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Putting posters of akali dal and sant bhindrewale behind and do false propaganda against dasam Granth when it is known that sant Bhindrewale was a firm beleiver in Dasam Bani. Does SGGS teaches you that?

Mithar ji This man has no head. he does not beleive in DG at all. Then my question why he is discussing this subject. Obviosuly he get his bread by perpetuating this debate. He will go on even though he does not believe in Dasam granth. He wil go on saying my only scripture is SGGS. His gang has already trashed SGGS also. http://www.panthic.org/articles/5169 SELF-STYLED KHALISTANI HERETIC CONTINUES TO SPEW KALA-AFGHANI VENOM PANTHIC.ORG Published on November 6, 2009 TORONTO, CANADA - The self-styled Khalistani and Kala-Afghani protégé, Harjinder Singh Dilgeer, has again become the center of controversy due to his anti-Panthic tirades on various Punjabi radio talk-shows, in which he has repeatedly attacked the authority of Sri Akal Takht Sahib, and the legitimacy of Nitnem and Amrit Sanchar Banis. Dilgeer was invited to Canada to speak at a 1984 related function organized at the 'Sikh Lehar Center" by the pro-Kala Afghani heretic lobby in Toronto. Before the weekend function, Dilgeer went on various Punjabi radio talk-show programs in which he ridiculed the authority of Sri Akal Takht Sahib and spewed venomous statements against the sacred Bani of Sri Guru Gobind Singh Ji. 5169_Dilgeer_at_KAJ Dilgeer addressing other heretics at the Kala-Afghani Sikh Lehr Center Following are some extracts of Dilgeer's interview on Radio Hamsafar which aired on October, 26th of 2009 : Dilgeer attempts to belittle the authority of Sri Akal Takht's HukamNamas, and alleges that anyone who obeys the order of Sri Akal Takht's HukamNamas is breaking away from Sri Guru Granth Sahib Ji (click to listen) Note: Contrary to his current stand, Dilgeer in his 'Sikh Reference Book' (1997) states that "The Hukamnama of Akal Takht Sahib is final and binding for each and every Sikh. None dare defy it." Dilgeer states that 1402 pages of Sri Dasam Granth is 'gand-mand' (filthy trash). (click to listen) Note: Dilgeer is stating that banis such as ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ (which is part of the Sikh Ardaas), Shashtarnaamala, Zafarnama, and ਸ੍ਰੀ ਮੁਖਵਾਕ such as ਮਿਤ੍ਰ ਪਿਆਰੇ ਨੂੰ ਹਾਲ ਮੁਰੀਦਾਂ ਦਾ ਕਹਿਣਾ, ਰੇ ਮਨ ਐਸੋ ਕਰ ਸੰਨਿਆਸਾ , etc is all filthy-trash or anti-Gurmat content. Dilgeer also seems to makes a distinction between Swaiyya and Akal Ustat, and does not realize that the Swaiyya are actually part of the Akal Ustat. Dilgeer claims that 90% of Dasam Granth is against the ideals in Sri Guru Granth Sahib Ji, and the rest of the 10% is anti-Gurmat. He then ridicules the bani of BachitarNatak. (click to listen) Note: Dilgeer in his 'Sikh Reference Book' (1997) states that "Bachitar Natak- is the name of the poetic drama written by Guru Gobind Singh Sahib ." Now Dilgeer claims that Dasam Granth is not Guru Rachna, and only a translation. (click to listen) Note: Dilgeer in his 'Sikh Reference Book' (1997) clearly states that Dasam Granth was a rachna of Guru Gobind Singh, and even noting the dates when some of the contents were completed. Dilgeer misquotes and misrepresents the Charritars 21,22, and 23 of Roop/Anoop Koer . He states that those who believe that Dasam Granth is Guru Sahib's Bani are ਪਾਪੀ (sinners) and ਮੁਜ਼ਰਮ (criminals). (click to listen) Note: Dilgeer, like Ragi Darshan Singh is intentionally misrepresenting the charittars of Roop Koer or Noop Koer. This charriters are not about Guru Gobind Singh Ji as these heretics claim, this is explained in detail by Sridar Kapur Singh IAS (National Professor of Sikhism) in his article (ਕਿੱਸਾ ਰੂਪ ਕੌਰ ਦਾ) : http://www.panthic.org/articles/3873 Dilgeer claims that no scholar or leader has read Dasam Granth, if they have and state it is Guru Sahib's rachna, then they are a ਮੁਜ਼ਰਮ or ਦੋਖੀ of the Guru. (click to listen) Note: Dilgeers seems be implying all Gursikhs who believed in Sri Dasam Granth in the past were ਮੁਜ਼ਰਮ or ਦੋਖੀ, this includes GurSikhs such as Shaheed Bhai Mani Singh Ji, Kavi Santokh Singh Ji, Giani Gian Singh Ji, Giani Ditt Singh Ji, Akali Kaur Singh Ji, Bhai Randhir Singh Ji, Bhai Kahn Singh Nabha, Prof. Sahib Singh Ji, Giani Gurbachan Singh Ji Bhinderan, Prof. Piara Singh Padam, and countless other scholars and Shaheeds who lived and died believing in Sri Dasam Bani. Dilgeer suggests that Sri Akal Takht HukamNamas are anti-Gurmat and should be ignored, and not followed. He openly states that all Sikhs should defy any order from Sri Akal Takht, and gives Spokesman editor as an example. (click to listen) Note: Dilgeer proudly boasts that his 'friend' Joginder Sahwney has defied the HukamNamas of Sri Akal Takht Sahib, and others should do the same. In a recent revelation, Surinder Kaur Nihal, an ex-admirer of the Spokesman editor, went public to disclose the warped views of the ex-communicated newspaper heretic. According to her public statements, Sahwney stated that: 'ਬਾਬੇ ਨਾਨਕ ਨੇ ਆਪਣੇ ਹੱਥੀਂ ਕਿਸੇ ਨੂੰ ਗੁਰਗੱਦੀ ਨਹੀਂ ਸੀ ਦਿੱਤੀ ਕਿਉਂਕਿ ਉਹ ਅੱਗੇ ਗੱਦੀ ਚਲਾਉਣੀ ਹੀ ਨਹੀਂ ਸਨ ਚਾਹੁੰਦੇ ।' "Guru Nanak did not bestow Gurgaddi to anyone, because He did not want to pass on the gaddi to anyone after him." 'ਮੈਂ ਬਾਬੇ ਨਾਨਕ ਤੋਂ ਸਿਵਾ ਬਾਕੀ ਨੌਆਂ ਨੂੰ ਨਹੀਂ ਮੰਨਦਾ (ਭਾਵ ਬਾਕੀ ਨੌ ਗੁਰੂ ਸਾਹਿਬਾਨ ਨੂੰ ਗੁਰੂ ਨਹੀਂ ਮੰਨਦਾ) ।' "Besides Baba Nanak, I do not believe in the rest of the nine (Gurus Sahibans)" ਸ੍ਰ:ਜੋਗਿੰਦਰ ਸਿੰਘ ਜੀ ਨੇ ਗੁਰੂ ਨਾਨਕ ਸਾਹਿਬ ਅਤੇ ਨੌ ਗੁਰੂ ਸਾਹਿਬਾਨਾਂ ਵਿੱਚ ਇੱਕ ਵੱਡਾ ਬੰਨ੍ਹ ਮਾਰਦਿਆਂ ਹੋਇਆ ਸਾਨੂੰ ਉਲਟਾ ਸਵਾਲ ਕੀਤਾ ਕਿ ਤੁਹਾਡੇ ਕੋਲ ਨੌਆਂ ਗੁਰੂਆਂ ਦੀ ਹੋਂਦ ਦਾ ਕੀ ਸਬੂਤ ਹੈ । "Creating a distinction between Guru Nanak Dev Sahib and the nine Guru Sahibans, Joginder Singh asked, "What proof do you have about the existence of the other nine Gurus?" 3641_Main Ex-communicated heretic Joginder Sawhney The first statements by Sahwney were made at the bhog ceremony of Dilgeer's mother at Sector 46 Gurdwara in Chandigarh on May 17th, 2009. The fact that not only did Dilgeer allow Sahwney to make such offending remarks at his mother's bhog, and never clarified or apologized for them proves he must also agree with Sahwney's twisted mindset. He continues to work for Sahwney and publishes his works in the daily column of the Spokesman. Below are extracts of the public statements made by Surinder Kaur of Mohali: 5169_SpokesmanEditor_quotedby_SurinderKaurMohali Rangla Punjab Radio Interview: Dilgeer raises doubts about the events of the 1699 Amrit-Sanchar Ceremony. Claims that Guru Gobind Singh Ji never took Pahul (Amrit) from the Panj Piyaray. Alleges if Guru Gobind Singh Ji took Amrit he would then have been a 'un-AmritDhari. He also questions the authenticity of verses of the Panthic Parvanat Ardas. States the source of ਤੇਗ ਬਹਾਦਰ ਸਿਮਰਿਐ ਘਰ ਨਉ ਨਿਧਿ ਆਵੈ ਧਾਇ ॥ ਸਭ ਥਾਈਂ ਹੋਇ ਸਹਾਇ ॥੧॥ ' in the Sikh Ardaas tuks are unknown. (click to listen) Note: It is common knowledge that the tuks written by Sri Dasam Patshah in his rachna ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ॥. To doubt it, is a direct attack on the foundations of Sikhi. The above examples of blasphemy should leave no doubt that l ike loyal protégés, both Dilgeer and the Ragi are parroting the same ideology of the heretic Gurbakhsh Kala-Afghana, who was ex-communicated from the Sikh Panth in 2003. In the footsteps of Kala-Afghana, both the Ragi and Dilgeer have openly questioned the validity of the sacred Banis of Sri Guru Gobind Singh Ji and the Nitnem Banis. While several Gurmattas and HukamaNamas have been issued from Sri Akal Takht Sahib strictly forbidding such criticism, this "shararteee ansar" (mischievous elements) as the Takht refers to them, continue to rake up the controversy on behest of others. Like Ragi, Dilgeer also considered himself a Khalistani back in the 1980, and 1990s. He claims to have been part of the "inner circle" of the All India Sikh Students Federation, and the early days of the Dal Khalsa. Interestingly, both Ragi and Dilgeer, promoted the Bani of Sri Dasam Granth throughout those turbulent decades. Countless CDs and cassettes of the Ragi were released in which he recited hymns from Bachittar Natak, Krishanavtar, and Ramavtar. Now that era is over, they are looking for better pastures and opportunities to line their pockets. Perhaps the agencies who planted these naastic-moles in the Panth two decades ago are finally reaping their rewards.

Are you a khalsa? Ask your conscience before talking about khalsa. Khalsa Kal purakh ki fauj pargityo khalsa parmatam ki mauj

Srabat da pala ji let this fake know that we will conduct an International seminar on Dasam granth sahib in Toronto in due course of time. Tell him to bring his gang of jackals there.

See the acts of these low life kala afghanis. They have no shame at all.They stoop to low depth of morals. They preach gurbani to others yet they lead a dirty life full of lies and slander. This man is posting this video just to defame Jathedar patna sahib as he is the man who blasted Sarna when he came to akal takhat in defence of Ragi Darshan. Shame on kala afghna chelas for conducting dirty propaganda.

sarabt da pala This man is a lying machine. He sends some stupid PMs to me asking to listen some bhangra songs etc. tell him if he does not believe in Dasam Granth then he need to take kirpan off, remove all kakkars. Take a hair cut also. There is no khalsa without SDG. One can get people dime a dozen. if you read soft target you will know how many people were on payroll of anti sikh forces for petty sum.

Ram and shyam are pen names of Guru gobind singh ji. In one of the charitras both names appear together thereby establishing it is one person. This fool does not know that. Challenge him on that and he will not be able to answer.

Sarbat da pala ji He is a paid propagandist for doing propaganda against Dasam Granth. He lacks in good education as most of his arguments are silly. For example he does not understand what is meant by third person narration. It is useless to argue with such a fool as he is here for propaganda and will not be convinced by logic. He is a complete retard.

Sarbat da pala ji Since this Gurunindak is mentioning about intoxicants written in Dasam granth sahib, please let him know that Charitopkahyan is in dialogue form between a Minister and his king. Minister is telling stories( Many of them but not all) of bad women and bad men.These intoxicants are written in that context. It in no way means that Dasam granth promotes these intoxicants. Story is a story. let this fool know this. Coming to charitras 21,22 and 23 he is referring again and again. See below At the start of charitropakhayan Guru sahib writes ਅਥ ਪਖ੍ਯਾਨ ਚਰਿਤ੍ਰ ਲਿਖ੍ਯਤੇ ॥ अथ पख्यान चरित्र लिख्यते ॥ Pakhayan means Story coming out of existing story Charitra= Character ਲਿਖ੍ਯਤੇ= writing In charitra 2 where the plot of charitra starts, it is Raja Chittar singh of town chittarwati ਚਿਤ੍ਰਵਤੀ ਨਗਰੀ ਬਿਖੈ ਚਿਤ੍ਰ ਸਿੰਘ ਨ੍ਰਿਪ ਏਕ ॥ ਤੇ ਕੇ ਗ੍ਰਿਹ ਸੰਪਤਿ ਘਨੀ ਰਥ ਗਜ ਬਾਜ ਅਨੇਕ ॥੧॥ चित्रवती नगरी बिखै चित्र सिंघ न्रिप एक ॥ ते के ग्रिह स्मपति घनी रथ गज बाज अनेक ॥१॥ ਏਕ ਅਪਸਰਾ ਇੰਦ੍ਰ ਕੇ ਜਾਤ ਸਿੰਗਾਰ ਬਨਾਇ ॥ ਨਿਰਖ ਰਾਇ ਅਟਕਤਿ ਭਈ ਕੰਜ ਭਵਰ ਕੇ ਭਾਇ ॥੩॥ एक अपसरा इंद्र के जात सिंगार बनाइ ॥ निरख राइ अटकति भई कंज भवर के भाइ ॥ Rai means king and not Guru. Then in the end of every charitra is written ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦੁਤਿਯ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੨॥੭੮॥ਅਫਜੂੰ॥ इति स्री चरित्र पख्याने त्रिया चरित्रे मंत्री भूप स्मबादे दुतिय चरित्र समापतम सतु सुभम सतु That means that a story from an existing story is being told by a minister to king Chittar singh whose setting is ancient period. Then charitra 15 we come across ਏਕ ਬਿਮਾਤ੍ਰਾ ਭਾਨ ਕੀ ਰਾਮਦਾਸ ਪੁਰ ਬੀਚ ॥ ਬਹੁ ਪੁਰਖਨ ਸੌ ਰਤਿ ਕਰੈ ਊਚ ਨ ਜਾਨੈ ਨੀਚ ॥੨॥ एक बिमात्रा भान की रामदास पुर बीच ॥ बहु पुरखन सौ रति करै ऊच न जानै नीच ॥२॥ ਭਾਨ ਕਰੋ ਕਰਤੇ ਬਡੋ ਸੁਪਨ ਦਿਯੋ ਪਤਿ ਆਇ ॥ ਤਾ ਤੇ ਹੌ ਹਰਿ ਰਾਇ ਕੇ ਜਰਤ ਕੀਰਤਿ ਪੁਰ ਜਾਇ ॥੮॥ भान करो करते बडो सुपन दियो पति आइ ॥ ता ते हौ हरि राइ के जरत कीरति पुर जाइ ॥८॥ In the above charitra name of Ramdass pur( Amritsar) is mentioned. It is also mentioned that lady brought her son to kirtapur. When Guru ji writes that now i am going to write pakhyan that itself says that it is a story coming out of another story. Secondly the story is being recited by a minister to his king.That itself proves that settings are fictional. It is art of story telling to take story to greater height. Story is a story and not history. Coming charitra 21, in charitra 20 it is written ਬਹੁਰਿ ਬੰਦ ਗ੍ਰਿਹ ਮਾਝ ਨ੍ਰਿਪ ਪੂਤ ਡਾਰਿਯੋ ॥ ਭਈ ਭੋਰ ਬਹੁਰੌ ਨਿਕਟ ਕੋ ਹਕਾਰਿਯੋ ॥ ਤਬੈ ਮੰਤ੍ਰ ਯੋ ਰਾਇ ਸੋ ਬੈਨ ਭਾਖ੍ਯੋ ॥ ਚਿਤਰ ਸਿੰਘ ਕੇ ਪੂਤ ਕੌ ਪ੍ਰਾਨ ਰਾਖ੍ਯੋ ॥੧॥ बहुरि बंद ग्रिह माझ न्रिप पूत डारियो ॥ भई भोर बहुरौ निकट को हकारियो ॥ तबै मंत्र यो राइ सो बैन भाख्यो ॥ चितर सिंघ के पूत कौ प्रान राख्यो ॥१॥ See the word Rai used for King chittra singh and story being told to him. Coming to word sikh in charitra 21,word sikh has multiple meanings . Here sikh means servant. The same word is used for the servants of lady Noop Koer.see below ਸੁਨਤ ਰਾਵ ਕੋ ਬਚ ਸ੍ਰਵਨ ਤ੍ਰਿਯ ਮਨਿ ਅਧਿਕ ਰਿਸਾਇ ॥ ਚੋਰ ਚੋਰ ਕਹਿ ਕੈ ਉਠੀ ਸਿਖ੍ਯਨ ਦਿਯੋ ਜਗਾਇ ॥੫੯॥ सुनत राव को बच स्रवन त्रिय मनि अधिक रिसाइ ॥ चोर चोर कहि कै उठी सिख्यन दियो जगाइ ॥५९॥ Esssence of understanding these stories is given at concluding part of Charitropakhayan after chaupai sahib where Guru ji writes ਸੁਨੈ ਗੁੰਗ ਜੋ ਯਾਹਿ ਸੁ ਰਸਨਾ ਪਾਵਈ ॥ ਸੁਨੈ ਮੂੜ੍ਹ ਚਿਤ ਲਾਇ ਚਤੁਰਤਾ ਆਵਈ ॥ सुनै गुंग जो याहि सु रसना पावई ॥ सुनै मूड़्ह चित लाइ चतुरता आवई ॥ The dumb, who will listen to it, will be blessed with the tongue to speak; the fool, who will listen to it attentively, will get wisdom; It is sheer ignorance to infer our own meanings when at end of every charitra it is written that story is being recited by a minister to his king.There are many other stories where name of towns come such as lahore,sialkot, bank of river Sutlej.It does not mean these are real incidents. If we understand the meaning of word pakhyan coupled with third person narration and setting of Charitras plot in Charitra 2 (which no one bothers to look at)we will not be making our own interpretations . Let this heretic know above

Akal takhat is not going to change its conventions to cater to a heretic ragi. He has to follow same rules as followed earlier and also during his tenure.

This shabad is in original beer of Dasam granmth known as hazuri or Anandpuri beer compiled in 1696.

One day before this show he advertised in spokesman.It was written that he is wheel chair ridden. Now he is walking briskly in a Garden. He is a liar.has he no shame at all? What type of jathedar he might have been.A crook and imposter.

i did not read it. I was just glancing through and pickied the above. This Y is khalsa fauj. he has not read dasam granth. I can gurantee that.had he he would not have written as above.

Bindra's translation is faulty as is his understanding of Dasam granth. I interacted with him on one forum.I asked him did he know Braj, sanskrit and persian as knowledge of these languages is required to translate chritropakhayan. he said no. My question was how did he translate it then. he told me by help of dictionary. i was amused and told him that was the reason his translation is bad.

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http://www.sikhsangat.com/index.php/topic/48537-ragi-darshan-singh-declared-tankhaiya/ Sri Amritsar Sahib - The five Singh Sahibans issued an edict from Sri Akal Takht Sahib declaring the controversial Ragi Darshan Singh a ‘Tankhayia’ (apostate). The Ragi was sternly chastised for failing to appear at the apex Sikh Takht at 12 noon on December 5th of 2009 as required. On November 17th, the Ragi was directed by Sri Akal Takht Sahib to appear before the five Singh Sahibans and provide explanation for the offending remarks he had made about Sri Guru Gobind Singh Ji at a Rochester, New York gurdwara. The directive by Sri Akal Takht Sahib also declared the Ragi as a “Guru-Nindak” who, due to ego and self-interest, failed to uphold the respect and maryada of the sacred Takht Sahib. The Sri Akal Takht Sahib directive further stated that until the Ragi appears in person for atonement, all Sikh organizations, institutions, and Gurdwaras should not allow the Ragi to utilize their facilities. The five Singh Sahibans also gave a final ultimatum to the heretic Ragi that if he does not abide by this directive and appear before the Takht before January 7th of 2010, further severe action would be taken against him according to Panthic norms and traditions. Contents of the December 5th directive from Sri Akal Takht Sahib:

http://sikhsangat.org/2009/12/the-line-is-drawn-%E2%80%93-the-choice-is-ours/ The Line is Drawn – The Choice is Ours December 4th, 2009 J Singh Edit Prof Darshan Singh Ragi is in the panthic dock for using derogatory remarks on the Jeevan and Banee of Sri Guru Gobind Singh Sahib. The case is simple and straightforward. He narrated a story which is claimed appeared in Sri Dasam Granth. While performing keertan at a gurdwara in Rochester, NY, Prof Darshan Singh claimed that a story appears in Charitropakhyan where Guru Gobind Singh Sahib goes to a prostitute. The prostitute tries to lure him. Guru Sahib contemplates that if establishes relationship with the prostitute then the one who will be born out of that relationship will only be a pimp. Now the case was simple. Prof Darshan Singh claimed that this narration was in Sri Dasam Granth. Two months have passed and till date he has not been able to show the page number of the granth where this story appears. Reason? Because he molded another story to fit is taste. No such story with the words used by Darshan Singh appears in Sri Dasam Granth. A US based TV Channel interviewed Darshan Singh for over an hour and gave him the opportunity to substantiate his claims. But he failed miserably. Moreover he couldn’t even properly read the lines from Charitropakhyan, a subject he loves to talk about on every occasion. It was expected that all the Sikh organizations will stand together to criticize this Guru Nindya, like they did with Ashutosh, Bhaniara and Gurmeet Ram Raheem. Unfortunately, it’s this eternal weakness of the Sikhs that though they can fight the external enemy with full might, they get easily deceived by an enemy from within – an enemy who wears turban, carries a kirpan and looks like them. And that’s what has happened in the case of Darshan Singh. Over the weeks a simple and straightforward case of Guru Nindya has been colored in many shades. Some see Darshan Singh issue as pro or anti Dasam Banee issue. Some see it as pro or anti Khalistan issue. And some see it as pro or anti Badal issue. The real issue has been overshadowed by all this mish-mash. If there was any truth in Darshan Singh’s stand then this issue could have been resolved in a matter of few minutes. The reason that this has taken so long and became so complicated proves that Darshan Singh has no justification for his blasphemous remarks. He could have maintained his larger-than-life status by agreeing that he misread the scripture and what he said was wrong. Instead he went on a counter allegation spree. Sometimes blaming the translations of Dr. Jodh Singh and sometimes taking refuge in those individuals who reject the basic principles of Amrit, Nitnem, Ardas and Rehat Maryada. But what Darshan Singh said in Rochester is not a random and unrelated assault on Sikhi. Since a couple of years he has been behaving as an outlaw. He has been speaking against the validity of Nitnem and Amrit Sanchaar Banees. At one point even questioning whether the Banees which are recited now during Amrit are the same which Guru Sahib recited on the Vaisakhi of 1699. He even went to the extent of congratulating a heretic gurdwara in Finland who changed the first pauree of Ardas. Even calling Takhat Hazoor Sahib as a shop and proposing to sabotage its golak. It’s not only Darshan Singh’s fault. Had the panth taken notice of his outlaw nature and taken cognizance of his blasphemy, maybe he wouldn’t have gone to the extent of denigrating the life of Guru Sahib. The silence of the panth towards his blasphemy is equally to be blamed. The Takhats of the Khalsa Panth can issue Hukamnamas. It’s up to the Sikh panth to follow and implement those diktats. Numerous Hukamnamas were issued from Patna Sahib and Akal Takhat Sahib ordering the panth to be aware of Darshan Singh’s nefarious designs. But the panth didn’t take notice of that. Moreover because of Darshan Singh’s anti-Badal rhetoric, those leaders and those parties who oppose Badal and the SGPC saw an ally in Darshan Singh. Ignoring the Hukamnamas and ignoring the outlaw nature of Darshan these leaders gave unconditional support to Darshan and gave him an open forum through their stages to spew his venom. It was ever expected that the members of the Kala Afghana cult who openly defy any panthic authority will come to his support. And they didn’t disappoint. Wholeheartedly they supported Darshan Singh’s Guru Nindya. Unfortunately even those from whom sincerity was expected also towed the line of Darshan Singh. A scribe, who claims to dissipate the news of the Sikhs to the World, in a clear defiance to the panthic mood, has written in defense of ‘Singh Sahib’ Darshan Singh. It was expected of that scribe to get into the core of the truth and then address the issue with honesty. However, a former member of SAD (Amritsar) who doesn’t cease any opportunity to criticize the government for atrocities against Sikhs has sided with a man who used the most derogatory remarks for Guru Sahib. The issue is simple and straightforward. We are either with the Guru or with the Guru-Nindak. There is no middle path. We have to decide. Do we want to cross the line of Baba Deep Singh and be ready to sacrifice ourselves for the Guru; or we want to stand on the other side and continue to support a Guru Nindak and still call ourselves as Sikhs. The choice is simple. Author: Bakshi Atamjot Singh

Any jatha or organization may say anything but touchstone to interpret charitras is Dasam granth text and not anybody's interpretation. Here is brief on Charitra's 21,22 and 23 At the start of charitropakhayan Guru sahib writes ਅਥ ਪਖ੍ਯਾਨ ਚਰਿਤ੍ਰ ਲਿਖ੍ਯਤੇ ॥ अथ पख्यान चरित्र लिख्यते ॥ Pakhayan means Story coming out of existing story Charitra= Character ਲਿਖ੍ਯਤੇ= writing In charitra 2 where the plot of charitra starts, it is Raja Chittar singh of town chittarwati ਚਿਤ੍ਰਵਤੀ ਨਗਰੀ ਬਿਖੈ ਚਿਤ੍ਰ ਸਿੰਘ ਨ੍ਰਿਪ ਏਕ ॥ ਤੇ ਕੇ ਗ੍ਰਿਹ ਸੰਪਤਿ ਘਨੀ ਰਥ ਗਜ ਬਾਜ ਅਨੇਕ ॥੧॥ चित्रवती नगरी बिखै चित्र सिंघ न्रिप एक ॥ ते के ग्रिह स्मपति घनी रथ गज बाज अनेक ॥१॥ ਏਕ ਅਪਸਰਾ ਇੰਦ੍ਰ ਕੇ ਜਾਤ ਸਿੰਗਾਰ ਬਨਾਇ ॥ ਨਿਰਖ ਰਾਇ ਅਟਕਤਿ ਭਈ ਕੰਜ ਭਵਰ ਕੇ ਭਾਇ ॥੩॥ एक अपसरा इंद्र के जात सिंगार बनाइ ॥ निरख राइ अटकति भई कंज भवर के भाइ ॥ Rai means king and not Guru. Then in the end of every charitra is written ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦੁਤਿਯ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੨॥੭੮॥ਅਫਜੂੰ॥ इति स्री चरित्र पख्याने त्रिया चरित्रे मंत्री भूप स्मबादे दुतिय चरित्र समापतम सतु सुभम सतु That means that a story from an existing story is being told by a minister to king Chittar singh whose setting is ancient period. Then charitra 15 we come across ਏਕ ਬਿਮਾਤ੍ਰਾ ਭਾਨ ਕੀ ਰਾਮਦਾਸ ਪੁਰ ਬੀਚ ॥ ਬਹੁ ਪੁਰਖਨ ਸੌ ਰਤਿ ਕਰੈ ਊਚ ਨ ਜਾਨੈ ਨੀਚ ॥੨॥ एक बिमात्रा भान की रामदास पुर बीच ॥ बहु पुरखन सौ रति करै ऊच न जानै नीच ॥२॥ ਭਾਨ ਕਰੋ ਕਰਤੇ ਬਡੋ ਸੁਪਨ ਦਿਯੋ ਪਤਿ ਆਇ ॥ ਤਾ ਤੇ ਹੌ ਹਰਿ ਰਾਇ ਕੇ ਜਰਤ ਕੀਰਤਿ ਪੁਰ ਜਾਇ ॥੮॥ भान करो करते बडो सुपन दियो पति आइ ॥ ता ते हौ हरि राइ के जरत कीरति पुर जाइ ॥८॥ In the above charitra name of Ramdass pur( Amritsar) is mentioned. It is also mentioned that lady brought her son to kirtapur. When Guru ji writes that now i am going to write pakhyan that itself says that it is a story coming out of another story. Secondly the story is being recited by a minister to his king.That itself proves that settings are fictional. It is art of story telling to take story to greater height. Story is a story and not history. Coming charitra 21, in charitra 20 it is written ਬਹੁਰਿ ਬੰਦ ਗ੍ਰਿਹ ਮਾਝ ਨ੍ਰਿਪ ਪੂਤ ਡਾਰਿਯੋ ॥ ਭਈ ਭੋਰ ਬਹੁਰੌ ਨਿਕਟ ਕੋ ਹਕਾਰਿਯੋ ॥ ਤਬੈ ਮੰਤ੍ਰ ਯੋ ਰਾਇ ਸੋ ਬੈਨ ਭਾਖ੍ਯੋ ॥ ਚਿਤਰ ਸਿੰਘ ਕੇ ਪੂਤ ਕੌ ਪ੍ਰਾਨ ਰਾਖ੍ਯੋ ॥੧॥ बहुरि बंद ग्रिह माझ न्रिप पूत डारियो ॥ भई भोर बहुरौ निकट को हकारियो ॥ तबै मंत्र यो राइ सो बैन भाख्यो ॥ चितर सिंघ के पूत कौ प्रान राख्यो ॥१॥ See the word Rai used for King chittra singh and story being told to him. Coming to word sikh in charitra 21,word sikh has multiple meanings . Here sikh means servant. The same word is used for the servants of lady Noop Koer.see below ਸੁਨਤ ਰਾਵ ਕੋ ਬਚ ਸ੍ਰਵਨ ਤ੍ਰਿਯ ਮਨਿ ਅਧਿਕ ਰਿਸਾਇ ॥ ਚੋਰ ਚੋਰ ਕਹਿ ਕੈ ਉਠੀ ਸਿਖ੍ਯਨ ਦਿਯੋ ਜਗਾਇ ॥੫੯॥ सुनत राव को बच स्रवन त्रिय मनि अधिक रिसाइ ॥ चोर चोर कहि कै उठी सिख्यन दियो जगाइ ॥५९॥ Esssence of understanding these stories is given at concluding part of Charitropakhayan after chaupai sahib where Guru ji writes ਸੁਨੈ ਗੁੰਗ ਜੋ ਯਾਹਿ ਸੁ ਰਸਨਾ ਪਾਵਈ ॥ ਸੁਨੈ ਮੂੜ੍ਹ ਚਿਤ ਲਾਇ ਚਤੁਰਤਾ ਆਵਈ ॥ सुनै गुंग जो याहि सु रसना पावई ॥ सुनै मूड़्ह चित लाइ चतुरता आवई ॥ The dumb, who will listen to it, will be blessed with the tongue to speak; the fool, who will listen to it attentively, will get wisdom; It is sheer ignorance to infer our own meanings when at end of every charitra it is written that story is being recited by a minister to his king.There are many other stories where name of towns come such as lahore,sialkot, bank of river Sutlej.It does not mean these are real incidents. If we understand the meaning of word pakhyan coupled with third person narration and setting of Charitras plot in Charitra 2 (which no one bothers to look at)we will not be making our own interpretations .

Sarbat da pala ji This is a typical trait of a man who frequents many sites to propagate against dasam granth. It is his job. He seems to make a living from this.He has been banned form many forums.These people are not well read people and have not been able to understand Dasam granth. Question for them is that they say they do not beleive anything outside SGGS ji.Then what are they doing on sikh forums.Simply do not entertain them. Suffice to say that Guru ji have used pen names while writing his bani. Ram,shyam are his pen names. What these fools do not know that words ram and shyam come in one charitra together thereby establishing that they are one person. For example he is giving name of poet shyam in chaubis avtar.He says that he is a hindu poet but he does not read the entire invocation which is exactly in line with sikh philosophy thereby establishing that shyam was none else other than Guru sahib. But main suggetsion is do not entertain such rogue atheists.Just ask them to form their own forums.They are here basically to do propaganda and confuse people.

This bozzo need no summon to appear.After watching this i am of the view that his anti sikh face has been exposed. He should be straightaway excommunicated.No link with these heretics.

before i answer your questions i want to let you know that you looked awesome when you arranged a propaganda video against dasam granth.You were sitting with photograph of bhindrewale in background.Also name was chosen was akali dal.You guys have become experts in propaganda. What are you doing here when you call yourself khalsa and yet do not believe in Jaap sahib. Why do not you start your separate websites and form a separate sect. You people do not derserve any answer.You already have been banned from many panthic sites. Do you believe in Bhindrewale philosophy?

Recently some so called missionaries created a big scene at Fardidabad when Bhai Manpreet singh was doing kirtan.Then they gave false news in a newspaper notorious for anti sikh news that bhai Manpreet singh ran away when challenged not to sing kirtan of Dasam bani. Following are the videos that expose their lies. part 1 Part 2 Part 3 http://www.youtube.com/watch?v=gw1Vk535XUA Part 4 Part 5 Part 6

Mithar ji Truth comes out finally. They are fearful now and hence such desperate acts.That itself makes them unsikhs. You can watch videos at the link mentioned below http://www.sikhsangat.com/index.php/topic/48313-desperate-attempt-by-ragi-dasrhan-singh-group/ Most of us know that ragi Darshan singh was given an opportunity to present his view point on JUS Punjabi for his blasphemic utterances against Guru Gobind Singh sahib.There was a video on Utube whcih showed his inability to answer any question put to him. His people filed a phoney complaint to take that video down. Once the video is down it takes time for counter claim in order to put it again on Utube.This shows that Ragi follwers can stoop to low depth of lies and deception and lack moral values. But truth cann't be hidden. It will come out eventually. Here is the news link of that video http://patshahi10.org/index.php?option=com_content&view=article&id=316:controversial-ragi-prof-darshan-singh-talks-about-his-blasphemous-remarks-on-jus-punjabi-tv&catid=48:tv-interviews&Itemid=65

Your hate towards sikh scholars is obvious when you use this type of trash language.That speaks a volume where you come from.

I have panth paraksh with me. Its teeka is done by Baba santa singh. But i do not find any reference about additions and alterations done by Bhai Veer singh ji. Am i missing something? As far as i know Bhai veer singh ji had got panth parkash printed in 1914. When Dr Balwant singh dhillon compared the printed version of Bhai veer singh ji it was found that there were footnotes only.