ipledgeblue

An anecdote from the life of Srimaan Sant Baba Attar Singh jee Mastuanaywale:
 

 

 
Reference:  Life Story of Sant Attar Singh ji by Harbans Singh Doabia
 
Bhul chuk maaf

wjkk wjkf
Bro, recite "Rakheya de Shabad" before you sleep. Also, recite Sri Kirtan Sohila Sahib jee before sleeping. Recite them with full concentration and love. If your situation does not improve, then recite them multiple times.
 
Bhul chuk maaf

Dear Sat Sangat WJKWJKF
I was wondering if someone is selling meat for living and in order to that they employ butchers who kill animals lets say chickens, who will earn the bad karma the butcher or the person owning the business, or they will be pardoned because they are doing this for living.
Sangat ji please come with your opinions.
WJKWJKF
 

Hazoori sikhs are true jungi khalsa unlike most of us Punjabi Sikhs. They've kept shabad guru and shastar guru dear to them.

Another year later, and I think someone posted a PDF of this book on SS forum recently!
 
EDIT: found the post, and it links to this - 
 
http://docs.wixstatic.com/ugd/bd5529_0ad27fa7939c47ccb5faf521ecfb0ac4.pdf

I hope it's better than the usual indian serial rubbish they put out.
Even the latest edition of Mahabharat was so annoying to watch because of its production.

Cheapskate! Go on, dig into those pockets.

Baba Nand Singh Ji Nanksar Kaleran and Lord Yeshua Masih

Sometime in 1944, a Sikh, Mr. Balwant Singh was crying desperately outside Nanaksar Thath, Kaleran. Baba Narinder Singh, (father of Brigadier Partap Singh Jaspal) happened to pass by and asked him the reason for his crying. Mr. Balwant Singh replied that he was Subedar in Indian Army during the World War II in Italy.

During the war, Subedar Balwant Singh was asked to lead a patrol around the enemy battle lines for gathering information about their movement. Once inside the enemy battle lines, their patrol was ambushed, resulting in the death of all members of his group, except he and another soldier. However, they ran too deep into the enemy battle lines, causing them to lose their way, and finally hid behind a hill.

While hiding in the enemy area, they ate the remaining emergency food that they had. They were stranded for two days, worried about their safety.

Subedar Balwant Singh had a darshan of Baba Nand Singh Ji once before he left India for war. Somehow, he took off his shoes and did a heart-rending prayer at the Lotus Feet of Baba Nand Singh Ji Maharaj,”Since you are considered the form of Sri Guru Nanak Dev Ji Maharaj, please come and help us in this dire situation.” His fellow soldier also took off his shoes and joined the prayer.

Within an hour and half, an old white Christian woman came, and called them out. She told them that she brought food and water for them. When they came out, they saw that she was carrying a big tiffin and water for them. They ate the food to their full capacity.

Thereafter, they asked, “Mother, how do know about us and our situation?”

The woman told them that she lived in a nearby village, and she has worshipped her Lord Isah Masih for the last 40 years. While sleeping, she had a vision of her Lord, which caused her to be happy and blissful. In an instant, Lord Isah Masih’s image transformed into an old holy man, in white clothing, and then backs to His original image.

Lord Masih with love and affection commanded her, “Two of our devotees are hiding nearby and starving. Take whatever you have at home and feed them. Bring them home and tomorrow night, escort them to their battle lines safely.”

Subedar Balwant Singh matched her description of holy man to that of Baba Nand Singhi Ji, and understood that this was all Baba Nand Singh Ji’s game, and was filled with gratitude.

The woman brought both soldiers home, and served them with the utmost respect. At night, she guided them to their battle lines.

Before her departure, Subedar Balwant Singh asked her, “Mother, are you not scared?”

She replied, “What fear, when my Lord Isah and your Baba Nand Singh’s Ji are with us!”

The news of their miraculous survival spread in the platoon. As per the standard procedures, they narrated the whole incident to the command authorities, which was then recorded by the army liaison and telexed to the Punjab government. A retired official who was with the same platoon and in the Punjab government later confirmed this fact.

[summary of Sakhi narrated by Brigadier Partap Singh Jaspal]

hello all,

I'd really appreciate if i could get some help in identifying some old handwritten scriptures,
these were handed down to me from my grandmother,
i had been an atheist all my life, but now I'm starting to accept god or some higher power and I've been studying various religions, including Sikhism.
and then these old scriptures came to my mind, these seem to be handwritten in Gurumukhi script, though i cant read or understand them, i'd really appreciate if anyone on this forum would help me in understanding what these books really are, their significance, historical & religious value
Thank you in advance
Peter//

It's mostly cultists that start sentences off with "Bhai Randhir Singh said this   .... " or "Gursikhs like Bhai Randhir Singh were .... " etc.
But "Purataan Singhs like Bhai Randhir Singh" is a new one. 
Seriously??
And is over a a century enough to be a Purataan Singh? Cultists throw around his name as if he is their Guru or something?!? Is this the way you guys start discussions? 

Waheguru ji ka khalsa waheguru ji ki fateh!
Dear Sangat,
(unsure if this was ever posted on here)
I have come across this book written by Nidar Singh back in the 90s, I have seen on another topic the person who posted this used this book to discredit the vidiya of Nidar Singh. This was posted on the internet four years ago..In those four years he has started training students in many other countries.
http://www.shastervidiya.org/wp-content/uploads/2012/10/The-Fighting-Traditions-And-Fighting-Arts-Of.pdf
 
I enjoyed reading this book and learnt a lot about jung vidiya, the terminology used, what certain words mean etc.
 
'http://www.shastervidiya.org/wp-content/uploads/2012/10/The-Fighting-Traditions-And-Fighting-Arts-Of.pdf''
 
(1) Guru Hargobinds duel with Mugls Khan as described by Kavi Santokh Singh Ji . ‘Siri Hargovind keh smukh Hoeh . ‘Bhu mreh pju nahen Kaj hoeh .’ Facing Guru Hargobind ( Mugls Khan said ) . ‘Many have died nothing has been achieved . ‘Abh mor tor ranh hev kral . Avehlokh lokh hrkeh bisal .’ Lets you and me fight a fierce battle . May the people see and be greatly happy . ‘Keh maroh-n aph keh leoh mareh . Tab hoeh har keh jeet kar .’ Either I will be killed or I will kill you . Then will be loss or victory . ‘Gur sunjhu sabhan koh dejh htaeh . Abh khareh pikeh ranh ker da-eh .’ The Guru heard and told every one ( Meaning Akalis) to back off . Now stand back and watch the skills of war . ‘Ooteh T-urk hateh nahen kavh kaleh . Eet Sikh miteh Gur bakh nalh .’ Over their the Muslims backed off fighting not . Over here hearing Gurus word the Sikhs backed off . ‘Arh preh beer donho sdir . Sabh lakeh Pata Baji soh Khan .’ Both warriors were great . Muglskha-n watched carefully the Guru’s archery . (Pta=Pats=sword / Ptkabaji = Swordmanship = Chatka Gatka = total leathal skills of war hence including archery ) . ‘Pikh Guru sang kiniseh bkhanh . Meh chaho-n Kharg koh karn jang .’ Seeing the Guru he said . ‘I wish to fight with a sword . ‘Tum teer tjuh bal adik sangh . Samta nah champ bidya mjar .’ You dispense arrows with great strength . I do not posses equal skills of archery . ‘Badeh marteh hoh prithmeh nihareh . Sunh dharm yudh kee riteh janeh .’ You see first and shoot great arrows .’ Listening to the traditions of righteous battle and understanding . ‘Gur preh utreh tajeh kikkan . Samsher gehee samh sher hath . Guru Ji got of his horse and forsook his bow . In a tiger like hand he took the tiger like sword .
 
‘Bhu Gurv Puladi badeh satheh . Jaeh lagt loh koh kat-h jaeh .’ Many armours did Guru Ji cut with it . Where ever it fell it cut through iron . ‘Haj narin katan kiya keh bnaeh . Sabh lipteh so-n chamk char . For cutting horse and men what can be said is made . All were adorned with gold and glistened . (The above two lines are difficult to translate even though a transliteration of the above lines can be easily made . But then again are irrelevant to our main object of study meaning Gurus Pentras . Thus when I was taught by my Ustad Ji , who taught from memory . Rather than giving me complete translations of the passages concerned he mainly concentrated on recounting only the portions of the passages actually dealing with the Pentras of battle ) . ‘Krh bamh sath geh mhd dar . Uth Muglskha-n khenchi Kirpan .’ In his left hand (Guru Ji ) held a shield . Dismounting Muglskha-n drew his sword . ‘Geh Sipar pju jabeh savdanh . Bhu lkheh daeh eet oot bchaeh .’ When taking hold of a large shield he was ready .
Many techniques did he consider moving this way and that . ‘Ranh riti firteh ch-heh karneh ka-eh . Hoeh bam dahneh karteh nerh .’ Observing the traditions of the battlefield he moved about desiring to kill . Moving left and right coming nearer . ‘Gur smukh aeh chahet so-h perh . Siri Har Govind tabh kehseh taeh-n .’ Coming face to face with the Guru he wished to fight . Siri Guru Hargobind Ji said to him . ‘Sunh Khan jitak bidhya so-h paeh . Sabh kareh dikhavneh ajh aph .’ ‘Listen oh Khan the (Martial) knowledge you have learned . All off it today you show . ( If a warrior claims to posses secret techniques of battle one of the way’s , but not necessarily the best way , to find out is to fight him so he is forced to use them . Guru Ji above first want’s to see what Pentras Muglas Khan has then play his own Pentra .) ‘Bisvas jas keh treh daph . Dal duhneh ker jodha dikhanteh .’ With confidence and gaining praise fight with pride . Soldiers of both armies are watching . ‘Sabh jeet harh as-ah tranteh . Abh prthmeh varh krh leh prharh .’ All are hoping for victory not defeat . Now the first strike you strike . ‘Avlokeh bal ketikh jujar . Sunh dhir sahet-h Gur keh so-h benh .’ Our strengths ( Skill) many warriors are watching .’ Listening patiently to the words of the Guru . ‘Tabh Muglskha-n krh smukh nenh . Chahit prharh nahen davh paeh .’
Then Mugls Khan focused his eyes . He desired to strike but could not see a opening for a technique . ‘Jeh hthohn Kharg tanh leh bchaeh . Krh agar daleh adho kreh .’ If I strike with sword he will save himself . He will put shield in front and block the blow . (Mugls Khan is thinking to himself ) . ‘Hoeh nefil var kush nahen sreheh . Gur savdhan hoeh choferh .’ The technique will be wasted nothing will be gained . The Guru is alert and moving all around . ‘Samsher hath samh shere hereh . Tkh rehoh bhut-h nahen davh paeh .’ Sword in hand like a hunter he (Guru) is stalking . He (Mugls Khan ) is watching for a opening but he can find none . ‘Tabh parhju aneh Aseh koh uthaeh . Oopar jnaeh trh koh parharh .’ Then attacking (Mugls Khan is trying to create an opening for attack ) raises his sword high . Feigning attack too above he delivers a low blow . ‘Gur gaeh koodh ga shoosh var . Pun Kharg sees kee dish chlaee .’ Guru Ji leapt and evaded the blow . Then (Mugls Khan) struck at the Gurus body . ‘Gur Sipar shigar hee krh bchaeh . Teh rokh oopereh hath leeneh .’ Guru Ji with speed blocked the blow on his shield . Taking the blow on it . ‘Geh Kharg aphno var kineh . Pujkeh tareh so-h tehen lagj jaeh .’ Grasping his sword (Guru Ji ) struck his blow . It struck below his arm ( Mughals Khans sword arm .) ‘Bal seht-h bheju es-h bidh sfaeh . Sabh Shashter baster phereh jeh ang .’ With power thus did the sword deal a clean blow . All weapons and clothes on the body . ‘Kat gaeh sakal ekh bar sang . Gan pasreeneh sabh kat deeneh .’ All were cut at once . All the ribs were cut . ‘Jug khand hoeh dahr prneh keen . Sir bhuja seht-h pah ekh khand .’ Cut in two the body fell . Head with arms lay one side . ‘Jug charn jukt duteoh prchand . Imh bheju Kharg sabh kat dareh .’ Legs and feet lay the other side . Thus was the sword wielded all did it cut . Sabooneh teh jimh tarh pareh . Reh gaee akh pasree besal .’ Like wire through soap it cut . His (Mugls Khans ) eyes and ribs lay open . End .
 
 
Note ~there are many spelling mistakes in the book
 
Waheguru ji ka khalsa waheguru ji ke fateh

A teacher asks a student: Why Hindu Law does not permit Second Marriage?
The bright student answers: Because as per Indian Constitution Article 20(2) - "No person can be punished twice for the same offence".
 

Light humour-Jokes

A woman is always right..
Just sometimes confused, misinformed, rude, stubborn, senseless,
unchangeable & even downright stupid; but never wrong..!!!


Some few marriage humors are enjoyable:

1. Quote on a man’s T-shirt:
All women are devils...
But my wife is QUEEN of them!


2. Man was sent on earth to suffer...
Women was sent to make sure it happens!


3. Marriage is a relationship in which one person is always right,
And other is husband!

4. Husband & Wife always compromise.
Husband always admits that he is wrong, and wife agrees with him.

5. Husband & wife had a long argument.
Wife concluded: See dear; do you want to WIN or be HAPPY?

6. A man speaks 25000 words daily,
a woman speaks 30000 words.
Problem starts when husband comes from office after finishing his 25000,
&
wife starts her quota of 30000 words!

7. Boy: My dad is billionaire & 93-years old.
He will die soon.
Will you marry me?
Girl: NO.
A week later she became his step-mother.
Moral: Don’t give ideas to girls.

8. Two things in life are difficult to achieve:
(1) to plant your idea in someone’s head, &
(2) to plant somebody’s money in your pocket.
* He who succeeds in the 1st, we call him TEACHER;
* He who succeeds in the 2nd, we call him GOVERNMENT;
* The one who succeeds in both, we call WIFE; &
* The one who fails in both, we call HUSBAND!

9. Husband: Do you know the meaning of WIFE?
It Means-Worries Invited For Ever...
Wife: No; it means- With Idiot For Ever !!!


10. No one teaches a volcano how to erupt...
No one teaches a tsunami how to arise…
No one teaches a hurricane how to sway around...
No one teaches a man how to choose a wife…
Natural Disasters just happen…!!!

11. Why are wives more dangerous than the Mafia?
The mafia wants either or money or life...
The wives want both!

12. Searching these keywords on Google 'How to tackle wife?'
Google search result, 'Good day sir, Even we are searching'.

13. Compromising does not mean you are wrong and your wife is right.
It only means that the safety of your head is much more important than your ego!

14. Imagine living with 3 wives in one compound and never leaving the house for 5 years.
Osama Bin Laden must have called the US Navy Seals himself!

15. Whisky is a brilliant invention…
One double and you start feeling single again.

16. A friend recently explained why he refuses to get to married.
He says the wedding rings look like miniature handcuffs.

17. American: In India, do you guys call your wives ‘HONEY’ in your native language?
Indian: Oh no; we call them BEE-BEE… they sting twice as hard as HONEY BEE…

Isn't the modern cutting of kesh just a societal sheep following, perhaps something forced by Roman catholicism or christianity or something centuries ago.
 
Kesh seems to have been a normal part of a person in Ancient Bharat and even the historical British Kings and native americans seem to have it. so the no kesh argument just seems to be a nonsense from modern society, but not necessarily something progressive or beneficial. 
 
Maybe you need to look into other sampradaiye that sikhs have been following from the Gurus times, which may not emphasise keeping kesh? Udasi sikh perhaps? 
 
Does anyone know if all Nirmala sikhs keep kesh, seems to be though?

What's a good shastar to have that is can even be hidden in plain site?
https://www.quora.com/What-is-the-most-effective-weapon-that-can-fit-in-a-pocket

Waheguru ji ka Khalsa, Waheguru ji ki Fateh.

Having just finished reading the Prem sumarag granth translation by h.w mcleod i thought it would be interesting to start a debate on it as i have a few questions.

the book itself is without any doubt a true gem for people interested in knowing about the personal rehit that sikhs should follow. I truly recommend it for everyone to read.

it can be purchased on amazon.com/amazon.co.uk.

question 1:
on page 14 on daily nitnem it talks about reciting japji sahib and jaap sahib 5 times. As far as i recall, most other rehitnames only mention the recitation of jaap sahib and japji sahib once. how literal is the number 5 to be taken in a indian context? is there anything symbolic regarding the number 5 or should it be taken literally?

question 2.
on page 17 it talks about keeping your simran techniques hidden from others. no one is allowed to know what techniques you have been given by the Guru (panj pyare). I guess this is where the akj'ers have adopted the doctrine of the secred techniques, but what are other rehitnames statement on this? does it contradict sikh Guru history or is it in line with our history and teachings of the Gurus?

question 3.
the granth seem to have quite an anti-muslim view which can be seen on page 13 where the muslim and hindu panth are calle false panth. on page 19 it is written that you should slander the Prophet if you are being attacked by a muslim. of course this is not somthing new as most rehitnames have this view towards muslims, but i was wondering if this has been a practice among sikhs in the early days of sikhism? im particularly interested in knowing if the doctrine of feeting newly converted sikhs with pork for 51 days in order to "purify" them from their muslim background (page 54)?


question 4.
on page 20 there are a few lines regarding the present manifestation of the Satguru as being Light. could someone expand more on this. is it talking about the Guru Granth here or the Guru Panth in the form of joining sangat.

question 5.
"The return of the Satguru" is mentioned as a theme throughout the book, especially on page 25 in great details. Is this a theme that can be found in other rehitnames or early granths as well?
i find this theme in particular to be quite interesting.

question 6.
Chapter 4 deals with marriage instructions. i must say i was positively surprised to see how it deals with caste-issues.
i noticed that the lavan is performed circling a fire instead of Guru Granth Sahib, and Anand sahib is not recited. Other rehitname clearly say that anand should be read during the marriage ceremony, so does it mean that during a particular time of sikh history, the anand karaj ceremony was replaced by the hindu way of marriage?

As far as i recall Baba Ram Singh told his soldiers to follow the marriage instructions as given in Prem Sumarag,.. are these stil followed to this date with the various rituals described as well as the lavan around the holy fire+


question 7
page 47 talks about polygami and it is to be found at other pages of the book also even though monogamy is said to be the best.
What are the views on polygami in early sikh scriptures? i recall a vaar of Bhai Gurdass saying sikhs should only have one wife.

please dont make it into a discussion on whether the Gurus had multiple wives, im more intested in knowing if Sikhs can have more wives than one (lol)

question 8.

on page 61 it talks about eating food that has been cooked by others. i dont quite understand the first example of those who live "heedless of the Guru".. does that mean you should'n eat food prepared by non-sikhs? The next example seem to contradict this, but the third line seem to confirm it.

It also says you shoul'n eat food that has been offered to gods. I know hare krishnas offer their food to Krishna Maharaj. they consider him to be the pooran avatar and brahman himself, so would it be ok for a sikh to eat food made with their hands?


question 10.

on page 68 it talks about women and their period and says that a woman should bathe three days after her period has ended. does is mean she can't bathe inbetween?

question 11
the 8. chapter talks about political conduct, and the duty of the raja. It does not mention anything about how this raja should be selected. Are there any other sikh sources that mention this?

And this raja, is he an avatar or can it be anyone?

do all citizens in a sikh have to be sikhs? (page 92)

question 12:
page 93 talks about women being veiled and in the chapter on marriage it is said that the bride should wear a burka. Has this been a practice among sikhs in the early days? It says all women except prostitutes should wear a purda

question 13
on page 123 it talks about the hindu and muslim panth. could someone explain to me what is being said as i dont understand this part.


i was actually warned that this granth was quite controversial in its context but i actually did not find any "dodgy" places as such. there were a few ofcourse but i had expected a lot more.

Waheguru ji ka Khalsa, Waheguru ji ki fateh (or salaam as the book says the greeting should be )

I was reading SGGS when I came to Ang 152. My jaw dropped and I nearly fell over. I am sure you have all read this but if you haven't I hope you find it as enlightening and inspiring as I did. A few pangti's may be missing because they are taken from my own notes. The baani has been written by Sri Guru Nanak Dev Ji. Waheguru.....
The union of air, water and fire
pa-unai paanee agnee kaa mayl.
- the body is the play-thing of the fickle and unsteady intellect.
chanchal chapal buDh kaa khayl.
It has nine doors, and then there is the Tenth Gate.
na-o darvaajay dasvaa du-aar.
Reflect upon this and understand it, O wise one. ||1||
bujh ray gi-aanee ayhu beechaar. ||1||
The Lord is the One who speaks, teaches and listens.
kathtaa baktaa suntaa so-ee.
One who contemplates his own self is truly wise. ||1||Pause||
aap beechaaray so gi-aanee ho-ee. ||1|| rahaa-o
The body is dust; the wind speaks through it.
dayhee maatee bolai pa-un
Understand, O wise one, who has died.
bujh ray gi-aanee moo-aa hai ka-un.
Awareness, conflict and ego have died,
moo-ee surat baad ahaNkaar.
but the One who sees does not die. ||2||
oh na moo-aa jo daykhanhaar. ||2||
For the sake of it, you journey to sacred shrines and holy rivers;
jai kaaran tat tirath jaahee
but this priceless jewel is within your own heart.
ratan padaarath ghat hee maahee.
The Pandits, the religious scholars, read and read endlessly; they stir up arguments and controversies,
parh parh pandit baad vakhaanai.
but they do not know the secret deep within. ||3||
bheetar hodee vasat na jaanai. ||3||
I have not died - that evil nature within me has died.
ha-o na moo-aa mayree mu-ee balaa-ay
The One who is pervading everywhere does not die.
oh na moo-aa jo rahi-aa samaa-ay
Says Nanak, the Guru has revealed God to me,
kaho naanak gur barahm dikhaa-i-aa
and now I see that there is no such thing as birth or death. ||4||4||
martaa jaataa nadar na aa-i-aa. ||4||4||
I am forever a sacrifice to the one who listens and hears, who understands and believes in the Name.
sun sun boojhai maanai naa-o. taa kai sad balihaarai jaa-o.
When the Lord Himself leads us astray, there is no other place of rest for us to find.
aap bhulaa-ay tha-ur na thaa-o.
You impart understanding, and You unite us in Your Union. ||1||
tooN samjhaavahi mayl milaa-o. ||1
I obtain the Naam, which shall go along with me in the end.
naam milai chalai mai naal.
Without the Name, all are held in the grip of Death. ||1||Pause||
bin naavai baaDhee sabh kaal. ||1|| rahaa-o
My farming and my trading are by the Support of the Name.
khaytee vanaj naavai kee ot.
This is the true mark of wisdom: that one remains detached, like the water-lily, or the lotus upon the water.
jal puraa-in ras kamal pareekh.
Attuned to the Word of the Shabad, one becomes sweet, like the juice of the sugar cane. ||3||
sabad ratay meethay ras eekh. 
By the Hukam of the Lord`s Command, the castle of the body has ten gates.
hukam sanjogee garh das du-aar.
The five passions dwell there, together with the Divine Light of the Infinite.
panch vaseh mil jot apaar.
The Lord Himself is the merchandise, and He Himself is the trader.
aap tulai aapay vanjaar.
O Nanak, through the Naam, the Name of the Lord, we are adorned and rejuvenated. 
naanak naam savaaranhaar.
How can we know where we came from?
jaato jaa-ay kahaa tay aavai
Where did we originate, and where will we go and merge?
kah upjai kah jaa-ay samaavai
How are we bound, and how do we obtain liberation?
ki-o baaDhi-o ki-o muktee paavai
How do we merge with intuitive ease into the Eternal, Imperishable Lord? ||1||
ki-o abhinaasee sahj samaavai. ||1
With the Naam in the heart and the Ambrosial Naam on our lips,
naam ridai amrit mukh naam.
through the Name of the Lord, we rise above desire, like the Lord. ||1||Pause||
narhar naam narhar nihkaam. ||1|| rahaa-o.
With intuitive ease we come, and with intuitive ease we depart.
sehjay aavai sehjay jaa-ay.
From the mind we originate, and into the mind we are absorbed.
man tay upjai man maahi samaa-ay.
As Gurmukh, we are liberated, and are not bound.
gurmukh mukto bandh na paa-ay.
Contemplating the Word of the Shabad, we are emancipated through the Name of the Lord. 
sabad beechaar chhutai har naa-ay. ||2||
Ang 153
Meeting the Gur (a.k.a. Shabad Guru within), the hard and heavy doors are opened. 
gur mil kholay bajar kapaat. 
One meets the Holy Saint only through perfect destiny.
saadh milai poorab sanjog.
The Lord`s perfect people rejoice in the Truth.
sach rahsay pooray har log.
Surrendering their minds and bodies, they find the Lord with intuitive ease.
man tan day lai sahj subhaa-ay.
Nanak falls at their feet. 
naanak tin kai laaga-o paa-ay. 
Conquering self-conceit, one obtains the Name. 
aap maaray taa paa-ay naa-o. 
One who dies in the Word of the Shabad, shall never again have to die.
sabad marai,,fir maran na ho-ay.
Without such a death, how can one attain perfection?
bin moo-ay ki-o pooraa ho-ay.
So get aboard that boat when your turn comes.
bohith charha-o jaa aavai vaar.
Those who fail to embark upon that boat shall be beaten in the Court of the Lord.
thaakay bohith dargeh maar.
Blessed is that Gurdwara, the Guru`s Gate, where the Praises of the True Lord are sung.
sach saalaahee Dhan gurdu-aar.
O Nanak, the One Creator Lord is pervading hearth and home. 
naanak dar ghar aykankaar.
The inverted heart-lotus has been turned upright, through reflective meditation on God.
ulti-o kamal barahm beechaar.
From the Sky of the Tenth Gate, the Ambrosial Nectar trickles down.
amrit Dhaar gagan das du-aar.
The Lord Himself is pervading the three worlds. ||1||
taribhavan bayDhi-aa aap muraar. ||1||
O my mind, do not give in to doubt.
ray man mayray bharam na keejai.
When the mind surrenders to the Name, it drinks in the essence of Ambrosial Nectar. Pause
man maanee-ai amrit ras peejai. rahaa-o.
When the self dies, the individual mind comes to know the Supreme Mind.
aap moo-aa man, man tay jaani-aa.
As the inner vision is awakened, one comes to know one`s own home, deep within the self. 
najar bha-ee ghar ghar tay jaani-aa. 
The Naam, the Name of the Lord, is austerity, chastity and cleansing baths at sacred shrines of pilgrimage. (Listening to the Naam is cleansing baths)
jat sat tirath majan naam.
Meeting the True Guru, we are shown the way to die.
satgur milai so maran dikhaa-ay.
Remaining alive in this death brings joy deep within.
maran rahan ras antar bhaa-ay.
Overcoming egotistical pride, the Tenth Gate is found. 
garab nivaar gagan pur paa-ay.
So chant and meditate on the Lord, and remain in the Sanctuary of the Lord. ||1||Pause||
har jap jaap rahan har sarnaa.
Meeting the True Guru, duality is dispelled.
satgur milai ta dubiDhaa bhaagai.
The heart-lotus blossoms forth, and the mind is attached to the Lord God.
kamal bigaas man har parabh laagai.
One who remains dead while yet alive obtains the greatest happiness hereafter. 
jeevat marai mahaa ras aagai. 
Meeting the True Guru, one becomes truthful, chaste and pure.
satgur mili-ai sach sanjam soochaa.
Climbing up the steps of the Guru`s Path, one becomes the highest of the high.
gur kee pa-orhee oocho oochaa.
When the Lord grants His Mercy, the fear of death is conquered. 
karam milai jam kaa bha-o moochaa. 
Uniting in Guru`s Union, we are absorbed in His Loving Embrace.
gur mili-ai mil ank samaa-i-aa.
Granting His Grace, He reveals the Mansion of His Presence, within the home of the self.
kar kirpaa ghar mahal dikhaa-i-aa.

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It was Guru Gobind Rai, who became Guru Gobind Singh after Baisakhi 1699, himself founded the Nirmala sampradaya in 1686. The Guru was then residing in Paonta Sahib (in Himachal Pradesh) on the borders of the Yamuna. It is confirmed by Sikh tradition that the Guru had favoured intense learned and creative activity at his court in Paonta and that he had invited many scholars and artists .The Guru’s darbar of Anandpur Sahib was a central place for warriors and scholars. Weapons were there for the destruction of enemies and shastras or literature, were there to increase people’s strength. According to Sikh tradition, it was Guru Gobind Rai’s wish to have his Sikhs educated in different sciences and arts. He asked a Brahmin scholar, Pandit Raghunath, to teach Sanskrit and Vedanta to his Sikhs. The Pandit politely refused on the basis that most of the Sikhs were Jatts and Tarkhans by caste (jati) and therefore Shudras by varna (class). Knowledge of Sanskrit was restricted in those times to twice-born Brahmins, Kshatriyas and Vaishyas only. The sources indicate that Guru Gobind Rai sent a group of Sikhs to Benares to learn Sanskrit, Vedanta as well as other sciences. The sources differ regarding the exact number of the group, are indicating five, the other thirteen. All both nevertheless agree that there were five Sikhs dressed by the Guru in saffron clothes and that their names were Karam Singh, Vir Singh, Ganda Singh, Saina Singh and Ram Singh. That group of five saffron-clad Sikhs is part of the group of thirteen Sikhs. The names of the remaining Sikhs who were dressed in white are: Dharam Singh, Daya Singh, Mohkam Singh, Sobha Singh, Gian Singh, Kesar Singh, Chanda Singh and Gaja Singh. The tradition has it that the five saffron-clad Nirmalas were brahmacharins and the rest were householders. After their training in Benares they returned to the court of Guru Gobind Rai which was now established in Anandpur Sahib. At their return Guru Gobind Rai gave them the title nirmala from the Sanskrit nirmala: ‘im-maculate’ or ‘blemish-less’. After the introduction of the khande di pahul in 1699 the Nirmalas received the new initiation and were put under the command of Bhai Dharam Singh and Bhai Daya Singh. The Nirmalas were then progressively (throughout their history) divided into 24 sub-sections (upa-sampradayas). Thirteen of these 24 sub-sections go back to Bhai Daya Singh and eleven of them to Bhai Dharam Singh.
During their stay at Anandpur Sahib the Nirmalas participated in Guru Gobind Singh’s cultural projects, translating the great works of classical Indian literature, teaching Sanskrit and other classical Indian sciences to the Sikhs or explaining passages from the Adi Granth. Bhai Mani Singh is said to have received his training from the first Nirmalas, which explains why the Nirmalas consider the Giani sampradaya to have originated from them. According to Sikh scholars Bhai Karam Singh used to comment on the Upanishads at the court of Guru Gobind Singh whereas the other Nirmalas were teaching the epics, Sanskrit and Vedanta. After the evacuation of Anandpur Sahib in 1705 the Nirmalas spread in different regions of Panjab and Northern India especially around Haridvar, Allahabad and Benares. Some of them, like Bhai Karam Singh, also went with Guru Gobind Singh to Nanded and followed Banda Bahadur and Baba Binod Singh back to Panjab. According to Giani Gian Singh a group of Nirmalas lead by Bhai Dargaha Singh established their first dera at Kankhal on the banks of the Ganga near Haridvar in 1710. They had left Nanded after Guru Gobind Singh’s disappearance in 1708. Their dera was established at a Sikh shrine dedicated to Guru Amardas who used to come regularly to Haridvar.

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VahiguroojikakhalsaVahiguroojikifateh

Due to lot of demands from our members, We are now making a new thread dedicated to Seevapanthi Sect within Sikhism.


:!: 1. Who are Seevapanthis??:!:

:!:2. What are their beleifs(maryada)? :!:

:!: 3. Famous Seevapanthis and their breif contribution to humanity(sikhism)? :!:

:!:4 . Breif Sketch on their Lineage? :!:

:!: 5. Relationship with other sampradha's?? :!:

Please Nihal our sangat by making this thread full of information

You're showing your ignorance once again.
* A child is given Kirpan Da Amrit not Khande Da. Since a child does not choose it himself, he is not to blame for eventual errors. This in contradiction with Khande Di Pahul which is only taken when one is ready, every mistake or kurehat you do is counted and you're declared patit if you break Rehat.
* Secondly, Sevapanthi chiefs have always been sahejdharis. You can check their names from Bhai Kanhaiya onwards. They never became 'amritdhari'.
* Sant Gurbakh Daas was the head priest of KesGarh during the early 1700s (source: Mahan Kosh).
* Many other sahejdhari sikhs led congregations according to the remnant Hukamnmas of the Guru.
* Even Sau Sakhi says there are 3 type of Sikhs: khand, charan (non existent after 1708) and sahejdhari.
You're modern Singh Sabhia black white interpretation which infects people like Kulwant Singh too
I have backed up my every claim by quotes & sources. Come back with historical proofs and don't quote Desa Singh Rehatnama because I am sure people like you drink sharab and then quote Desa Singh Rehat.
 

​How are they patit when they never took amrit , what if they convert to other religion and then again start following sikhism, will they be considered as sehajdhari.On one hand people say that sikhi is by birth on other hand they believe that 100% children born in sikh families to follow rehat

by the defination I happen to be a sehajdhari ..though i have stopped giving myself this label too...just dont want any labels .
I am labelled by people as one thinks someone calls me a hindu someone a sehajdhari someone a patit ..

This is from Desa Singh Rehatnama. The same Rehatnama says you can drink sharab. Tu sharab peeni a oye?
Sehajdharis have always been part and parcel of panth. They were non amritdharis like Moti Ram Mehra, Diwan Mittha Mal and many others.

Srimaan Sant Baba Attar Singh jee Mastuanaywale's bachan regarding Kesh:
 

 
Reference:  Life Story of Sant Attar Singh ji by Harbans Singh Doabia
 
Bhul chuk maaf