intrigued

It's a Khanda like sword used by American Indians made from jungle hard wood with obsidian shards embedded on both edges. 

If the photos of guru sahib (fake or real, whatever) remind us of guru sahib then why can't we also make a murti of guru sahib which resembles the one Baba Nand Singh Ji approved? 
If a photo can, then the murti can also remind us of Guru sahib. But if people start bowing to it, do you think it will be tolerated by Jathedars? We proudly say that Sikhism is free of empty rituals.
ਕਹਾਭਇਓਜੋਅਤਹਿਤਚਿਤਕਰਬਹੁਬਿਧਸਿਲਾਪੁਜਾਈ॥
Of what use is the worship of the stones with devotion and sincerity in various ways?
ਪ੍ਰਾਨਥਕਿਓਪਾਹਨਕਹਪਰਸਤਕਛੁਕਰਿਸਿਧਨਆਈ॥੧॥
The hand became tired of touching the stones, because no spiritual power accrued.
ਅਛਤਧੂਪਦੀਪਅਰਪਤਹੈਪਾਹਨਕਛੂਨਖੈਹੈ॥
Rice, incense and lamps are offered, but the stones do not eat anything,
ਤਾਮੈਂਕਹਾਂਸਿਧਹੈਰੇਜੜਤੋਹਿਕਛੂਬਰਦੈਹੈ॥੨॥
O fool! where is the spiritual power in them, so that they may bless you with some boon.2.
 
Bhul chuk maaf
Trimandeep Singh 

Baba Nand Singh Ji was asked by his murshad/teacher Baba MahaHarnam Singh Ji Bhucho wale to have a portrait of Guru Nanak Sahib prepared which most accurately symbolizes Guru Sahib. There were many portraits of Guru Nanak Sahib in which he is seen pointing upwards, eyes rolled up, etc. Baba Ji wanted a picture in which when ever you look at the photo , it seems as if Guru Sahib is looking right at you.  So Baba Nand Singh Ji according to the hukam of his Murshad/ teacher gave some pointers to a painter in Jagraon on how the painting should look . The painter made several versions before Baba ji finally approved the painting that most accurately symbolized Guru Sahib. In one version of sakhi, it is also said that the painter had the darshan of Guru Sahib which helped him in making the painting.  
Gurbani says  tere banke loyan dant risala sohne nakk jinne lamde vala, kanchan kaya soyne ki dhala....
The Golden prakash and the golden clothes are based on kanchan kaya sone ki dhala. This is something that can be experienced by those who have had the darshan or practical experience. It was very interesting to note when I came across the practical experience of Bhai Dharmjit Singh Gurmat Meditation who talked about his exprience of Golden Parkash, and in anyway he is not related to Nanaksar Samparda. 
One hand has mala in it, it symbolizes Bhagti, and to do Bhagti. The other hand is hidden. 
One foot is exposed with padam in it, this is for Sikhs to meditate upon and do sewa of. The other foot is hidden, and is for everyone else(other creation) besides humans to do sewa of.  
The photo is more of a symbolic representation, to do dhyana of charan kamal , and use as an aid, as a reminder to think about Guru Ji, and as a beginner. , 
imo I also want to mention that no one can create an exact photo of Nirankar Rabb Ji Guru Nanak Sahib, but its more of a symbolic aid to help devotees. And there have been countless stories in past who had darshan of Guru Nanak Sahib through the photo during Baba Nand Singh Ji and Baba Ishar Singh Jis times. 
 
One time a devotee brought a saroop of Guru Nanak Sahib which was not the same painting. Baba ji closed his eyes and bowed to it. Someone asked why did you bow to it, its not even a true saroop of Guru Sahib. Baba Nand Singh ji, the greatest Brahmgyani of all, whose name is mentioned by Sri Guru Gobind Singh Ji in Sau Sakhi as a lead, Nand Singh Garja Singh Aadi Jin laaj panth ki saaji...said that whatever reminds us of our beloved Guru Ji deserves respect and bowing down to. 
So if you dont bow down to a photo, that's fine. No one will force you. But its not the absolute right thing to do either. Hopefully, with time you will realize. 
I also came across another person who is not related to Nanaksar, Mangal Singh Dhillon youtube channel. He talks about his conversations with God, how he came across a divine power, a divya purush Omkar Ji maharah. He told him that real saroop of Guru Nanak Sahib resembles the paintings in Nanaksar Jagraon. 
 
 
 
 
 
 

http://sttm.co/s/8309/89245
ਦੇਗ ਤੇਗ ਜਗ ਮੈ ਦੋਊ ਚਲੈ ॥
dheg teg jag mai dhouoo chalai ||
Let the cauldron and Sword (for the keep and protection of the lowly) ever flourish through me.
ਰਾਖੁ ਆਪਿ ਮੁਹਿ ਅਉਰ ਨ ਦਲੈ ॥੪੩੬॥
raakh aap muh aaur na dhalai ||436||
Keep me under your protection so that none, other than You, should be able to kill.436.

Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh!
Daas is pained to see that in today's modern world, RSS and other anti Sikh organizations have been successfully able to popularize anti gurmat opinions among Khalsa Panth and Guru Nanak Naam Leva Sangat.
Multiple times these anti Sikh organizations have been identified as doing fake propaganda in the name of supporting and celebrating Sikhi.
On the Gurupurab of Dhan Guru Tegh Bahadur Sahib Ji, RSS declared that it will too celebrate the Holy auspicious event. And with no surprise, at the large stage RSS leader openly quoted the Shabad 
'Deh Shiva Bar Mohe Ehai' and said Guru Gobind Singh Ji is asking for a boon to Shiva.
Not only this but Shiv Sena extremists tried to file a case against Sikh community to bring up a law that Sikhs should be allowed to wear only a 4-6 inch Kirpan. The list is endless.
One such opinion that has been popularly spread in the panth is that Guru Gobind Singh Ji had 3 wives.
Daas respects Mahakavi Santokh Singh Ji alot and we can't thank him enough to collect the saakhis of unbelievable karamaats of guru sahibaan. However, it must be noted that the Granth also contains some saakhis which attack the Ucha character of Guru Sahib like doing jhatka on Vaisakhi, Mai Bhago stories, Devi Pooja etc.
The following has been taken from another forum. The post is of a very knowledgeable Rehitvaan Gursikh Bhai Sahib Kulbir Singh Toronto who along with other gursikhs is doing excellent parchar of Sikhi through GURMAT BIBEK CHANNEL on YouTube.
***POST STARTS***
History collected by Mahakavi Santokh Singh jee in Sooraj Prakash has not been refined by Mahakavi jee. He went from village to village and recorded whatever he heard from senior citizens of that time. He did not try to verify or authenticate what he heard and just wrote whatever he heard. We are grateful to him for not judging what he heard and just writing it. I think his function was not writing history but collecting all information possible from people, including local traditions.
The Saakhi of 7 marriages of Siri Guru Har Rai Sahib jee is totally absurd. The only Mehal Guru Sahib had was Mata Kishan Kaur jee. Similarly, the Saakhi of 3 marriages of Siri Guru Hargobind Sahib jee too should be taken with a grain of salt. Not that it makes a difference, even if it was true, because worldly rules don't apply on Guru Sahib but still it is highly unlikely, that Guru Sahib had 3 Mehals. Same is true for Siri Guru Gobind Singh jee. Mata jeeto jee and Mata Sundari jee was probably the same person with Mata Jeeto jee being her name in her parent's home and Mata Sundari jee was the name given by her in-laws. And Mata Sahib Kaur was not a Mehal of Guru Sahib in worldly sense.
Guru Sahib knows better.
Kulbir Singh
***POST ENDS***

Daas would also like to add something. We shouldn't forget that Guru Sahib were perfect and would never do anything against Gurmat Principles. EK NAARI JATI HOYE is a key principle of a Sikh's Grihast Jeevan. Moreover, Guru Sahib always practiced what he preached, not like today's modern day Sikh parcharaks. 
ਔਰਨਕਹਾਉਪਦੇਸਤਹੈਪਸੁਤੋਹਿਪ੍ਰਬੋਧਨਲਾਗੋ॥
O Animal! why do you preach to others, when you are quite ignorant on what you are preaching? 
Guru Sahib would always practice what he preached. He was a true Sant Sipahi and set an example that what a Sikh can do if he follows Rehat and reads bani and japs naam. 

May Guru Sahib bless us all with Bibek Budhi and Prem for Bani 
Bhul chuk maaf 
Trimandeep Singh 

Bhai sahib the point is why wouldn't Guru Sahib follow the principles preached by himself. No-one is saying the Guru sahib is 'not allowed' to do xyz because whatever he will do, its the best thing to happen. 
Guru Sahib gave a code of conduct to Sikhs. And Guru Sahib himself set an example for the Sikhs that how much should one be dedicated to Rehat. Guru sahib is parmeshar himself. Why would he have to fight battles, keep Amrit Vela even during a battle and sacrifice his whole family? All of that was his karamaat to inspire Sikhs and set an example of an ideal jeevan of a Sikh.
When Guru Sahib himself doesn't give the right to Sikhs to alter bani or remove or add any bani, then why would he himself not follow it? My point is not bounding Guru sahib to a code of conduct but this act, even thinking of doing this is a Paap which Guru sahib wouldn't do.
Bhul chuk maaf
Trimandeep Singh 

We can't use our manmat to conduct what guru sahib can or can not do
Why guru sahib changed bani guru sahib themselves know we can't decide why or why not they did

1. What was the reason guru sahib removed the pauri? Can you also give the source of the saakhi? 
2. Guru Nanak Dev Ji sung bani as he received it from Sachkhand. As he received the bani He would sing it and give updesh to sangat. So my point is that bani is already perfect. There's no need to add or omit anything. 
3. We are no-one to decide what guru sahib can do and cannot do. He can do anything he wishes to. But this doesn't mean that if someone says that Guru sahib did this xyz thing (which is morally wrong), we believe it and say whatever he did we can't understand his plays. We shouldn't believe these manmati things because Guru Sahib is perfect and can't do anything immoral. Bani is perfect. 
4. Also, the source says that Guru Angad Dev Ji removed the pauri so that no-one can do that karamaat again in future. So, if today Udaasis have found that pauri then this means they can do that karamaat again. This would mean that Guru Angad Dev Ji couldn't successfully fulfill his objective of hiding that pauri from aam sangat. Can guru sahib failing be possible?                  Also, guru sahib must have hidden that pauri or given updesh to sangat to not read it again. Then how come Udaasis know that this pauri was part of which Baani, was written by which guru and why this pauri is not in Guru Granth Sahib? If someone finds such writings, the first thing he'll think is that it may be a kachi bani. In puratan gutke and saroop of guru sahib, people would write about their lineage and some family secrets at the end in poetic style. But Panth used its Bibek Budhi and rejected those writings.
Bhul chuk maaf
Trimandeep Singh  

No SIKH has the right to alter Gurbani.
Sri Satguru jee (Second Master) has the right to do that. Daas is not sure if the above sakhi is true or not, but if it is, Daas wont be surprised.
Even, Sri Satguru jee (Fifth Master) did not include Sri Pran Sangli (a Gurbani of First Master), while compiling the saroop of Sri Aad Granth saab.
Sri Satguru jee (Tenth Master) also changed a word in Gurbani, while reciting Gurbani to Shaheed Bhai Mani Singh jee Maharaaj at Sri Damdama Sahib.
 
Bhul chuk maaf

Seriously who has the right to Alter bani? 
By saying Guru Angad Dev Ji altered original version of Japji sahib, whosoever said this is committing a great sin.
Poore ka kiya sab kichh poora Ghatt Vadh Kichh nahe 
[The works and creation of the Perfect one are all perfect like him]
This is just a manmati story by a manmat banda.
And this story is so illogical and perhaps, I thank GurU Gobind Singh Ji who did a karamaat on Vaisakhi 1699.
You say that Guru Angad Dev Ji altered the pauri so that no-one else can do the karamaat of making the dead alive done by reading that pauri. 
On Vaisakhi 1699 Guru Gobind Singh Ji cut off the heads of 5 devoted people and then recited 5 banis while stirring is khanda in a baata full of water and pataase. Then he sprinkled a few drops of that Amrit on the bodies of the dead men and put it in their mouth and they became alive! 
Guru Khalsa Panth knows that procedure and can still make a dead person alive with that amrit provided that there are Rehitvaan Naam Rasiye Gurmukhs in Panj Pyaare.
Bhul chuk maaf 
Trimandeep Singh 

http://sttm.co/s/8309/89245
ਦੇਗ ਤੇਗ ਜਗ ਮੈ ਦੋਊ ਚਲੈ ॥
dheg teg jag mai dhouoo chalai ||
Let the cauldron and Sword (for the keep and protection of the lowly) ever flourish through me.
ਰਾਖੁ ਆਪਿ ਮੁਹਿ ਅਉਰ ਨ ਦਲੈ ॥੪੩੬॥
raakh aap muh aaur na dhalai ||436||
Keep me under your protection so that none, other than You, should be able to kill.436.

http://sttm.co/s/8309/89245
ਦੇਗ ਤੇਗ ਜਗ ਮੈ ਦੋਊ ਚਲੈ ॥
dheg teg jag mai dhouoo chalai ||
Let the cauldron and Sword (for the keep and protection of the lowly) ever flourish through me.
ਰਾਖੁ ਆਪਿ ਮੁਹਿ ਅਉਰ ਨ ਦਲੈ ॥੪੩੬॥
raakh aap muh aaur na dhalai ||436||
Keep me under your protection so that none, other than You, should be able to kill.436.

Thanks, was late last night, must have been half asleep not to recognise dasam bani. 
So it shows that pannay from Dasam Granth were considered important enough for them to be inscribed on weaponry given to Sikh royalty. Also, the concept of degh tegh with its implication of the protection and sustenance of the poor was a foremost consideration and may well help explain why Sikhs (by all contemporary accounts including european ones), seemed so happy and content in M. Ranjit Singh's kingdom. 

http://sttm.co/s/8309/89245
ਦੇਗ ਤੇਗ ਜਗ ਮੈ ਦੋਊ ਚਲੈ ॥
dheg teg jag mai dhouoo chalai ||
Let the cauldron and Sword (for the keep and protection of the lowly) ever flourish through me.
ਰਾਖੁ ਆਪਿ ਮੁਹਿ ਅਉਰ ਨ ਦਲੈ ॥੪੩੬॥
raakh aap muh aaur na dhalai ||436||
Keep me under your protection so that none, other than You, should be able to kill.436.

http://sttm.co/s/8309/89245
ਦੇਗ ਤੇਗ ਜਗ ਮੈ ਦੋਊ ਚਲੈ ॥
dheg teg jag mai dhouoo chalai ||
Let the cauldron and Sword (for the keep and protection of the lowly) ever flourish through me.
ਰਾਖੁ ਆਪਿ ਮੁਹਿ ਅਉਰ ਨ ਦਲੈ ॥੪੩੬॥
raakh aap muh aaur na dhalai ||436||
Keep me under your protection so that none, other than You, should be able to kill.436.

I got the first half of the inscription: Degh tegh jug mai doe challaay
Was wondering exactly what the second half says? Is that a Gugga or a Rarra and a khanna?
@chatanga1 Any ideas bro?  
 

Tiger Skin is only for those Mahanpurush Karak Avtars who are sent and certified by Nirankar Ji  themselves to perform certain duties in this world. Its one of the highest representation and symbolism of Shakti and Bhagti.  Bhagti sitting on Shakti,i.e. Bhagti with full control over Shakti. Shakti is the creative form of Nirankar Ji. Dusht Daman ji also used tiger skin during their meditations, and even helped A form of Shakti to fight against Demons, by manifesting many tigers from the Tiger Skin. Sitting on a tiger has way advanced symbolism than our minds can comprehend. Tiger is also the mind that we have to kill in order to meet Nirankar ji. ..
Guru Granth Sahib ji mentions that Bhagat Kabir ji also used deer skin as his asana.
Having said the above, what does it mean for a common householder like you and me ? We should just acknowledge it and thats it. Skins are not going to do anything for us. For us, a simple clean sheet to sit on or a simple woolen asana should suffice. An asana basically stores your vibrations so it assists in meditation as a beginner. Even if we dont have an asana its ok. 
 
More important than anything, TRUE SELFLESS LOVE ❤️ IS ALL THATS NEEDED IN BHAGTI!

The 3 worlds/lokas or planes are as following: the physical or gross one, the astral, and the causal.
All of these in time are subject to decay and dissolution, in Parlay or Mahaparlay
Above these 3,  is Parbrham, the pure spiritual realm which has it highest peak in Sach Khand, the ultimate, changeless, eternal and infinite, the permanent abode of Waheguru Akal Purukh, where only He exists, and whosoever reaches there by His grace, also becomes one with Him.

There are deeper spiritual meanings to the terms mentioned above, but my guess is that you are more interested in answering this on a worldly level. Let's do that. Hopefully other members can pitch in.
One needs some knowledge of Hindu scriptures to answer the above concern. 
When Gurbani mentions the 14 bhavans/loks - it is referring to 7 Vyahrthis (higher realms) and 7 Patals (lower realms).
When Gurbani mentions the 3 bhavan/loks, it is referring to the earth, heaven and the sky.
In the Puranas, there is another division.
Swarag lok Bhu lok Pataal lok Therefore, a person who has some background knowledge will understand the references.
In the verse below, 
duhoo paakh kaa aapeh Dhanee.
Duhoo - refers to lok and Pralok, which means the world we are living in right now and the world we will end up in, after death. After death, a person will only go to one lok. He/she cannot be in Swarag (heaven) and Narak (hell) at the same time. Therefore, the word "Duhoo" has been used.
For more detailed info on the loks, please have a look below.
http://pujajagat.com/blog/the-14-lokas-worlds-according-to-hindu-mythology-317/
 
Bhul chuk maaf

I'm adding this contemporary British account to this thread because it seems to support Giani Gian Singh's account of the weaponry and armory of Sikhs during Sikh raj:
 

Found this text in a handwritten manuscript of Giani Giani Singh's Twarikh Guru Khalsa on PDL. It corresponds to the text I posted above, but is also very different. The version above seems to be an expansion/elaboration of the text below. I wonder if we can get more details on this manuscript? I don't know anything about it other than it is connected to an Anurag Singh of Ludhiana? Is it Giani Giani Singh's original manuscript? (Or a copy of it?) 

I came across this translation me and Bhagat worked on a good few years ago. It's from Giani Gian Singh's Twarikh Guru Khalsa. Niddar Singh put a smaller extract of this out, which brought it to the wider sangat's attention - including me (and no, I have no connection to him before anyone asks). 
The translation is rough as heck and me and Bhagat didn't agree on bits, so I take the responsibility of any flaws. I'll give page references to the original work later, and I hope to write up a little commentary on it some time and maybe even translate a few more paragraphs. 
 
ਪਿੱਛੇ ਦਿਖਾਏ ਇਲਮਾਂ, ਹੁਨਰਾਂ ਨੂੰ ਬਨਾਵਟ ਸਮਝਣ ਵਾਲਿਆਂ ਨੂੰ ਅਸੀਂ ਅਪਣੇ ਨੇਤ੍ਰੀ ਦੇਖੀ ਵਾਰਤਾ ਦੱਸਦੇ ਹਾਂ।ਇਲਮ ਤੀਰੰਦਾਜ਼ੀ ਤੇ ਲੱਕੜੀ ਬਾਜ਼ੀ ਦਾ ਥੋੜ੍ਹੇ ਹੀ ਬਰਸ ਹੋਏ ਪੰਜਾਬ ਵਿਚਅਜੇਹਾ ਚਰਚਾ ਸੀ ਕਿ ਜਿਸਨੂੰ ਸੁਣਕੇ ਅਨੇਕ ਅੰਗ੍ਰੇਜ਼ੀ ਪੜ੍ਹੇ ਹੋਏ ਗੱਭਰੂ ਅਚਰਜ ਮਨਣਗੇ। ਸਰਦਾਰ ਅਮਰ ਸਿੰਘ ਮਜੀਠੀਆ, ਬੁੱਧ ਸਿੰਘ, ਵਸਾਵਾ ਸਿੰਘ ਸੰਧਾ ਵਾਲੀਏ ਵਗ਼ੈਰਾ ਅਨੇਕ ਸਰਦਾਰ ਕੜਾਹੇ ਵਿੱਚੋਂ ਦੀ ਤੀਰ ਨਿਕਾਲ ਦਿੰਦੇ ਸਨ ਤੇ ਜਿੱਥੇ ਚਾਹੁੰਦੇ ਓਥੇ ਹੀ ਬਾਣ ਮਾਰਦੇ। ਭਾਈ ਮਨੀ ਸਿੰਘ ਜੀ ਦਾ ਸਕਾ ਭਤੀਜਾ ਏਸ ਤਵਾਰੀਖ ਦੇ ਕਰਤਾ ਦਾ ਬਾਬਾ ਭਾਈ ਦਰਗਾਹਾਸਿੰਘ ਜੀ ‘ਸ਼ਬਦ ਬੇਧ’ ਅਰਥਾਤ ਅੰਧੇਰੇ ਵਿੱਚ ਜਿੱਥੋਂ ਆਵਾਜ਼ ਆਂਵਦੀ ਉਸ ਦੇ ਮੂੰਹ ਯਾ ਦੇਹ ਵਿੱਚ ਅਚੂਕ ਤੀਰ ਮਾਰਦਾ। ਏਹ ਬਾਤ ਕਨਖਲ ਵਿੱਚ ਅਨੇਕ ਆਦਮੀ ਸੁਣੀ ਹੋਈ ਸੁਣਾਯਾ ਕਰਦੇ ਹਨ ਕਿਉਂਕਿ ਓਹ ਓਥੇ ਹੀ ਜਾ ਰਹੇ ਸਨ। ਡੇਰਾ ਭੀ ਉਨ੍ਹਾਂ ਦਾ ਓਥੇ ਮਸ਼ਹੂਰ ਹੈ। ਅਨੇਕ ਦਰੱਖਤਾਂ ਦੇ ਵਿੱਚੋਂ ਓਨ੍ਹਾਂ ਨੇ ਤੀਰ ਕੱਢੇ ਸਨ ਅਤੇ ਲੱਕੜੀ ਬਾਜ਼ੀ ਵਾਲੇ ਅਸਾਂ ਏਥੋਂ ਤੱਕ ਦੇਖੇ ਹਨ ਜੋ ਮੰਜੇ ਹੇਠੋਂ ਕਾਂਉ ਨੂੰ ਬਾਹਰ ਨਾ ਜਾਣ ਦੇਣਾ। ਬਾਕੀ ਜੰਗ ਦਾ ਸਾਮਾਨ ਫੁਲਾਦੀ ਸੰਜੋਆਂ ਪੇਟੀ ਚਿਰਾਨੇ ਟੋਪ ਇਤਨੇਭਾਰੇ ਅਸਾਂ ਦੇਖੇ ਹਨ ਜਿਨ੍ਹਾਂ ਨੂੰ ਹੁਣ ਦੇ ਗੱਭਰੂ ਮਸਾਂ ਚੁੱਕਣ ਤੇ ਓਹ ਸਿੰਘ ਓਦੂੰ ਦੂਣੇ ਭਾਰੇ ਸ਼ਸਤ੍ਰ ਸੰਜੋਆਂ ਪਹਿਨ ਕੇ ਜੰਗ ਕਰਦੇ ਹੁੰਦੇ ਜਾਂ ਭਾਂਜ ਪੈਂਦੀ ਤਾਂ ਸ਼ਸਤ੍ਰਾਂ ਸੰਜੋਆਂ ਸਮੇਤ ਬੀਸ-ਬੀਸਕੋਹ ਨੱਠੇ ਚਲੇ ਜਾਂਦੇ। ਬਾਕੀ ਜੇ ਲੁੱਟ ਦਾ ਪਦਾਰਥ ਮਣ ਦੋ ਮਣ ਮਿਲ ਜਾਂਦਾ ਤਾਂ ਚਾਲੀ-ਚਾਲੀ ਕੋਹ ਪਹੁੰਚ ਕੇ ਦਮ ਲੈਂਦੇ ਸਨ।
 
For those who consider the previously described skills and knowledge to be fictitious, I’ll now give an account of what I have witnessed with my very own eyes. It’s only been a few years since the arts of archery and stick fighting were discussed in such a way that should [today's] young British-educated men have heard it, they would've considered it astounding. Sardars like Amar Singh Majittia, Buddh Singh, Wasava Singh Sandawalia and many other chieftains could shoot arrows straight through [metal] cauldrons; their arrows striking whichever targets they desired. Bhai Mani Singh ji’s nephew, [who was] the author of this historical document's forefather [called] Baba Dargaha Singh ji could 'pierce the word' meaning that even in the dark, they could accurately shoot an arrow into the mouth or body of anyone who made a sound. 
 In the town of Kankhal these matters are spoken of by many men and they will inform you of as much because they [the previously mentioned sardars] used to go there. Even their camp is well known at that place. There, they shot arrows straight through many trees and I have seen stick fighters who have reached a point where they can keep a crow trapped underneath a bed. I’ve seen other materials of war like steel chainmail, belts, body armour and helmets that were so heavy that the strapping youth of today would just about be able to pick them up and those Singhs would go to war wielding and wearing weaponry and chainmail that was twice as heavy or they would undergo forced marches of approximately 50 kilometres (20 koh) with such weaponry and armour. They would only stop to rest after reaching destinations roughly 100 kilometres away and that too carrying any looted materials that came to hand.
 
ਭਰੋਸਾ ਹੈ ਹੁਣ ਦੇ ਜਵਾਨ ਏਨ੍ਹਾਂ ਤਾਕਤਾਂ ਤੇ ਸ਼ਸਤ੍ਰ ਵਿੱਦਿਆ ਨੂੰ ਭੀ ਸ਼ਾਇਦ ਹੀ ਸੱਚ ਮੰਨਣ ਕਿਉਂਕਿ ਏਨ੍ਹਾਂ ਤਾਂ ਓਹ ਕਮਾਣਾਂ ਦੇਖੀਆਂ ਭੀ ਨਹੀਂ । ਚਿੱਲੇ ਕੀ ਚੜ੍ਹਾਉਣ? ਏਸੇ ਪ੍ਰਕਾਰ ਅਨੇਕ ਇਲਮ ਤੇ ਹੁਨਰ ਆਪਣੇ ਸਮੇਂ ਸਿਰ ਉਨੱਤੀ ਪਰ ਹੋ ਕੇ ਮਿਟ ਜਾਂਦੇ ਹਨ । ਸੰਮਤ ੧੯੧੪ ਬਿਕ੍ਰਮੀ ਤੋਂ ਪਹਿਲੇ ਤੀਰ ਅਨੇਕ ਪ੍ਰਕਾਰ ਦੇ ਭੱਥੇ ਭਰੇ ਹੋਏ ਕਮਾਨਾਂ, ਬੰਦੂਕਾਂ ਤੋੜੇਦਾਰਾਂਤੇ ਪੱਥਰ ਕਲਾਂ ਤਲਵਾਰਾਂ, ਨੇਜ਼ੇ, ਬਰਛੀਆਂ, ਸਾਂਗਾਂ, ਕਟਾਰ ਪੇਸ਼ਕਬਜ਼, ਤਮੰਚੇ, ਪਸਤੌਲ ਢਾਲਾਂ ਆਦਿਕ ਸ਼ਸਤ੍ਰ ਸੰਜੋਇ ਆਦਿਕ ਬਖਤਰ ਘਰ ਘਰ ਹੁੰਦੇ ਸੇ । ਸਭ ਲੋਕ ਸ਼ਸਤ੍ਰਵਿੱਦ੍ਯਾ ਸਿੱਖਦੇ ਸਿਖਾਂਵਦੇ ਘਰ ਬੈਠੇ ਹੀ ਪੱਕੇ ਸਿਪਾਹੀ ਬਣੇ ਰਹਿੰਦੇ ਸੇ ।I
I believe that the young, strapping lads of today may have trouble accepting such strength and martial skills to be a reality because they haven't even seen those bows, let alone string one? In this fashion, many arts and skills - after reaching a highly developed stage become extinct at the hands of time. Prior to 1914 Bikram there were quivers packed with many varieties of arrows, guns, matchlocks, stone-cutting sabres, javelins, spears and pikes. Coats of mail and armoury, as well as weaponry such as punch daggers, Afghani stilettos, revolvers, pistols, shields and so forth were kept in each and every home. All the people would be learning or teaching the art of weaponry, and even whilst seated within their own homes they remained as true soldiers.
 

ਹੁਣ ਤਾਂ ਏਸ ਹੁਨਰ ਦੀ ਚਰਚਾ ਵੀ ਨਹੀਂ l ਬਹਾਦਰਾਂ ਦੇ ਪੁੱਤ੍ਰ ਕਿਰਾੜ ਬਣ ਰਹੇ ਹਨ l ਏਹ ਭੀ ਸਾਨੂੰ ਹੱਥੀਂ ਵਰਤਣ ਵਾਲਿਆਂ ਨੂੰ ਸ਼ਸਤ੍ਰ ਵਿੱਦਿਆ ਸ੍ਵ੍ਪਨਾ ਪ੍ਰਤੀਤ ਹੁੰਦੀ ਹੈ l ਪਚਾਸ ਕੁਬਰਸ ਹੋਰ ਨੂੰ ਏਸ ਵਿੱਦ੍ਯਾ ਦੀ ਸਖੋਪਤ ਹੋ ਕੇ ਝੂਠ ਹੀ ਮੰਨੀ ਜਾਊ l ਏਸੇ ਤਰ੍ਹਾਂ ਹੋਰ ਭੀ ਸੰਸਾਰਕ ਵਿਹਾਰਾਂ ਤੇ ਇਲਮਾਂ ਹੁਨਰਾਂ ਦੀ ਅਦਲਾ ਬਦਲੀ, ਉਤਪਤੀ ਪਰਲਯ ਹੁੰਦੀ ਰਹਿੰਦੀ ਹੈl ਦੇਖੋ ਕਦੇ ਓਹ ਸਮਾਂ ਸੀ ਜਦ ਮਨੁੱਖ ਬਣਮਾਣੂ ਬਣੇ ਹੋਏ ਪਰਬਤਾਂ ਦੀਆਂ ਕੰਦਰਾਂ ਤੇ ਬਿਰਛਾਂ ਹੇਠ ਬਿਨਾਂ ਬਿਸਤ੍ਰੇ ਸੁਖੀ ਸੌਂ ਰਹਿੰਦੇ ਸੇ, ਹੁਣ ਨਰਮ ਮੁਲਾਇਮ ਮਖ਼ਮਲੀ ਸੇਜ ਭੀ ਚੁਭੱਦੀਹੈ l ਕਦੇ ਅੰਜੀਰ ਤੇ ਭੋਜ ਪਤ੍ਰਾਂ ਨਾਲ ਨੰਗ ਢੱਕਦੇ ਸੇ, ਹੁਣ ਭਾਂਤ-ਭਾਂਤ ਦੇ ਰੇਸ਼ਮੀ ਬਸਤ੍ਰ ਭੀ ਪਸੰਦ ਨਹੀਂ l
Now there isn't even any mention of these skills and the sons of the brave are becoming business men. Even for those of us that continue to practice these martial arts, they are beginning to feel like a dream. In about fifty years these arts will be lost completely and [their existence] considered a lie. This is the way other professions and skills continue to change - their development and destruction a constant occurrence. Look, there was a time when men were forest-dwellers and lived in caves up on mountains, and slept peacefully under trees without any mattress; nowadays even a soft, smooth velvet bed is considered uncomfortable. Sometimes they covered their nakedness with fig leaves and tree bark, but in these days even a wide variety of silk garments aren't satisfactory.
 
ਕਦੇ ਸਾਗ ਪੱਤ੍ਰ, ਕੰਦ ਮੂਲ, ਜੰਡ ਫਲੀ, ਡੇਲਾ ਪੀਲੂੰ ਛੱਕ ਕੇ ਵਾਹਿਗੁਰੂ ਦਾ ਧੰਨਵਾਦ ਕਰਦੇ; ਹੁਣ ਛੱਤੀ ਪ੍ਰਕਾਰ ਦੇ ਭੋਜਨ ਗਲ ਫਸਦੇ ਹਨ। ਪਹਿਲੇ ਛੋਟੀ ਨਦੀ ਤੋਂਪਾਰ ਉੱਤਰਨਾ ਔਖਾ ਸੀ। ਬੇੜੀਆਂ ਖਿਚਦੇ ਥੱਕ ਜਾਂਦੇ। ਜਹਾਜ਼ਾਂ ਉੱਤੇ ਪਾਲਾਂ ਤਾਣ ਕੇ ਅਕਾਸ ਵੱਲ ਅੱਖਾਂ ਚੁੱਕ -ਚੁੱਕ ਦੇਖਦੇ, ਪੀਰ ਮਨਾਂਵਦੇ ਅਨੁਕੂਲ ਪੌਨ ਨੂੰਉਡੀਕਦੇ ਰਹਿੰਦੇ ਸਨ; ਹੁਣ ਅਗਨਬੋਟਾਂ ਤੇ ਪੁਲਾਂ ਦੇ ਆਸਰ ਬੜੇ ਬੜੇ ਦਰਿਆਵਾਂ ਨੂੰ ਆਸਾਨ ਲੰਘ ਜਾਈਦਾ ਹੈ
ਕਦੇ ਚਿੱਠੀ ਪੱਤ੍ਰ ਭੇਜਣਾ ਮੁਸ਼ਕਲ ਹੁੰਦਾ ਸੀ, ਹੁਣ ਹਜ਼ਾਰਾਂ ਕੋਹਾਂ ਦੀ ਖ਼ਬਰ ਸ਼ੀਘ੍ਰ ਆ ਜਾਂਦੀ ਹੈ।ਕਦੇ ਚਾਲੀ ਪੰਜਾਹ ਕੋਹ ਜਾਣਾ ਮੌਤ ਦੀ ਨਿਸ਼ਾਨੀ ਹੁੰਦੀ ਸੀ, ਹੁਣਰੇਲ ਗੱਡੀ ਲੋਰੀ ਦਿੰਦੀ ਹੋਈ ਸੁੱਤਿਆਂ ਪਿਆਂ ਨੂੰ ਹਜ਼ਾਰਾਂ ਕੋਹਾਂ ਤੇ ਲੈ ਜਾ ਬਿਠਾਂਵਦੀ ਹੈ। ਕਦੇ ਧਨੀ ਲੋਕਾਂ ਨੂੰ ਜੇਹੜੇ ਪੁਸਤਕ ਔਖੇ ਲੱਭਦੇ ਸਨ ਹੁਣ ਪਾਖਾਨ ਯੰਤ੍ਰਟਾਈਪ ਦੇ ਛਪੇ ਹੋਏ ਸੁੰਦਰ ਸ਼ੁੱਧ ਮੁਫ਼ਤ ਵਾਂਗੂੰ ਸਸਤੇ ਲੱਭਦੇ ਹਨ। ਕਦੇ ਚਿੱਟਾ ਕੱਪੜਾ ਪਾ ਕੇ ਦਸ ਕੋਹ ਜਾਣ ਤੋਂ ਡਰਦੇ ਥਰ ਥਰ ਕੰਬਦੇ, ਹੁਣ ਸੋਨਾ ਉਛਾਲਦੇ ਜਾਓ ਕੋਈ ਤੱਕ ਨਹੀਂ ਸਕਦਾ।
There was a time when people used to eat things like leafy greens [ਸਾਗ ਪੱਤ੍ਰ], root vegetables [ਕੰਦ ਮੂਲ], the pods of the Prosopis cineraria tree [ਜੰਡ ਫਲੀ], as well as the fruits of the Capparis aphylla tree [ਡੇਲਾ - literally 'eye-ball' due to shape and size of the fruit] and the Garcinia Morella tree [ਪੀਲੂੰ ] and thank Waheguru [these are examples of very common, simple food]; now 36 varieties of food are unpalatable. It used to be difficult to cross over a smallish river as pulling the boat across was exhausting. On [larger ships] people would repeatedly peer into the sky, painfully awaiting favourable winds to power their sails; whereas crossing massive rivers is easy with the help of steam boats and bridges today. 
Sending letters used to be difficult, now news from thousands of miles away arrives rapidly. Traveling 100 or 150 kilometres (40/50 koh) used to be a sure sign of death, but now trains can carry you thousands of kilometres away singing you a lullaby whilst you sleep. The books that even wealthy people had difficulty in procuring can now be found for practically free in beautiful, clear, printed publications. People would shudder in fear at the thought of traveling 25 kilometres wearing white clothes; now people toss gold around and no one gives it a second look. 
 
ਕਦੇ ਇੱਕ ਆਦਮੀ ਪੜ੍ਹਿਆ ਹੋਯਾ ਔਖਾ ਲੱਭਦਾ ਸੀ, ਹੁਣ ਘਰ ਘਰ ਅੰਗ੍ਰੇਜ਼ੀ, ਉਰਦੂ ਗੁਰਮੁਖੀ ਪੜ੍ਹੇ ਹੋਏ ਹਰ ਜਗ੍ਹਾ ਹਾਜ਼ਰ ਹਨ । ਕਦੇ ਮੋਟਾ ਕੱਪੜਾ ਭੀ ਜੁਲਾਹੇ ਮਿੰਨਤਾਂ ਕਰ ਕੇ ਉਣਕੇ ਦਿੰਦੇ, ਹੁਣ ਕਲਾ ਦੇ ਨਾਲ ਘੰਟੇ ਪਹਿਰਾਂ ਵਿੱਚ ਸੌ ਸੌ ਮਣ ਪੱਕੀ ਰੂਈਂ ਦਾ ਮਲਮਲਖਾਸਾ ਆਦਿਕ ਮਨਭਾਉਂਦਾ ਕੱਪੜਾ ਤਿਆਰ ਹੁੰਦਾ ਹੈ । ਜੋ ਅਮੀਰਾਂ ਨੂੰ ਔਖਾ ਲੱਭਦਾ ਸੀ, ਹੁਣ ਗ਼ਰੀਬ ਖੁੱਲ੍ਹੇ ਹੰਡਾਂਵਦੇ ਹਨ । ਕਦੇ ਘਾਸ ਦੇ ਕੱਚੇ ਕੋਠਿਆਂ ਨੂੰ ਭੀ ਗਨੀਮਤ ਸਮਝਦੇ ਤੇ ਬਣਾ ਭੀ ਨਹੀਂ ਜਾਣਦੇ ਸੇ ਹੁਣ ਬੜੇ ਬੜੇ ਸੁੰਦਰ ਮੰਦਰ ਭੀ ਪਸੰਦ ਨਹੀਂ ਆਂਵਦੇ । ਏਸੇ ਤਰ੍ਹਾਂ ਦਿਨੋਂ ਦਿਨ ਤੁਹਾਡੇ ਸੁਖ ਦੇ ਸਮਾਨ ਸਰਬ ਪ੍ਰਕਾਰ ????? ਹੁੰਦੇ ਰਹਿੰਦੇ ਹਨ । ਆਪਣੇ ਮਨ ਵਿੱਚ ਤੁਸੀਂ ਸੋਚ ਕੇ ਦੇਖੋ ਤਾਂ ਏਹ ਸਭ ਤੁਹਾਡੀ ਅਕਲ ਦਾ ਫ਼ਲ ਹੈ ਜੇਹੜੀ ਤੁਹਾਨੂੰ ????? ਨੇ ਹੋਰ ਸਾਰੇ ਜਾਨਦਾਰਾਂ ਤੋਂ ਅਧਿਕ ਬਖ਼ਸ਼ੀ ਹੈ । ਤਾਂ ਤੇ ਓਸ ਦਾ ਧੰਨਵਾਦ ਕਰੋ ਤੇ ਉਪਕਾਰ ਮੰਨੋ । ਦੇਖੋ, ਚਾਰ ਸੌ ਬਰਸ ਤੋਂ ਪਹਿਲੇ ਪਹਿਲੇ ਏਹੋ ਅੰਗਰੇਜ਼, ਜੇਹੜੇ ਹੁਣ ਅਕਲ ਤੇ ਇਲਮ ਦਾ ਸੂਰਜ ਬਣ ਰਹੇ ਹਨ; ਏਨ੍ਹਾਂ ਦੇ ਵੱਡੇ ਭੀ ਜੰਗਲਾਂ ਵਿੱਚ ਦਰੱਖ਼ਤਾਂ ਦੇ ਪੱਤੇ ਅਰ ਛਿੱਲੜ ਦੇ ਕੱਪੜੇ ਪਹਿਨਦੇ, ਦੇਹ ਉੱਤੇ ਰੰਗ ਲਾਂਵਦੇ ਬਨਮਾਣੂਆਂ ਤਰ੍ਹਾਂ ਰਹਿੰਦੇ ਸੇ । ਬਾਕੀ ਬੇਸਮਝੀ ਭੀ ਅਜੇਹੀ ਸੀ ਜੋ ਇੱਕ ਵਾਰੀ ਜੰਗ ਵਿੱਚੋਂ ਹਾਰ ਕੇ ਆਪਣੇ ਵੱਡੇ ਬੁੱਤ ਦੇਵਤਾ ਦੀ ਨਾਰਾਜ਼ਗੀ ਸਮਝ ਕੇ ਓਹਨੂੰ ਪ੍ਰਸੰਨ ਕਰਨ ਵਾਸਤੇ ਆਪਣੇ ਚਾਰ ਸੌ ਬਾਲਕ ਓਸ ਦੀ ਬਲੀਦਾਨ ਕਰ ਦਿੱਤੇ ।

It used to be difficult to find a single educated man; now there are people educated in English, Urdu and Gurmukhi present in each and every house. Even thick cloth was only available after imploring a weaver to weave it, but today, with the aid of machinery, hundreds and hundreds of maunds [an Indian unit of measurement] of pure cotton muslin and other desirable (?) cloth are prepared in a matter of hours. Things that even the wealthy obtained with great difficulty are now openly worn by poor people. It used to be that impermanent (ਕੱਚੇ) houses made of straw were considered a blessing, and people [generally] didn't even know how to make them,  but now large, beautiful temples aren’t even satisfactory. And in this way, all types of goods catering to your ease are being manufactured on a daily basis. Now, in your mind contemplate and examine: Is all of this derived from your own intelligence, which Ishwar has blessed you with in a greater abundance to the rest of humanity? Then be grateful [to Ishwaar] and accept it all to be a gift. Look, more than four hundred years ago these very English, who today are becoming shining rays of skill and intelligence; even their forefathers used to live in forests wearing clothes made from leaves and skin; they would paint their bodies [presumably a reference to woad] and live like savages. Plus there was such a level of ignorance that once, upon losing a battle (and considering this to be the consequence of the displeasure of their great idol-deity), they sacrificed four hundred of their male children in order to satiate him.
 
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