Amarjeet Singh_1737

Interesting article please share your thoughts. http://tisarpanth.blogspot.co.nz/2014/03/the-all-encompassing-empire.html?view=timeslide

Seems to be in a very quite voice.

I wonder what the 'Cat in the Hat' thinks about saffron terror. The humorous element is that when those two terms are joined to produce a new adjective, an entire verbal rampage commences which aims to deny the existence or even the possibility of such an attribute. Yet when any other form of terror comes up, our denying sycophants are at pains to evidence that a certain community supports the latter.

Jatha Shaheedan has an article on the matter. Look it up on their website. All this is very ambiguous. On one hand you had kharkoos trashing the Indians (there is a billi though which will heavily deny that) and on the other they were sitting with them and negotiating. Maan it seems became an important figure because he possessed some political prominence. Other than that, as far as I understand he isn't very strong willed when it comes to politics. His promise ends along the lines of 'we get Khalistan end of story.' No discussion of the future nothing. Damdami Taksal and others were also against the boycott. Baba Santa Singh Ji of Budha-Dal had predicted something like this would happen. Because to start off with Sant Jarnail Singh Ji did not ask for a Khalistan, yet most of the international kharkoos were gunning for it. Secondly he also said that if the Akalis and the SGPC were allowed to run the show all hell would break lose and it did. Darshan Raagi and co. easily derailed the entire movement. On day one they praised it and on day two questioned the very basis of the movement. Ultimately splits started forming in all jathebandis and ultimately the movement fell but these splits continue. Today we have not one but four branches of Taksal! Despite the fact that Santa Singh did not support the movement, everyone (including the nihungs of the second Budha Dal which fought for the movement) ultimately agreed he could select the next jathedar as the real jathedari was his. The SGPC interfered and now some goon named Balbir Singh runs the show, while Baba Surjit Singh Ji languishes in jail etc. So really no political commodity ever achieved anything significant for Sikhs in the long run.

To be honest even this guy is an idiot. He was the one who caused friction between Taksalis and other jathebandis during the nineties. If I remember correctly he started the rant that Baba Thakur Singh Ji was a congress agent. Here you go, http://panthic.org/articles/5047

The Profound Play of Intelligence and Ignorance. The crucial basis of the Dasam Granth, and the Sri Sarbloh Granth, orbits the perpetual battle between intelligence and ignorance. These dual notions, as per Akali-Nihung Guru Gobind Singh Ji, are a permanent attribute of the present platform of creation. The latter is a profound reiteration found amongst his works, collated in the Dasam Granth. Plausibly the greatest discernment of the battle between intelligence and ignorance is housed in the Chaubis Avatar or the Twenty-Four Avatars in the Dasam Granth. This composition, replete with poetic parameters, relates the varied incarnations of Vishnu, who is depicted as a paternal figure in subcontinental mythology, manifesting as per the blasphemous nature of humankind. The Guru refuses to deify these incarnations, but praises them as a warrior to a warrior and a scholar to a scholar due to their fervent adoration of intelligence, or criticises them due to their ambiguity whilst patronising ignorance. Before commencing one should understand that the intelligence, and ignorance, employed in this context do not define the superficial terms used in educational demarcations but signify spiritual discernments and elements. Intelligence and ignorance do not permanently permeate an individual but constantly expel each other to gain supremacy over the human mind. The greatest exemplar of the latter phenomena can be evidenced from the Ram-Avatar. This poetic composition is a figurative retelling of the sub-continental Ramayana, which charts the life of Ram Chandra. An incarnation of Vishnu who ruled over North India, Ram Chandra can be taxonomized as being both an ardent embodiment of intelligence and ignorance. Serially the Parsuram Avatar, which precedes the Ram Avatar, also follows a similar pattern depicting a character who despite his divinity and religiosity also falls prey to ignorance. The penultimate catalyst is delivered when both Parsuram and Ram Chandra engage each other during the latter's wedding preparations and combat each other for supremacy. Parsuram is a warrior sage, born to a contemplative scholar he ultimately gains the blessings of Shiva and commences to battle his race's mortal foes. After annihilating the latter in a genocidal rage, he commences a Herculean penance assisting all or any who call upon him. Swearing to re-manifest upon the appearance of the apocalyptic Kalki incarnation, he closes his eyes in meditation and departs from the temporal plane. Simultaneously Ram Chandra is cast as Parsuram's extreme antithesis. He is born to a monarch and is tutored in all aspects of an imperial life from adept practitioners and tutors. Ultimately he is declared as his father's heir, and begins learning the intricacies of statecraft so dear to any ruler. Both Ram Chandra and Parsuram encounter each other at the fateful behest of the monarch Janaka. The latter has an adopted daughter named Sita. The latter is a beauteous Helen, and Janaka has vowed to wed her to the individual who can break the bow of Shiva. This intricate weapon once belonged to Shiva himself, and only Sita possessed the strength and purity to lift it. In an Arthurian fashion all suitors except Ram Chandra fail to lift this bow with the latter succeeding in breaking it. It is here, filled with rage, Parsuram manifests and a mass battle occurs. ਜਿਣੀ ਰਾਮ ਸੀਤਾ ਸ੝ਣੀ ਸ੝ਰਉਣ ਰਾਮੰ ॥ ਗਹੇ ਸਸਤ੝ਰ ਅਸਤ੝ਰੰ ਰਿਸਿਯੋ ਤਉਨ ਜਾਮੰ ॥ जिणी राम सीता सढ़णी सढ़रउण रामं ॥ गहे ससतढ़र असतढ़रं रिसियो तउन जामं ॥ When Parashuram heard this that Ram hath conquered Sita, he at that time, in great ire, held up his arms and weapons. Parsuram receives intelligence that not only has Ram Chandra rent the bow of his master, and patron deity, Shiva to pieces but also conquered Sita. he indulges in rage thus birthing ignorance in his being. Subsequently he is blinded to all and any wisdom. ਕਹਾ ਜਾਤ ਭਾਖਿਯੋ ਰਮੋ ਰਾਮ ਠਾਢੇ ॥ ਲਖੋ ਆਜ ਕੈਸੇ ਭਝ ਬੀਰ ਗਾਢੇ ॥੧੧੭॥ कहा जात भाखियो रमो राम ठाढे ॥ लखो आज कैसे भझ बीर गाढे ॥११७॥ He asked Ram to stop there and challenged him saying."I shall now see, what type of hero thou art."177. Challenging Ram Chandra, Parsuram strikes a profound blow to the latter's dignity and mettle. ਭਾਖਾ ਪਿੰਗਲ ਕੀ ॥ भाखा पिंगल की ॥ Bhakha Pingal Di (The language of prosody): ਸ੝ੰਦਰੀ ਛੰਦ ॥ सढ़ंदरी छंद ॥ SUNDARI STANZA A new stanza commences. ਭਟ ਹ੝ੰਕੇ ਧ੝ੰਕੇ ਬੰਕਾਰੇ ॥ ਰਣਿ ਬੱਜੇ ਗੱਜੇ ਨਗਾਰੇ ॥ भट हढ़ंके धढ़ंके बंकारे ॥ रणि बढ़जे गढ़जे नगारे ॥ The warriors raised loud shouts and the terrible trumpets resounded. Both Ram Chandra's and Parsuram's warriors adopt defensive positions and prepare to battle. ਰਣ ਹਲੰ ਕਲੋਲੰ ਹ੝ੱਲਾਲੰ ॥ ਢਲ ਹੱਲੰ ਢੱਲੰ ਉੱਛਾਲੰ ॥੧੧੮॥ रण हलं कलोलं हढ़ढ़लालं ॥ ढल हढ़लं ढढ़लं उछालं ॥११८॥ There were war-cries in the battlefield and the warriors, being pleased began to hurl their shields up and down.118. Both parties commence marching towards each other. ਰਣ ਉੱਠੇ ਕ੝ੱਠੇ ਮ੝ੱਛਾਲੇ ॥ ਸਰ ਛ੝ੱਟੇ ਜ੝ੱਟੇ ਭੀਹਾਲੇ ॥ रण उठे कढ़ढ़ठे मढ़ढ़छाले ॥ सर छढ़ढ़टे जढ़ढ़टे भीहाले ॥ The warriors with twined whiskers gathered together for war and fought with each other discharging dreadful shower of arrows. Via a historic context, most scholars believe that the warriors mentioned in the sub-continental epics often retained their long hair as a symbol of sorts depicting their rank, mannerisms and/or valour. Realizing the effective lethality of missiles, both parties employ their arrows as preliminary weapons. ਰਤ੝ ਡਿੱਗੇ ਭਿੱਗੇ ਜੋਧਾਣੰ ॥ ਕਣਣੰਛੇ ਕੱਛੇ ਕਿਕਾਣੰ ॥੧੧੯॥ रतढ़ डिढ़गे भिढ़गे जोधाणं ॥ कणणंछे कढ़छे किकाणं ॥११९॥ The fighters drenched with blood began to fell and the horses were being crushed in the battlefield.119. The battle has truly commenced now and in the close quarter melee which follows, thousands of casualties are inflicted. ਭੀਖਣੀਯੰ ਭੇਰੀ ਭ੝ੰਕਾਰੰ ॥ ਝਲ ਲੰਕੇ ਖੰਡੇ ਦ੝ੱਧਾਰੰ ॥ भीखणीयं भेरी भढ़ंकारं ॥ झल लंके खंडे दढ़ढ़धारं ॥ The sound of the drums of Yoginis was being heard and the double-edged daggers glistened. On both fronts death roams high and wide as man after man and beast after beast falls. Double-edged punch daggers are drawn and begin slicing. ਜ੝ੱਧੰ ਜ੝ੱਝਾਰੰ ਬ੝ੱਬਾੜੇ ॥ ਰ੝ੱਲੀਝ ਪਖਰੀਝ ਆਹਾੜੇ ॥੧੨੦॥ जढ़ढ़धं जढ़ढ़झारं बढ़ढ़बाड़े ॥ रढ़ढ़लीझ पखरीझ आहाड़े ॥१२०॥ The warriors were mumbling and falling as martyrs and the heroes wearing armours were rolling in dust.120. This battle is not forgiving neither are it's participants. Valorous warriors die like babes, whereas martyrs and heroes grapple in the dust. Where ignorance reins supreme the status of both martyr and hero is annihilated. Not a fig is given about one's image, or consequences of one's actions. ਬੱਕੇ ਬੱਬਾੜੇ ਬੰਕਾਰੰ ॥ ਨੱਚੇ ਪੱਖਰੀਝ ਜ੝ਝਾਰੰ ॥ बढ़के बढ़बाड़े बंकारं ॥ नढ़चे पढ़खरीझ जढ़झारं ॥ The brave fighters thundered and the warriors wearing steel armours, being intoxicated, began to dance. The seedy intoxication of the battle, and the medicinal drugs employed in it, cause wave after wave of warriors to crash against each other. Akali-Nihung Guru Gobind Singh Ji describes this phenomena as a dance of sorts. ਬੱਜੇ ਸੰਗਲੀਝ ਭੀਹਾਲੇ ॥ ਰਣ ਰੱਤੇ ਮੱਤੇ ਮ੝ੱਛਾਲੇ ॥੧੨੧॥ बढ़जे संगलीझ भीहाले ॥ रण ढ़रते मढ़ते मढ़ढ़छाले ॥१२१॥ The terrible trumpets resounded and the warriors with dreadful whiskers began to fight in the war.121. Another wave of warriors emerges on both sides and collides against each other. ਉਛਲੀਝ ਕੱਛੀ ਕੱਛਾਲੇ ॥ ਉੱਡੇ ਜਣ੝ ਪੱਬੰ ਪੱਛਾਲੇ ॥ उछलीझ कढ़छी कढ़छाले ॥ उडे जणढ़ पढ़बं पढ़छाले ॥ The warriors were fighting with each other while twisting their whiskers. The chopping heroes were jumping like the winged mountains. This is no common engagement. Both Parsuram and Ram possess warriors with profound merits and reputations. Both possess retinues of Achilles's, Odysseus's and Hectors'. ਜ੝ੱਟੇ ਭਟ ਛ੝ੱਟੇ ਮ੝ੱਛਾਲੇ ॥ ਰ੝ਲੀਝ ਆਹਾੜੰ ਪਖਰਾਲੇ ॥੧੨੨॥ जढ़ढ़टे भट छढ़ढ़टे मढ़ढ़छाले ॥ रढ़लीझ आहाड़ं पखराले ॥१२२॥ The brave soldiers wearing armours are lying down on the earth.122. With ignorance acting as a catalyst the once brave knights are now breathing their last on the grounds of a foreign terrain. ਬੱਜੇ ਸੰਧੂਰੰ ਨੱਗਾਰੇ ॥ ਕੱਛੇ ਕੱਛੀਲੇ ਲ੝ੱਝਾਰੇ ॥ बढ़जे संधूरं नढ़गारे ॥ कढ़छे कढ़छीले लढ़ढ़झारे ॥ The trumpets resounded upto distant places and the horses began to run hither and thither. Again signals are received and dispatched. The warring and blood-letting shall continue. ਗਣ ਹੂਰੰ ਪੂਰੰ ਗੈਣਾਯੰ ॥ ਅੰਜਨਯੰ ਅੰਜੇ ਨੈਣਾਯੰ ॥੧੨੩॥ गण हूरं पूरं गैणायं ॥ अंजनयं अंजे नैणायं ॥१२३॥ The heavenly damsels began to roam in the sky and bedecking themselves and putting collyrium in their eyes they began to see the war.123. The asparas or the consorts of the Gods start roaming the sky. Their duty is to introduce valorous troops to the beauties of the heavenly realms and also wed them. Akali-Nihung Guru Gobind Singh Ji, who possessed significant religious knowledge, was aware that the employment of these damsels in his narrative would be well understood universally. Especially since many traditions, such as Islam, had adopted them from sub-continental mythology. ਰਣ ਣੱਕੇ ਨਾਦੰ ਨਾਫੀਰੰ ॥ ਬੱਬਾੜੇ ਬੀਰੰ ਹਾਬੀਰੰ ॥ रण णढ़के नादं नाफीरं ॥ बढ़बाड़े बीरं हाबीरं ॥ The thundering musical instruments were played in the war and the brave soldiers roared. Music is an intricate part of this battle. Preserving secrecy and dispatching signals. ਉੱਘੇ ਜਣ ਨੇਜੇ ਜੱਟਾਲੇ ॥ ਛ੝ੱਟੇ ਸਿਲ ਸਿਤਿਯੰ ਮ੝ੱਛਾਲੇ ॥੧੨੪॥ उघे जण नेजे जढ़टाले ॥ छढ़ढ़टे सिल सितियं मढ़ढ़छाले ॥१२४॥ The warriors holding their spears in their hands began to strike them, the arms and weapons of the warriors were put to use.124. Once more both parties race towards each other, hoping to uplift the name of either Parsuram or Ram Chandra above the other. ਭਟ ਡਿੱਗੇ ਘਾਯੰ ਅੱਘਾਯੰ ॥ ਤਨ ਸ੝ੱਭੇ ਅੱਧੇ ਅੱਧਾਯੰ ॥ भट डिढ़गे घायं अघायं ॥ तन सढ़ढ़भे अधे अधायं ॥ The wounded warriors fell down and their bodies were chopped. The full heat of the battle has arrived. Not even the bodies of the dead are spared. ਦਲ ਗੱਜੇ ਬੱਜੇ ਨੀਸਾਣੰ ॥ ਚੰਚਲੀਝ ਤਾਜੀ ਚੀਹਾਣੰ ॥੧੨੫॥ दल गढ़जे बढ़जे नीसाणं ॥ चंचलीझ ताजी चीहाणं ॥१२५॥ The armies thundered and the trumpets resounded, the restless horses neighed in the battlefield.125. The generals of both parties have decided to enrich the battle with blood as wave after wave of fighters march's mercilessly towards the other. ਚਵ ਦਿਸਯੰ ਚਿੰਕੀ ਚਾਵੰਡੈ ॥ ਖੰਡੇ ਖੰਡੇ ਕੈ ਆਖੰਡੈ ॥ चव दिसयं चिंकी चावंडै ॥ खंडे खंडे कै आखंडै ॥ The vultures shrieked on all the four sides and they began to reduce already chopped bodies into bits. The scavengers are out and about. Swooping upon the carrion, littering the ground, they hastily speed towards it and start cutting it for easier consumption. ਰਣ ੜੰਕੇ ਗਿੱਧੰ ਉੱਧਾਣੰ ॥ ਜੈ ਜੰਪੈ ਸਿੰਧੰ ਸ੝ੱਧਾਣੰ ॥੧੨੬॥ रण ड़ंके गिढ़धं उधाणं ॥ जै जढ़मपै सिंधं सढ़ढ़धाणं ॥१२६॥ In the jungle of that battlefield they began to play with the bits of flesh and the adepts and yogis wished for victory.126. Traditionally many armies used to include varied religious clerics who would be requested to pray for a victorious result. Here the yogis, or ascetics, commence their penances hoping for physical supremacy over their simultaneous counterparts. ਫ੝ੱਲੇ ਜਣ ਕਿੱਸਕ ਬਾਸੰਤੰ ॥ ਰਣ ਰੱਤੇ ਸੂਰਾ ਸਾਮੰਤੰ ॥ फढ़ढ़ले जण किढ़सक बासंतं ॥ रण ढ़रते सूरा सामंतं ॥ Just as the flowers blossom in the spring, in the same manner are seen the mighty warriors fighting in the war. Just as flowers renew themselves in the spring, thus too the fighting warriors renew their energy. ਡਿੱਗੇ ਰਣਿ ਸ੝ੰਡੀ ਸ੝ੰਡਾਣੰ ॥ ਧਰਿ ਭੂਰੰ ਪੂਰੰ ਮ੝ੰਡਾਣੰ ॥੧੨੭॥ डिढ़गे रणि सढ़ंडी सढ़ंडाणं ॥ धरि भूरं पूरं मढ़ंडाणं ॥१२७॥ The trunks of the elephants began to fell in the battlefield and the whole earth was filled with hacked heads.127. The bovine tanks of the ancient world are themselves not spared, as the earth around them is pooled with carrion. ਮਧ੝ਰ ਧਨਿ ਛੰਦ ॥ मधढ़र धनि छंद ॥ MADHUR DHUN STANZA ਤਰ ਭਰ ਰਾਮੰ ॥ ਪਰਹਰ ਕਾਮੰ ॥ तर भर रामं ॥ परहर कामं ॥ Parashuram, who had abandoned his desires created a sensation in all the four directions, Parsuram, who has mastered himself and is cast as an embodiment of a warrior monk, now enters the battlefield. ਧਰ ਬਰ ਧੀਰੰ ॥ ਪਰਹਰਿ ਤੀਰੰ ॥੧੨੮॥ धर बर धीरं ॥ परहरि तीरं ॥१२८॥ And began to discharge arrows like the brave fighers.128. Watching the archers, he commences to challenge each and every last one of the foe and unleashes an unholy volley upon them. ਦਰ ਬਰ ਗਯਾਨੰ ॥ ਪਰ ਹਰਿ ਧਯਾਨੰ ॥ दर बर गयानं ॥ पर हरि धयानं ॥ Observing his fury, the men of wisdom, meditated on the Lord, The disciple of Shiva leaves no stone unturned in his rage. Perceiving this, the Athenian figures amongst both forces commence meditation in order to gain survival. ਥਰਹਰ ਕੰਪੈ ॥ ਹਰਿ ਹਰਿ ਜੰਪੈ ॥੧੨੯॥ थरहर कढ़मपै ॥ हरि हरि जढ़मपै ॥१२९॥ And began to repeat the name of Lord, trembling with fear.129. All around fear runs writ, as Parsuram slays each and every warrior in front of him. ਕ੝ਰੋਧੰ ਗਲਿਤੰ ॥ ਬੋਧੰ ਦਲਿਤੰ ॥ कढ़रोधं गलितं ॥ बोधं दलितं ॥ Agonised by extreme rage, the intellect was destroyed. An embodiment of intelligence himself, Parsuram's intellect is now destroyed as rage encases him. ਕਰ ਸਰ ਸਰਤਾ ॥ ਧਰਮਰਿ ਹਰਤਾ ॥੧੩੦॥ कर सर सरता ॥ धरमरि हरता ॥१३०॥ A stream of arrows flowed from his hands and with them the life-breath of opponents was removed.130. Parsuram's volley destroys the lifeblood of his foes. At first he killed in lieu of divinity and in defence. He now kills for himself and in rage, thus committing great trespasses. ਸਰਬਰ ਪਾਣੰ ॥ ਧਰ ਕਰਿ ਮਾਣੰ ॥ सरबर पाणं ॥ धर करि माणं ॥ Holding their arrows in their hands and filled with pride, Parsuram's own warriors are now enlivened as their master and commander has stepped into the field himself. ਅਰਿ ਉਰ ਸਾਲੀ ॥ ਧਰ ਉਰ ਮਾਲੀ ॥੧੩੧॥ अरि उर साली ॥ धर उर माली ॥१३१॥ The warriors are imposing them in the hearts of the enemies like the hoeing of the earth by the gardener.131. Their own arrows now fly straight and true. ਕਰ ਬਰ ਕੋਪੰ ॥ ਥਰਹਰ ਧੋਪੰ ॥ कर बर कोपं ॥ थरहर धोपं ॥ All tremble on account of the fury by the warriors and because of their activities. All around fear increases as Parsuram steadily gains ground. ਗਰ ਬਰ ਕਰਣੰ ॥ ਘਰਿ ਬਰ ਹਰਣੰ ॥੧੩੨॥ गर बर करणं ॥ घरि बर हरणं ॥१३२॥ The masters of the horses were being destroyed.132. Ram Chandra's cavalry suffers extensive blows as Parsuram mercilessly slaughters it's commanders. ਛਰ ਹਰ ਅੰਗੰ ॥ ਚਰ ਖਰ ਸੰਗੰ ॥ छर हर अंगं ॥ चर खर संगं ॥ Every limb of the warriors was pierced by arrows, Pandemonium ensues as the genocidal battle prolongs itself. ਜਰ ਬਰ ਜਾਮੰ ॥ ਝਰ ਹਰ ਰਾਮੰ ॥੧੩੩॥ जर बर जामं ॥ झर हर रामं ॥१३३॥ And Parashuram began to shower a volley of his arms.133. And now Parsuram brings his famed arms into play. ਟਰ ਧਰਿ ਜਾਯੰ ॥ ਠਰ ਹਰਿ ਪਾਯੰ ॥ टर धरि जायं ॥ ठर हरि पायं ॥ He who advances to that side goes straight to the feet of the Lord (i.e. he is killed). Anyone who advances towards Parsuram is instantaneously dispatched to his final abode. ਢਰ ਹਰ ਢਾਲੰ ॥ ਥਰਹਰ ਕਾਲੰ ॥੧੩੪॥ ढर हर ढालं ॥ थरहर कालं ॥१३४॥ Hearing the knocks on the shields, the god of death came down.134. Even the God of death himself comes down to watch the gladiatorial spectacle which Parsuram has created for all and everyone. ਅਰਿ ਬਰ ਦਰਣੰ ॥ ਨਰ ਬਰ ਹਰਣੰ ॥ अरि बर दरणं ॥ नर बर हरणं ॥ The superb enemies were killed and the eminent men were destroyed. Each and every man of great strength and eminence is duly decapitated by the furious Parsuram. ਧਰ ਬਰ ਧੀਰੰ ॥ ਫਰ ਹਰ ਤੀਰੰ ॥੧੩੫॥ धर बर धीरं ॥ फर हर तीरं ॥१३५॥ On the bodies of the enduring warriors, the arrows waved.135. Arrows meanwhile wave in the bodies of those still standing, seeping their strength and moral. ਬਰ ਨਰ ਦਰਣੰ ॥ ਭਰ ਹਰ ਕਰਣੰ ॥ बर नर दरणं ॥ भर हर करणं ॥ The eminent persons were destroyed and the remaining sped away. Thousands flee the battlefield, whilst the survivors are duly destroyed. ਹਰ ਹਰ ਰੜਤਾ ॥ ਬਰ ਹਰ ਗੜਤਾ ॥੧੩੬॥ हर हर रड़ता ॥ बर हर गड़ता ॥१३६॥ They repeated Shiva`s name and created confusion.136. The survivors constantly reiterate the name of Shiva, hoping that the latter can stop his disciple whilst creating confusion via conflicting accounts of the battle. ਸਰਬਰ ਹਰਤਾ ॥ ਚਰਮਰਿ ਧਰਤਾ ॥ सरबर हरता ॥ चरमरि धरता ॥ Parashuram, the wielder of axe, A description of Parsuram. ਬਰਮਰਿ ਪਾਣੰ ॥ ਕਰਬਰ ਜਾਣੰ ॥੧੩੭॥ बरमरि पाणं ॥ करबर जाणं ॥१३७॥ Had the power to destroy all in the war, his arms were long.137. A description of Parsuram. ਹਰਬਰਿ ਹਾਰੰ ॥ ਕਰ ਬਰ ਬਾਰੰ ॥ हरबरि हारं ॥ कर बर बारं ॥ The brave fighters struck blows and the rosary of skulls on the neck of Shiva looked impressive. To what avail are the prayers to Shiva, when that deity himself dances on the battlefield entranced by his disciples mesmerizing feats. ਗਡਬਡ ਰਾਮੰ ॥ ਗੜਬੜ ਧਾਮੰ ॥੧੩੮॥ गडबड रामं ॥ गड़बड़ धामं ॥१३८॥ Ram stood firmly and within the whole place, there was turmoil.138. Only one individual stands in this ocean of turmoil untouched. Ram Chandra himself. ਚਰਪਟ ਛੀਗਾ ਕੇ ਆਦਿ ਕ੝ਰਿਤ ਛੰਦ ॥ चरपट छीगा के आदि कढ़रित छंद ॥ CHARPAT CHHIGA KE AAD KRIT STANZA ਖੱਗ ਖਯਾਤਾ ॥ ਗਯਾਨ ਗਯਾਤਾ ॥ खढ़ग खयाता ॥ गयान गयाता ॥ In the use of the sword the noteworthy and greatly wise persons are being seen. Masters of swords themselves battle against each other, as wise generals chalk out new strategies. ਚਿੱਤ੝ਰ ਬਰਮਾ ॥ ਚਾਰ ਚਰਮਾ ॥੧੩੯॥ चिढ़तढ़र बरमा ॥ चार चरमा ॥१३९॥ Those with beautiful bodies are wearing armours which seem like portraits.139. Athletes with great bodies have discarded their careers and now wear armour whilst indulging in a mass genocide. ਸਾਸਤ੝ਰੰ ਗਯਾਤਾ ॥ ਸਸਤ੝ਰੰ ਖਯਾਤਾ ॥ सासतढ़रं गयाता ॥ ससतढ़रं खयाता ॥ Those who are specialists in arm and scholars of Shastras; Military experts from all fields are engaging each other. ਚਿਤ੝ਰੰ ਜੋਧੀ ॥ ਜ੝ੱਧੰ ਕ੝ਰੋਧੀ ॥੧੪੦॥ चितढ़रं जोधी ॥ जढ़ढ़धं कढ़रोधी ॥१४०॥ And also the famous warriors are busy in warfare in great rage.140. Ignorance permeates all as the battle rages. ਬੀਰੰ ਬਰਣੰ ॥ ਭੀਰੰ ਭਰਣੰ ॥ बीरं बरणं ॥ भीरं भरणं ॥ The eminent warriors are filling others with fear; Fear abounds all around, for who truly has witnessed such a spectacle? ਸਤ੝ਰੰ ਹਰਤਾ ॥ ਅੱਤ੝ਰੰ ਧਰਤਾ ॥੧੪੧॥ सतढ़रं हरता ॥ अतढ़रं धरता ॥१४१॥ Wearing their arms they are destroying the enemies.141. Wearing weapons death abounds universally. ਬਰਮੰ ਬੇਧੀ ॥ ਚਰਮੰ ਛੇਦੀ ॥ बरमं बेधी ॥ चरमं छेदी ॥ The brave fighters piercing the armours are boring the bodies; Armours fail to prevent the attacks of enraged warriors. ਛੱਤ੝ਰੰ ਹੰਤਾ ॥ ਅੱਤ੝ਰੰ ਗੰਤਾ ॥੧੪੨॥ छढ़तढ़रं हंता ॥ अतढ़रं गंता ॥१४२॥ With the use of arms, the canopies of the kings are being destroyed.142. Imminent emperors are themselves falling prey to Parsuram's life-sapping offensives. ਜ੝ਧੰ ਧਾਮੀ ॥ ਬ੝ਧੰ ਗਾਮੀ ॥ जढ़धं धामी ॥ बढ़धं गामी ॥ Those who marched towards the battlefield, Thousands now reinforce their warring comrades on both sides. ਸਸਤ੝ਰੰ ਖਯਾਤਾ ॥ ਅਸਤ੝ਰੰ ਗਯਾਤਾ ॥੧੪੩॥ ससतढ़रं खयाता ॥ असतढ़रं गयाता ॥१४३॥ They know the secrets of arms and weapons.143. They possess all knowledge of arms and armour. ਜ੝ੱਧਾ ਮਾਲੀ ॥ ਕੀਰਤ ਸਾਲੀ ॥ जढ़ढ़धा माली ॥ कीरत साली ॥ The warriors wandered in the battlefield like the gardeners of the forest who prune the plants, they began to destroy the reputation of the heroes. Each and every warrior slaughters the other as a gardener mercilessly prunes in his trade. ਧਰਮੰ ਧਾਮੰ ॥ ਰੂਪੰ ਰਾਮੰ ॥੧੪੪॥ धरमं धामं ॥ रूपं रामं ॥१४४॥ In that battlefield the beautiful Ram, who is the abode of righteousness is looking glorious.144. Akali-Nihung Guru Gobind Singh Ji does not deify Ram Chandra here, but praises him as the sole embodiment of intelligence on the battlefield. An attribute which Parsuram has lost. ਧੀਰੰ ਧਰਤਾ ॥ ਬੀਰੰ ਹਰਤਾ ॥ धीरं धरता ॥ बीरं हरता ॥ He is a hero with the quality of forbearance, he is the destroyer of warriors; All qualities which once belonged to the apostle of Shiva, are now imbued in Ram Chandra. ਜ੝ੱਧੰ ਜੇਤਾ ॥ ਸਸਤ੝ਰੰ ਨੇਤਾ ॥੧੪੫॥ जढ़ढ़धं जेता ॥ ससतढ़रं नेता ॥१४५॥ Conqueror of war and eminently special in the use of weapons.145. He is prodigy in the employment of various weapons and is Alexandrian himself. ਦ੝ਰਦੰ ਗਾਮੀ ॥ ਧਰਮੰ ਧਾਮੀ ॥ दढ़रदं गामी ॥ धरमं धामी ॥ He has the gait of an elephant and an abode of Dharma; His limbs are supple yet possess the power of an elephant. He is now the chosen carrier of intelligence. ਜੋਗੰ ਜ੝ਵਾਲੀ ॥ ਜੋਤੰ ਮਾਲੀ ॥੧੪੬॥ जोगं जढ़वाली ॥ जोतं माली ॥१४६॥ He is the master of yoga-fire and protector of the supreme light.146. Now supremacy pervades his very being. ਪਰਸਰਾਮ ਬਾਚ ॥ परसराम बाच ॥ The Speech of Parachuram : ਸ੝ਵੈਯਾ ॥ सढ़वैया ॥ SWAYYA Undaunted by the bloody spectacle surrounding him Parsuram questions Ram Chandra. ਤੂਣਿ ਕਸੇ ਕਟ ਚਾਪ ਧਰੇ ਕਰ ਕੋਪ ਕਹੀ ਦਿਜ ਰਾਮ ਅਹੋ ॥ तूणि कसे कट चाप धरे कर कोप कही दिज राम अहो ॥ Wearing his bow and quiver, the Brahmin Parshuram in great rage said to Ram : Trembling with immense rage he thunders his queries. He, Parsuram, is a Brahmin by caste but this notion does not hold merit for him. He has reduced the systems of humanity to nothing via his prowess and now awaits an answer. ਗ੝ਰਿਹ ਤੋਹ ਸਰਾਸਨ ਸੰਕਰ ਕੋ ਸੀਅ ਜਾਤ ਹਰੇ ਤ੝ਮ ਕਉਨ ਕਹੋ ॥ गढ़रिह तोह सरासन संकर को सीअ जात हरे तढ़म कउन कहो ॥ O the breaker of the bow of Shiva and the conqueror of Sita, who are you? One who has broken the bow of Shiva must be a mighty warrior indeed, but who truly is he? A demi-god or a mortal imbued with a deity's blessings? ਬਿਨ ਸਾਚ ਕਹੇ ਨਹੀ ਪ੝ਰਾਨ ਬਚੇ ਜਿਨਿ ਕੰਠ ਕ੝ਠਾਰ ਕੀ ਧਾਰ ਸਹੋ ॥ बिन साच कहे नही पढ़रान बचे जिनि कंठ कढ़ठार की धार सहो ॥ Tell me the truth otherwise you will not be able to save yourself and you will have to bear the blow of the sharp edge of my axe on your neck. This axe is the reason why he is known as Parsuram. Originally named Ram he was awarded this axe or 'Parsu' by Shiva as a symbol of his personal favour. ਘਰ ਜਾਹ੝ ਚਲੇ ਤਜ ਰਾਮ ਰਣੰ ਜਿਨਿ ਜੂਝ ਮਰੋ ਪਲ ਠਾਢ ਰਹੋ ॥੧੪੭॥ घर जाहढ़ चले तज राम रणं जिनि जूझ मरो पल ठाढ रहो ॥१४७॥ It will be appropriate, if you leave the war-arena and run away to your home, otherwise if you stay here for another instant, you will have to die."147. Ram Chandra is given the opportunity to beat a hasty retreat. ਸ੝ਵੈਯਾ ॥ सढ़वैया ॥ SWAYA ਜਾਨਤ ਹੋ ਅਵਿਲੋਕ ਮ੝ਝੈ ਹਠਿ ਝਕ ਬਲੀ ਨਹੀ ਠਾਢ ਰਹੈਂਗੇ ॥ जानत हो अविलोक मढ़झै हठि झक बली नही ठाढ रहैंगे ॥ You know that no mighty warrior can stay here firmly on seeing me; Ignorance has conquered Parsuram's intelligence and he now commences a boisterous account of his own achievements. ਤਾਤਿ ਗਹਿਯੋ ਜਿਨ ਕੋ ਤ੝ਰਿਣ ਦਾਂਤਨ ਤੇਨ ਕਹਾ ਰਣ ਆਜ ਗਹੈਂਗੇ ॥ ताति गहियो जिन को तढ़रिण दांतन तेन कहा रण आज गहैंगे ॥ Those whose fathers and grandfathers held the blades of grass within their teeth on seeing me (i.e. they accepted defeat) what type of war will they wage with me now? Parsuram is immensely senior in age to Ram Chandra. He has warred with the ancestors of the warriors who he has just finished slaughtering. If they were bovine's to his butchery, than what hope do their descendants possess in vanquishing him? ਬੰਬ ਬਜੇ ਰਣ ਖਭ ਗਡੇ ਗਹਿ ਹਾਥ ਹਥਿਆਰ ਕਹੂੰ ਉਮਹੈਂਗੇ ॥ बढ़मब बजे रण खभ गडे गहि हाथ हथिआर कहूं उमहैंगे ॥ Even if there is waged a terrible war how can they be bold enough now to march forward for war by taking hold of their weapons again? A mighty battle has just been stopped. Who would dare re-commence it again? Especially since now he, Parsuram, himself defies all odds and wars with mortals. ਭੂਮ ਅਕਾਸ ਪਤਾਲ ਦ੝ਰੈਬੇ ਕਉ ਰਾਮ ਕਹੋ ਕਹਾਂ ਠਾਮ ਲਹੈਂਗੇ ॥੧੪੮॥ भूम अकास पताल दढ़रैबे कउ राम कहो कहां ठाम लहैंगे ॥१४८॥ Then tell me, O Ram, where will you find a place one earth, sky or netherworld to hide yourself?"148. If the war is to re-commence, than Ram Chandra should prepare himself for his ultimate execution at the hands of the apostle of Shiva. ਕਬਿ ਬਾਚ ॥ कबि बाच ॥ Speech of the Poet: ਯੌ ਜਬ ਬੈਨ ਸ੝ਨੇ ਅਰਿ ਕੇ ਤਬ ਸ੝ਰੀ ਰਘ੝ਬੀਰ ਬਲੀ ਬਲਕਾਨੇ ॥ यौ जब बैन सढ़ने अरि के तब सढ़री रघढ़बीर बली बलकाने ॥ Hearing these words of the enemy (Parashuram), Ram looked like a mighty hero. Yet intelligence now runs writ in Ram Chandra who calmly refuses to indulge Parsuram in any retaliatory rhetoric. ਸਾਤ ਸਮ੝ੰਦ੝ਰਨ ਲੌ ਗਰਵੇ ਗਿਰ ਭੂਮਿ ਅਕਾਸ ਦੋਊ ਥਹਰਾਨੇ ॥ सात समढ़ंदढ़रन लौ गरवे गिर भूमि अकास दोऊ थहराने ॥ Visualising the serene posture of Ram, exhibiting the serenity of seven seas, the mountains, Sky and the whole world trembled. Ram Chandra calmly watches Parsuram, and this calm inspires a terrible fear in creation. ਜੱਛ ਭ੝ਜੰਗ ਦਿਸਾ ਬਿਦਿਸਾਨ ਕੇ ਦਾਨਵ ਦੇਵ ਦ੝ਹੂੰ ਡਰ ਮਾਨੇ ॥ जढ़छ भढ़जंग दिसा बिदिसान के दानव देव दढ़हूं डर माने ॥ The Yakshas, Nagas, gods gods demons of all the four directions were frightened. All immortals are frightened for now intelligence has found residence in Ram Chandra's very marrow. ਸ੝ਰੀ ਰਘ੝ਨਾਥ ਕਮਾਨ ਲੇ ਹਾਥਿ ਕਹੌ ਰਿਸ ਕੈ ਕਿਹ ਪੈ ਸਰ ਤਾਨੇ ॥੧੪੯॥ सढ़री रघढ़नाथ कमान ले हाथि कहौ रिस कै किह पै सर ताने ॥१४९॥ Getting hold of his bow in his hand, Ram said to Parashuram, "On whom you have stretched this arrow in anger?"149. Lifting his bow, Ram Chandra asks Parsuram to clarify his actions. ਪਰਸ ਰਾਮ ਬਾਚ ਰਾਮ ਸੋ ॥ परस राम बाच राम सो ॥ Speech of Parashuram addressed to Ram : But Parsuram has been blinded to reality. ਜੇਤਕ ਬੈਨ ਕਹੇ ਸ੝ ਕਹੇ ਜ੝ ਪੈ ਫੇਰਿ ਕਹੇ ਤ੝ ਪੈ ਜੀਤ ਨ ਜੈਹੋ ॥ जेतक बैन कहे सढ़ कहे जढ़ पै फेरि कहे तढ़ पै जीत न जैहो ॥ O Ram ! whatever you have said, you have said and now if you say anything further, then you will not remain alive; Ram Chandra is forewarned that if he says anything more he will be instantly dispatched. ਹਾਥਿ ਹਥਿਆਰ ਗਹੇ ਸ੝ ਗਹੇ ਜ੝ ਪੈ ਫੇਰਿ ਗਹੇ ਤ੝ ਪੈ ਫੇਰਿ ਨ ਲੈਹੋ ॥ हाथि हथिआर गहे सढ़ गहे जढ़ पै फेरि गहे तढ़ पै फेरि न लैहो ॥ The weapon that you had to wield, you have wielded and if you try to wield anything more, your effort will be of no avail. He Parsuram is the God of war and weaponry. Does Ram Chandra really think he is any better than him? ਰਾਮ ਰਿਸੈ ਰਣ ਮੈ ਰਘ੝ਬੀਰ ਕਹੋ ਭਜਿਕੈ ਕਤ ਪ੝ਰਾਨ ਬਚੈਹੋ ॥ राम रिसै रण मै रघढ़बीर कहो भजिकै कत पढ़रान बचैहो ॥ Then getting furious Parashuram said to Ram, "Say, where will you run away now from war and how will you save your life? But if war truly is to recommence than Ram Chandra should recite his won funerary rites. ਤੋਰ ਸਰਾਸਨ ਸੰਕਰ ਕੋ ਹਰਿ ਸੀਅ ਚਲੇ ਘਰਿ ਜਾਨ ਨ ਪੈਹੋ ॥੧੫੦॥ तोर सरासन संकर को हरि सीअ चले घरि जान न पैहो ॥१५०॥ O Ram ! breaking the bow of Shiva and now wedding Sita you will not be able to reach your home."150. For he is now truly Parsuram's foe. Continued in Part 2.

Just provided a perspective on your father and your rant about him. Of course it's evident you see yourself as the sun of truth and us as the mist of lies. Why get a sore butt in that?

As Osho once said, 'simplicity is not an ideal; you cannot impose simplicity on yourself. That's why I never say that people like Mahatma Gandhi are simple. They are not, they cannot be. Simplicity is their ideal, they are trying to attain it.Simplicity is a goal far away in the future, distant, and they are striving, they are straining, they are in great effort. How can you create simplicity out of effort?' -Osho, 'Intelligence. The creative response to now.' One might ask why Osho displays such vehemence against non-simpletons. The answer can be found in this secondary quote of his, ​'simplicity means living moment to moment spontaneously, not according to some philosophy, not according to Jainism, Buddhism, Hinduism. Not according to any philosophy.' Now of course individuals like Sher will deliberately re-engineer the essence of these quotes and pursue a totally superficial and divergent course. In that case, for those wishing to attain more knowledge, Osho's books are cheap and up for purchase so find your answers in there.

I was elaborating on your psychological deficiencies, not your father's.

I am sure that along with a majority of other members on this forum, I am valid in thinking that you my friend require a prolonged exposure to emotional regulation therapy.

For some reason when I read this comment of yours this image comes to my mind, I am sure you can guess why.

Round 2 commence!

His literary style was quite effective, other than Indian fiction, Singh's work was the only literary phenomena to come out of India which wasn't mindless droll.

If I had a degree in counselling I would prescribe suicide as the cure.

Akali-Nihung Baba Joginder Singh Ji 96crori.

Mind you there were Nihung elements in Darbar Sahib on that fateful day, Ajaib Singh Mahakaal, Nihung Rasaal Singh; who can guarantee they were vegetarians? Some crappy ass dim-witted author? But if you do want to stick to your view very ardently than go onto that other forum. In a way the fact that the Nihungs attempted to broker peace with the Indian state was a good move. Look where Akalis and crew got us when we followed them.

What a bibi. Got any katha's from here?

aksantali makes a very valid point. Don't be like the Khalibans on Sikhsangat who run around spreading utter garbage regarding Nihungs and purataan Sampradas. I am reading one of the posts on that forum and I am shocked at how some individuals label others as 'dogs' because they do not agree with their opinions. That is the mentality which has divided the panth today. Eating meat does not make you more or less of a saint or soldier. Individualism counts as well.

Is Giani Mohan Singh Ji Bhindranwale still in this world?

That's not even gatka.

The universality of one and all as per the Sri Akal-Ustat. Inscribed by Akali-Nihung Guru Gobind Singh Ji as a profound analyzation of the divine theatre, the Sri Akal-Ustat is a Bani housed in the Sri Dasam Granth which provides a spiritual perception of unity and oneness. Despite his martial and regal status, Akali-Nihung Guru Gobind Singh was foremost a divine soul and subsequently viewed creation as an extrapolation of one divine master. The latter is evident from an incident, during his battles with Aurangzeb, where captains of his forces detained and presented a Sikh named Kanihyaa before him. When he queried as to Kanihyaa's crime, he was briefed that the latter was tending to Khalsa military personnel as well as Mughals thus prolonging the war through his pseudo-humanitarian efforts. Turning to the accused the Guru requested a defence from him, and Kanihyaa in all humility replied that in both Khalsa and Muslims alike he perceived the divine radiance of the Guru; thus he was assisting none other than his master. Historians record that the Guru is said to have cried with laughter at this tenure and embraced Kanihyaa, citing that the latter truly had grasped the fundamentals of reality and transcended the superficial norms of creation itself! Eastern mystics have evidenced that the lay cause of misery is the mind. The mind cannot be categorised as being a physical organ, but an accepted element which exists. The mind is essentially what processes varied perceptions to birth individuality and experience, it is a subtle psychological battery which consumes an individual's environment to birth unique traits. Plausibly the greatest exegesis of the mind's dichotomous nature emerges from the Bhagvad Gita, a Vedic tome which records the Athenian spirituality of Krishna, a demi-deity who fell during the bloody battle of Kurukshetra. Remonstrating with an apathetic Arjuna, who refuses to combat his own kin, Krishna spells out for him the pre-requisite of obtaining a spiritually illuminated Guru who can assist in imprisoning the mind. 'The mind if controlled is the greatest ally, but if left unchained evolves into the ultimate foe.' (1) In Sri Akal-Ustat Akali-Nihung Guru Gobind Singh Ji transcends this philosophy and instead depicts a mind which has been fully re-moulded, and a spiritually illumined being has garnered a fresh perspective on his leaden surroundings. Such was Kanihyaa's perspective. A master of prose, Akali-Nihung Guru Gobind Singh Ji's signature style of medium yet effective statements pre-dominate the Sri Akal-Ustat. It follows the parallel principles of Sri Jaap Sahib which can be summarised via the following stanza: 'Despite being a singular being, thou appear as being many parenting innumerable forms. After indulging in this play of creation, thou will be single and the same again.' (2) The Supreme Lord Akal is above any divisions and senses. He is male, female yet neither. For him time is not an obstacle as he is not bound by it's demarcations. Time itself is a signature child of the human mind, the created entity. It can be devised as encapsulating three perpetual stages of existence. The past, the present and the future. The Khalsa ethos lays extreme emphasis upon the present which is the principle birthing point of the future. Whilst attempting any contemplation or meditative activity the mind wavers between the past and the future, it adopts events and re-structures them to psychologically effect the contemplative personality. Subsequently an individual is left feeling that his spiritual efforts warrant no merit. Yet as the Sri Guru Granth Sahib Ji declares, one must become a gardener to subdue the time-travelling mind. As a gardener the human being should plant the seed of contemplation and of residing in the present in his/her respective mind. 'Kabeer plant the seeds of such a plant, which shall bear fruit throughout the twelve months.' (3) Such a plant of contemplation earnestly brings results throughout the year, and perpetually ensconces an individual in the divine presence. Kabeer further provides a supporting statement in evidence of his figurative citation, 'let sincere faith be your genuflection in prayer, and let the conquering of your mind be your supreme objective.' (4) Essaying the Guru Granth Sahib Ji, Bhai Gurdass judiciously concludes that, 'the lord always moves in the present and never ignores contemporary situations and incidents.' (5) To provide an essence of all these spiritual gems, and pay tribute to both the lord and his suppliants, Akali-Nihung Guru Gobind Singh Ji manifested the Akal-Ustat. Commencing with an ode to the singularity and dominance of the lord, Akal he commences to describe the latter's residence in his own creation. Arising above the conflicts of both Hindus and Muslims, he repeatedly states 'at times thou cry out loud for the Islamic prayers, and at times though observes great secrecy in reciting the Hindu mantras.' (6) The lord here is not confined to any one religious notion, nor does the Guru favour one faith above the other. His intent is to demonstrate how the lord via his own divine will manifests at times as a Hindu and at times as a Muslim. The latter notion even today is taboo for both faiths who spearhead campaigns for their own respective growths and vilify the other. But the lord is not only confined to residence in mankind alone, he also permeates nature as well. 'At times adopting the guise of a flower thou is righteously puffed up, whereas at times becoming a black bee thou is inebriated with the flower.' (7) Even in the predator and prey, flower and insect, mountain and river the lord manifests himself. Thus there is no element which is devoid of his presence. Essaying the Guru Granth Sahib Ji, Akali-Nihung Guru Gobind Singh Ji adopts various quotes from the latter canon in his spiritual treatise. When the mind is restricted, when it is controlled, perception reaches such a state that duality becomes extinct for it. The Guru Granth Sahib Ji propounds 'no one is intelligent, and no one is foolish. Your will determines all and everything.' (8) Adopting the educational parameters present in the latter quote, Akali-Nihung Guru Gobind Singh Ji inscribes 'Oh lord! Somewhere you become conscious, somewhere you become careless and thou sleepest unconsciously.' (9) Acknowledging the societal gap prevalent between different castes and classes, the Guru unites each faction in a single whole via declaring 'Somewhere you become a beggar and beg for alms. Yet somewhere you become a Supreme Donor and bestow the beggar with wealth.' (10) Simultaneously the Guru Granth Sahib Ji says,'some are givers and some are beggars. This is all your wondrous theatre.' (11) It was this divine perspective which Bhai Kanhiyaa possessed and which penultimately granted him liberation, thus the Sikh should foster such divinity in his mind for liberation. Sources: (1) The Bhagvad Gita. (2) Jaap Sahib, pg. 14, Sri Dasam Granth. (3) Sri Guru Granth Sahib Ji, pg. 1376. (4) ibid, pg. 84. (5) Bhai Gurdas Vaars, Vaar 18, Pauri 21. (6) Sri Akal-Ustat, Sri Dasam Granth. (7) ibid, pg. 96. (8) Sri Guru Granth Sahib Ji, pg. 98. (9) Sri Akal Ustat, Sri Dasam Granth, pg. 36. (10) ibid, pg. 36. (11) Sri Guru Granth Sahib Ji, pg. 11. http://tisarpanth.blogspot.co.nz/2014/03/the-righteous-perception.html?view=timeslide

The Budha Dal were involved. http://tisarpanth.blogspot.co.nz/2013/11/the-ascension.html?view=timeslide

The Baba Bidhi Chand Dal.

Read A.R. Darshi's the gallant defender. 140,000 individuals were led by Akali-Nihung Daya Singh Ji of the Baba Bidhi Chand Dal. Even though Santa Singh did not support Sant Ji (he had his own reasons) the Budha-Dal fielded Bhai Amrik Singh Jhaeru as a separate commander. There were a lot of Nihungs from all Dals who support the Dharam Yudh Morcha. Just because they eat meat doesn't mean they are all traitors. Second thing look at what the Akalis did. That was outright betrayal