Kuttabanda2

I think there are like around a dozen Granths that are by the name of Gurbilas Patshahi Chevin and Gurbilas Patshahi Dasvin, each probably from a different author.

Bohut Vadya Hoya. 

A lot of Charitropakhyan was derived from Panchtatar, and Triya Charitar, two preceding works (from the 1680s-1690s)  of Guru Sahib's Darbar. 

Muslims (the collective mainstream) only care for their own kind.  Though Khalsa Aid does do a lot of seva, they should tend to our own community as well. 

This is what people of Dharmic background did in India. Especially among the Khshatriya, warrior tribes/peoples of India. There is a tradition of ‘ਜੌਹਰ’ where Rajput and Khshatriya women would pull out their sword and slaughter the old and young before setting themselves on fire (though drowning, slitting their own throat and other methods were also employed) to avoid rape, enslavement, and humilitation at the hands of the enemy. The Punjabi and Hindi phrase ਜੌਹਰ ਵਿਖਾਉਣਾ (literally translating to ‘ to show Jauhar’) comes from this. It’s a proud Khatriya tradition. It was considered an act of resistance and noncompliance. Shaheed Bibi Anoop Kaur Ji is an example of this. 

The Khalsa “adapted” Khshatriya Maryada because the Khalsa is a Panth of Khshatriyas. 
The Dharam has always been around. History and time had shrouded it until Guru Sahib Ji was Pargat.
if you look into indian history. Ancient Khshatriyas even adorned uncut Kes: long uncut hair, mustaches and beards. This tradition was so strong that protecting one’s Joora in battle was a must. Warriors of opposing tribes and kingdoms would actively attempt to cut each other’s topknots off as it was a sign humiliation and dishonor for the victim. Shaving the mustache and beard was also similarly dishonorable. 
The Dharam has always been around. It’s just indians and other peoples that have gradually forgotten their roots. 
The Sikh Panth is only a revival of this true Dharam. 

Those Banis were removed by the Sodhak Committee, composed of Snaatan Singh Sabha members, not the SGPC.

Muslims (the collective mainstream) only care for their own kind.  Though Khalsa Aid does do a lot of seva, they should tend to our own community as well. 

What Justice could you possibly reap from Partition? 
Your reasoning is that Sikh girls being kidnapped and forcibly converted today  in Pakistan, is ok, because Muslim women left behind in East Panjab during partition were also forcibly converted to Sikhism? (By the way, sikh women were kidnapped and forcibly converted during partition as well.)
 we live in the 21st Century now....Well, at least we non-muslims do. 
Sikhs in Pakistan live peacefully there because when they're girls are kidnapped, and their temples demolished or taken over, they stay quiet, well aware of the fact that they're a vulnerable minority in an Islamic nation. 
 
As for your ridiculous assertions. Guru Gobind Singh didn't kill 5 people to form the Khalsa. The Masands were boiled alive and burned for their crimes against the people, which is well deserved. Go ahead, make a video. It'll just demostrate your ignorance. One would ought to know about a faith before criticizing it.
On the topic of Criticization, You take the above video, a video that highlights a problem, and brings to light a case of human rights violation as a criticism of Islam? How do you connect those two dots? Is it an insecurity? 
 
Lol, the shortcomings of our community? One only needs to read the Quran and the ahadith themselves to see the "lies".  Our community is prospering one way or another. Sikhs in the west have it easier. We tend to be more educated and financially secure, we ASSIMILATE quite easily due to our Liberal philosophy and outlook as a community. We gain more converts than we lose. Islam is losing quite a lot to Atheism and rationality itself. Most Sikhs that leave their faith are ones who have become Atheists/agnostics.  Here in the west, we tend to grow due to our ideals and compatible principles. 
 
As a community, we don't look towards converting more individuals to boast. 
The only person playing the victim card is you, as usual. That's kind of established now. 
The condoning of Wife-beating, sex slaves, lashing adulterers, and the laws regarding rape. None of those are compatible with the moral code shared by the rest of the world.
 
Thankfully, the more your people move into the west, the more your faith itself will begin to deteriorate, as the West secularizes all people who assimilate within it. 
 
 

https://www.pothiseva.net/single-post/2016/12/14/Damdama-Sahib-as-a-centre-for-the-creation-of-Gurmukhi-manuscripts
 
The following is an excerpt from Giani Balwant Singh Kothaguru's book on the Nirmala Sikhs under the section "Damdami Gurmukhi Likhaareeaa Di Taksal"
 
The Damdami School of Gurmukhi Calligraphy
(from Nirmal Panth Di Gaurav Gatha – Giani Balwant Singh Kotha Guru)
 
 

 
A late 19th century lithographed Guru Granth Sahib which has the script known as "Damdami", developed and perfected by the scribes of Damdama Sahib.

Guru Ki Kanshi  (Damdama Sahib, Bathinda) was the centre of Gurbani
Calligraphy alongside the teaching of Gurbani Santhia and Arth. Guru
Gobind Singh Ji started the tradition of ‘Likhaee’ in Guru Kanshi with
the writing of the Damdami Bir. Although the calligraphy of Gurmukhi
Granths took place at many other places aswell, the writing style of
Damdami Gurmukhi was known as uniquely elegant and clear. The training
to become a ‘Likhari’ i.e. a calligrapher was all given at Guru Ki
Kanshi. The techniques of writing each Gurmukhi letter individually in
the Damdami Script were expertly taught to the students. In particular
the way of looping and forming the letters in the Damdami style to
make them stand out from other Gurmukhi scripts. For example:

Oorra = in the shape of a peacock’s egg
Airraa = in shape of a horse’s bridle
Haaha = in the shape of a drum barrel
Kakkaa = in the shape of a pied wagtail’s eye
 
In this manner each letter was taught in a specific way. The letters
of the Damdami Script were so clear that readers had no difficulties
in identifying them due to their uniformity and structure. Kashmiri
paper was used by the Damdami calligraphers. To make the paper
useable, it was first burnished using the back of shells, which made
the paper smooth enough to write upon. To make sure that the writing
was in straight lines, a simple but clever method was used. A wooden
frame would be made with string running across it, the same width
apart as would be needed for lines to write on. On those frames 10-15
sheets would be placed and weight would be applied on top.  Due to the
weight, an impression of the lines would form onto the paper.

The Damdami calligraphers also had methods to deal with ink going
through pages, or spelling mistakes.  A fixed amount of crushed shells
and glue were mixed with water and placed in a ‘sippi’ for some time.
Once ready this would
be spread over the spelling mistake (similar to modern Tipp-ex). After
this was dry, it was possible to write over the mistake. Correction
was also made utilizing turmeric, which formed a yellow correction
mixture.

Ink was prepared in the Guru Ki Kanshi itself rather then brought from
outside. Red Inks were also used made using mercuric
sulphide/cinnabar. In Granths such as Dasam Granth Sahib, where they
were used for titles, numbers, endings of chapters etc., however this
was not used in Adi Guru Granth Sahib manuscripts.
 
The skill of binding Sri Guru Granth Sahib volumes was taught at Guru
Ki Kanshi. Due to Guru Granth Sahib being a large volume, to make sure
Angs did not fall out of the Saroop, endbands were sewn into the
Saroop to make the binding extra strong. Alongside this Chola Sahibs
were also made to measure, which helped preserve the binding and give
the Granth a long life. Ramala Sahibs were sewn to size and hand made
stitching for decoration was also done here.

Chaur Sahibs made from peacock feathers were a speciality of Guru Ki
Kanshi. Sant Isher Singh ‘Munishar’ of Bunga Mastuana, (born at
village BhaiRupa, a great scholar of Vedanta) was a famed for his
skill of crafting these Chaur Sahibs which he donated to each Gurdwara
in the vicinity of Damdama Sahib.

It was astonishing seeing the range of activities not only taking
place at Guru Kanshi, but also being taught. All activities such as
teaching the manner of writing the Damdami script, making ink, making
‘hartaal’ (a substance with similar use to tipex), making Chaur Sahib,
preparing, sizing and burnishing paper, making Rumala Sahibs,
preparing the binding of Saroops, were of a higher level of quality
then the top education centres of the time such as Vikramshila,
Takshila, Varanasi etc.

The Nirmala saints played an integral role in keeping Gurbani
calligraphy alive. In those times where the Saints taught the
pronunciation and exegesis of Scripture, they taught calligraphy
alongside. Those who created original works were known as ‘Lekhak’ and
those who made copies of these original works were known as ‘Likaris’.
These likharis were great Saints, who were respected far and wide for
their skill.
 
Some famous Likharis:
 
1) Tapo-Nidhi Swami Bhagat Singh wrote 5 Saroops of Sri Guru Granth Sahib Ji.
2) Sant Wadhawa Singh of Lehra Khana (Bathinda) wrote 5 Saroops of Sri
Guru Granth Sahib. Sant Wadhawa Singh Ji used to write make Gutkas of
Jap Ji, Sukhmani and other Banis and hand them out to the
congregation.
3) Sant Mahant Hira Singh of Likhari Bunga (Damdama Sahib) was famed
for his clear and beautiful calligraphy. When the process of printing
Gurbani first started, out of all the different scripts (i.e. Damdami,
Kashmiri, Amritsari), the Damdami script was chosen, and Sant Hira
Singh’s written letters were used to base their printing on.
4) Sant Haiba Singh Gurusar Batindha
5) Sant Dal Singh Bhucho Kala
6) Sant Narain Singh Giani Sekhwa Wale
7) Mahant Vir Singh Daudhar
8) Mahant Gurbakash Singh of Bunga Likharia Damdama Sahib
9) Pandit Shyam Singh Mangwal
10) Sant Bala Singh Khadur Sahib
11) Pandit Nanu Singh
12) Mahant Jai Singh Dera Sada Singh
13) Sant Bhoop Singh
14) Sant Naudh Singh BhaiRupa
15) Mahant Mahna Singh BhaiRupa
16) Sant Aghar Singh Tutomazara
17) Mahant Pratap Singh Dera Chaunk BabaSahib Amritsar
18) Sant Bhagwan Singh Giani Dera Manuke
 

That is true. My Massi's in-laws entire pind+extended Clans was Muslim before. Before Partition, they had a bit of veneration for the Gurus. But during Partition, They had to choose between the two. They had fully converted to Sikhism, albeit, they kept some Bist Doabi muslim traditions and traits going. Same with Muslims or new Sikhs, in the Shahkot-Massiah area of Jalandhar. 

That is true,  Dasmesh Pita Ji commanded us to keep Khalsai Achaaran even in times of battle and warfare.  The acts of violence against women and children in 1947 is a permanent stain upon our history.

That is true,  Dasmesh Pita Ji commanded us to keep Khalsai Achaaran even in times of battle and warfare.  The acts of violence against women and children in 1947 is a permanent stain upon our history.

There are some saying attirbuted to Guru Gobind Singh Ji, but nobody knew where they were written. I found a couple in Panth Parkash.

I don't know. There are so many manuscripts around India's libraries.  So possibly. 

The Nihangs feared interpolation and corruption of texts which kind of became eventual, so they resorted to extreme measures to hide many Granths, like their Rehatnama Granths, Sarbloh Granth, Janamsakhis, Sau Sakhis, etc. by burying, transporting it to different places or placing it in the care of trusted individuals. Despite their efforts, many of these texts were discovered anyways. 

The language most used is Persian ( this is the most problematic because the transcribers made errors transliterating from the Persian script to the Gurmukhi script, many portions are incomprehensible because of this), Braj Basha, Punjabi, Hindi, Urdu, Aphram Basha, Sanskrit, Standard Arabic vocabulary is used abundently as well. 

Faith is necessary for a person of any spiritual or religious tradition. However, when it comes to analyzing a faith/or religion, we need the application of logic to some extant, as well. Depriving ourselves of rationality, critical thinking, and reasoning (which isn't fundamentally subjective) is detrimental and counter-productive for the intellectual, societal, and overall evolution of humanity.

When I say "your Brahmgyanis/mahapurakhs" I mean your Sampardas. By "rest of the Panth" I'm referring to AKJ, Singh Sabha, etc.
"Those people" didn't do anything of that sort. Their interpretation  makes more sense than Sampardas, their vein of reasoning is more consistent and logical. 
Tuhadeya da Ki? Eik Tukk Nu chakk Ke Das Das Arth Kadd Dinne aa, Jithe Bishram te Bhaavic Arth aam takhsheelta  anusar penda hee nahi, outhe tokk Dinne aa. 
if you believe in Taksal and Sampardaic intpertretation of Gurbani, good, but don't walk around with a sense of superiority. 
Te Raagmale Di Gal Tu Naa hee karre, Bhala va. 
I believe Gyani Gurbachan Singh Ji was a great Gurmukh too, But his belief in Raagmala indicates to me he didn't reach "the highest level". 
Bhai Vir Singh isn't Taksali, by the way. He just Believed in Raagmala.
 
I do occasionally listen to their Katha and read parts of their teekas, but I also appreciate Singh Sabha works. Professor Sahib Singh for example is an amazing scholar in my opinion

How are we to decide who was more competent for Jathedari back then?
 
The so-called Panthic Maryada only needed approval from available evidence, reality, and research. Not a Sampardaic figure. 

contemporary, Historical evidence, and contemporary-textual evidence. 
why would I care What Sant Jarnail Singh Khalsa Ji was saying in regards to what he was taught and his individual beliefs? 

Neither does Taksal or Nanaksar, and they still don't admit that.
A claim of an unbroken, unadulterated, and fallacy devoid lineage with a claim of a 3 century long game of telephone isn't really reliable. Singh Sabha is older than DamDami Taksal. 
 

'Rehatnameh' by Piara Singh Padam.

You are aware that's not evidence, right? 

That translation is brief.