Amarjeet Singh_1737

From what I understand, as per Baba Jagjeet Singh Ji and Gyani Inderjjet Singh Ji, 'Havan' in Gurmat denotes the acceptance of death via the burning of material desire in the fire of divine knowledge or the preparation of langar via fire.

There is a passage in Sri Sarbloh Granth asking the Khalsa to perform a Havan. I think its a metaphor used to highlight the necessity of performing langar seva, we light fire which is used in havan but we use it to feed people and do not feed the fire itself. Can anyone provide the specific passage? Thanks.

Try bachittar Natak.

That is quite a unique view. The amarnamah and Prachin Panth Prakash state him to be an amritdhari. This info needs further elaboration.

Sant Jarnail Singh Ji used to say become Khalsa first (not saying you are not) but if we become Khalsa, others follow suite and then.....the entire creation is ours!!!

Do we have a list of the lineage of Akal Takhat jathedars right uptill Gyani Gurbachan Singh Ji. And can anyone elaborate on why jathedari was snatched away from the Buhda dal and if it was returned to the Akalis once more, than would it specifically have to be given to a Budha Dal jathedar or can it be given to the jathedar of any other dal?

Listen to Gyani Inderjjet Singh Ji's katha. He extensively mentions devi did not appear but aad-shakti. Some aspects in history are metaphorical others are not. Baba Jagjeet Singh Ji Harkhowal wale also concurs though he does not explicitly adopt Gyani Ji's mode of thought. He mentions add-shakti though in the form of a sword manifesting.

The same is said on Gyani Gian Singh's Panth Prakash. Yet some eminent personalities, like Baba Jagjeet Singh Harkhowal Wale, hold it to be a havan of the mind.

Are there any official citations for that? I have seen jot being lit many times myself but never understood the purpose beyond it.

There must be sources though older than even Giani Gian Singh's granth. Look through them to find out about Baba Deep Singh and purataan Khalsa maryada.

Gyani Gian Singh was also heavily criticized by Gyani Gurbachan Singh Ji Khalsa Bhindranwale. Look through Bhinda mahapurakh's works to see if you can find any analysation of Giani Gian Singh and see why he was criticized. Maybe that will answer your question.

There are many plausible reasons why I give this statement of Baba Ji's credence. Not least being that Baba Deep Singh was a true Gurmukh. Another being the query that is Havan even part of Sargun Bhagti?

From what I know and learnt from Baba Jagjeet Singh Ji Harkhowal Wale's Katha, Baba Ji did a havan but a havan of the mind. That is he burnt his desire to live in the fire of Brahmgyanta.

http://tisarpanth.blogspot.co.nz/2013/03/ik-onkaar-and-om.html

Ok thank u veer ji. I just want to clarify the below passage: The Guru had instructed him to demolish the whole city, And raze it to dust after thoroughly ransacking it. (5) Sortha : Banda Singh had forgotten the mandate of the Guru, With which he had been sent by the Guru. He had to bear the consequences for his disobedience. For preserving the cursed city of Sirhind. (6) While Banda Singh preserved the city of Sirhind, He collected a ransom from its residents. While the Hindus were given various positions in administration, The Muslims managed to save their lives by hiding themselves. (7) Dohra : S. Baaj Singh (the custodian of Sirhind), used to mount his horse, After putting his foot on a Muslim’s head for a stepladder. He ordered all the Muslim population to be exiled, From the entire territory of fifty-two villages of Sirhind. (8) He got the entire Sirhind province liberated in a moment, Which had a human population of thirty six lacs. Then Banda Singh assembled the Khalsa forces and instructed them, That they should rob and kill all the Muslims. (9)

From what I know they are divided themselves between choosing amritbani Bhagat Ravidass Ki or Gurbani.

But veer ji can someone explain to me, is that actually plausible?

I do like the Banda Singh Bahadur narration, but his recent articles show he/she to be getting political. This is one hell of a unique blog. Both politics and religion. Lets see where the cocktail gets him/her.

Not making any anti-Hindu, anti-Sikh comment but it does show depth. Hes getting there slowly. We just cannot label him as an anti-Hindu Zealot straight away.

Any appraisal veer ji?

In Suraj Prakash there is an incident where a devotee named Nau Nidh questions maharaj as to why kesh is kept. Maharaj explains to him that at one point or another all religions kept kesh as a sign of bhagti. Se someone who has knowledge of Suraj prakash Granth.

I like the way that despite the guy who runs it thinking he is "de-bunking Sikhi" hes just making it more and more easier for Sikhs to find out the truth straight from his own articles.

There are some very strong passages in Bhangu's ithiaasic Granth. I was wondering if anyone had katha of it which can clarify some points for me. Thank you.