singh2

Shaheediyan They wrote "Any knowledge of amritdharis who are dangerous people and pledged to commit murders, arson and act of terrorism should be immediately brought to the notice of authorities.These people may appear harmless from outside but they are committed to terrorism. in the interest of all of us their identity and whereabouts must be disclosed." Baat cheet serial no 153, July 1984, Department of Defence, Govt of india

Since we have belief in writings of our father we should not care about opinions of Gurunindaks. Presence of Dasam granth alongside SGGS during Dal khalsa, misl ,sikh rule and till 1944 prove that it was being done. When parkash of Dasam granth was lifted in 1944 from akal takhat there were two akhand paths performed. Mohan singh nagoke was president of akali dal and SGPC. So we go by traditions and not by opinion of kala afghanis who reject nitnem banis, call amrit sanchar as Brahminical ritual.Once they do that they have lost right to be part of sikhism.

Shaediyan People do not know head and tail about banis of dasam granth yet they have the courage to condemn it. Khalsa panth recognises Dasam Granth as bani of tenth master.Those who do not subscribe to this view may form their own sect. Dasam Granth has been target of Indian authorities ever since sikhs rose against their atrocities in 1984.This was stated in Army magazine "Baat cheet". They wanted to finish amritdharis.Now they have many sikh agents propagating against this Granth. First agent was police spy kala afghana. He is joined by missionaries, darshan singis, sell outs and manmukhs.

Recognising Dasam Granth as our sacred scripture is not only Nihung belief.It is belief of kahsla panth. With same nonsenseical logic that is forwarded against dasam Granth i ask where is it written in SGGS ji that it is our Guru?

For those ignorants who say that panth has to decide whether whole Dasam Granth sahib is bani of tenth master or not , suffice to say that akal takhat is the authority on panthic affairs.Panth considers whole Dasam Granth as sacred bani of tenth master. That is why three out of five banis of Amrit sanchar and nitnem are from Dasam Granth. Ardas pauri is from Dasam Granth sahib.Panth has decided. THose who have doubts are heretics and come from kala afghana school of thought. Panth does not have to take dictates from traitors and Sharabi kababi ex jathedar.Read below http://www.panthic.org/articles/5193 It seems controversy is not anything new for Darshan Singh, the heretic Ragi, who was recently declared a ‘Guru-Nindak’ and a ‘Tankhaiya’ by Sri Akal Takht Sahib, for disobeying the authority of the Supreme Seat of Sikhism. Evidence has surfaced that more than two decades ago, two major freedom fighting organizations, Bhindranwala Tigers Force, and Babbar Khalsa International were suspicious of the heretic Ragi Darshan Singh, and acknowledged that he was unfit to serve as the Jathedar of Sri Akal Takht Sahib during those turbulent times. Many have suspected that Ragi was a mole working for the Government agencies, installed to actively derail and torpedo the Khalistan movement in the late 1980s. New evidence and suspicions raised by prominent Sikh leaders of the past seem to validate this notion. Ragi Darshan Singh was installed by the Tohra led Shiromani Gurdwara Parbandhak Committee (SGPC) in late 1986. Although Baba Gurbachan Singh Manochahal was also declared Jathedar of Sri Akal Takht Sahib by a section of the Khalistan freedom fighters, he later resigned for the sake of Panthic unity. Little did he know about the treachery that was unfolding under the leadership of his successor. The Chandigarh Tribune narrates this shifting of power at the Sikh Takhts in their July 13th, 2002 editorial interestingly titled ‘Misdeeds’ of stalwarts during militancy. The Tribune editor notes: “The SGPC under Mr Tohra had sacked the head granthi of Darbar Sahib and secured and accepted the resignation of Giani Kirpal Singh and secured and accepted the resignation of Giani Kirpal Singh as Jathedar Akal Takht. On December 31 (1986), Bhai Darshan Singh Raagi joined as jathedar. On January 23, 1987, the three head priests had also been dismissed and in their place, Giani Puran Singh, Giani Savinder Singh, Giani Jaswant Singh and Giani Kashmir Singh were appointed as high priests. The ‘Sarbat khalsa’ held on January 26, 1987, approved the resolution of April 29 for Khalistan and also the recent appointments of the high priests. In a recorded message of Gurbachan Singh Manochahal played to the gathering he resigned from the post of Jathedar, Akal Takht, to accommodate Bhai Darshan Singh in the larger interest of the Panth." (July 13, 2002 , Tribune India) Softening the Target : Ragi Darshan Singh and Shushil Muni Furthermore, the former Joint Director of India’s Intelligence Bureau, Maloy Krishna Dhar, in his memoirs, states: “He (Rajiv Gandhi) has already played the peace card through Ragi Darshan Singh and a Jain preacher Sushil Muni…” (Open Secrets – India’s Intelligence Unveiled, Maloy Krishna Dhar, Manas Publications -2005) Perhaps, one of the strongest criticisms, and serious allegations leveled against the Ragi came from Baba Gurbachan Singh Manochahal. Baba Manochahal was the head of the Bhindranwala Tigers Force (BTF), and a key member of the Panthic Committee, during that time period. Ragi addressing the 'Sikh Convention' on August 4th, 1987, an event that would be the catalyst for derailing the Khalistan Movement During a convention held at the Sri Darbar Sahib complex at the Teja Singh Samundri Hall on August 4th, 1987, a statement was read by Baba Manochahal’s representative, Bhai Daya Singh Chohla, that chided the Ragi along with the rest of the ‘Singh Sahibans’ for backtracking on their previous pledge to lead the struggle for the liberation of the Sikh Homeland – Khalistan. The convention was called by the Takht Jathedars under the pretext that this assembly would 'define' the goals and objectives of the Sikh cause. Baba Manochahal and others openly questioned the need to define the Panth’s goals and objectives when the Sarbat Khalsa had already done so. Baba Manochahal argued that the goal for the establishment of an independent Sikh Homeland, Khalistan had already been declared in 1984 and further ratified by the Sarbat Khalsa in 1986. The contoversial convention, organized by Ragi Darshan Singh, was attended by Takht Jathedars Giani Kashmir Singh, Giani Sawinder Singh, Giani Jaswant Singh, and many prominent Sikh politicians and personalities of that time. Khalistan no longer a goal At the gathering it was declared by the Ragi that the Sikh nation’s goal was not an independent and separate homeland of Khalistan. Instead, the Sikhs should strive for a more more autonomy in India as promised by Pandit Nehru during the partition. The Sikhs no longer needed to fight an armed struggle declared the Ragi, self-governance and autonomy could only be gained through dialogue and votes. Chaos prevailed throughout at the convention, but this did not distract the Ragi from his task. This was perhaps the first direct attempt to derail the Khalistan struggle at the public level, and an insult to the declarations passed by the Sarbat Khalsa in 1986. Bhai Daya Singh of Chohla Sahib, an associate of Baba Gurbachan Singh Manochahal (BTF) Bhai Daya Singh of Chohla Sahib, an associate of Baba Gurbachan Singh Manochahal at that time delivered a fiery message from BTF’s Jathedar, and directly alleged that the Singh Sahibans were working hand-in-hand with the Indian Government to mislead Sikh community and divide the Sikh Freedom Fighters. In the message read by Bhai Daya Singh, Baba Manochahal warned, such underhanded tactics would not be allowed to succeed by the Sikh Nation. Message from Shaheed Baba Gurbachan Singh Manochahal - read by BTF Deputy Bhai Daya Singh: (click to listen) View full text of Baba Manochahal's Warning to Ragi Darshan Singh Some of main points and questions raised by Baba Manochahal to the Singh Sahibans were as follows: * Has the Panth actually been fighting without a real objective/goal for the last five years? * Since 1984, the struggle for Khalistan was lauched when the Indian Government attacked Sri Dabar Sahib. This is according to the words of Sant Jarnail Singh Ji Bhindranwale. * All Sikh Jujharoo (freedom fighting) organizations are struggling for the establishment of Khalistan. What objective are you trying to define? * Does this Sikh Convention want to put the Sikh Nation at the mercy of those so-called Sikh leaders who assisted the Government in the assault on Sri Darbar Sahib, Sri Akal Takht Sahib, and the destruction of hundreds of Saroops (of Guru Granth Sahib Ji), and the elimination of thousands of Singhs, Bibis, and children? * Singh Sahibs, we smell the stench that you have joined the Center, who is all too eager to appease the Jujharoo Singhs on the basis of Sri Anandpur Sahib Resolutions. You are now speaking of defining goals, if you still have not understood the goals of the Panth, then what else can the Panth expect from you? * Singh Sahibs, time will expose the truth. Is it not your intention at this program to weaken the resolve of the Sikh organizations fighting for Khalistan, and create chaos in the Sikh community? * Do you still have faith in the Indian Government? The same government that is actively destroying and eliminating Sikh institutions, the Sikh identity, and Sikh culture? * If you still have faith in such a Government, then there is no one who is in a dark pit than you, regardless of how high your current position is. * All Sikhs respect Sri Akal Takht Sahib, and the positions of the Singh Sahibans, but no one will be allowed to become a government stooge while holding such a respectable position. It needs to be made clear that only those Singhs can serve the Panth that are ready and willing to sacrifice everything for the sake of the Panth. Regardless of the strong opposition by Baba Manochahal and other Jujharoo Singhs, the Ragi and the convention organizers passed resolution that would attempt to derail the Khalistan struggle by redefining it as simply a movement for further autonomy for Punjabis in the current Indian framework. The next day Punjabi papers eagerly flashed the redefined objective by the Jathdars all over the front-pages. It seemed like the first steps of the Government planned coup to hijack the Sikh Freedom struggle from the Jujharoo organizations had been successfully accomplished – thanks to the Ragi, and his SGPC cohorts. Front page of Ajit on the Ragi organized 'Sikh convention' "ਸਿੱਖ ਕਨਵੈਨਸ਼ਨ ਦੇ ਪ੍ਰਸਤਾਵ" "ਸਿੱਖ ਪੰਥ ਭਾਰਤ 'ਚ ਅਜ਼ਾਦੀ ਨਾਲ ਰਹਿ ਸਕਣ ਵਾਲੇ ਖਿਤੇ ਦੀ ਪ੍ਰਾਪਤੀ ਲਈ ਸੰਘਰਸ਼ ਕਰੇਗਾ" "ਖਾਲਿਸਤਾਨ ਦੇ ਮਾਮਲੇ ਤੇ ਮਤਭੇਦ - ਅਜ ਹਥਿਆਰ ਨਹੀਂ ਵਿਚਾਰ ਕਾਰਗਰ : ਸਿੰਘ ਸਾਹਿਬ" “Resolutions of the Sikh Convention" "Sikh Panth will struggle for the region inside India where they can have automony." "Disagreement over the issue of Khalistan – Diplomacy more effective than Weapons: Singh Sahib” (Translation of Ajit newspaper headlines from August 5th, 1997) In a seperate audio, Baba Gurbachan Singh Mahochahal shared his views on the treachary by the Ragi and his predecessors. Voice of Shaheed Baba Gurbachan Singh Manochahal: (click to listen) “The Ragi backtracked on his promise to uphold the resolutions on Khalistan, and has walked away from his duty. The Kharkoo Singhs put their trust in him, but he failed them. The Jathedar of Sri Akal Takht Sahib not be a person controlled by the Government.” - Shaheed Baba Gurbachan Singh Manochahal Bhai Daya Singh was later killed by the Indian forces near the village Jandiala Guru. Many members of Bhai Daya Singh's family were also killed in the coming months. Baba Gurbachan Singh Monchahal was killed in February 1993. News report of Bhai Daya Sinh's Shaheedee Babbar Khalsa Deputy-Chief Dissociates from Ragi When it became clear that the Ragi was working in the interest of the central government, activists of the Babbar Khalsa International, who like other Jujharoo organizations had originally supported the Ragi in his early days at the Jathedar, also became suspicious of his activities. An incident narrated by Babbar Khalsa International Deputy-Chief Bhai Sulakhan Singh Babbar stands out. Bhai Sahib was the main liaison between the Jathedars and the BKI leadership. During the late 1980s, Bhai Sulakhan Singh had made a surprise visit to the residence where Ragi Darshan Singh was staying. Babbar Khalsa Deputy Chief Sulakhan Singh Babbar had chastised the Ragi for violating Sikh Maryada When Bhai Sulakhan Singh entered the Ragi’s residence he discovered that the Ragi was in the middle of a meal that included objectionable items, including eggs and omlet. Being a Rahitvaan Singh Bhai Sulakhan Singh immediately scolded the Ragi for being an Akal Takht Jathedar and violating the Sikh code of conduct. The Ragi defended the consumption of meat and stated they were considered Jhatka and thus allowed by the Panth. Bhai Sulakhan Singh further scolded him for making up such excuses, and for betraying the sacred position of the Takht, and stated this would be the last time he and the BKI organization would communicate with him. Bhai Sulakhan Singh immediately left the Ragi’s residence in disgust, and avowed that no members of BKI would ever keep any communications with Ragi or recognize him as a Jathedar since he had violated Sikh Rahit Maryada. Babbar Khalsa Singhs were known for their strict rahit, and would not allow anybody to enter the organization who was lax in the Sikh code of conduct. The organization believed that a Sikh who could not stay true to his Guru and His Rahit, would not stay true to the Sikh Nation and it's cause. Interestingly, over the years further information has come out about the offensive dietary habits and shady morals of the Ragi, including the consumption of alcohol. Now he is often referred to as a "ਸ਼ਰਾਬੀ-ਕਬਾਬੀ ਜਥੇਦਾਰ" due to such transgressions. One can only wonder how a man who had no commitment and devotion for the Panth, and lacked basic Rahit of Sikhi could hold such a position in the Sikh nation? There is no question that the Ragi was unfit to lead the Sikhs during those turbulent times. So why was a man who has no religious or Panthic loyalty installed at the Sikhs’ apex Takht? Perhaps it was for a different cause - to undermine the Sikh leadership of that time, and create chaos in the masses. Isn’t that what the Ragi is doing now? Undermining the Sikh leadership and creating chaos? While determined GurSikhs sacrificed their lives for the Panth at that time, selfish individuals such as Ragi used the opportunity to gain personal wealth and fame, and continue to cause harm to the Nation. It is due to the traitorous actions of such people that the Sikhs are in this current state. The echoes of the warnings given by the great Shaheeds Baba Gurbachan Singh Manochahal and Bhai Sulakhan Singh Babbar are as relevant as they were two decades ago. The question is - are we listening? Those who cannot learn from history are doomed to repeat it.

Dasam Granth is Granth tenth master of sikhs. If sikhs do not have its akhnad path who else will have it. It is staging a comeback. Those who are opposed to it can form their sect.

Picking a line and quoting it out of context does not mean anything. Dasam Granth is bani of tenth master. Nobody denies spiritual guruship to SGGS ji. When guru sahib left this world he gave us Jyot i.e. SGGS ji and he gave us jugat. Jugat is through khalsa way of life.Khalsa sprouts from Dasam Granth. That is the reason Dasam Granth had always been a part and parcel of sikh psyche. Sikh history is testimony that it was alwsys in parakash.It was in parkash till 1944 at akal takhat. Recently it has been subjected to verbal abuse by a small section of sikhs led by kala afghna sect. May be we are paying for our past mistakes. we need to remember that parkash of dasam granth under a smaller canopy does not take Gurgaddi away from SGGS ji. The fact is that in theory we have two granths to conduct our worldly life. Sikh scholars are quite clear about role of dasam granth in a sikh's life.That is why they have challenged those who propagate against it.Nobody ahs dared to come forward yet to accept the challenge and i am sure nobody will come in future also. http://sikhsangat.org/2009/12/sikh-book-release-and-panthic-gathering-at-sri-amritsar/

If you have substance dare to come there. bring your heretic unsikh cult there and see what happens. You do not have the courage to come like a man.You can write nonsense behind a computer screen. Last year we were to have international seminar on dasam Granth.All these handful missionaries could do was to approach gurudwara sahib president sheepishly not to let it take place. When we asked president to call them in a meeting and he did it these rogues did not have the courage to come for a meeting. Seminar did take place.We invited them for the seminar.None of them turned up. They can only do bukwas and then vanish like cowards.

Not two SGGS jis but SGGS and Dasam Granth sahib ji. Kala afghana cult have no substance to face truth.Only thing they know is tell lies. Sit back and chew the whole article. http://patshahi10.org/index.php?option=com_content&view=article&id=161:guru-mata-sir-john-malcolm&catid=34:english&Itemid=63 Maharaja Ranjit Singh listening to the two sacred Granths being recited near Sri Harimandir Sahib. (A Painting by August Theodore Schoefft (1809-1888), made in Amritsar. From Princess Bamba Collection) Note: The following is an excerpt from a book, Sketch of the Sikhs, a singular nation in the province of Penjab,written by Sir John Malcolm* in 1812. John Malcolm’s work is one of the rarest firsthand information recorded by a western historian on the lifestyle, belief systems and traditions of the Sikhs in Punjab during the 18th century . Guru-mata When Gurmata or great national council, is called, (as it always is, or ought to be, when any imminent danger threatens the country, or any large expedition is to be undertaken) all the Sikh chiefs assemble at Amritsar. The assembly, which is called the Guru-mata, is convened by the Acalis; and when the chiefs meet upon this solemn occasion, it is concluded that all private animosities cease, and that every main sacrifices his personal feelings at the shrine of the general good; and, actuated by principles of pure patriotism, thinks of nothing but the interests of the religion, and commonwealth, to which he belongs. When the chiefs and principal leaders are seated, the Adi-Granth and Dasama Padshah ka Granth are placed before them. They all bend their heads before these scriptures, and exclaim, Wa! Guruji ka Khalsa! Wa! Guruji ki Fateh! A great quantity of cakes, made of wheat, butter, and sugar, are then placed before the volumes of their sacred writings, and covered with a cloth. These holy cakes, which are in commemoration of the injunction of Nanac, to eat and to give to others to eat, next receive the salutation of the assembly, who then rise, and the Acalis pray aloud, while the musicians play. The Acalis, then the prayers are finished, desire the council to be seated. They sit down, and the cakes being uncovered, are eaten of by all classes of Sikhs: those distinctions of original tribes, which are, on occasions, kept up, being on this occasion laid aside, in token of their general and complete union in one cause. The Acalis then exclaim: "Sirdars! (Chiefs) this is Guru-mata!" on which prayers are again said aloud. The chiefs, after this sit closer, and say to each other: "The sacred Granth is betwixt us, let us swear by our scripture to forget all internal disputes, and to be united." This moment of religious fervor and ardent patriotism, is taken to reconcile all animosities. They then proceed to consider the danger with whcih they are threatened, to settle the best plans for averting it, and to choose the generals who are to lead their armies against the common enemy. The first Guru-mata was assembled by Guru Govinid; and the latest was called in 1805, when the British army pursued Holkar into the Penjab. (pages. 120-123) ________________________ *Sir John Malcolm (May 2, 1769 ‑ 1833) was a Scottish soldier, statesman, and historian. He held various distinguished posts, being Ambassador to Persia, Resident of Gwalior (1803-1804) and Governor of Bombay 1827-1830. He was the author of several valuable works regarded as authorities, viz., Sketch of the Sikhs, a singular nation in the province of Penjab (1812), A History of Persia (1815), Memoir of Central India(1823),

dare to come and see the consequences. heretic dilgeer was there.He had no courage to go there.Heretics are very few.

Maharaja Ranjit Singh listening to the two sacred Granths being recited near Sri Harimandir Sahib. (A Painting by August Theodore Schoefft (1809-1888), made in Amritsar. From Princess Bamba Collection)

Nobody ever said that SGGS is not our guru. It was need of the hour and i applaud those who have done it. It is like maryada of puratan times coming back. This is the right answer for gurnindaks who are very few.

So poet shyam does not occur in Bhagwat purana. Then you said that krishna avtar is tarnslation of Bhagwat purana. I give below some more verses from krishan avtar. ਅਸਮ ਸਿੰਘ ਜਸ ਸਿੰਘ ਪੁਨਿ ਇੰਦ੍ਰ ਸਿੰਘ ਬਲਵਾਨ ॥ ਅਭੈ ਸਿੰਘ ਸੂਰੋ ਬਡੋ ਇੱਛ ਸਿੰਘ ਸੁਰ ਗਯਾਨ असम सिंघ जस सिंघ पुनि इंद्र सिंघ बलवान ॥ अभै सिंघ सूरो बडो इछ सिंघ सुर गयान There were powerful and learned warriors in the battlefield like Asam Singh, Jas Singh, Inder Singh, Abhai Singh and Ichh Singh ਚਮੂੰ ਭਜੀ ਭੂਪਨ ਲਖੀ ਚਲੇ ਜੁੱਧ ਕੇ ਕਾਜ ॥ ਅਹੰਕਾਰ ਪਾਂਚੋ ਕੀਯੋ ਅਜੁ ਹਨਿ ਹੈ ਜਦੁਰਾਜ चमूं भजी भूपन लखी चले जु्ध के काज ॥ अहंकार पांचो कीयो अजु हनि है जदुराज When these kings saw the army running away, they marched forward to fight; all the five said proudly, "We shall definitely kill Krishna, the Lord of Yadavas." Krishna avtar, dasam granth Show me where are the above in Bhgawat purana?

Fauji You have been caught while lying. I am still waiting for you to show me where poet shyam comes in Bhagwat Purana.You cann't show that as he is not there.

Without more bukwas rebut logic of Vijaydeep singh ji. You cann't as you yourself do not know what you are writing here.

So you are not only a liar but also a shameless fellow. Read what you had written about sunny. From earlier post of Fauji Lies,deception,dual IDs. That is what you learn from SGGS ji? Prove it by showing name of poet shyam in Bhagwata purana?

A complete nonsense and shameless rhetoric by fauji that has no relevance to topic.

Who is sunny? i am missing something. Again my challenge 1) The quoted line is not from Bhagawat purana. Show me or shut up. You are just beating about the bush.

Kala afghna sect are closed mind bigots.They have no comprehension of gurmat. There is no bar on akal purakh. he can do anything he likes. ਪ੍ਰਭ ਥੰਭ ਤੇ ਨਿਕਸੇ ਕੈ ਬਿਸਥਾਰ ॥ parabh thambh tay niksay kai bisthaar. So God emerged out of the pillar, and assumed a mighty form. ਹਰਨਾਖਸੁ ਛੇਦਿਓ ਨਖ ਬਿਦਾਰ ॥੪॥ harnaakhas chhaydi-o nakh bidaar. ||4|| He killed Harnaakhash, tearing him apart with his nails. ||4|| ਓਇ ਪਰਮ ਪੁਰਖ ਦੇਵਾਧਿ ਦੇਵ ॥ o-ay param purakh dayvaaDh dayv. The Supreme Lord God, the Divinity of the divine, ਭਗਤਿ ਹੇਤਿ ਨਰਸਿੰਘ ਭੇਵ bhagat hayt narsingh bhayv. for the sake of His devotee, assumed the form of the man-lion

Again same nonsense.It is not there.I challenge you to show me. This is not from Bhagwat Purana. You liars of kala afghna sect.You lie here.

I have read Bhagwat purana and that is the reason i am asking you that this is not there in Bhagwat purana. Show me where is it in Bhagwat Purana?

fauji Instead of wiggling out by harping on otehr subjects, see the email from Vijaydeep and reply to that. Gurfateh (kindly upload the reply.bmp on the forum as i have wrriten Farsi words in MSpaint and thier translitration in English also, that file is attached) As per letters in Farsi, we do not have letters for ਖ and ਣ so nearest to them letters in Farsi are used so in term Pakhantan we will have sounds like ਖ਼ and ਨ and not as written in Shri Guru Granth Sahib Ji. ਨਾਮਾ ਸੁਲਤਾਨੇ ਬਾਧਿਲਾ ॥ नामा सुलताने बाधिला ॥ Nāmā sulṯāne bāḏẖilā. The Sultan arrested Naam Dayv, (Ang1165) One more question, Does term Badhila also has some “Farsi” Connection ? Term Nama could be Namah or letter in Farsi, Sultan E means of Sultan. Some clues are given but what about Bhadh? While we must understand that letter ਧ does not exists in Farsi as we find ਖ and ਣ not existing therein we need to understand that for letters in Farsi for Which there was no Gurmukhi corresponding letter then, there has been a use of nearest letter of Gurmukhi, Using those letters which do not exist in Farsi at all while in Gurmukhi we find exact letters to them corresponding with same found means that those are not at all the Farsi words. Coming to off the topic things. Usage of foul language, “so called Sikh” missionary do not play caste card, They only have one Guru Shri Guru Granth Sahib, ਮਃ ੩ ॥ मः ३ ॥ Mėhlā 3. Third Mehl: ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੁ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥ इका बाणी इकु गुरु इको सबदु वीचारि ॥ Ikā baṇī ik gur iko sabaḏ vīcẖār. There is One Bani; there is One Guru; there is one Shabad to contemplate. (Ang 646) (੬੪੬-੨, ਵਾਰ-ਸੋਰਠਿ, ਮ ੩) ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਾ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰਿ ॥੧॥ guramukh anmrith peevanaa naanak sabadh veechaar ||1|| The Gurmukhs drink in the Ambrosial Nectar, O Nanak, contemplating the Word of the Shabad. ||1|| ________________________________________ 2 Sorith Guru Amar Das (Ang 646) So “good terms” like Kanjer Kavita, Gand Da Tokra have they learnt from their only Guru, Shri Guru Granth Sahib Ji ? What about Harivansh Kumari of Faridabad, from where she learnt “good language” which she used against Bhai Manpreet Singh Ragi ? What about Mr Sarna, the main supporter of Ragi in India, And main employer of Gyani Tarsem Singh Ji, does not he uses Bhen Ch**, Ma Ch**? From whom they all learnt this “good language” ? If not from Shri Guru Granth Sahib Ji and from someone else then they defy the line quoted above from Ang 646, that means they have some other Guru also, they have a Shareeq of Shri Guru Granth Sahib Ji also. When Lamba Sahib gives only appropriate clip, he is unjustified while when some Ghugga Panthi Gives some selective quotes from MK(why is not M(han) and K(os) written completely ?) then in both the examples it is justified, why double standard ? Given is ਗੁਰਸ਼ਬਦ ਰੂਪ ਗਾਰੁੜ ਚੱਟਿਆ. ਦੇਖੋ, ਲੀਠਾ. ''ਗਰੁੜੁ ਸਬਦੁ ਮੁਖਿ ਪਾਇਆ, ਹਉਮੈ ਬਿਖੁ ਹਰਿ ਮਾਰੀ.'' (ਮਲਾ ਮ ੩) While full is ਗਰੁੜ ਹੈ ਜਿਸ ਦਾ ਦੇਵਤਾ, ਐਸਾ ਸੱਪ ਦਾ ਵਿਹੁ ਦੂਰ ਕਰਨ ਦਾ ਮੰਤ੍ਰ।ਸੰ. गारुड़ ਗਾਰੁੜ. ਦੂਰ ਕਰਨ ੨ ਸੱਪ ਦਾ ਵਿਸ ਵਾਲੀ ਦਵਾਈ. "ਘਸਿ ਗਰੁੜੁ ਸਬਦ ਮੁਖਿ ਲੀਠਾ". (ਗਉ ਮਃ ੪) ਗੁਰਸ਼ਬਦ ਰੂਪ ਗਾਰੁੜ ਚੱਟਿਆ. ਦੇਖੋ, ਲੀਠਾ. "ਗਰੁੜੁ ਸਬਦੁ ਮੁਖਿ ਪਾਇਆ, ਹਉਮੈ ਬਿਖੁ ਹਰਿ ਮਾਰੀ". (ਮਲਾ ਮਃ ੩). Story of Ghugga Panths flip-flops , Initially Teja Singh Bhasur had faith in 1429 Angs but later changed his belief with removal of Bhatt Bani and Bhagat Bani. During his conversion into Sikhism from Arya Samaj, Ambala initially writes a book against Shivram Udasi’s “Gurmat darshan” the book “Gurmat Darpan” where term Bhagouti is referred to as power of eternal but latter during the time of emergency clamped in India, pro Russian left supporting the oppressors and SGPC and Sikhs opposing them being at forefront , a book is published where Bhagouti becimes demigoddess. R S Jaggi, very good in U turning. All are aware no need to repeat. Kala Afghana, first stays with Sant Ji and later terms him as Brahminwadi. During the monthly edition April 95 and October 97 of spokesman Joginder Sahni Ji praise Shri Akal Takhat Sahib but later file a case in Indian court of law against the same and ultimately refuse its authenticity. Ragi sung and used quotes from the Verses by Tenth Master in his books and so did Dilgir but at present preach against them. Bhai Harmanjit Singh Mann Akali, use to negate Parts of Vachiatr Natak Sahib, with quotes from Akal Ustat Sahib, had in past faith in some parts of Bani of Tenth Master but at present says, “as no bani in Shri Guru Granth Sahib Ji is there so no Bani of Tenth Master at all”. Ghugga initially tried to explain Garur as comrades of Bhagat Namdev Ji, but later refused the all Bani but for of Baba Nanak, as told by welfare doer saber/blade leo, (name of him is translated from Sanskrit Farsi Sanskrit) in meeting during last week at Rakabganj Sahib, this person is a preacher of DSGMC. Conclusion: Either these guys have Vichlit Pravity or tendency of instability due to fear or else some people blame them that they come near Sikhs while talking pro panth, just to win their confidence and later misguide Sikhs and show their true color. Coming back to the main topic of Garur. World is not homogenous but heterogeneous so we have different faith and different views within one faith. Dealing all with one view is more the work like that of Auranga. This is the main reason that scripture of all mankind Shri Guru Granth Sahib Ji(definitely not the religious book of Sikhs but it enjoys the status of living messiah of the mankind) has text from various sources and for various audience. There spiritual level of Bhai Harmanjeet Singh,Bhai Kamroop Singh, Bhai Inder Singh, Bhai Barinderpal Singh, Gyani Balbeer Singh Ji among others are different. So let us talk about term Pakhantanh. Term Paakh means wings or sides. With the joining or Sandhi of Ant or ends we get Paakh+ ant Paakhant or ends of wings. By adding anh post fix we make it plural as Ends of of wings or Pakhantan. Baj is to do with flutter or bang and Bajeela is to play(music). Here sound of wings is talked about. As per Hindu views, sound of wings of Garura is, “oh the master of mammon, I bow to thee!”.(He Laxmi Kantam Tubhyam Namami). Then Garur, which is mark of speed, which ends the crawling laziness due to maya represented as serpant brings in formless lord to help. Main symbols over here are to do with, when one minds surrenders to God in grave situation God helps. Say if ever Bhai Harman Jeet Singh is stuck by anti Sikh forces, who want to destroy his faith, if he longs for help and surrenders self to God, God will help, but if he follows Ghugga, who says that First Master took Kutha(meat as per Islamic rites) at Mecca Sharif due to fear, then we must understand what could be the result (off the topic thing, the wahabis who presently rules Saudi Arabia ,did not exist at the time of First Master, at that time liberal were there, who could have provided the visiting holy man one with God, with which ever kind of food that holy man would have preferred. In India they are called Brelvi Sunnis with main centre at Bareli, while Wahbis has base at Deoband, some of whom are fundamentalists with pro al Qaeda bent of mind ) While in Truth (੧੧੬੬-੧੦, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ) ਨਾਮਦੇਉ ਸਭ ਰਹਿਆ ਸਮਾਇ ॥ naamadhaeo sabh rehiaa samaae || Naam Dayv became famous everywhere for this. ________________________________________ 10 Bhaira-o Saint Nam Dev (੧੧੬੬-੧੨, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ) ਨਾਮੇ ਨਾਰਾਇਨ ਨਾਹੀ ਭੇਦੁ ॥੨੮॥੧॥੧੦॥ naamae naaraaein naahee bhaedh ||28||1||10|| There is no difference between Naam Dayv and the Lord. ||28||1||10|| ________________________________________ 12 Bhaira-o Saint Nam Dev (both are on Ang 1166) When we say that Namdeo Sabh Rahiya Samai, it may also means that what was in Namdev Ji existing in all. As there was no difference between mind of Bhagat Ji and the universal intellect of God. So in Sultan, In mother of Bhagat Ji, in Hindu and Muslim Characters, in cow, in calf ,in Garur there was only one Gobind, who did this miraculous act to prove that devotees could not be subdued by the might of rulers. (੧੧੬੬-੯, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ) ਨਾਮਾ ਕਹੈ ਸੁਨਹੁ ਬਾਦਿਸਾਹ ॥ naamaa kehai sunahu baadhisaah || Naam Dayv said, \"\"Listen, O king: ________________________________________ 9 Bhaira-o Saint Nam Dev (੧੧੬੬-੯, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ) ਇਹੁ ਕਿਛੁ ਪਤੀਆ ਮੁਝੈ ਦਿਖਾਇ ॥੨੩॥ eihu kishh patheeaa mujhai dhikhaae ||23|| have I done this miracle? ||23|| ________________________________________ 9 Bhaira-o Saint Nam Dev (੧੧੬੬-੯, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ) ਇਸ ਪਤੀਆ ਕਾ ਇਹੈ ਪਰਵਾਨੁ ॥ eis patheeaa kaa eihai paravaan || The purpose of this miracle is ________________________________________ 9 Bhaira-o Saint Nam Dev (੧੧੬੬-੧੦, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ) ਸਾਚਿ ਸੀਲਿ ਚਾਲਹੁ ਸੁਲਿਤਾਨ ॥੨੪॥ saach seel chaalahu sulithaan ||24|| that you, O king, should walk on the path of truth and humility.\"\"||24|| ________________________________________ 10 Bhaira-o Saint Nam Dev (੧੧੬੬-੧੧, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ) ਜਉ ਅਬ ਕੀ ਬਾਰ ਨ ਜੀਵੈ ਗਾਇ ॥ jo ab kee baar n jeevai gaae || If the cow had not been revived, ________________________________________ 11 Bhaira-o Saint Nam Dev (੧੧੬੬-੧੧, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ) ਤ ਨਾਮਦੇਵ ਕਾ ਪਤੀਆ ਜਾਇ ॥੨੬॥ th naamadhaev kaa patheeaa jaae ||26|| people would have lost faith in Naam Dayv. ||26|| ________________________________________ 11 Bhaira-o Saint Nam Dev (੧੧੬੬-੧੧, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ) ਨਾਮੇ ਕੀ ਕੀਰਤਿ ਰਹੀ ਸੰਸਾਰਿ ॥ naamae kee keerath rehee sansaar || The fame of Naam Dayv spread throughout the world. ________________________________________ 11 Bhaira-o Saint Nam Dev (੧੧੬੬-੧੨, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ) ਭਗਤ ਜਨਾਂ ਲੇ ਉਧਰਿਆ ਪਾਰਿ ॥੨੭॥ bhagath janaan lae oudhhariaa paar ||27|| The humble devotees were saved and carried across with him. ||27|| ________________________________________ 12 Bhaira-o Saint Nam Dev (all on Ang 1161) What does verse unto Guru say for that ? (੪੦੩-੧੪, ਆਸਾ, ਮ ੫) ਆਸਾ ਮਹਲਾ ੫ ॥ aasaa mehalaa 5 || Aasaa, Fifth Mehl: ________________________________________ 14 null null (੪੦੩-੧੪, ਆਸਾ, ਮ ੫) ਅਪੁਨੇ ਸੇਵਕ ਕੀ ਆਪੇ ਰਾਖੈ ਆਪੇ ਨਾਮੁ ਜਪਾਵੈ ॥ apunae saevak kee aapae raakhai aapae naam japaavai || He Himself preserves His servants; He causes them to chant His Name. ________________________________________ 14 Aasaa Guru Arjan Dev (੪੦੩-੧੪, ਆਸਾ, ਮ ੫) ਜਹ ਜਹ ਕਾਜ ਕਿਰਤਿ ਸੇਵਕ ਕੀ ਤਹਾ ਤਹਾ ਉਠਿ ਧਾਵੈ ॥੧॥ jeh jeh kaaj kirath saevak kee thehaa thehaa outh dhhaavai ||1|| Wherever the business and affairs of His servants are, there the Lord hurries to be. ||1|| ________________________________________ 14 Aasaa Guru Arjan Dev (੪੦੩-੧੫, ਆਸਾ, ਮ ੫) ਸੇਵਕ ਕਉ ਨਿਕਟੀ ਹੋਇ ਦਿਖਾਵੈ ॥ saevak ko nikattee hoe dhikhaavai || The Lord appears near at hand to His servant. ________________________________________ 15 Aasaa Guru Arjan Dev (੪੦੩-੧੫, ਆਸਾ, ਮ ੫) ਜੋ ਜੋ ਕਹੈ ਠਾਕੁਰ ਪਹਿ ਸੇਵਕੁ ਤਤਕਾਲ ਹੋਇ ਆਵੈ ॥੧॥ ਰਹਾਉ ॥ jo jo kehai thaakur pehi saevak thathakaal hoe aavai ||1|| rehaao || Whatever the servant asks of his Lord and Master, immediately comes to pass. ||1||Pause|| ________________________________________ 15 Aasaa Guru Arjan Dev (੪੦੩-੧੬, ਆਸਾ, ਮ ੫) ਤਿਸੁ ਸੇਵਕ ਕੈ ਹਉ ਬਲਿਹਾਰੀ ਜੋ ਅਪਨੇ ਪ੍ਰਭ ਭਾਵੈ ॥ this saevak kai ho balihaaree jo apanae prabh bhaavai || I am a sacrifice to that servant, who is pleasing to his God. ________________________________________ 16 Aasaa Guru Arjan Dev (੪੦੩-੧੬, ਆਸਾ, ਮ ੫) ਤਿਸ ਕੀ ਸੋਇ ਸੁਣੀ ਮਨੁ ਹਰਿਆ ਤਿਸੁ ਨਾਨਕ ਪਰਸਣਿ ਆਵੈ ॥੨॥੭॥੧੨੯॥ this kee soe sunee man hariaa this naanak parasan aavai ||2||7||129|| Hearing of his glory, the mind is rejuvenated; Nanak comes to touch his feet. ||2||7||129|| ________________________________________ 16 Aasaa Guru Arjan Dev (Ang 403) God is there itself and it appears that God has come , when from zero/vacuum formless light may appear hastily as if riding a raptor. But even from Vacuum, God can create a raptor and later destroys the same all with in a second. (੧੦੮-੧੨, ਮਾਝ, ਮ ੫) ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਨਹਾਰਾ ॥ khin mehi thhaap outhhaapanehaaraa || In an instant, He establishes and disestablishes. ________________________________________ 12 Maajh Guru Arjan Dev (੧੦੮-੧੨, ਮਾਝ, ਮ ੫) ਆਪਿ ਇਕੰਤੀ ਆਪਿ ਪਸਾਰਾ ॥ aap eikanthee aap pasaaraa || He Himself is the One, and He Himself is the Many. ________________________________________ 12 Maajh Guru Arjan Dev (Ang 108) That God is present wherever we think of that. ੪੯੯-੧੮, ਗੂਜਰੀ, ਮ ੫) ਠਾਕੁਰ ਜਾ ਸਿਮਰਾ ਤੂੰ ਤਾਹੀ ॥ thaakur jaa simaraa thoon thaahee || O Lord Master, wherever I remember You, there I find You. ________________________________________ 18 Goojree Guru Arjan Dev (Ang 499) For rest of the Sikhs, we see that sacrifice is being told at one level where it is to be done for own faith. (੧੪੧੨-੨, ਸਲੋਕ ਵਾਰਾਂ ਤੇ ਵਧੀਕ, ਮ ੧) ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ jo tho praem khaelan kaa chaao || If you desire to play this game of love with Me, ________________________________________ 2 Salok Vaaraan and Vadheek Guru Nanak Dev (੧੪੧੨-੨, ਸਲੋਕ ਵਾਰਾਂ ਤੇ ਵਧੀਕ, ਮ ੧) ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ sir dhhar thalee galee maeree aao || then step onto My Path with your head in hand. ________________________________________ 2 Salok Vaaraan and Vadheek Guru Nanak Dev (੧੪੧੨-੩, ਸਲੋਕ ਵਾਰਾਂ ਤੇ ਵਧੀਕ, ਮ ੧) ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ eith maarag pair dhhareejai || When you place your feet on this Path, ________________________________________ 3 Salok Vaaraan and Vadheek Guru Nanak Dev (੧੪੧੨-੩, ਸਲੋਕ ਵਾਰਾਂ ਤੇ ਵਧੀਕ, ਮ ੧) ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ sir dheejai kaan n keejai ||20|| give Me your head, and do not pay any attention to public opinion. ||20|| ________________________________________ 3 Salok Vaaraan and Vadheek Guru Nanak Dev (Ang 1412) Then we move further to the level of sacrificing for the faith of others. ਹਰੀਕ੍ਰਿਸਨ ਤਿਨ ਕੇ ਸੁਤ ਵਏ ॥ ਤਿਨ ਤੇ ਤੇਗ ਬਹਾਦਰ ਭਏ ॥੧੨॥ Harookrisan tin ke sut vae|| Tin te Teg Bahaadar bhae||12|| Har Krishan (the next Guru) was his son; after him, Tegh Bahadur became the Guru.12. ________________________________________ Line 3 ਤਿਲਕ ਜੰਵੂ ਰਾਖਾ ਪ੍ਰਭ ਤਾ ਕਾ ॥ ਕੀਨੋ ਬਡੋ ਕਲੂ ਮਹਿ ਸਾਕਾ ॥ Tilak janjhoo raakhaa Prabh taa kaa|| Koono ba?o kaloo maih saakaa|| He protected the forehead mark and sacred thread (of the Hindus) which marked a great event in the Iron age. ________________________________________ Line 4 ਸਾਧਨ ਹੇਤਿ ਇਤੀ ਜਿਨਿ ਕਰੀ ॥ ਸੀਸੁ ਦੀਆ ਪਰ ਸੀ ਨ ਉਚਰੀ ॥੧੩॥ Saadhan het(i) itoo jin(i) karoo|| Soos(u) dooaa par soo na ucharoo||13|| For the sake of saints, he laid down his head without even a sign.13. ________________________________________ Line 5 ਧਰਮ ਹੇਤਿ ਸਾਕਾ ਜਿਨਿ ਕੀਆ ॥ ਸੀਸੁ ਦੀਆ ਪਰ ਸਿਰਰੁ ਨ ਦੀਆ ॥ Dharam het(i) saakaa jin kooaa|| Soos(u) dooaa par sirar(u) na dooaa|| For the sake of Dharma, he sacrificed himself. He laid down his head but not his creed. ________________________________________ Line 6 ਨਾਟਕ ਚੇਟਕ ਕੀਏ ਕੁਕਾਜਾ ॥ ਪ੍ਰਭ ਲੋਗਨ ਕਹ ਆਵਤ ਲਾਜਾ ॥੧੪॥ Naatak chetak kooe kukaajaa|| Prabh logan kah aavat laajaa||14|| The saints of the Lord abhor the performance of miracles and malpractices. 14. ________________________________________ Line 7 ਦੋਹਰਾ ॥ Dohraa|| DOHRA ________________________________________ Line 8 ਠੀਕਰਿ ਫੋਰਿ ਦਿਲੀਸਿ ਸਿਰਿ ਪ੍ਰਭ ਕੀਯਾ ਪਯਾਨ ॥ thookar(i) phor(i) Diloos(i) sir(i) Prabh pur kooyaa payaan|| Breaking the potsherd of his body head of the king of Delhi (Aurangzeb), He left for the abode of the Lord. ________________________________________ Line 9 ਤੇਗ ਬਹਾਦਰ ਸੀ ਕ੍ਰਿਆ ਕਰੀ ਨ ਕਿਨਹੂੰ ਆਨ ॥੧੫॥ Teg Bahaadur soo kriaa karoo na koon-hoon aan||15|| None could perform such a feat as that of Tegh Bahadur.15. ________________________________________ Line 10 ਤੇਗ ਬਹਾਦਰ ਕੇ ਚਲਤ ਭਯੋ ਜਗਤ ਕੋ ਸੋਕ ॥ Teg Bahaadur ke chalet bhayo jagat ko sok|| The whole world bemoaned the departure of Tegh Bahadur. ________________________________________ Line 11 ਹੈ ਹੈ ਹੈ ਸਭ ਜਗ ਭਯੋ ਜੈ ਜੈ ਜੈ ਸੁਰ ਲੋਕ ॥੧੬॥ Hai hai hai sabh jag bhayo jai jai jai sur lok||16|| Whit the world Iamented, the gods hailed his arrival in heavens.16. ________________________________________ Line 12 ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਪਾਤਸ਼ਾਹੀ ਬਰਨਨੰ ਨਾਮ ਪੰਚਮੋ ਧਿਆਇ ਸਮਾਪਤ ਮਸਤੁ ਸੁਭ ਮਸਤੁ ॥੫॥ਅਫਜੂ॥੨੧੫॥ It(i) Sri Bachitra Naatak granthe patshaahoo barnanang naam panchamo dhiaae samaapat mast(u) subh mast(u)||5||Afjoo||215|| End of the Fifth Chapter of BACHTTAR NATAK entitled ‘The Description of the Spiritual Kings (Preceptors).5. ________________________________________ Line 13 Then from faith sacrifice for nation is told about in Charitropakhyan 165. But before we start the brief of this story, let us see the initial part of the the story of “Chitrawali” which is a work of Sufi Usman, it is story he wrote to preach Islam to Hindus. As in Love was supreme so they are called Prem Margi. King of Nepal was childless, he worshipped Shiv Ji, when Shiv ji with Parwati Ji came to him as hermit, he was ready to cut his head for him. Shiv Ji give him blessing for a son, which will be Ansh(part) of Shiv. A son was born. He was named Sujan. He was expert in all arts and knowledge by the time he turned 14 years old. Here Shiv is a symbol of Allah(SWT) and Sujan is human spirit. Further more in this story a good lot of miracle, love and supernatural creatures are talked about. But main motive is to explain Sufi Islam in here and till date no Sufi has objected it as handiwork of Hindu to convert Muslims in Hinduism not has this ever lead to any Muslim becoming Hindu rather other way round things have happened. Sufis were most potent preacher of Islam to Hindus and Muslim majority areas in Indian Sub content could be attributed to them. (off the topic: The first Sufi(who stay away from wine as part of their code of conduct) was Zanunan(796-829 AD) in Arabia, he used term wine and cup of wine for the thirst of love of Sufi ways followers. This thing be noted, for those who find misunderstanding in cup and color of cups in Hiqayats, Where Guru himself actually uses terms and symbols of Sufis). So returning back to the story of Charitropakhyan, where main motive is to teach sacrifice for nation, both by king and the subjects. This also made native Indians aware the reason for minority of upper caste priest and king class enslaving them for ages as they had sense of sacrifice. While ruled class, just for some small temporary personal favor had tendency to sell the interest of community and side with oppressors. Present Day Sikhs working like wood of axe used cutting tree(composed of wood), need to take lesson. So just ad hoc translation by Mr Bindra is pasted while there could be still deeper meaning for them. It is OK for learning goods things, even it has to be learnt from the oppressors, who have enslaved us for ages. Chritar One Hundred and Sixty-five Tale of Bhistkala Dohira There was one temple of Hinglaj, Where people from far and wide used to come.(1) Chaupaee Bachiter Singh was the Raja of that place, who had abundance of wealth. There was a woman in the name of Bhan Kala, who was as prominent as his wife (Rani).(2) There was one, Dijabar Singh Brahmin priest whose wife’s name was Bhistkala. She had seven handsome sons; they all were very intelligent. Dohira There used to be a temple of Bhawani, Where people regularly came to pay their homage from far of places.(4) Dohira It was situated at a high altitude and had flags fluttering. Its charm was so radiating that even the Moon felt shy. The Rajas from far off lands used to come, And, revering it as the goddess Bhawani, they paid their obeisance.(5) Dohira Whatever one willed would be fulfilled, And the whole world had realised this.(6) Chaupaee One day, when the Sun and the Moon had risen, it happened. (346) The celestial word came and the priest heard it himself.(7) ‘In the morning the Raja will expire and, even, thousands of efforts will not save him. ‘The one who brings one’s seven sons and comes here and kills them, the that one could save the Raja.’(8) Brahmin priest came home and told his wife. She took all her seven sons and sacrificed them.(9) When the father sawall the seven sons dead, he took a sword and cut his own throat. When he was killing himself, the wife stood there watching.(l0) She took the sword, as well, and did not care about her life. Thinking that Raja must be saved, she killed herself too.(11) She killed her seven sons, saw husband sacrificing himself and then terminated her own life. When Raja learnt about this act, he came and picked up same sword in his hands.(12) ‘Seven sons, she sacrificed for my sake, saw her husband being killed by himself, ‘And then for my sake finished herself, cursed with my reign.’ He took the same sword and deliberated to kill himself. Then the goddess Bhawani became benevolent and said,(14) Arril ‘You take them and don’t take your life. ‘You go and live long to reign.’ Then goddess Durga made them all to come alive’ And accepted the Raja’s sacrificial will.(15) Chaupaee The woman had proceeded thus, sacrificed her husband’s life, Killed herself to save the life of the Raja.(16) Dohira Perceiving the sacrificial desire of all, the goddess was pleased, And, along with the seven sons, she made all of them alive again.(17) Through such an Chritar, the woman did what no one else could do. In all the heavens they earned accolades.(18) Chaupaee The dead seven son were made to come alive again, and, then, regained (347) life for herself and her husband, Raja attained the long life, such an Chritar was unique.(l9)(1) 165th Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed With Benediction. (165)(3272) To be continued. (the way Brahmin was ready to sacrifice the family for king so should Sikhs be ready to die for Sikh Nation, Sikhs leaders should be ready to make sacrifice for the Sikh nation as king did here, Is Badal Listening ?) When das tries to answer his position is like ਪੰਨਾ 7, ਸਤਰ 8 ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥ सुणि गला आकास की कीटा आई रीस ॥ Suṇ galā ākās kī kītā ā▫ī rīs. Hearing of the etheric realms, even worms long to come back home. ਮਃ 1 - view Shabad/Paurhi/Salok But truth could only come when ਏਵਡੁ ਊਚਾ ਹੋਵੈ ਕੋਇ ॥ एवडु ऊचा होवै कोइ ॥ Ėvad ūcẖā hovai ko▫e. Only one as Great and as High as God ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ ॥ तिसु ऊचे कउ जाणै सोइ ॥ Ŧis ūcẖe ka▫o jāṇai so▫e. can know His Lofty and Exalted State. (Ang 5) But we could understand that some part of Shri Guru Granth Sahib Ji are meant for non Sikhs or non belivers or people weak in Sikhism, just to gain faith in God, as we see in Ang 1165,1166 while as we proceed further to attain Khalsahood, deeper meanings are understood by us. Well when did das said that story is act in the life of Tenth Master ? Just imagination of Ghugga Panthi. Fact is that for das Magan,Nup Kuari,Chajia, King, Lord all is Guru like Bhai Ghannayia Saw Guru in enemies too. This thing das said in 2006 December and still does not changes. Guru for das is God who lives in all. Darshanu mixed two stories and made new one, so he was confronted and instead of answering his goons attacked, this is the issue. For Farsi better to visit the link below http://en.wikipedia.org/wiki/Persian_language Term Khitte Mikh were used in last pos(so why the info provided by das is repeated to him). Das is aware about the difference between Arebic and Farsi. Here below what is written by das in last post is again pasted Here question was new interpretation that also by giving some words which were claimed to be were from Farsi(actual term is Parsi but as there is no “p” letter in Arabic so they used “f” instead to call this language as Farsi, term Pe, Zhe, Che and Gaf are not in Arabic but are in Farsi/Parsi, which came after the era of Yaqub Bin Layeeth, when instead of Khit E Mikh(letters of nails) were replaced by present script of Arabic letter base) So what did das said before ? Where is a lie and why lies are inflicted to prove non lier person as lier by a lier ? But which Gurmukhi to Farsi dictionary is used and who made it ? Jeonawala ? Ghugga ? Just post the name of the dictionary and publishers if scanning could not be done. Why conditions are placed ?Why this lack of confidence ? there is differcne between feet and below, well when ghugaa was put upside down by Singhs of AISSF, his feet were up and head below. Only Pe and Alif and different from Pe Alif Ye Noon. Missionaries There was no talk of arms of deities but demigod worshipper is better then atheist, leftist communists , So term “we” over here could be one who shows neutrality to the existence of God and no devotion. Making wrong interpretation is same as showing disrespect. Further more proofs are not forwarded by lame excuses of conditions or perhaps due to the fear of being exposed. Show the proof of translation, If word in Gurmukhi translation is not found in Farsi then dictionary could be wrong. If you claim that Guru Granth sahib Ji are complete Guru, then why another Guru called Gurumukhi to Farsi dictionary is used by you ? Missionaris have already done blunder with changing spelling of Shri Guru Granth Sahib, by the way which Gurbani are you taling about, Does this same Guru Granth Sahib Ji with 1430 Angs ? or some new version as precived by Ghugga and joginder Sahahni? Tommorow with improper meaning if you say days of Shri Guru Granth Sahib’s with 1430 Angs…(for a true Sikh completing this statement is painful). Go ahead with your task. 1. It is lie, das always said that as Ninth Master used self own example, just to let other understand, same is done by Tenth Master. ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ सोरठि महला ९ ॥ Soraṯẖ mėhlā 9. Sorat'h, Ninth Mehl: ਮਾਈ ਮਨੁ ਮੇਰੋ ਬਸਿ ਨਾਹਿ ॥ माई मनु मेरो बसि नाहि ॥ Mā▫ī man mero bas nāhi. O mother, my mind is out of control. ਨਿਸ ਬਾਸੁਰ ਬਿਖਿਅਨ ਕਉ ਧਾਵਤ ਕਿਹਿ ਬਿਧਿ ਰੋਕਉ ਤਾਹਿ ॥੧॥ ਰਹਾਉ ॥ निस बासुर बिखिअन कउ धावत किहि बिधि रोकउ ताहि ॥१॥ रहाउ ॥ Nis bāsur bikẖi▫an ka▫o ḏẖāvaṯ kihi biḏẖ roka▫o ṯāhi. ||1|| rahā▫o. Night and day, it runs after sin and corruption. How can I restrain it? ||1||Pause|| ਬੇਦ ਪੁਰਾਨ ਸਿਮ੍ਰਿਤਿ ਕੇ ਮਤ ਸੁਨਿ ਨਿਮਖ ਨ ਹੀਏ ਬਸਾਵੈ ॥ बेद पुरान सिम्रिति के मत सुनि निमख न हीए बसावै ॥ Beḏ purān simriṯ ke maṯ sun nimakẖ na hī▫e basāvai. He listens to the teachings of the Vedas, the Puraanas and the Simritees, but he does not enshrine them in his heart, even for an instant. ਪਰ ਧਨ ਪਰ ਦਾਰਾ ਸਿਉ ਰਚਿਓ ਬਿਰਥਾ ਜਨਮੁ ਸਿਰਾਵੈ ॥੧॥ पर धन पर दारा सिउ रचिओ बिरथा जनमु सिरावै ॥१॥ Par ḏẖan par ḏārā si▫o racẖi▫o birthā janam sirāvai. ||1|| Engrossed in the wealth and women of others, his life passes away uselessly. ||1|| (Ang 632) So should we say that actually the mind of Ninth Master was with women of others ? if not then how could he feel ? As mind of humans within had mind of Ninth Master, all mind belonged to him. This is Sikhi. 2. Shyam is name of God, another name are Ram and Kal. Page 968, Line 14 ਆਪੇ ਪਟੀ ਕਲਮ ਆਪਿ ਆਪਿ ਲਿਖਣਹਾਰਾ ਹੋਆ ॥ आपे पटी कलम आपि आपि लिखणहारा होआ ॥ Āpe patī kalam āp āp likẖaṇhārā ho▫ā. He Himself is the paper, He Himself is the pen, and He Himself is the writer. Balwand & Sata - view Shabad/Paurhi/Salok 3. We are not Ghugga Panthis and shameless who declare that they have faith in das capital of comrade. Go and Ask Guru that why have they wrote in Shri Guru Granth Sahib Ji ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਮਹਿ ਦੇਖੁ ॥ बेद पुरान सिम्रिति महि देखु ॥ Beḏ purān simriṯ mėh ḏekẖ. See Him in the Vedas, the Puraanas and the Simritees. (Ang 294) We have no right to follow Shri Guru Granth Sahib Ji even. (unlike in Pagans who see demigods in old texts we as Sikh see God and only God in there too) Coming to the terms of Ajooni. Here term Joon is womb in singular. God is never concentrated in one womb as Christians,Hindus and Mahayan Budhist conceptualized. As God is in all so not in single womb but in all womb. It is not negative but a positive thing. God who composes all forms, in the form of energy is never destroyed in time, it changes from one form into another. A means no, kal here is time or could be death also. So light which forms a part of visible energy is not destroyed in any time. Garuda, Gobind all are precived with light energy by sensors of eyes vide visible spectrum. That light does not get destroyed. Energy composing the form of Garuda or Gobind or Bhagat namdev Ji or Sultan is one and is never destroyed either. Mass is also a form of energy only. Formula is e=mc*c where e is energy, m is mass and c is planks constant equal to speed of time. It is not understanding the mool Mantra even by ghugga Panthis has been proven then what all could be imagine for rest of the Gurbani ?

It is complete nonsense to compare charitars 21-23 to mool mantra.Only a deranged fool will say that.Both are different subjects.You need mental evaluation.

Question to kala afghana sect again 1) Show us where poet shyam is writing anti gurmat. Cite the verse. 2) Show the cited verses in Bhagwat puranas as claimed by you.