now again Ive got my hands on a few old scriptures, these are different than the ones before, ill post a few pictures here again, and any help in translating/deciphering these would be greatly appreciated!

I shall fight many battles against Emperor Aurangzeb.

I shall then send a letter of victory (Zafarnamah) to Aurangzeb with my Singh (Bhai Daya Singh).

Upon seeing him, Power shall lessen and he shall forget his devious ways.

Emperor Aurangzeb will be overwhelmed by the sight of Daya Singh and will start to tremble.

The Khalsa been resurrected! Good has not been done by Gobind Singh!

I shall vanish (from sight) having given a kingdom; My name being Gobind

There will be a time when the Khalsa shall forget the teachings I have given them. Sikhi will only be left in name. Many Wars shall occur.

I will have to return again to resurrect the Khalsa. They shall reside in the Punjab.

I shall make people from all four corners into one.

They will be in Majjha; They will raid Lahore.

They will bring Potohaar to justice; They will take Peshawar.

They will set up a cantonment at Attock and then open the Khyber Pass.

They will establish a kingdom in Kabul and then take Ghazni.

After bringing Hazaara to justice they will march on to Kandahar.

After taking Balack and Buckaara, they will conquer Sindh and Baloch.

After gaining victory over these lands they shall govern all the people.

Mecca, Medina and Rome shall tremble.

They shall gain victory in battle over south and west India.

The Gurus Army shall sit at the throne of Delhi.

Umbrellas of kingship shall sway over their heads. All shall be content.

From East to West all shall be conquered. None shall challenge the Khalsa. All humanity shall become one.

In the kingdom of the True King, Satjug shall be established.

The Khalsa Panth shall rule. The arrows of death shall not touch them.

The Army of the Timeless shall grow and spread like locusts.

All shall wear vestments of blue; no one else shall be seen.

Listen Qazi Rukan Din, The Singhs shall rule.

The Unholy Sheikhs shall be destroyed. Pirs and Mureeds shall be no more.

All shall recite the one name of the Lord. Then he shall come himself.

The untrue shall not be able to see his glory.

All humanity shall unite and he will distribute provinces.

The Earth shall give food and the mountains shall give diamonds.

Fruits of many kinds there shall be, upon the sight of the timeless.

All shall recite VAHEGURU and achieve salvation.

Many Dharamsalas (places of discussion) shall exist. The Koran and the Mosques shall vanish.

The Lord shall manifest himself in body (as man).

He will make all utter VAHEGURU. All Singhs shall flock under his banner.

All shall know him as the True One. He will sit at the throne of Delhi.

He will establish a kingdom of peace and no enemies will remain.

Wherever the Khalsa turns his eye, the 14 realms shall tremble.

For 14,000 years, this kingdom shall remain.

Wealth will be collected and food shall be distributed.

The naked and the starving shall all receive; no one will go without.

Sayeth Nanak, Rukan Din, This is how it shall be.

Whosoever reads the Karni Namah, his love with The Lord shall grow.

The Word of the Timeless shall prevail. Those uttering falsehood shall not remain.

After the effect of The Akaal, forests, mountains and the world shall see salvation.

The Khalsa shall Rule. There will be no-one left to oppose them.

All who are lost shall gain the safety of the Khalsa

Utter Vaheguru Ji"

Guru Sahib during his stay asked Noora Mahi to serve him milk in Ganga Sagar which was a part of his personal belongings. Noora Mahi said that his buffalo did not give milk and even if it did, the milk will not stay in Ganga Sagar as it had holes in it. Guru Sahib told him to utter the name of God and start milking the buffalo. To the surprise and amazement of Noora Mahi, the buffalo gave milk and it did not leak out from the Ganga Sagar. Before leaving Raikot, in recognition and in appreciation of the services and hospitality extended by Rai Kalha, a Muslim Chief, who risked his own and his family’s lives, Guru Gobind Singh Ji presented Ganga Sagar and a sword to Rai Kalha as personal gifts.

Till 1947 the Ganga Sagar was displayed for darshan in Raikot, Distt Ludhiana by Khan Bahadur Rai Inayat Khan.

The present owner of Ganga Sagar is Rai Azizullah, grandson of Khan Bahadur Rai Inayat Khan and the heir of the Rai family who have kept this sacred gift of Guru Gobind Singh Ji with great respect and care for almost 300 years.

The story of the Ganga Sagar became a part of my consciousness in late 1940s when, after the partition of Punjab in 1947, my family settled in Raikot. The occasion was the annual Gurpurab, celebrated at Gurdwara Tahlianaa Saheb, Raikot for three days (January 2-4 every year), to mark the arrival of Guru Gobind Singh Ji and his entourage in Raikot in 1705.

The Gurpurab is, as it has been for many years, a major event in the local calendar and attracts large crowds from near and far. Deewans are held throughout the three days and well into the nights and a large number of prominent Punjab poets, kavishars, raagis and dhadis come to take part. The finale is marked by a very impressive jaloos, which passes through the main bazaar of the city before returning to the Gurdwara, after completing a journey of some six kilometers.

I learnt then that before the formation of Pakistan in 1947, one of the highlights of the jaloos was the public display of the Ganga Sagar by the Rai family. The Rai family migrated to Pakistan in 1947 and took the Ganga Sagar with them. There was no picture of the Ganga Sagar at the Gurdwara. A large inscription on the front wall of the Gurdwara describes in some detail the events associated with the Guru’s arrival in Raikot on 2 January 1705, his being looked after by the Rai family, the news of the Shaheedi of the two younger Sahebzade in Sirhind being brought to him in Raikot, and his gift of the Ganga Sagar to Rai Kallah at the end of his stay on 5 January 1705.

I saw the Ganga Sagar for the first time in September 1996, when Rai Azizullah, the present head of the Rai family, brought it to Melbourne for a public display at the Nanaksar Isher Darbar Thaat. It was indeed a memorable occasion. Thousands came to see and to touch the Ganga Sagar. Some wanted to lift it in their own hands, turn it around and inspect closely the many holes in it, as if to confirm that they were indeed there.

Rai Azizullah also won the hearts of the crowds through his humility, sincerity and respect for the Guru, the Ganga Sagar and the Sikh community. I particularly remember him saying that for him the significance of the Ganga Sagar is entirely in the fact that it is an object that had received the touch of Guru Gobind Singh’s pavitar hands. He then went on to say that as far as he and his family are concerned, the significance of a gift From the Guru would have been exactly the same if the Guru had given them the gift of a pot of clay instead.

The point made by Rai Azizullah is very important indeed. The real significance of the Ganga Sagar is not in its holes, nor in any miracle that is sometimes attached to it. The real significance is in what the Ganga Sagar represents. It represents an appreciation of fearless love and respect shown by the Rai Family towards the Guru. Even more remarkably, the Rai family did this against the obvious risk of serious reprisals from rulers of the day. In this sense, the Ganga Sagar is a symbol of love. It reminds us, and will continue to remind all those who are fortunate enough to see it in the future, of love that transcends the artificial boundaries of religion, race or caste. It is, therefore, a symbol of love that embraces the entire humanity and expresses the same one-ness of humanity that was the essence of Guru Gobind Singh’s life and teachings.

http://simarjot.com/simarjot/babavadbhagsinghji.php

If the admins can do kirpa please merge those few posts concerning Gurbilas Patshahi Chhevin with this.

This is a granth that is quite a big piece of literature, and is stated to be written  by Bhagat Singh in 1718. Some professors/intellectuals have dismissed this granth as being written in the 1840s as some recensions bear events relating to this time period. I have started to read a book called "Guru Hargobind in Sikh tradition" by Gurbachan Singh Nayyar. He has addressed this issue of events and states that:

"the scribe clearly laid down at one place that he supplemented the data given by the author with his own notes in order to provide continuity to the events mentioned by the author itself. In this connection the scribe mentioned the name of Maharaja Ranjit Singh and his firman or the order of the demolition of Sarai Nur." (pg 3).

This is part one. It is realy worth listening to as it contains a lot of info that we don't see these days anymore (obscure or unpublished manuscripts):

@kdsingh80

Have you seen this book before? Can you buy it in India ?

https://www.facebook.com/watch/?v=127561229459752

https://www.outlookindia.com/website/story/books-it-talks-about-power-of-universalism-and-liberalism-kapil-dev-on-his-book-we-the-sikhs/332399

'It Talks About Power Of Universalism And Liberalism': Kapil Dev On His Book 'We The Sikhs'

Legendary cricketer Kapil Dev's book 'We The Sikhs' features pictures and paintings of 100 gurdwaras across the globe; and is divided into three sections- the Gurus, the history and artefacts and the gurudwaras

Lachmi Deb Roy

UPDATED: 17 JUN 2019 4:15 PM

Bathinda/Punjab: Bathinda Fort is buzzing with activity. As thousands of visitors continue to flock to the site every day, a specialised team of 30 to 40 people from the Archaelogical Survey of India, has finally started repairing damaged portions and strengthening fragile sections of what is considered to be India’s oldest surviving fort.

Also called Quila Mubarak, this quiet, pristine fort has withstood the vagaries of conquerors for at least 1,600 years. The sprawling 15 acres it occupies is a sharp contrast to the serpentine lanes of the crowded Bathinda bazaar that lead to it. More than 100 feet high, it stands tall and proud in the heart of Punjab.

However, maintaining the Bathinda Fort is a challenge.

The fort was built with clay bricks. Over the last few years, several bastions of the fort have collapsed. With no repairs for two years due to the Covid pandemic, its condition has deteriorated further. According to ASI officials, one of the main bastions of the fort partially fell apart in 2022. 

The steady influx of visitors throughout the year is also a challenge. On average, the Bathinda Fort gets more than 4,000 to 5,000 visitors every day, and the number touches 10,000 on weekends. It also houses the Gurdwara Qila Mubarak, which was built in the early 19th century to mark the visit of Guru Gobind Singh, the last Sikh Guru, a century earlier. On Gurupurab and other sacred days, footfall even goes up to one lakh a day.

No tickets need to be bought to see the Quila Mubarak, and unlike most other historical sites, it’s open to visitors till 9 pm. For the religious, the prominent gurdwara is the draw.

“For the history buff and tourists, it [Bathinda Fort] links ancient India to medieval India, and for the hundreds of residents of Bathinda, it’s that quiet, serene place everyone flocks to at the end of their day,” says Gurdeep Singh of ASI, caretaker of the fort.

And for store owners in the narrow streets around the fort, it is a source of income.

“The bazaar benefits from it. When we were small children, our parents would bring us to the fort routinely on Sundays,” says Vijay Goel, a toy shop owner at Bathinda bazaar.

Stories such as Delhi Sultanate’s first woman ruler Razia Sultan being imprisoned in the Qila Mubarak and Prithviraj Chauhan wresting control of the fort from Muhammad Ghori add to its allure.

https://theprint.in/features/bathinda-fort-saw-1600-years-of-sultanate-sikh-history-asi-struggling-to-hold-it-together/1438206/

@shastarSingh have you been there ? I had never heard of it before

Bhai Nand Lal Ji as always brought Guru Gobind Singh Ji langar, prepared

with their own hands... Guru Sahib would sit and enjoy this food daily,

Bhai Nand Lal Ji noticed that Guru Sahib would always leave a tiny morsel

of their food, only enough for one bite. They would then open the nearby

window, where a small dog would bark for food. Guru Sahib would throw the

dog this tiny burki of food.

Bhai Nand Lal Ji would look at this - Guru Ji and their love for this Dog

and smile amazed, thinking "This Dog has such amazing Karam, he gets to

eat left over food from the most amazing, most perfect human, the form of

our Lord himself - this Dog is truly a blessed dog, I can only hope for

karam like his"

Guru Sahib, the knower of all smiled.

The next day the process was repeated, Bhai Nand Lal Ji again, brought

Guru Sahib langar and Guru Sahib, as always left a little morsel for the

barking dog. Watching this, Bhai Nand Lal Ji had an idea...

The following day, before bringing Guru Ji langar, Bhai Nand Lal Ji took

the dog home. At his abode, he fed the dog the richest of foods, he fed

him til his stomach could take no more. Content that the Dog was full,

Bhai Nand Lal Ji returned the dog outside the window of Guru Sahib. He

then returned home and prepared Langar for Guru Sahib.

That day, Guru Sahib enjoyed the langar to the full, as they ate, Bhai

Nand Lal Ji took up their position, beside the dog outside the window -

thinking, this was his chance. He too, could possibly have the luck of

this dog, and taste that tiny morsel that had also touched the lips of the

tenth Human form of Vaheguru.

As Bhai Nand Lal Ji sat awaiting paitentlly, Guru Sahib continued to enjoy

their food. Eventually, Bhai Nand Lal Ji's wait came to an end as Guru Ji

opened the window on time.

Bhai Nand Lal Ji looked up, still hiding behind the dog and watched,

waiting to be fed like a King with this tiny bite from Guru Sahib's own

food.

Guru Sahib, knower of all hearts, began to talk. "Nand Lal" they said,

"Today the food you made was exquisite, like never before... I had to eat

it all - today no burki was saved for you Nand Lal"

Bhai Nand Lal Ji's eyes filled with tears... as his heart broke into a

million pieces... he stood up from beside the dog and with tear filled

eyes asked Guru Sahib, "Guru Ji, that bad am I that this dog has better

karam then me - every day I've watched you save even the smallest bite for

him, yet this one day, my destiny is such that you cannot offer me the

same treatment" Bhai Nand Lal Ji was almost inconsolable, til Guru Sahib

pulled him towards them, and held him close.

"Nand Lal, don't ever think your destiny is bad - you've not received a

morsel of food I may have left but Nand Lal, you're a part of my heart -

nothing can change those karam of yours, no morsel of food."

Bhai Nand Lal Ji wept in Guru Ji's arms, as Guru Ji held their 'brother'

close...

Thanks

@dalsingh101 @shastarSingh @chatanga1

Bhul chuk maaf

Guru Hargobind was not just a soldier but was primarily a saint, a Guru, the sixth in direct spiritual inheritance from Guru Nanak Sahib Ji. Guruji had taken to martial ways with a view to creating among his people a will to resistance and preparing them to stand up to the tyranny and oppression of the ruling race.

Once a Maratha saint, Samarth Ramdas During his rambles in Northern India, Samarth Ramdas met Guru Hargobind at Srinagar in about 1634. Fully armed and riding a horse, the Guru had just returned from an excursion.

“I had heard that you occupied the Gaddi of Guru Nanak”, said Swami Ramdas.

“Guru Nanak was a Tyagi sadhu - a saint who had renounced the world. You are wearing arms and keeping an army and horses. You allow yourself to be addressed as Sacha Patshah, the True King. What sort of a sadhu are you?” asked the Maratha saint.

Guru Hargobind replied, “Internally i am a hermit, and externally i am a prince. Arms mean protection to the poor and destruction of the tyrant. Baba Nanak had not renounced the world but had renounced Maya, i.e. self and ego:

"batan faquiri, zahir amiri

shastar garib ki rakhya, jarwan ki bhakhiya

Baba Nanak sansar nahi tyagya, Maya tyagi thi.”

These words of Guru Hargobind found a ready response in the heart of Samartha Swami Ramdas who, as quoted in Pothi Panjak Sakhian, spontaneously said, “this appealeth to my mind - Yeh hamare man bhavti hai”.

-------------------------------------------------------------------------------------

Guru Hargobind Sahib ji de prakash gurpurab di aap ji nu waddaaiyan ...

Below is the blessing which Guru Hargobind Sahib Ji received from mother Mata Ganga Ji, and father Guru Arjan Sahib ji,

“poota maata ki aasees. nimak naa bisrau tum kau har har; sadhaa bhajho jagdeesh… ”

O son, this is your mothers hope and prayer, that you may never forget the Lord, Har, Har, even for an instant. May you ever vibrate upon the Lord of the Universe” (Ang 469, SGGS)

More Sakhis: WWW.TUHITU.BLOGSPOT.COM

Today I heard an interesting episode of A princess  called Sughado who was a true jigyasu and wanted to meet 'waheguru' in her life.... But as I tried to find any info about her on the net there was none

If any of you have any information or itihaas on this please update here. I genuinely found it very interesting and believe that such episodes should be available to us all so that we can tell such sakhis to our kids and others. 

Waheguru

Page 136, Line 10

ਹਰਿ ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਿਆ ਦਰਗਹ ਸਚਿ ਖਰੇ ॥

हरि गुरु पूरा आराधिआ दरगह सचि खरे ॥

har gur pooraa aaraaDhi-aa dargeh sach kharay.

Those who meditate on the Perfect Guru, the Lord-Incarnate-they are judged true in the Court of the Lord.

Guru Arjan Dev - view Shabad/Paurhi/Salok

Page 306, Line 14

ਨਾਨਕ ਸੇਵਾ ਕਰਹੁ ਹਰਿ ਗੁਰ ਸਫਲ ਦਰਸਨ ਕੀ ਫਿਰਿ ਲੇਖਾ ਮੰਗੈ ਨ ਕੋਈ ॥੨॥

नानक सेवा करहु हरि गुर सफल दरसन की फिरि लेखा मंगै न कोई ॥२॥

naanak sayvaa karahu har gur safal darsan kee fir laykhaa mangai na ko-ee. ||2||

O Nanak, serve the Guru, the Lord Incarnate; the Blessed Vision of His Darshan is profitable, and in the end, you shall not be called to account. ||2||

Guru Ram Das - view Shabad/Paurhi/Salok

and there are propbably also others..

it this true ? was Guru Nanak and the other Mahrajs God?.

if if they were, who were they praying to? If their prayers were just God showing how a prayer should be done, it means that their Prayers were empty rituals as God can not pray to God, since there is only One God.

The Guru's slept, ate, had children etc..does this mean that God is limited as a human being who needs sleep, rest, etc??

i cant make this work...seriously..how could Guru Nanak have been God?

https://archive.org/download/TravelsOfGuruTeghBahadurAndGuruGobindSingh/TravelsOfGuruTeghBahadurAndGuruGobindSingh_text.pdf

https://archive.org/download/nirbhaitadaavtargurugobindsinghtractno.370/Nirbhaita Da Avtar Guru Gobind Singh Tract No. 370.pdf

https://archive.org/download/SriGuruGobindSinghJiBeingSomeUnwrittenLeavesInTheLifeOfTheGuru/Sri Guru Gobind Singh ji - Being Some Unwritten Leaves In The Life Of The Guru_text.pdf

https://archive.org/download/dli.ernet.54319/54319-Life Of Guru Gobind Singh (1951)_text.pdf

He who utters the divine Word without understanding gains nothing.

He who neglects to bow after completing a reading from the sacred scripture will find himself cut off from God.

If he who distributes [karah] prashad is greedy (keeping a large portion for himself),

Or if he serves unequal portions, he will eternally regret his transgression

Hear now the method to be followed when preparing karah [prashad], how the three ingredients are to be mixed in equal quantities.

The place where this is to be prepared is to be swept and plastered, the cooking vessel to be scoured and then washed clean.

Bathe yourself so that you come to the task unpolluted, uttering nothing save ‘Vahiguru’.

Fill a new pitcher with water, confident that Guru Gobind Singh will bless the undertaking.

When it is ready place it on a four legged stool and sitting around it sing kirtan.

(Dohoray)

We who accepts a Turak [Muslim?] as his master or who touches iron with his foot,

Says Gobind Singh, ‘Hear me, [Nand] Lal (the manuscript seems to jump at this point, indicating some missing portion perhaps?)

Who takes prasad without reciting Japuji,

Who lets evening pass without joining in Rahiras,

Who retires at night without reciting Kirtan [sohilla],

Who disfigures his actions by slaundering others-

Such a person was born for disgrace, his duty ever neglected.

He who gives his word but fails to honour it ,

Shall find no resting place, says Gobind Singh.

He who eats meat prepared by Muslims (the word used in the original here is “Turakaan” or Turks).

Who sings songs other than what the Guru has composed,

Who delights in the songs which women sing,

Hear me, [Nand] Lal, to Yam’s kingdom he will go.

(Doharay)

He who calls himself a sadhu should never be trusted if he does not adhere to the Rahit.

To deceive people he keeps impressively silent

(Chaupai)

He who begins any undertaking without Ardas, who eats without setting aside a portion for the Guru,

Who consumes anything that is prescribed,

Who lies with any women other than his wife,

Who gives nothing when he sees someone in need-

Such a person will gain no honour [when he appears] before the divine Court

He who does not listen attentively to kirtan or katha,

Who speaks ill of a pious Sikh,

The slanderer, the gambler, the one who steals-

Kal will bring them great suffering.

Do not listen to anyone who defames the Guru;

Take a sword and slay [him]

(Dorahay)

He who does not keep a charity box (golak) or who conducts trade deceitfully,

Hear me Nand Lal, declares Gobind Singh, he shall suffer a thousand hells.

(Chaupai)

He who blows out a lamp [instead of extinguishing it with his fingers],

Who extinguishes fire from water from which he has been drinking

He who eats without saying Vahiguru

The Sikh who visits a prostitute,

Or shows affection for another wife,

Says Gobind Singh, I have no affection for that Sikh

He who seduces the Guru’s wife, he who is deceitful,

Know him to be a grievous offender [against the Rahit]

He abandons the Guru and follows another,

Who sleeps naked from the waist down ,

Who engages in intercourse while naked,

Or who bathes whilst naked {Let him be regarded as a grievous offender]

(Doharay)

He who streches himself out naked, who eats bareheaded,

Or who thus distributes karah prasad – treat any such person as a grievous offender.

(Chaupai)

He is a Khalsa who refrains from scurrilous talk;

He is a Khalsa who in fighting never turns his back

He is a Khalsa who gives gifts in charity

He is a Khalsa who slays Khans

He is a Khalsa who triumphs over the five (evil impulses) (kam, krodh, moh etc.).

He is a Khalsa who despises the rituals [of the Brahmans].

He is a Khalsa who abandons pride;

He is a Khalsa who disregards glory (Khālsā soì jo ān ko tiāgai)

He is a Khalsa who avoids another’s wife.

(Khālsā soì jo paratriā so bhagai)

Khālsā soì jo raini ko jāgai

Khālsā soì jo pradrisati tiāgai

He is a Khalsa who fights face to face

(Doharay)

He [is a true Khalsa] who recognizes that the creation is the Creator’s and for this reason does not cause it harm.

If anyone should cause harm to the creation, Nand Lal the creator is filled with wrath.

(Chaupai)

He is a Khalsa who supports the needy;

He is a Khalsa who destroys the oppressor

He is a Khalsa who repeats the divine Name

He is a Khalsa who fights his enemy

He is a Khalsa who is absorbed in the divine Name

He is a Khalsa who breaks free from that which binds him

He is a Khalsa who is always fighting battles

He is a Khalsa who carries weapons

He is a Khalsa who smites the Turks

He is a Khalsa who upholds his dharma

He is a Khalsa who bears a canopy over his head! (A signifier of royalty in line with Guru Ji’s attempt at exalting Sikhs)

(Doharay)

Akal [Purakh] cries, Let slander cease. Everyone will flee away, down rivers or into mountains, but he (who does not engage in slander) will cross over [the ocean of the world and find there liberation from the torments of human existence].

(Chaupai)

Hear this truth, Nand Lal.

I shall establish my rule

I shall merge the four castes into one

I shall have people repeat Vahiguru

[My Sikhs shall] ride swift horses and fly like hawks

Turaks (Presumably Moghuls) once sighted shall be defeated

One [sikh] will confront a host of 125,000 (sava lakh),

[spiritual] liberation awaits that Singh who fights [for me].

Banners shall wave, grand elephants [shall parade];

Music shall resound at every gate

The mighty host (sava lakh) shall discharge their guns.

When they do the Khalsa shall arise and all enemies of the truth be overthrown

(Dorahay)

The Khalsa shall rule, no traitor shall survive

(Today we say “Rāj karaigā Khālsā ākì rahe nā koi” but in the original it states “Rāj karaigā Khālsā yakì tikai nā koi”)

All who endure privation shall be shielded by the Guru’s protection

Here ends the manual of instruction (nasihat nama) which is issued from the mouth of the Tenth King.

Vahiguru Ji Ka Khalsa, Vahiguru Ji Kee Fateh!

Got this from SS

https://www.sikhsangat.com/index.php?/topic/15675-how-kapura-suffered-for-not-obeying-guru-ji/&tab=comments#comment-138658

WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH

Kapura of Kot Kapura

Siri Guru Gobind Singh jee Maharaaj arrived at the small town of Kot Kapura while traveling in Malwa region. Siri Guru jee had already fought the greatest battles of his life. Sahibzaday had been martyred. The battle of Chamkaur had been fought. Guru Sahib with bleeding Charan Kamal had already been in Machhiwara.

Now Siri Guru jee arrived at Kot Kapura. Singhs found an appropriate place to park their horses and collected dry wood for langar. As usual Siri Guru jee did Sat Sangat twice a day. Upon Siri Guru jee’s arrival sangat from villages around Kot Kapura came for darshan of Siri Guru jee. Kapura the chieftain of Kot Kapura too heard of Siri Guru jee’s arrival. He resolved to get darshan of Siri Guru jee and for this purpose adorned his horse and with his servants and bodyguards arrived at the diwan of Siri Guru jee.

Kapura was carrying weapons and so were his bodyguards. He did Matha Tek to Guru Sahib and seeing his weapons, Siri Guru jee asked him,

Kaho Kapura, Aayudh dharae ||

Dhir Beerta Ketak karae ||

Ran ke Chaump Bisaal ke naahi?

Jis tey Bir Parampad paahee||

(Say O Kapura, you who are adorned with beautiful weapons, How much Yudh (battle) do you do? Is your yearning for Yudh a lot or not? Warriors reach their highest destination through Dharam Yudh).

Kapura was taken aback by Siri Guru jee’s straight talk. He replied:

Kahio Kapura Siri Guru Naath ||

Ih Jag Naath, Aap ke haath ||

Dhir Bir ko Bhir Banavo ||

Bhirun tey bahu Yudh Machavo ||

(Said Kapura, O Siri Guru Naath jee, all the Masters / rulers of this world are in your control. You, at your will, can make courageous warriors mere cowards and you can turn cowards into warriors and enable them to do frightening battles).

Siri Guru jee was pleased at Kapura’s humility and said, “Bhalo Kapuray, Bhalo Kapuray”. Further Siri Guru jee asked him what else was he indulging himself in. Kapura truthfully answered that he enjoys holding fights of cocks and he also kept falcons and other fighters birds as pets.

Kapura was a small chieftain of Kot Kapura town but his palace was very strategic for battles. Guru Sahib was interested in fortifying his fort and battling the forces of Vazir Khan of Sirhind and defeating the imperial army there. There is no doubt that Guru Sahib would have done this if Kapura had agreed to give his fort to Guru Sahib.

Next day again, diwan of Siri Guru jee was on. Sangat came as usual. Kapura came along with his bodyguards. He had a very heavy and expensive dress on him. He was walking very proudly and while he was walking with his arms slightly opened outwards, and heavily thumping his foot on the ground, Malagar Singh (a Chardi Kala Singh) took notice of him. Malagar Singh reproved his haughty gait and told him to walking humbly in Sangat and not to blow dust in air with his thumping walk. Kapura was not used to such chiding and was very upset at getting reproached by Malagar Singh but kept his composure.

Kapura prostrated before Satguru jee and sat in the sangat trying to focus on Shabad. It is written in Sooraj Parkash Granth that Kapura noticed that not only Guru Sahib was being done chaur on but also Shasters were being done chaur on. He was surprised to see that and asked Guru Sahib the reason for the chaur on Shasters (weapons). Guru Sahib told him about the importance of shasters. Satguru jee said that Shasters were the greatest Pirs of all Pirs and greatest Devtay of all Devtay. Chaur is done in order to keep the dirty flies away from shasters and out of respect.

Singhs organized amrit sinchaar in this area and Kapura was fortunate to get amrit at this occasion. He was named Kapura Singh after amrit chhak. Kapura took amrit but soon he came back to his worldly ways. He did not bring full faith and trust in the Bachans of Guru Sahib. One day Guru Sahib said to Kapura:

Antarjami Jaan Bakhaana ||

Suno Kapur Singh Dhar Kaana ||

Nai lagg kar hain Raaj tuhaara ||

Gaj Baazi Dal Vadhai Udaara ||

Turkan Sang Jang ke Kaaran ||

Deho Durg dekho dal Daarun ||

Lashkar Naurang ko LaR Maarae(n) ||

Kaqur Turk Palavat Haarae(n) ||

(All knowing Satguru jee knowing the inner spiritual and mental condition of Kapura said to him, “Listen carefully in your ears, O Kapura, we will establish your kingdom up to Satluj river. The enemy – the turks are approaching us, and in order to fight them back, give us your fort and then watch for yourself how we destroy the army of Turks. We will destroy the armies of Aurangzeb by battling them in the battlefield).

Hearing this Kapura chickened out and lamented this way:

Sunn Kar Deen hoye Kar kahai ||

Hum mein kahaan shakat imm kahai(n) ||

Ripp Sam jaan turk gahe mohe ||

Mareh phaansi de kar krohe ||

(Hearing Satguru jee’s furmaan Kapura started wailing, “Where I have the power to do as you are asking me to do? The Turks will consider me their enemy and will hang me to death after severe tortures).

He did not stop at this but he reminded Guru Sahib of his losses as follows:

Siri Gur, Tum tau ho Beparvaah ||

Bigray Larae, Turkeshwar Shah ||

Lakho)n) Nar maaray marvaaye ||

Anandpur Ujaar kar aaye ||

Bhali seekh abb devan laagay ||

Jis tey bachay na, kitt ko bhaagae ||

(O Siri Guru jee, you yourself are oblivious ( carefree ) of your losses. You developed bad relations with the Turk king (Aurangzeb) and resolved to fight him. You killed many and got many others killed and also destroyed Anandpur Sahib. Now after doing all this, you are giving me quite a good advice (sarcastically) and your advice is such that if I follow it, I will not be able to avoid trouble nor run away from it).

Tin Turkan tey, mohe bigaaro ||

Jim Ujray, tim mohe ujaaro ||

Hum tau banday Nitt paatshahee ||

Bigray maareh mujh de phaahee ||

(You are spoiling my relation with the Turks, just as you yourself destroyed yourself, you are now bent on destroying me at the hands of the Turks. I am the faithful of whoever is the ruler because I know that if I am not faithful, they will kill me by hanging me to death).

Hearing this Siri Guru jee said as follows:

Sunn Satgur Riss Urr-dhar Bhakha ||

Je ka rim teri Abhilaakha ||

Tau dey phaas turk hee marae ||

Gunn Avgun tav kuchh na bichaarae ||

(Hearing this Satguru jee said in Bir Rass, “if this is your wish then so be it. Turks will hang you by putting thobra (bag used to feed horses) on your mouth; and they will not consider your good or bad qualities while they do so)

Guru Sahib further said that he would always reside in Siri Anandpur Sahib and Khalsa will forever stay in Chardi Kala.

Guru Sahib fought the battle of Mukatsar at Khidranay dee dhaab and defeated the Mughal army there. Mughals never pursued Guru Sahib after that apparently because of the futility of this task and partially because after reading Siri Guru jee’s Zafarnama, Aurangzeb had ordered that the imperial armies should stop pursuing Guru Sahib. Furthermore, he requested Guru Sahib to meet him. Guru Sahib had asked him to come see him but the emperor expressed his incapability in doing so because of his old-age.

Kapura ostensibly helped the imperial army against Guru Sahib but from inside he was on Guru Sahib’s side. He got very depressed that he was not able to fulfill the order of Guru Sahib and had not helped Guru Sahib by giving his fort. From inside he stayed loyal to Guru Sahib but could not muster courage to stand by Guru Sahib openly. This weakness of his, cost him his life and Guru Sahib’s bachan indeed came true.

After some time Issa Khan Manjh came with his army from the Doaba and attacked the fort of Kapura Singh. Kapura Singh fought the Turk army but could not withstand the attack since he was a coward. He was caught alive and after looting his possessions, they decided to hang him. Just as they were about to hang him, he made two requests to Turks: Firstly he wanted to do ishnaan before getting hanged and secondly he requested that he be given a thobra before death. The Muslims were greatly surprised at his last request and asked the reason why he wanted a thobra. Kapura said that the reason why he is getting hanged is because he had not obeyed the bachan of his Saturu – Siri Guru Gobind Singh jee Maharaaj. He said that Siri Guru jee had done bachan that he (Kapura) would get hanged in the hands of Turks and they would put thobra on his face to hang him. He said that he wanted the bachan of Guru Sahib to be fulfilled to the fullest and as such wanted the Thobra to be put around his neck. The Turks agreed to this and put Thobra around his face and hanged him.

What a waste of life. Reading this saakhi in Gurpartaaap Sooraj Parkash Granth had a profound affect on me and I was shocked at realizing that how many of Guru Sahib’s hukams we don’t fulfill. What will become of us? Guru Sahib bhali karan.

I have to mention that the language used in Gurpartap Sooraj Parkash Granth is matchless. Bhai Sahib Santokh Singh jeo ChooRamanee was a linguistic genius and a master story teller. He writes such beautiful words that one gets dazzled reading his poetry. He has used words that I knew meanings of but had never imagined being used in writings. One gets amazed at the Oceanic vocabulary of Bhai Sahib jee. The character of Siri Guru jee is built in such a beautiful way that reading it increases one’s shardha and pyaar for Guru Sahib.

By: Bhai Kulbir Singh, Tapoban.org

WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH

https://www.sikhiwiki.org/index.php/Kotkapura

Kotkapura

https://www.sikhiwiki.org/index.php/Bhai_Sukha_Singh_and_Bhai_Mehtab_Singh

Bhai Sukha Singh and Bhai Mehtab Singh