Von Stietencron subtly, although flatteringly, proposes an almost collateral theory as to the general Islamic view on the'Hindu' populace; 'the term Hindu itself is a Persian term. Used in the plural it denotes the people of Hind, the Indians, and in this sense it occurs in the inscriptions of Darius I and other rulers of ancient Persia from the sixth century B.C. onwards. It certainly goes to the credit of Persian scholars like Al-Biruni, Abul al-Qasim, Al-Masudi, Al-Idrisi and Shahrastani that they knew and distinguished different religions among the Hindus. Administrators were less exact or they saw no need for such differentiation between Hindus for taxation purposes.' (15) If Stietencron's rationality is anything to go by, than extensive light is shed on the matter of 'Hinduism' in the eyes of the preliminary Khalsa. Accepting the paradoxical diversity of the sub-continental ethnography, the Islamic administration nonetheless generally taxonomized the latter's cognitives as 'Hindus.' Subsequently, the emergence of the primary Khalsa ethos belied an almost distinct iconoclastic homogeneity, found lacking in parallel traditions. Nonetheless the latter was traditionally categorized as a 'Hindu philosophy' on it's geographical merits, thus it is no surprise that the zealot Jahangir unceremoniously bestowed the nomenclature upon Guru Arjan Dev Ji; 'in Goindval which is on the river Beas, there resides a Hindu named Arjan.' (16) The latter ethos rejection of 'Hindu' and contemporary Islamic norms however soon manifested an expression of self-identification and political norms. The Gurus, although accepting a subsequent par with parallel 'Hinduism,' went to ultimate lengths to distinguish their hierarchical ideology from the constraints of both Islam and other sub-continental traditions. The linear perspective however was an orthodox repository of the Gurus' dissemination(s), with the latter identifying several individuals preceding them who followed a primary amalgamation of their perceived ethos. The subsequent militarization of the Khalsa nation, at the behest of the Islamic polity's midwifery, resulted in a dichotomy being birthed where the sub-continental denizens readily attempted to expel the Islamic constraints placed upon them. It seems the latter movement birthed an almost primary nationalism which attempted to ingrain the title 'Hindu' to remind the infidel of the perpetual insult bestowed upon him by the adherents of the prophet. Subsequently the unflattering term 'Turk'(17) became a perpetual cognitive of the diverse sub-continental vernacular in order to identify and insult an adherent Islamist.*** Ultimately Guru Gobind Singh Ji sealed the matter of diversity via his prophetic utterance in 'Uggardanti'(an ode to she of the Chaotic Canines), 'Arise the Khalsa panth, the tisar (the third) panth.' (18)**** Continued in Part 2, 'The Primary Narrative...' Sources: (1) Singh, N. (n.d.) Misunderstandings. Retrieved from http://SanataanShastarVidya.org/misunderstandings.html. (2) ibid. (3) Bhaktivedanta, A.C. (1972). The Bhagvad Gita As It Is. International Society for Krishna Consciousness. New York City, NYC: Macmillan Publishers. (4) Stuart, D. (2011). The Order of Days.New York City, NYC: Random House-Harmony 2011. (5) Pall, S.J.S (2007). The Beloved Forces of the Guru. Amritsar, B. Chattar Singh, Jiwan Singh publishers; pg. 33. (6) Bhaktivedanta, A.C. (1972). The Bhagvad Gita As It Is. International Society for Krishna Consciousness. New York City, NYC: Macmillan Publishers. (7) Pall, S.J.S (2007). The Beloved Forces of the Guru. Amritsar, B. Chattar Singh, Jiwan Singh publishers; pg. 33. (8) Suryanarayan, R.N. (1952). Universal Religions. Mysore; pg. 1-2. (9) ibid. (10) Rai, L. (1898). Maharishi Sri Dayanand Sarswati and his actions. Lahore. (11) Warraq, I. (2003). Why I am not a Muslim. New York City, NYC: Prometheus Books. (12) ibid. (13) Philips, G. (2010). Murder in Babylon. Virgin Books. (14) Warraq, I. (2003). Why I am not a Muslim. New York City, NYC: Prometheus Books; pg. 222, Vincent Smith (1985 A.D.). (15) Lorenzen, N.D. (1999). Who Invented Hinduism? Cambridge University Press; pg. 31, Heinrich von Stietencron. (16) http://archive.org/stream/tuzukijahangirio00jahauoft/tuzukijahangirio00jahauoft_djvu.txt (17) http://en.wikipedia.org/wiki/Turk (18) Uggardanti, Stanza 6. Injunctures. * An universal notion composing significant mechanics of metaphysical science. ** Via the latter perspective, the world is composed of two significant semblances. The Umma (the Islamic community) and the non-Islamic community. *** Sub-continental history evidences an event where Maharana Pratap after refusing to submit to the Apostate monarch, Akbar, insulted him via taxonomizing the latter as a 'Turk.' **** Often it is argued that the Khalsa is the symbiotic panth attached with Hinduism. This pays put paid to the notion however as the Guru recognises three panths (emphasis ours) Hinduism, Islam and the Khalsa with the latter being an undiluted semblance of the authentic Sanataan Dharma. For those wishing to read this article with pictorial breaks, here is a link to the original on the blog. http://tisarpanth.blogspot.co.nz/2013/09/the-linear-narrative.html If you wish to contact these guy(s) on facebook, here is a link to their fb page. https://www.facebook.com/Tisarpanth
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