Kuttabanda2

Make note of the fact there have been changes made in many DDT books, especially from the Mehta Faction. It's best to get hold of an old copy, perhaps one of the first editions. The Bhinder Kalan faction also have the same books which are said to have differences and discrepancies with the Bhindra Mehta faction's version.

According to Dr. Harbhajan Singh's research in linguistics, 'Kaur' doesn't meant 'prince'. 'Kaur' comes from 'Kuer' or 'Koer' which originally meant 'purified', 'uplifted', 'strengthened', 'pure', 'made Great', etc.

The Panj Pyares had to have been Grisht at one time in their life, as it shows that they have and uphold their family responsibilities. that's what I have heard of as requirements from some Singhs. Most of the Jathedars of that time either had to live in very hard times ( wars, invasions, fighting for Raj, need for rapid Parchar, etc.) that there was little or no time for family lives, or it was out of their choice of living, it's not compulsory. I don't believe it's a requirement to be celibate for Jathedar's position as Sant Baba Ram Singh Khalsa Bhindrawale isn't celibate himself.

Sant Jarnail Singh Khalsa Bhindrawale's reasoning wasn't that women can't do Sevadaar because women didn't stand up when Guru Sahib asked for Sikhs, therefore they should be punished for that. During that time in the Taksal, there was a staunch view of the Panj Pyares being men only because that would "better" represent the first Panj Pyares. In addition, many times, Panj Pyares were required to be Grisht men, for obvious reasons. Another really important detail is that the Panj Pyares had to wear a very very VERY specific Bana, and they took it seriously. Which meant: only Yellow Cholas, Kamarkassas of a specific color only, Hazoorias of a specific color only and no Kadaiy (design), White Kacherras of a specific length, Dastaars could only be Gurmukhi Pagg, Dumallas or Gol Dastars only, Etc. the one Panj Pyare Bana requirement to note here is that the Panj could not wear Pyjamees at all. It was strictly prohibited, especially in Guru Sahib's Hazoori. The problem that would arise with this is that if a women did Seva, she would have to meet these Requirements, and wearing just a Kacherra isn't seen to be modest. Same Jarnail Singh jee just gave a brief explanation of the Bibiya in Panj Pyare thing, as a question was directed at him about the role of women in the Panth. This view is not only held by DamDami Taksal, but also by some Nihangs, Nanaksaris and some factions of the Akhand Kirtani Jatha ( AKJ.org's California faction for one). I have an old copy of the Gurmat Rehat Maryada ( un"edited", not the "summarized" one.) Interestingly, I don't remember reading any "women should look at their Husbands as god" bull crap in it, as it is present in the "summarized" version.

'Bhagauti' does not refer to Durga at all. In the Markande Puran, Vishnu Puran, Padam Puran, and Devi Bhagwat, nowhere is Bhagauti used to refer to Durga, it refers to the Sword. Bhagwati and Bhagauti are two distinct Sanskrit words. Additionally, out of the 108 names given my Rishi Markande to the pre-Aryan Goddess Durga, Bhagauti is not one of them, though Bhagwati is.

Bhindra Mehta and it's branches are under Badal control, not Sangrawan or Ajnala.

This morning, I tried this new mixed fruit Jam with my toast, it was disgusting, I have no doubt that RSS made that Jam.

Sri Gursobha was finished in 1711, the writer had previously chosen to conclude it in 1701, but later on added more chapters to it as many more important events had taken place. That's what I've read in regards to the dating issue. I would agree, Das Gur Katha is indeed fake. These Arab and Iraqi Sikhs have been isolated for a long while. Has anyone Made attempts to contact them and connect them to the rest of the Sikh Panth?

What is the evidence in regards to Sri Gursobha's date of completion presented by Scholars for this claim? From what I've heard two manuscripts had two different dates penned on them. Das Gur Katha mentions the praying to the Devi, not Sri Gursobha or Sri Gur Katha. The Arab Sikhs weren't connected with the rest of the Sikhs of India, so all the developments of the Sikh Panth hadn't reached them. Might have been a reason why Baba Deep Singh Ji was said to have prepared a Bir In Arabic.

Many were Muslim Gujjars, Dalit Christians, and some kind of Hindus. However,Does it matter what the hell their religious views were? They need to be punished, that's the end of it.

Tapoban AKJ (Akhandkirtanijatha.org) are actually against this kind of stuff. They do Swaas Swaas Simran, but they don't practice dhunee in the middle of Kirtan, they don't do it at all, they also strongly oppose the shaking of heads and "Simran" escalating into mere screams and weird noises.

It may have been widespread but it doesn't equate to it being accepted by the Guru.

Yes I do accept that. They preserved many artifacts, historical places, and shrines of the Guru.

About time. I heard there were manuscript copies kept in England By family members of Sant Sayed Pritpal Singh.

Speaking of Uggardanti, it's closing Tukk is quite interesting. ਇਤਿ ਸ੍ਰੀ ਗੋਬਿੰਦ ਸਿੰਘ ਵਿਰਚਿਤੇ ਸ੍ਰੀ ਭਗਵਤੀ ਛੰਦ ਖਸਟਮੰ ਸਮਾਪਤੰ ਸਤ ਸੁਭਮ ਸਤ॥੬॥ Guru Sahib hasn't added the prefix 'ਸ੍ਰੀ' before his name anywhere else in Dasam Granth Sahib. Maybe Guru Gobind Singh Jee probably had it written down by a kavi whilst he Enunciated it. Afterwards the Kavi added that closing tuk? It's probably a flawed theory.

Speaking of Gursobha, It's theorized that Kavi Senapat based some of It's chapters off of Bachitar Natak. I would consider it to be 'respectable' literature. The problem with these other texts is that they're all under 'ਪਾਤਸ਼ਾਹੀ ੧੦', but are inconsistent with the rest of Sri Dasam Granth Sahib (Jap-Hikaayats). Writing style (Poetic meters and language employed) doesn't entirely prove them to be authentic.

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.

The primary reasons they took out some these compositions were because they were inconsistent with other Birs ( like Bhai Mani Singh Bir), for example, Uggardanti was found in one or two Birs, and not the others. They only included Banis which were found in almost every Bir. 2) the writing style of some of these Banis didn't match that of rest of Sri Dasam Granth Sahib Jee.

I don't see the purpose of that though. Some of The Rehatnamas are Gurvaaks and authentic. It would be like saying, "Here is Bhai Gurdas Jee's Bani, and now I'll summarize it all". It wouldn't be just since how can we "summarize" a poetic composition written or uttered with such love by the Guru or Hazoori Gursikh? Personally, I think the Khalsa Rehatnama should be including all of Bachan Prakash, Bachan Pragas, Bachan Veechar, Prashanuttar, Naseehatnama Bhai Nand Lal Ji, Sikhi Rehat Patshahi 10, Sri Guru Katha's Rehatnama portion, Mukatnama, Bhai Prahlad Singh Rehatnama, Bhai Daya Singh's Sri Satguru Vach etc. whichever ones seem authentic to the author. Just my opinion.

From my poor and limited understanding, Bhagauti is a conceptual force/power, a quality that can be instilled, a feminine aspect, and a shade of the entity of the Divine multiplex known as Akaal, Waheguru, Parbraham, Mahakal, and an endless list of other names for the being who is the origin of everything and anything, yet is everything and anything. The paradoxical and oxymoronic being which makes complete sense on a level of thinking which is beyond us to grasp in totality. 1) the primal power, which is a branch and arm of Waheguru. 2) The strong feminine ( in origin ) adoptable trait of a character which instilled the virtue for one to rise to defend the oppressed and uphold/defend Dharma, Righteousness, and Justice. The character who is and lives by ਪਤਿਤ ਉਧਾਰਨੰ, ਦੁਸ਼ਤ ਮਾਰਨੰ, and ਸੰਤ ਉਬਾਰਨੰ. I don't see Chandi ( the goddess) as Bhagauti itself, rather I see her as a Bhagauti. 3) the totally indescribable Femine aspect of Waheguru. 4) a Conceptual power which is manifested in that which can punish, annihilate, and defend. 5) The Sri Sahib and/or Shastar of the righteous Khalsa.

I would whole heartedly agree. People think of Anand Karaj as a a simple cultural marriage ceremony. However, it's a religious practice, it's between not only the couple but the Guru as well. It's disrespectful and meaningless tojust bow down to Guru Sahib without even accepting it as a spiritual guide. It just degrades the whole purpose and meaning of Anand Karaj.

Bhai Sahib, mere kehana eh si vi Dasam Bani bina mera din nahi Chalda. Dasam Bani vich meh tora zyada zor laa dina :/

The external Rehat is a Hukam from Patshahi 10, including the 5 Kakkars. However, this is only fruitful if the inner Rehat is kept, the Rehat of keeping good Charitar, Naam and Bani Abhyaas. The Guru didn't give these Hukams for no reason, they're meant to be followed.

If I'm not wrong, Guru Nanak Dev Ji gave Hukam to the Sikh followers of Arabia to keep Kes as well as Jap Naam, as cited in 'Siyahto Baba Nanak Shah Fakir', a primary account of Guru Nanak Dev Ji. So the Khalsa of the Guru was Kesdhari from the beginning, as the Hukam of Kes was given by Pehli Patshahi himself.

From my experiences and observations both on a macro and micro level, I've seen a lot of faults within the community along with virtues. These are the faults that I find most notable: -the fact that most of us don't fully understand our own religion -we're severely intolerant of our own people yet kiss up to the Western lifestyle - we don't educate our own offspring about Sikhi or strengthen it, due to the fact that most Panjabis know only 2% of Sikhi and haven't educated themselves about it - "Orthodoxy" is either frowned upon or some a$$hole takes things too far -We betray our own kind and are easy sell outs - We try to Adapt to the western way of thought and life and try to understand our faith through those contexts and use them as our parameters in morality, ethics, and religion. -extreme Hypocrisy -Not uniting, even when we're in the west -Selfishness -preaching a concept and then contradicting it in actions and practice. These problems are in almost all communities, but these are really prevalent amongst us.