singh2

Do you know symbolism? If not please go to a school learn about it.

Fauji People of your flock do not attack dasam granth. Their attack is on Amrit of tenth master and keshas of us . They want to finish our identity. Jeonwala's parent organization in USA openly say that hair are not required for a sikh. If you want i can furnish proof of this here. You people are propagating to make us monas and convert us back to Hindus. That is the real intention of these fifth columnists.

. Whole khalsa panth except a few heretics consider Dasam Granth as a scripture of tenth master. Why debate then. Moreover it is futile to debate with people who are liars of the first order and have no ethics. . Stop degrading name of Bhai kahan singh and Gurmukh singh by bracketing them falsely with gurnindaks of Kala afghana tribe. We also do not believe the documents you are scanning and posting here because people of your scan are liars. Once you lose credibility it is difficult to get it back. We have digitized copies of manuscripts of dasam granth written in 1697 and 1698 here in USA. Are you willing to come and see those. That will shut your mouth forever. . Mention of dasam granth compositions in their account is proof enough to prove you guys as paid propagandists of anti sikh lobby. These rehatnamas mention the banis of Dasam granth. Chaupa singh's rehatnama goes further and gives date of completion of Charitopakhayan. That date coinsides with the date in dasam granth.

They are their agents who are playing double roles.

This is bankcruptcy of knowledge. Chaupai sahib very much existed before amrit sanchar of 1699. This is similar to their Guru ragi Darshan singh saying in a poisnous sermon that if Dasam Granth is work of guru Gobind singh ji then why Amrit sanchar of 1699 is not mentioned in that. There is audio available of that otherwise these people disclaim that.

Dasam granth is a revered scripture of sikhs. Khalsa fauji is using abusive language ( KK) for this scripture. My request to moderators is that it is not possible to have any discussion with such a person. When asked about refrences he turns a blind eye. I am of he view that this debate will never be conclusive as fauji jumps from one topic to another. I appeal to moderator that because of abusive language of khalsa fauji for a scripture of Guru sahib , he should be banned .

Give as refrence from dasam granth wherein the above named are referred as God? Do not beat about the bush and do not run away. Give refrences.

Any reference for that? Read below to know your other answers Authenticity of Dasam Granth Sahib - Prof Piara Singh Padam E-mail Print PDF Authenticity of Dasam Granth Sahib Prof. Piara Singh Padam Guru Gobind Singh Ji, the tenth heir of Guru Nanak Dev Ji, possessed great qualities of a warrior and a poet. He used the might of sword and pen equally to bring a revolution in lives of common people. Without a match, he was the ideal Guru, poet and a warrior. The 'Khande-Dhaar' Bani of Guru Gobind Singh Ji is so powerful that it possesses powers to turn water into Amrit and make volcanoes erupt from lifeless soil to give birth to revolutions. This is not merely an example of a fantasy; life sketch of Guru Gobind Singh Ji is full of such examples. An example of Guru Gobind Singh Ji's warrior spirit comes from the creation of the Khalsa Panth and the bani in 'Dasam Granth Sahib' details his influential ability as a high-class poet very precisely. The Dasam Granth Sahib is a collection of various writings of the Dasam Guru which was compiled after his 'jyoti-jot' with the motivation and instructions of Mata Sundar Kaur Ji. This effort was undertaken by Bhai Mani Singh Ji's attendant scholars, including Bhai Sheea Singh Ji. The following are the prominent writings of the Dasam Granth Sahib: Jaap Sahib, Akaal Ustat, Gyaan Parbodh, Shastar Naam-Mala, Chandi Charitrokti Bilas, Vaar Durga Ki, Bachitar Natak, Charitro Pakhyaan, Hakayat and Zafarnaama. In addition, there are 'Shabad Ragaa Ke' (shabads written in various ragas), 32 Sawaeay, Khalsa Mehima, Khyaal, Sadd and the Asfotak Chands. The Bachitar Natak and the Charitro Pakhyaan are two most extensive banis of Dasam Granth Sahib. The Bachitar Natak narrates the tail of various ancient gods and goddesses in a modern and enthusiastic way. Terminology and wording full of bir-russ is used to help people learn appropriate lessons from lives of their idols. The banis focus chiefly on the common people so they could be influenced to take part in the revolution started by Guru Sahib. Maintaining traditions isn't very difficult, but to use these traditions to scheme for contemporary development is certainly an art. This was the main purpose of mentioning stories and tales of various gods and goddesses. Guru Gobind Singh Ji made sure that he isn't mistaken as a worshipper of demigods and he clearly denounced such worship in many places in Dasam Granth Sahib. He states that his main notion behind writing accounts of Sri Ram, Sri Krishna and Durga is only to uplift the spirit of war in the people: ਦਸਮ ਕਥਾ ਭਾਗੌਤ ਕੀ, ਭਾਖਾ ਕਰੀ ਬਨਾਇ, ਅਵਰਿ ਬਾਸਨਾ ਨਾਂਹਿ ਪ੍ਰਭ, ਧਰਮਜੁੱਧ ਕੇ ਚਾਇ॥2491॥ (ਕ੍ਰਿਸ਼ਨਅਵਤਾਰ) I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491. Another clear note from the Krishna Avtar: ਮੈਂ ਨਾ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਉਂ। ਕਿਸਨ ਬਿਸਨੁ ਕਬਹੂੰ ਨਹਿ ਧਿਆਊਂ। ਕਾਨਿ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋ। ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋ॥434॥ (ਕ੍ਰਿਸ਼ਨਅਵਤਾਰ) I do not adore Ganesha as being the highest and also do not meditate on Krishna and Vishnu; I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kal (the Immanent Akal Purakh).434. A similar note is found in the katha of Rama Avtar: ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀਂ ਆਨਯੋ। ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤ ਏਕ ਨ ਮਾਨਯੋ॥863॥ O God ! the day when I caught hold of your feet, I do not bring anyone else under my sight; none other is liked by me now; the Puranas and the Quran try to know Thee by the names of Ram and Rahim and talk about you through several stories, but I do not accept any of their opinions. The four hundred and five chapters long Charitro Pakhyaan states prevalent tails of misconduct of men and women. These were penned for the purpose of ensuring that the newly initiated 'Sant Sipahis' (Saintly Warriors) do not become victim of such wrongdoing. In those days, brothels were rather popular and existed freely without interference of law or common norms. The soul purpose of writing such stories was to keep the Sikhs on the right path. For Example: ਰੀਤਿ ਨ ਜਾਨਤ ਪ੍ਰੀਤਿ ਕੀ, ਪੈਸਨ ਕੀ ਪ੍ਰਤੀਤਿ। ਬਿਛੂ ਬਿਸੀਅਰ ਬੇਸਵਾ, ਕਹਹੁ ਕਵਨ ਕੇ ਮੀਤ। (ਚਰਿਤ੍ਰ 16) (She) is not acquainted with love; her attachment remains limited to money. Has a scorpion, snake or a prostitute ever been friends with anyone? Same teaching is again repeated in the following sentences: ਸੁਧ ਜਬ ਤੇ ਹਮ ਧਰੀ, ਬਚਨ ਗੁਰ ਦਏ ਹਮਾਰੇ ਪੂਤ! ਯਹੈ ਪ੍ਰਣ ਤੋਹਿ, ਪ੍ਰਾਣ ਜਬ ਲਗ ਘਟਿ ਥਾਰੇ, ਨਿਜ ਨਾਰੀ ਕੇ ਸੰਗ ਨੇਹੁ ਤੁਮ ਨੀਤ ਬਢਈਅਹੁ ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਭੂਲਿ ਸੁਪਨੇ ਹੂੰ ਨ ਜਈਅਹੂ॥51॥ Ever since growing up, my Guru gave me the following instructions: "Son! As long as there is breath in your body, continually increase the affection with your wife and do not go into the bed of another woman even in dreams." ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਸਹਸ ਬਾਸਵ ਭਗ ਪਾਏ ਪਰ ਨਾਰੀ ਕੇ ਭਜੇ ਚੰਦ੍ਰ ਕਾਲੰਕ ਲਗਾਏ ਪਰ ਨਾਰੀ ਕੇ ਹੇਤੁ, ਸੀਸ 'ਦਸ ਸੀਸ ਗਵਾਯੋ ਹੋ ਪਰ ਨਾਰੀ ਕੈਹਤੁ, ਕਟਕ ਕਵਰਨ ਕੋ ਘਾਯੋ॥42॥ (ਚਰਿਤ੍ਰ 21) Because Indra mated with another's woman, he came to bear thousands of marks of female organs. The same reason caused denigration to the moon. For sake of another's women, the Ravan also had to loose his ten heads and the same also caused devastation to the Kauravs. ਜਨਨਿ ਜਠਰ ਮਹਿਂ ਆਇ ਪੁਰਖ ਬਹੁਤੇ ਦੁਖ ਪਾਵਹਿ ਮੂਤ੍ਰ ਧਾਮ ਕੋ ਪਾਇ, ਕਹਹਿ ਹਮ ਭੋਮ ਕਮਾਵਹਿ ਥੂਕ ਤ੍ਰਿਯਾ ਕੋ ਚਾਟਿ, ਕਹਿਤ ਅਧਰਾਮ੍ਰਿਤ ਪਾਯੋ ਬ੍ਰਿਥਾ ਜਗਤ ਮੈਂ ਜਨਮ, ਬਿਨਾ ਜਸਦੀਸ਼ ਗਵਾਯੋ। (ਚਰਿਤ੍ਰ 81) One faces many pains while in the womb of his mother. By mating with a woman and licking her saliva, he claims to receive pleasures. But at the end his life is wasted in the world without meditation of God. These teachings are asserted by almost all lecturers during Anand Karajs and never does anyone in the Sikh Sangat demonstrate any rejection upon them. It is true that some graphical words exist in these stories but they have only been used to save the Sikhs from such misconduct. Sikhs do not perform Akhand Path of these stories and neither are they read during the daily nitnem. The Bani 'Kabio Bach Benti Chaupae' which appears at the end of this Granth is however read by Sikhs for Amrit Sanchars and also during the daily nitnem. No one has ever raised questions about its authenticity. These are not merely 'stories or tails'; these are banis which entail Gurmat principals but don't need to be dissertated. There have been many who have also raised doubts on other parts of this Granth. Some state that the Dasam Granth Sahib was penned by the Darbari poets but reality is totally opposite to this. By becoming victims of such doubts, people became unsuccessful in understanding the main purpose of Guru Sahib and the 'self-acclaimed' scholars kept on uttering nonsense. Those who had not even read Dasam Granth Sahib started presenting baseless arguments against it. To realize the authenticity of Dasam Granth Sahib, all readers must bring their attention to the following straight-forward points: The Hazoori Sikhs of Guru Gobind Singh Ji who were accustomed with all aspects of his life compiled the 'Granth of the Tenth Guru' after his physical departure from this world. The letter of Bhai Mani Singh Ji also supports this fact. All the copies (around a dozen) of Dasam Granth Sahib that were compiled during the eighteenth century contain all the above mentioned banis. There is no difference in their content. The internal content of this Granth also proves that its author is Guru Gobind Singh Ji. In his own composition, Guru Sahib states: ਅਬ ਮੈਂ ਆਪਨੀ ਕਥਾ ਬਖਾਨੋ। ਤਪ ਸਾਧਤ ਜਿਹ ਬਿਧਿ ਮੁਹਿ ਆਨੋ। (ਬਿਚਿਤ੍ਰ ਨਾਟਕ) Now I relate my own story of how God sent me in the world while I was absorbed in meditation. and ਸੇਵਕ ਸਿੱਖ ਹਮਾਰੇ ਤਾਰੀਅਹਿ। ਚੁਨਿ ਚੁਨਿ ਸ਼ਤ੍ਰ ਹਮਾਰੇ ਮਾਰੀਅਹਿ। (ਚੌਪਈ ਸਾਹਿਬ) Cross over the world-ocean these devotees and Sikhs that belong to You. Pick up my foes and destroy them. The language used in the Dasam Granth Sahib also explains that its author is none other than the Mahaakavi Guru Gobind Singh Ji. Guru Sahib used words such as Bhagauti, Kharag, Khag, Tegh, As, Asthuj, Khargait, Kirpan, Kaal, Mahakaal, Sarbkaal, Sarbloh, Mahaloh, etc. to refer to Akal Purakh. None of these words have been used by any of the Darbari poets. These and other similar ones appear throughout the writings of Guru Gobind Singh Ji. It was customary for the Darbari Kavis to start their writings by praising Guru Gobind Singh Ji but at no instance a manglacharan exists in Dasam Granth Sahib that praises a certain individual, rather Guru Gobind Singh Ji has addressed the might of Almighty God in all of his writings. There are some Chands that appear concurrently in the Bachitar Natak and the Charitro Pakhyan. These include: "ਮੇਰੁ ਕੀਯੋ ਤਿਣ ਤੇ and ਯਾ ਕਾਗਦ ਦੀਪ ਸਬੈ ਕਰਕੈ" etc. It was prevalent amongst the previous generation of Sikhs to revere all contents of Dasam Granth Sahib as writings of Guru Gobind Singh Ji. This is the reason the following Panthic instruction was passed: ਦੁਹੂੰ ਗ੍ਰੰਥ ਮੈ ਬਾਣੀ ਜੋਈ। ਚੁਨ ਚੁਨ ਕੰਠ ਕਰਹਿ ਨਿਤ ਸੋਈ'। (ਰਹਿਤਨਾਮਾ, ਭਾਈ ਦੇਸਾ ਸਿੰਘ) Everyday, pick and memorize the banis of the two Granths. (Rehitnama, Bhai Desa Singh) It was according to this notion that different Chands of Dasam Granth Sahib have been popularized over time by Guru Ji's Sikhs. But the status of being the Guru rested solely with Guru Granth Sahib Ji. Just like in Guru Granth Sahib Ji, names such as Madho, Kamlapat, Gopal (Vishnu), Keshav, Syaam (Krishna), Raam, Raghunaath (Ramchandar), etc. are used; Guru Gobind Singh Ji used old and prevalent names to bring all castes and creeds together. To censure something without reading, listening or understanding is very foolish. By walking on this path, many have suffered, and at the end they have had to apologize. The simple answer to those who question the necessity of writing about Avtars is that the Avtar Katha was written solely to awaken the spirit of the Hindus. If their idols such as Raam, Krishna, Bheem and Arjun could dare to destroy dreadful demons, they too can take part in Dharam Yudhs. And as stated earlier, the only reason behind writing stories of adulterous misconduct was to raise awareness within the newly initiated Sikhs. Furthermore, one needs to realize that if authenticity of Dasam Granth Sahib was indeed questionable; its contents would have never been included in nitnem that is prescribed by the sixty year old 'Sikh Rehit Maryada'. Another doubt that is raised upon the authenticity of Dasam Granth Sahib includes the question whether Guru Gobind Singh Ji really had the time to pen down such a great amount of bani. According to historical facts that exist, Guru Gobind Singh Ji wrote this Granth between 1675 and 1700, which is a period of twenty five years. It was after this time that attention of Guru Sahib remained focused towards wars and battles. Period of twenty five years is enough to work on a complication as lengthy as the Dasam Granth Sahib. Guru Sahib was the Guru; even his Sikhs such as Bhai Santokh Singh, Giani Gian Singh, and Bhai Veer Singh penned thousands of pages in a period of few years. We also need to consider that the Avtar Katha in Dasam Granth Sahib provides priceless information on many of the ancient stories that have been included in Guru Granth Sahib Ji. Dasam Granth Sahib has long been used significantly by the learnt scholars and historians. The information provided in this Granth is important to understand several aspects of Guru Granth Sahib Ji's bani. Without the guidance of this Granth, Sikhs would be misguided with the misinformation that exists about various avtars and historical epics and tails. (Translated from ‘ਦਸਮ ਗ੍ਰੰਥ ਦੀ ਪਰਮਾਣਿਕਤਾ’ Courtesy www.panthic.org)

Post that analysis here. How did he analyse the letter. Did he send it for chemical testing? That letter as fake was brought by you. Give us reference

Khalsa fauji writes about hukamnama of Bhai Chaupa singh ji. What he does not know or does not write that the same Hukamnama mentions the year of writing of jaap sahib and also mentions banis of Akal ustat and swaiye. It writes the following line from Bachitra natak theekar pher dilis sir prabh pur kia payan Teg bahadar si kirya kari na kinhu aan It also writes about the date of completion of charitro pakhayan quote Usde pathraye chariter uchar hoi.Samant 1753 bhadron sudhi ashtami bhog paya. unquote

That topic was Gurmat based. Gurcharan jeonwala is expert of everything? Another debate video of same topics between them http://www.sikhclips.com/view_video.php?vi...507cacd8e2f2aef

He was not a sikh till a few years ago. he was mona. he became sikh to get some recognition so that he can slander banis of tenth master and sikh history.

fauji wrote . What makes you think that letter is fake? Stay focussed on the topic. If you have anything on charitra post it on relevant thread. You should be ashamed for using such a low language for mata sundri ji.

Bhats were attendants in guru sahib's court and they wrote day to today account of Guru sahib's life's important events. They write about five banis that were read at the time of creation of khalsa and the same banis are being read till today. In Punjabi there is a saying "man harami hujtan dher." No amount of convincing with anti dasam granth brigade. They are gurnindaks and will never see to reason. www.sikhreview.org/march2001/chronicle.htm Creation of Khalsa as described by Bhatt Sarup Singh Kaushish in "Guru Kian Sakhian" [Part II]@ Harnam Singh Shan, D.Litt.* * Eminent scholar, former Prof. & Chair, Guru Nanak Studies, Punjab University, Chandigarh. [605, Sector 16 Chandigarh, 160015, Punjab] Parchian Sewa Das, dated 1708 A.D. is probably the earliest available narration, in prose, of some episodes from the life of Guru Gobind Singh. Its date of completion coincides with the date of the passing away of Guru Sahib and it seems to have been written at Nander itself. Thirty- eight of the fifty episodes (Nos. 13 to 50) contained in the work pertain to Guru Gobind Singh, but none of them describes the event as such in any form. There is, however, a passing but significant reference to it in the very first episode which after giving "a brief sample" of the Zafarnamah1 is concluded as follows: "The letter contained the warning, ‘Beware, the Khalsa is born, the real idol-breaker Khalsa. Khalsa will punish you. You will not be spared." "The name of the messenger who took this letter was Bhai Daya Singh. When Aurangzeb read this line of the letter, he looked at Bhai Daya Singh and asked, ‘Has the Khalsa taken birth’? ‘Yes, Sir, the Khalsa has appeared,’ replied Bhai Daya Singh. ‘It should not have appeared15. That is a novel nectar to be prepared with the use of a double at this time. I see doom ahead.’ Saying this, Aurangzeb’s face turned pale, and he died." 19 Its episode No. 47 refers to a violation of Rehat, the Code of Socio-religious Conduct and discipline prescribed for the Khalsa, at Dadu Dwara - Guru’s salutation, Khalsa’s notice, Guru’s explanation and acceptance of the tankhah20 awarded by the Khalsa.21 The abolition of the Masand System and the removal of all masands is intrinsically linked with the creation of the Khalsa, that being its primary connotation. It was one of the first injunctions of the Guru and the Sikhs were told not to have any truck with them. This is corroborated even by the extant Hukamnamas22 sant by Guru Gobind Singh to various Sikh Sangats - the first of them being the one dated 12 March 1699 (that is, 19 days earlier than the event) addressed to the Sangat of Machhiwara23 (district Ludhiana). Chander Sen Sainapat, an eminent scholarly poet of the Guru’s Court, also confirms it by stating in his Sri Gur Sobha (completed in 1711) that by abrogating their institution, doing away with their mediacy and making all Sikhs his own Khalsa, the Guru affiliated and related the entire Sikh community directly with himself. Karan har Kartar hukum karte kiya kar masand sabh dur, khalsa kar liya24 He actually transformed it into his Khalsa, so said Bhai Gurdas Singh, another contemporary, most probably an eye-witness to the event: Gur-Sangat kini Khalsa Manmukhi duhela25 It was, therefore, quite right and appropriate on the part of Sarup Singh Kaushish to begin his account of that historic event with the condemnation, dismissal and summary punishment of the depraved masands. Immediately after mentioning the above command of Guru Gobind Singh, Kaushish begins his narration of the event telling as under the date of its occurrence: Charhde saal satrah seh pachawan baisakhi26 This is what we find neither in the Parchian of Sewa Das nor in Sri Gur Sobha of Sainapat. This is what is very wrongly given by Koer Singh in his Gurbilas Patshahi 10, completed in 1751 and so far the earliest available account of the same, commencing his narration in the relevant canto no. 9, as follows: Yah bidhi panth banai hai27 He has mentioned it twice and both times 1746 BK.,28 corresponding to 1689 A.D., instead of 1699 A.D. universally accepted till now. Sainapat began the writing of his work, Sri Gur Sobha, in 1701 - two years or so after the creation of the Khalsa in 1699. He completed it in 1711, within three years of the demise of Guru Gobind Singh. Having been an eminent poet of his court, both at Paonta Sahib and Anandpur Sahib, he would have been an eye-witness to all that happened on 30 March 1699 at Anandpur. But in spite of its being a contemporary historical significance and poetical excellence, it is quite silent over almost all those aspects and incidents of the event which have been noticed in the above narration of Guru Kian Sakhian and which are generally known to the people uptil now. He has referred, though, to the huge gathering on the occasion of Vaisakhi at Anandpur, without mentioning even its year, yet there is no explicit reference in it even to the thundering call for heads made by the Guru in that assemblage and what followed thereafter. He seems to have taken it for granted that unique and memorable event and the details associated with it were already known to his readers. Hence, he does not seem to have considered it necessary or useful to describe the same. Sainapat’s Sri Gur Sobha is followed by Koer Singh’s Gurbilas which is also a versified account of the life of Guru Gobind Singh, and is probably the first available work that covers in detail almost the entire span of his life, completed within 43 years of his passing away. As hinted above, it is also the so-far-first available work in which are recorded some details of the event that led to the creation of the Khalsa. But its narration falls short not only in telling us a wrong and misleading date of its occurrence but also in several other elements and aspects of the subject. Unlike that of Sainapat and Kaushish, Koer Singh’s account is doctrinally heterodox in its nature, content and presentation. It runs counter to the tenets, teachings and writings of Guru Gobind Singh. Quite contrary to the glaring facts of history, most of these are figments of Koer Singh’s poetic fancy, leading not only to heterodoxy but also to heresy. Hence, there is very little of historical, factual and, therefore, credible element in his account.29 According to Koer Singh, the first Piara, Bhai Daya Ram, belonged to Lahore, but Bawa Sarup Das Bhalla, author of the Mehma Parkash (dated 1776), and Sarup Singh Kaushish have mentioned him as a resident of Sialkot or Shalkot, respectively. 30 He was a Sopat or Softi (not Sobti, as it is now pronounced) Khatri, according to all of them. The next work, in chronological order, is Bansavalinama Dasan Patshahian Ka by Bhai Kesar Singh Chhibbar. He completed this poeticized work in 1769. There is no mention in it of the Sis-bhet episode nor of the very bold and spectacular method adopted by Guru Gobind Singh to select his Panj Piare (five Beloved ones).31 According to him, Guru Gobind Singh planned to create the Khalsa when the year 1750 Bk. (1693 A.D.) came to its end: Sambat satara sai pachas pura hoya31 The last such work, that is Mehma Parkash, dated 1776, by Bawa Sarup Das Bhalla, seems to have followed Koer Singh’s Gurbilas in repeating the same heterodoxical element.32 Its account is not only insignificant but is also incredible to a very large extent. On the other side, Bhai Sarup Singh Kaushish who wrote the above account of that great event 14 years after Bhalla, 21 years after Chhibbar and 39 years after Koer Singh, had steered clear of all such flights of poetical imagination, Brahmanical influences and heretical overtones. He seems to have followed only the first-hand information he found recorded in the Bhatt Vahis of his ancestors who remained in attendance with Sri Guru Gobind Singh and happened to be eye-witness to most of the events associated with his court and camp till he passed away.33 Basing his account on such an authentic and reliable contemporary source, Kaushish related the first "baptismal" ceremony, held at Keshgarh Sahib on the Vaisakhi Day (30 March) of 1699, in the next Sakhi, bearing no. 59, as follows: That is, "now begins the anecdote regarding initiation with ambrosial baptism by the nectar of the double-edged broadsword." "Guru ji asked Diwan Dharam Chand to bring a stone mortar, a steel bowl and the double-edged broadsword. Obeying the command, Diwan ji brought in the same. "Placing the bowl on the stone mortar and putting in it the water of river Sutluj, Guru ji started the preparation of his ambrosial nectar. He began to stir the Khanda in it with his hand in front of the five Sikhs - Bhai Daya Ram and others. He recited at first Japji Sahib. "The revered mother asked Bhai Kirpa Ram, ‘What Guru ji is doing?’ He said, ‘Revered mother’, Guru ji is preparing ambrosial nectar of the double-edged broadsword for administering it to the Sikhs.’ The revered mother was deeply moved on hearing this. She instantly came to Guru’s presence with a lawful of patasas. Paying at first her obeisance to Guru ji, she poured the patasas from her lap into that bowl. The all-knowing Guru ji did not look at her and continued with his recitation of Jap ji with full concentration. After reciting the sacred compositions of Jap ji, Jaap Sahib, Sawayyas and Chaupai, he recited Anand Sahib. When the ambrosial elixir became ready, he stood up and performed the Ardas. Concluding it with the prayer; he called out Fateh, and raised aloud the spirited chant of Sat Sri Akal. "The True Guru, then, dripped the ambrosial nectar five times, from the edge of the Khanda into his own mouth, repeating each time the Fateh, salutation of God’s victory. "The True Guru, thereafter, holding the Khanda in his right hand, said, ‘This broadsword with the stirring of which I am going to give you the ambrosial nectar of steel, was endowed to me by the Immanent and Eternal Being (God) on His calling me from the mountain of Hemkunt. Keep it (its replica) under your short turban. With its blessing you will gain victory in every field of activity.’ "After this, he uttered the following three couplets38 in a roaring voice: Ais ikRpwn KMFo KVg, qubk qbr Ar qIr[ sY& srohI sYhQIN, XhI hmwry pIr [ You are the Timeless You are the goddess of death; You are the arrow. You are the symbol of victory. You are the Almighty Hero of the world.38 "After uttering the above couplets, he looked towards the Five, Daya Ram and others, who were standing in front and watching with fixed gaze the bowl of nectar. Making them sit in the bir-asan, he administered to each, by turns, that ambrosial nectar of the broadsword. Then, starting at first from Bhai Daya Ram and going up to Bhai Himmat Chand, he made them drink three sips each of whatever nectar was left over in the bowl. Returning them from Bhai Himmat Rai and proceeding towards Bhai Daya Ram, he finished the nectar by letting them take two more sips each. "Assigning the word Singh first to his own name and thence to the names of all the Five Chosen Sikhs, Guru ji called out Fateh (the victory salutation) and raised aloud the spirited chant of Sat Sri Akal. "Thereafter, Guru ji pronounced, ‘on your rebirth in the Khalsa Panth, your previous lineage, caste, creed, calling, customs, beliefs and superstitions, etc. stand annulled from now onwards. Transforming you into the Order of Khalsa, I have endowed you with the apparel of the Almighty God, you shall have to keep its honour. Before administering this nectar of steel, I also bestowed you with five kakaars (Ks, i.e. defining emblems). You have never to keep them away from your body even by mistake. I gave you, at the start, a blue keski, kangha, kirpan, sarbloh ka kara and white kachhehra. In the event of the loss or misplacement of any of these, get its infringement pardoned in the Sangat by going to Gurdwara without any delay. "Now listen to the following four bajjar kurehats (negative injunctions or transgressions) by the commission of any of them a Sikh becomes an apostate and cannot intermingle with the Sikh sangat. The first is the dishonouring of one’s rom (hair) from top to be. The next are eating of kutha, using of tobacco and cohabiting with a Muslim woman. In the event of the infringement of any one of these, you must get yourself pardoned by having yourself re-baptized with the nectar of the broadsword. Do not cherish any relation or communication with the five antagonists of the Panth, that is, the descendants and followers of Prithi Chand, Dhir Mal, Ram Rai, masands and the shaven. Whosoever from any of them shall come to the Sangat and shall present himself for forgiveness for his omissions or commissions, he should be forgiven without any suspicion or hesitation. You shall not fix your faith, even by mistake, in any monastery, crematory, tomb or grave, excepting in God, the only One Timeless Being. I have blended you with gold’ - So do not harbour delusions and suspicions, differentiation’s and discriminations among yourselves". This too is almost a complete statement on the above aspect of the event, described in a simple, systematic, explicit and plausible way, which we miss in other available contemporary - or near-contemporary - accounts, including the works mentioned above. It is very useful and encouraging to note that the basic elements of the process of the preparation of the nectar and its administration, as mentioned by Kaushish, accords in their basic formation with what is outlined in the Sikh Rehat Maryada approved in 1945 by the Shiromani Gurdwara Prabandhak Committee, Amritsar, and which are in actual practice uptil now, that is more than two hundred years after the completion of the text of Guru Kian Sakhian by Bhai Sarup Singh Kaushish. His version is, however, deficient in missing (though hinted) one important incident of the event which is touched, as under, but not concluded in Koer Singh’s Gurbilas which tells that after baptising the Blessed Five, Guru Gobind Singh himself besought to be baptized likewise by the Blessed Five and admitted thereby to the Brotherhood: Ja vidhi amrit tum Gur payo taise mohe milayo bhayo.50 On the other hand, we do not find the inclusion of the above-mentioned Sarab Loh Ka Kara (steel bracelet) in the list of the 5 kakaars (five Ks. emblems) given in Koer Singh’s version. As far as I know, Sarup Singh’s Sakhian is the first such work which has included it in that list of five in so many words. According to both Koer Singh and Sarup Singh, it was the revered mother who, after hearing from Kirpa Ram about what the Guru ji was doing, had come of her own and had poured a lawful of patasas (sugar puffs) in the bowl of nectar under preparation.51 But Bhai Kesar Singh Chhibbar’s Bansavalinama wrongly and unduly gives the credit of the sweetening of the ambrosial water to Diwan Sahib Chand, one of his own ancestors.52 Without mentioning the names of the universally accepted Panj Piare (Five Beloved Ones), Chhibbar had wound up his description of the ceremony rather casually and un-becomingly. Bawa Sarup Das Bhalla, on the other hand, has given Mata Nanaki53 as the name of the revered mother on whose suggestion, he says, the Guru had sent for some lump sugar and after getting that powdered, he put that in the bowl: tab Satguru misri layi mangai.54 Without making any mention of the Guru’s call for the Sis-bhet and prompt response of the Five Beloved Ones, and also without giving any detail of the baptismal ceremony, he has disposed of the entire event by just stating thereafter: Prabh nij kar pahul sangat ko diya. Singh sangia naam padvi sabh diya. Kesadhari sabh ko kina Bir saroop sabh ko Prabh dina.55 - End of Part II [To be concluded] v References 16. That is, the Guru alone know the purport of his thoughts and actions. 17. Nanak Dev, Sri Guru, Sri Guru Granth Sahib, compiled & edited by Sri Guru Arjan Dev in 1604 at Amritsar, Raga Ramkali, p.933. 18. That is, Epistle of Victory, Guru Gobind Singh’s historical letter, dated 1706, addressed to Emperor Aurangzeb and got delivered to him at Ahmednagar. 19 & 21. Sewa Das, Parchian, op. cit., parchi no.13; Episodes from Lives of the Gurus, Chandigarh-1995, op. cit., pp. 39 & 135/83, 157-8. 20. i.e., punishment, in the Sikh parlance. 22. That is, the edicts, epistles or letters of the Sikh Masters. 23. Gobind Singh, Sri Guru, edict or epistle dated 12 March 1699, as reproduced in Hukamnamae, compiled & edited by Dr. Ganda Singh, Patiala-1985, pp. 152-153. See also another, dated 1 February, 1700, op. cit., pp. 160-61. 24. Sainapat, Chander Sen, Sri Gur Sobha, Wazirabad-1711, canto 5, st. 32/148; edited by Dr. Ganda Singh, Patiala-1967; 2nd ed. 1980, p.24. Also see st. 2/115-16/122, p.20 & 46/162, p.26. 25. Gurdas Singh, Bhai, Var Ramkali Patshahi Daswin Ki, st.1. 26. Kaushish, Guru Kian Sakhian, op. cit., p.111. See foot-note 8 in this connection. 27. Koer Singh, Bhai, Gurbilas Patshahi 10, Amritsar-1751; edited by S. Shamsher Singh Ashok with introduction by Dr. Fauja Singh, Patiala-1968; 2edn. - 1986, canto 9, st.1, p.127. 28. (p.136) - Ibid, sts.87 & 104; pp.134 & 136. 29. Gurbilas Patshahi 10, op. cit., cantos 5, 7-9; pp.68, 71, 107-09; 115, 120-21, 127, 129-30; etc. 30. Bhalla, Mehma Parkash, op. cit., Sakhi no. 19, st. 1; p.829. 31. Chhibbar, Bhai Kesar Singh, Banswavalinama Dasan Patshahian Ka, Amritsar-1769, Charan 10; edited by Dr. Rattan Singh Jaggi, Chandigarh-1972, sts. 288, 316-318. 32. Bhalla, Bawa Sarup Das, Mehma Parkash, Goindwal-1776, Sakhi no. 17 sts. 29-40; edited by S. Gobind Singh Lamba, Patiala-1971, pp. 821-23. 33. See, for instance, the noting dated 7 October 1708 of Bhatt Narbad Singh in the Bhatt Vahi Talauda, Parganah Jind regarding the last commandment of Guru Gobind Singh in Sri Guru Granth Sahib; The Guru Eternal for the Sikhs by Prof. Harbans Singh, Patiala-1988, p.9-10. 38. Gobind Singh, Sri Guru, Shastar Nam Mala, as included in the Dasam Granth Sahib, compiled by Bhai Mani Singh in 1713 (?) at Amritsar; edited by Bhai Randhir Singh and published by Punjabi University, Patiala-1995, Vol.III, P.102, sts.3-5. 50. Koer Singh, Bhai, Gurbilas Patshahi 10, op. cit. canto 9, st. 57, p. 131. 51. Ibid, canto 9, sts. 25-26, p.129; Kaushish, Sakhi no. 59, p. 114. 52. Chhibbar, Bansavalinama Dasan Patshahian Ka, op. cit., canto 10, sts. 320-21, p. 120. 53. The holy grandmother of Guru Gobind Singh ji. 54. Bhalla, Mehma Parkash, op. cit., Vol.II, Sakhian Patshahi 10, Sakhi no. 18, st.8, p.826. 55. Ibid, st. 9, p.826.

Debate for what? We consider that whole of Dasam Granth is work of dashmesh pita. Why should we have debate on this. This is embedded in sikh psyche right from the time it was written. Rehtanama do support its bani. There is no debate on this. Jeonwala is exposed in the debate with hari singh randhawewale.

Do not believe what he says. Mod's edit: No personal attacks please.

This is an interesting video where one of missionary Guru Gurcharan jeonwala is engaged in discussion with Hari singh randhawawale. http://www.sikhclips.com/view_video.php?vi...amp;category=mr

. Fauji, Stop talking nonsense. It is well known fact that none of the above mentioned names ever doubted Dasam granth. Read below the comments by Kahan singh ji Nabha ਮਹਾਕਾਲ ਕਾਲਿਕਾ ਅਰਾਧੀ " - ਭਾਈ ਕਾਹਨ ਸਿੰਘ ਨਾਭਾ E-mail Print PDF ਮਹਾਕਾਲ ਕਾਲਿਕਾ ਅਰਾਧੀ (ਭਾਈ ਕਾਹਨ ਸਿੰਘ ਨਾਭਾ) ਹਿੰਦੂ: ਆਪ ਦੇਵੀ ਦੇਵਤਿਆਂ ਦੇ ਪੂਜਨ ਦਾ ਗੁਰਮਤ ਵਿਚ ਨਿਸ਼ਿਧ ਆਖਦੇ ਹੋ ਪਰ ਦਸਵੇਂ ਗੁਰੂ ਜੀ ਨੲਖੁਦ ਦੇਵੀ ਪੂਜੀ ਜੈ, ਜੇਹਾ ਕਿ ਬਚਿਤ੍ਰ ਨਾਟਕ ਦੇ ਇਸ ਬਚਨ ਤੋਂ ਮਹਾਕਾਲ ਕਾਲਿਕਾ ਅਰਾਧੀ॥ (ਬਚਿਤ੍ਰ ਨਾਟਕ ਅਧਿਆ 6) ਪ੍ਰਤੀਤ ਹੁਂਦਾ ਹੈ ਅਰ ੳਹਨਾਂ ਦੇ ਦੁਰਗਾ ਦੀ ਮਹਿਮਾ ਵਿਚ ਚੰਡੀ ਚਰਿਤ੍ਰ ਲਿਖਿਆ ਹੈ ਔਰ ਉਸ ਦੇ ਪਾਠ ਦਾ ਮਹਾਤਮ ਦਸਿਆ ਹੈ, ਯਥਾ: ਜਾਹਿ ਨਮਿੱਤ ਪੜੈ ਸੁਨਹੈ ਨਰ, ਸੋ ਨਿਸਚੈ ਕਰਿ ਤਾਹਿ ਦਈ ਹੈ॥ (ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਕਤਿ ਪਾ.10) ਫੇਰ ਨ ਜੂਨੀ ਆਇਆ ਜਿਨ ਇਹ ਗਾਇਆ॥(ਵਾਰ ਚੰਡੀ ਪਾ.10) ਸਿੱਖ: ਪਿਆਰੇ ਹਿੰਦੂ ਭਾਈ! ਗੁਰੂ ਸਾਹਿਬ ਨੇ ਅਕਾਲ ਪੁਰਖ ਨੂੰ ਤ੍ਰਿਲਿੰਗ ਰੂਪ ਵਰਨਣ ਕੀਤਾ ਹੈ, ਯਥਾ ਨਮੋ ਪਰਮ ਗਿਆਤਾ॥ਨਮੋ ਲੋਕ ਮਾਤਾ॥52॥ ਇਸ ਥਾਂ ਕਾਲਿਕਾ ਪਦ ਦਾ ਅਰਥ ਅਕਾਲ ਤੋਂ ਭਿਨ ਕੋਈ ਦੇਵੀ ਨਹੀਂ ਹੈ। ਜੇ ਦੇਵੀ ਦੀ ੳਪਾਸਨਾ ਹੁੰਦੀ ਤਦ ਅਗੇ “ਦ੍ਵੈ ਤੇ ਏਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ ॥“ ਦੀ ਥਾਂ “ਤ੍ਰੈ ਤੇ ਏਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ॥“ ਦਾ ਪਾਠ ਹੁੰਦਾ ਅਰ “ਅਕਾਲ ਪੁਰਖ ਬਾਚ ਇਸ ਕੀਟ ਪ੍ਰਤਿ” ਦੀ ਥਾਂ “ਅਕਾਲ ਅਰ ਕਾਲਿਕਾ ਬਾਚ” ਹੁੰਦਾ। ਆਪ ਨੂੰ ਨਿਰਸੰਦੇਹ ਕਰਨ ਲਈ ਅਸੀਂ ਪ੍ਰਬਲ ਪੰਜ ਯੁਕਤੀਆਂ ਨਾਲ ਦੇਵੀ ਦੇ ਪੂਜਨ ਦਾ ਖੰਡਨ ਦਿਖਾਉਂਦੇ ਹਾਂ। (ੳ) ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸਾਹਿਬ ਨੇ ਸਿੱਖਾਂ ਨੂੰ ਹੁਕਮ ਦਿਤਾ ਹੈ: ਬਿਨ ਕਰਤਾਰ ਨ ਕਿਰਤਮ ਮਾਨੋ॥ (ਸ਼ਬਸ ਹਜ਼ਾਰੇ ਪਾ.10) ਅਰਥਾਤ ਕਰੀ ਹੋਈ ਵਸਤੂ ਨੂੰ ਨਾ ਪੂਜੋ, ਕਰਤਾਰ (ਕਰਨ ਵਾਲੇ) ਦੀ ਉਪਾਸਨਾ ਕਰੋ। ਔਰ ਚੰਡੀ ਦੀ ਵਾਰ ਵਿਚ ਜ਼ਿਕਰ ਹੈ: ਤੈਂ ਹੀ ਦੁਰਗਾ ਸਾਜ ਕੇ ਦੈਂਤਾਂ ਦਾ ਨਾਸੁ ਕਰਾਇਆ॥...॥2॥(ਵਾਰ ਚੰਡੀ ਪਾ.10) ਇਸ ਤੋਂ ਸਿਧ ਹੈ ਕੀ ਦੁਰਗਾ ਸਾਜਣ ਵਾਲਾ ਕਰਤਾਰ ਹੋਰ ਹੈ ਔਰ ਦੁਰਗਾ ਉਸ ਦੀ ਰਚੀ ਹੋਈ ਹੈ। ਕੀ ਇਹ ਹੋ ਸਕਦਾ ਹੈ ਕਿ ਗੁਰੂ ਹੀ ਸਿੱਖਾਂ ਨੂੰ ਉਪਦੇਸ਼ ਕੁਛ ਦੇਣ ਤੇ ਆਪ ਅਮਲ ਕੁਛ ਹੋਰ ਕਰਨ? ਅਰਥਾਤ ਸਿੱਖਾਂ ਨੂੰ ਕਰਤਾਰ ਪੂਜਣਾ ਦੱਸਣ ਤੇ ਆਪ ਕਰੀ ਹੋਈ ਵਸਤੂ ਦੇ ਉਪਾਸਕ ਬਣਨ? (ਅ) ਗੁਰੂ ਸਾਹਿਬ ਪ੍ਰਤੱਗਿਤਾ ਕਰਦੇ ਹਨ: ਤੁਮਹਿ ਛਾਡਿ ਕੋਈ ਅਵਰ ਨ ਧਿਆਊਂ ॥ ਜੋ ਬਰ ਚਾਹੋਂ ਸੋ ਤੁਮ ਤੇ ਪਾਊਂ ॥(ਚੌਪਈ ਪਾ. 10) ਇਕ ਬਿਨ ਦੂਸਰ ਸੋ ਨ ਚਿਨਾਰ ॥(ਸ਼ਬਦ ਹਜ਼ਾਰੇ ਪਾ.10) ਭਜੋ ਸੋ ਏਕ ਨਾਮਯੰ ॥ਜੁ ਕਾਮ ਸਰਬ ਠਿਮਯੰ ॥ ਨ ਧਯਾਨ ਆਨ ਕੋ ਧਰੋਂ ॥ ਨ ਨਾਮ ਆਨ ਉਚਰੋਂ ॥.... ॥38॥(ਬਚਿਤ੍ਰ ਨਾਟਕ ਅਧਿਆ 6) ਕੀ ਐਸਾ ਹੋ ਸਕਦਾ ਹੈ ਕਿ ਗੁਰੂ ਸਾਹਿਬ ਆਪਣੀ ਪ੍ਰਤੱਗਿਆ ਦੇ ਵਿਰੁੱਧ ਦੇਵੀ ਪੂਜਨ ਕਰਨ? (ੲ) ਗ੍ਰੰਥ ਕਰਤਾ ਜਿਸ ਦੇਵਤਾ ਨੂੰ ਪੂਜਦਾ ਹੈ, ਆਪਣੀ ਰਚਨਾ ਦੇ ਆਦ ਵਿਚ ਆਪਣੇ ਪੂਜ ਦੇਵਤਾ ਦਾ ਨਾਉਂ ਲੈ ਕੇ ਮੰਗਲ ਕਰਦਾ ਹੈ, ਬਲਕਿ ਵਿਦਵਾਨ ਲੋਕ ਗ੍ਰੰਥ ਦਾ ਮੰਗਲਾਚਰਣ ਦੇਖ ਕੇ ਹੀ ਇਸ਼ਟ ਸਮਝ ਲੈਂਦੇ ਹਨ। ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸਾਹਿਬ ਨੇ: ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ॥ ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕਿ ਫਤਹ॥ ਏਹੀ ਮੰਗਲਾਚਰਣ ਸ੍ਰੀ ਮੁਖਵਾਕ ਬਾਣੀ ਦੇ ਆਦਿ ਰੱਖਿਆ ਹੈ, ਫੇਰ ਕਿਸ ਤਰਾਂ ਖਿਆਲ ਕੀਤਾ ਜਾ ਸਕਦਾ ਹੈ, ਕਿ ਦਸਮ ਗੁਰੂ ਜੀ ਦੇਵੀ ਭਗਤ ਸਨ? (ਸ) ਸਿੱਖਾਂ ਵਿਚ ਦਸ ਸਤਿਗੁਰੂ ਇਕ ਰੂਪ ਮੰਨੇ ਗਏ ਹਨ, ਜੋ ਆਸ਼ਾ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਦਾ ਹੈ, ਉਹੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦਾ ਹੈ, ਜਦ ਕਿ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿਚ ਇਹ ਬਚਨ ਹਨ. ਭਰਮੇ ਸੁਰ ਨਰ ਦੇਵੀ ਦੇਵਾ ॥(ਗਉੜੀ ਬਾਵਨ ਅਖਰੀ ਮ.5, ਪੰਨਾ 258) ਦੇਵੀਆ ਨਹੀ ਜਾਨੈ ਮਰਮ ॥(ਰਾਮਕਲੀ ਮ.5, ਪੰਨਾ 894) ਮਹਾ ਮਾਈ ਕੀ ਪੂਜਾ ਕਰੈ ॥ ਨਰ ਸੇ ਨਾਰੀ ਹੋਇ ਅਉਤਰੇ ॥3॥ ਤੂ ਕਹੀਅਤ ਹੀ ਆਦਿ ਭਵਾਨੀ ॥ ਮੁਕਤਿ ਕੀ ਬਰੀਆ ਕਹਾ ਛਪਾਨੀ ॥ (ਗੋਂਡ ਨਾਮਦੇਵ, ਪੰਨਾ 874) ਔਰ ਫਿਰ ਆਪ ਕਲਗੀਧਰ ਅਕਾਲ ਉਸਤਤ ਵਿਚ ਲਿਖਦੇ ਹਨ. ਚਰਨ ਸਰਨ ਜਿਹ ਬਸਤ ਭਵਾਨੀ॥....॥5॥ ਅਰਥਾਤ ਦੇਵੀ ਅਕਾਲ ਦੇ ਚਰਨਾ ਦੀ ਦਾਸੀ ਹੈ, ਔਰ ਇਸ ਪਰ ਸਤਿਗੁਰਾਂ ਦਾ ਬਚਨ ਹੈ ਕਿ. ਠਾਕੁਰੁ ਛੋਡਿ ਦਾਸੀ ਕਉ ਸਿਮਰਹਿ ਮਨਮੁਖ ਅੰਧ ਅਗਿਆਨਾ॥(ਭੈਰਉ ਮ.5, ਪੰਨਾ 1138) ਔਰ ਜਿਸ ਦੇਵੀ ਨੂੰ ਗੁਰੂ ਅੰਗਦ ਸਾਹਿਬ ਨੇ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦੇ ਦਰਬਾਰ ਦੀ ਝਾੜੂ ਬਰਦਾਰ ਮੰਨਿਆ, ਤਦ ਕਿਸ ਤਰਾਂ ਹੋ ਸਕਦਾ ਹੈ ਕਿ ਉਸੀ ਗੁਰਗਦੀ ਦੇ ਮਾਲਕ ਆਪਣੇ ਬਜ਼ੁਰਗਾਂ ਦੇ ਆਸ਼ੇ ਤੋਂ ਵਿਰੁੱਧ ਔਰ ਆਪਣੇ ਲੇਖ ਦੇ ਵਿਰੁੱਧ ਦੇਵੀ ਦੀ ਉਪਾਸ਼ਨਾ ਕਰਦੇ? (ਹ) ਭਾਈ ਮਨੀ ਸਿੰਘ ਜੀ ਨੇ ਦਸਵੇਂ ਗੁਰੂ ਸਾਹਿਬ ਤੋਂ ਅੰਮਿ੍ਤ ਛਕਿਆ ਔਰ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਸ਼ਬਦ ਪੜ੍ਹੇ, ਉਹ ਭਾਈ ਸਾਹਿਬ ‘ਗਿਆਨ ਰਤਨਾਵਲੀ’ ਦੇ ਆਦਿ ਵਿਚ ਇਹ ਮੰਗਲਾਚਰਨ ਕਰਦੇ ਹਨ. “ਨਾਮ ਸਭ ਦੇਵਾਂ ਦਾ ਦੇਵ ਹੈ, ਕੋਈ ਦੇਵੀ ਨੂੰ ਮਨਾਂਵਦਾ ਹੈ, ਕੋਈ ਸ਼ਿਵਾ ਨੂੰ, ਕੋਈ ਗਣੇਸ਼ ਨੂੰ, ਕੋਈ ਹੋਰ ਦੇਵਤਿਆਂ ਨੂੰ, ਗੁਰੂ ਕਾ ਸਿੱਖ ਸਤਿਨਾਮ ਨੂੰ ਅਰਾਧਦੇ ਹੈਨ, ਜਿਸ ਕਰਕੇ ਸਭ ਵਿਘਨ ਨਾਸ ਹੁੰਦੇ ਹਨ, ਤਾਂ ਤੇ ਸਤਿਨਾਮ ਦਾ ਮੰਗਲਾਚਾਰ ਆਦਿ ਰਖਿਆ ਹੈ।“ ਜੇ ਦਸਵੇਂ ਸਤਿਗੁਰੂ ਦਾ ਇਸ਼ਟ ਦੇਵੀ ਹੁੰਦੀ, ਤਾਂ ਕੀ ਭਾਈ ਮਨੀ ਸਿੰਘ ਜੀ ਆਪਣੇ ਗੁਰੂ ਦੀ ਪੂਜਯ ਦੇਵੀ ਬਾਬਤ ਐਸਾ ਲਿਖ ਸਕਦੇ ਸਨ? ਔਰ ਪਿਆਰੇ ਹਿੰਦੂ ਜੀ! ਆਪ ਨੇ ਜੋ ਦੇਵੀ ਦੇ ਮਹਾਤਮ ਬਾਬਤ ਆਖਿਆ ਹੈ ਸੋ ਉਹ ਦਸਵੇਂ ਸਤਿਗੁਰ ਦਾ ਉਪਦੇਸ਼ ਨਹੀਂ, ਉਹ ਮਾਰਕੰਡੇ ਪੁਰਾਣ ਵਿਚੋਂ ‘ਦੁਰਗਾ ਸਪਤਸ਼ਤੀ’ ਦਾ ਤਰਜਮਾ ਹੈ, ਜੇਹਾ ਕਿ ਚੰਡੀ ਚਿਰਤ੍ਰ ਵਿਚੋਂ ਹੀ ਸਿੱਧ ਹੁੰਦਾ ਹੈ. ਸਤ ਸੈ ਕੀ ਕਥਾ ਯਹਿ ਪੂਰੀ ਭਈ ਹੈ॥...॥232॥ ਬਲਕਿ ਅਸਲੀ ਸੰਸਕ੍ਰਿਤ ਪੁਸਤਕ ਵਿਚ ਬਹੁਤ ਵਿਸਥਾਰ ਨਾਲ ਮਹਾਤਮ ਲਿਖਿਆ ਹੈ, ਜਿਸ ਦਾ ਸੰਖੇਪ ਇਹ ਹੈ: “ਦੇਵੀ ਕਹਿੰਦੀ ਹੈ ਜੋ ਮੇਰੀ ਇਸ ਪੁਸਤਕ ਨੂੰ ਸੁਣਦਾ ਹੈ ਔਰ ਨਿਤ ਪੜ੍ਹਦਾ ਹੈ, ਉਸ ਦੇ ਸਭ ਦੁਖ, ਪਾਪ, ਦਰਿਦ੍ਰ ਆਦਿਕ ਨਾਸ ਹੋ ਜਾਂਦੇ ਹਨ, ਦੁਸ਼ਮਣ ਚੋਰ, ਰਾਜਾ, ਸ਼ਸਤ੍ਰ ਔਰ ਅਗਨੀ, ਇਨ੍ਹਾਂ ਸਭਨਾ ਦਾ ਡਰ ਜਾਂਦਾ ਰਹਿੰਦਾ ਹੈ, ਯੁੱਧ ਵਿਚ ਪੁਰਸ਼ਾਰਥ ਵਧਦਾ ਹੈ, ਵੈਰੀ ਮਰ ਜਾਂਦੇ ਹਨ, ਮੁਕਤੀ ਮਿਲਦੀ ਹੈ, ਕੁਲ ਦਾ ਵਾਧਾ ਹੁੰਦਾ ਹੈ, ਗ੍ਰਹਾਂ ਦੀ ਪੀੜਾ ਸ਼ੇਰ, ਜੰਗਲੀ ਹਾਥੀ ਇਨ੍ਹਾਂ ਤੋਂ ਘਿਰਿਆ ਹੋਇਆ ਛੁਟਕਾਰਾ ਪਾਉਂਦਾ ਹੈ, ਰਾਜੇ ਤੋਂ ਜੇ ਮਾਰਨ ਦਾ ਹੁਕਮ ਹੋ ਜਾਵੇ, ਅਥਵਾ ਕੈਦ ਹੋਵੇ, ਸਮੁੰਦਰ ਵਿਚ ਤੂਫਾਨ ਆ ਜਾਵੇ, ਇਨ੍ਹਾਂ ਸਭ ਦੁੱਖਾਂ ਤੋਂ ਬਚ ਜਾਂਦਾ ਹੈ।“ (ਇਤਿਆਦਿਕ) (ਦੁਰਗਾ ਸਪਤਸ਼ਤੀ ਅ. 12 ਸਲੋਕ 1-29) ਇਸੇ ਦਾ ਸੰਖੇਪ ਹੈ: ਜਾਹਿ ਨਮਿਤ ਪੜ੍ਹੈ ਸੁਨਹੈ ਨਰ....॥4॥(ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਕਤਿ 232 ਪਾ.10) ਔਰ: ਫੇਰ ਨ ਜੂਨੀ ਆਇਆ....॥55॥(ਵਾਰ ਚੰਡੀ ਪਾ.10) ਮਹਾਕਾਲ - (ਸੰਗਯਾ) (1) ਕਾਲ ਦਾ ਭੀ ਕਾਲ ਕਰਨ ਵਾਲਾ. ਯਮ ਸ਼ਿਵ ਆਦਿ ਜਗਤ ਦਾ ਅੰਤ ਕਰਨ ਵਾਲੇ ਭੀ ਜਿਸ ਵਿੱਚ ਲੈ ਹੋ ਜਾਂਦੇ ਹਨ. ਵਾਹਗੁਰੂ।ਪਾਰਭ੍ਰਹਮ।''ਮਹਾਕਾਲ ਰਖਵਾਰ ਹਮਾਰੋ'' (ਕ੍ਰਿਸ਼ਨਾਵਤਾਰ). (2) ਉਹ ਲੰਮਾ ਸਮਾਂ, ਜਿਸ ਦਾ ਅੰਤ ਅਸੀਂ ਨਹੀਂ ਜਾਣ ਸਕਦੇ।(3) ਸਮੇਂ ਨੂੰ ਹੀ ਕਰਤਾ ਹਰਤਾ ਮੰਨਣ ਵਾਲਿਆਂ ਦੇ ਮਤ ਅਨੁਸਾਰ ਅਨੰਤ ਰੂਪ ਕਾਲ।...''ਗਯਾਨ ਹੂੰ ਕੇ ਗਯਾਤਾ ਮਹਾ ਬੁੱਧਿਤਾ ਕੇ ਦਾਤਾ ਦੇਵ, ਕਾਲ ਹੂੰ ਕੇ ਕਾਲ ਮਹਾਕਾਲ ਹੂੰ ਕਾ ਕਾਲ ਹੌਂ'' (ਅਕਾਲ ਉਸਤਤ) ('ਮਹਾਨ ਕੋਸ਼' ਭਾਈ ਕਾਹਨ ਸਿੰਘ ਨਾਭਾ) Everybody knows what chaupai sahib was read when khalsa was created in 1699. There are separate records as bhat vahis that detail the banis read by guru sahib in 1699. There was an article on this by Dr harnam singh Shan in The sikh review. Then there are contemporary sikh literature that detail this event. parchian sewa das written in 1708 detail what guru ji said when he was leaving this mortal word. He said to sikhs " I am going to mahakal" The above is a lie. hari singh randhawe wale made to look your mentor Gurcharan jeonwala like a foll in the famous video Gurmat tat nirnay. Have you seen this? Gurcharan jeonwala was looking like a kid who ahd no knowledge of gurmat. If you want to see i can post that video here. Let me tell you what happened at new york. There was to be a debate at richmond hill gurudwara between Darshan ragi and Hari singh randhawewale. When darshan singh statrted speaking he was shouted down by sangat as a traitor of Akal takhat. he was not allowed to speak. same sangat told Hari singh ji not to have any debate with a traitor on Dasam granth. This is what happens when people without moral ethics stoop to a gutter level. Names Ram and shyam are pen names of guru ji. Read Chaubis avtar and you will know what is belief system of poet shyam. That is no different than what sikhism preaches. The problem with these missionary dummies that they know only some names by heart but when pressed for details they run away. Fauji only knows that shyam is written as writer in dasam Granth but he does not know what shyam is writing? He also does not know that name Gobind is also written in dasam granth. Ignorance is a bliss. Read below The History and Compilation of the Dasm Granth (Part 1) - Dr. Trilochan Singh E-mail Print PDF Patshahi10.Org is pleased to present this important piece of work on the history of Sri Dasam Granth by Dr. Trilochan Singh, an authoritative exponent of Sikh history, theology, philosophy and culture. This work, in four parts, was published in The Sikh Review in 1955. And up till now this remains a benchmark work on the history and compilation of Sri Dasam Granth - Admin The History and Compilation of the Dasm Granth (Part 1) Dr. Trilochan Singh Guru Gobind Singh's mind was a towering Himalaya of light from whose teeming caverns there flowed a mighty river of songs in whose placid depths he set the reflected image of all the tragedy and bliss of life. His imagination was a seraph, which sounded all depths and measured all heights. It touched the intangible, it saw the invisible, it heard the inaudible and it gave body and shape to the inconceivable. It gathered gems from all mines, gold from all sands, pearls from all seas and songs from every battle of dharma. Guru Gobind Singh bequeathed to mankind a literary, historical and philosophic estate which time cannot destroy. He breathed into the nostrils of the heavenly Muse the breath of a new immortality. He sang of his God and his soul. He sang of creation and the rise and fall of civilization. He sang of the wars of dharma, of the heroes of the glorious past of India and of the figurative gods and goddesses of mythology. He sang of the lovers and martyrs of truth. The fever of the age, the misery of the people, the degradation of the country and its culture, the mute appeals of the oppressed became the problems of his life which he solved with the pen, the sword, the mind and his godlike spirit. Guru Gobind Singh's mind was a resistless flood which deluged everything that came into contact with it with glory, strength and spiritual glow. He desired that his Sikhs should develop all sides of their personality. He himself developed on all sides the exhuberance of his powers without losing himself in their multiplicity. MISUNDERSTOOD AND MISINTERPRETTED GENIUS It is, however, to be regretted that writers on Guru Gobind Singh have been led away by their just admiration for one aspect of his life to an unjust and even ignorant depreciation of various other equally important aspects of his life. It becomes impossible for some devout Sikhs to understand that the Guru who was the creator of the Khalsa and who in many fundamental ways parted radically from Hinduism could write such secular writings as life stories of the avtars of Brahma, Vishnu and Siva such as his Triya Charitar and Chandi Charitar. It becomes equally difficult for non-Sikh writers to understand that a Guru who has written glowing accounts of Chandi, Lord Krishna, Buddha and the great ascetics Dattatreya and Paras Nath was not a worshipper or a devotee of any of these. While he had a profound respect for these personalities who were gifted with special, divine qualities, he condemned the worship of these heroes and sages of our country as deities and godheads. There is another class of writers who do not understand Guru Gobind Singh's use of the sword of dharma and the great social and spiritual significance he attached to it. His autobiography explains the circumstances under which he had to use the sword in actual battles. When hordes of aggressors, generally numbering more than ten times his men, attacked his home and hearth without rhyme or reason, he had no other way out but to resort to the sword Extremist non-violence at such juncture had kept India in slavery century after century.[1] Another negative argument, though without much grounds, is that since Guru Gobind Singh was always preoccupied with battles and conflicts with the rulers, how was it that he had so much time to write such monumental works. Such people should know that out of five of a Sikh's morning prayers three compositions are by Guru Gobind Singh. Such is the importance he attached to his poetic works. Guru Gobind Singh was far more conscious of being a poet than being a warrior, or a prophet. The title of the prayer composed by him reads: Kabio ach Benti Chaupai, which means, The Prayer of the Poet in Chaupai Metre. In his autobiography, Apni Katha, the chapter describing his birth in the first person is entitled Ath Kabi Janam Kathnan. No ruler in Indian history had as many as 50 poets and innumerable additional writers whose patronage was coveted by emperors like Aurangzeb. If Guru Gobind Singh found time to examine the works of 52 poets he could easily find time to write profusely. He rewarded two poets with 60,000 mohars each for translating some cantos of the Mahabharata into Hindi and Panjabi. He never gave even half this much reward to any of his warriors. When the war clouds loomed heavily over Anandpur he asked those poets who could not handle the sword to leave. On their departure they were profusely garlanded, taken in procession on elephants, given rich gifts and presents. Above all they were given a salute of guns. According to a poet, the neighbouring rajas on hearing the salute were terror stricken and thought that Guru Gobind Singh was preparing an attack with unprecedented might. While education was compulsory, military training was optional. Yet in that atmosphere the inspiration to become a poet was so great that labourers working in the stables took part in poetry contests. The military training was entrusted to some of the greatest military geniuses of the time. Among them were Guru Gobind Singh's maternal uncle Kirpal Chand, who was also the Guru's teacher from childhood, and five sons of Bibi Viro (daughter of Guru Har Gobind) named Sango Shah, Jit Mal, Gulab Chand, Ganga Ram and Mahri Chand. Each of these warriors was given a command of 500 to 800 soldiers. Sango Shah Avas the Commander-in-Chief in the battle of Bhangani; when he fell a martyr on the twelfth day of fighting, Guru Gobind Singh took the command in his own hands. The younger generation took arms so very eagerly that the poet Hir said, "A child siugh learns the use of the sword long before he learns to tie his turban." While all other misunderstandings will become clear in their proper places, one misunderstanding created by the self-styled puritans called the bhasurias must be cleared here. They tried to prove that most of the Dasm Granth was written by the poets Ram and Shyam, names which occur in one or two compositions in the Dasm Granth. There is more than sufficient internal and external evidence in every composition to show that all the writings in the Dasm Granth were the works of Guru Gobind Singh. As we discuss each composition we will explain the purpose of each work and also give internal proofs of its authenticity. The names Ram and Shyam are used in some places as pen names. Actually speaking, they were not pen names but poetic translations of Guruji's names. Guruji's name Gobind is an attributive name of God; so also are Ram and Shyam. In Sikh theology the three words govind, ram and syam mean the same thing as the following quotations from the Guru Granth prove: Siyam sundar taj nind kiun ai (Guru Arjan: Suhi) Siyam sundar taj an jo cahit jion, kusti tan jok (Surdas: Sarang) govind govind govind har gurni nidhan govind govind govind jap mukh ujla pardhan (Guru Bam Das: Var Kanra) ram ram kirtan gae ram ram ram sada sahae (Guru Arjan: Rag Gond) In all the above quotations from the Guru Granth the words ram, syam and govind mean the same thing and so also do they in the Dasm Granth where they stand for Guru Gobind Singh. That is why two or sometime all three of these names occur in the same composition.[2] This practice of writing a synonym for the proper noun in the Dasm Granth applies not only to his own name but to many other names also. In the Dasm Granth, Guru Gobind Singh writes Netra Trung for Naina Devi, Satdrav for Satluj, Dasmpur for Anandpur, Shah Sangram for Sango Shah, and Madra-desh for the Punjab. Even in our own times Bhai Sahib Vir Singh's maternal uncle Pandit Hazara Singh wrote his name Hazoor Hari while his father Dr. Charan Singh wrote his name Charan Hari. Sardar Dharma Anant Singh, in his book Plato and the True Enlightener of Soul, writes the name of Sant Attar Singh as Mrigindus Atrus. So Ram, Shyam and Govind are synonymous names of Guru Gobind Singh. sr Almost all these works were written by Guru Gobind Singh between the ages of 16 and 35. In the Dasm Granth purely religious and philosophic compositions have 878 verses. But the introductions and the epilogues to all the secular verses are important religious compositions and number about 500. So the philosophic verses number nearly 1,378. Akal Ustat and Gyan Prabodh were more than twice what we find in the Dasm Granth. Had they survived, the religious poems in the Dasm Granth would have been twice the number we have now. It is not out of place to conclude that Guru Gobind Singh's contribution to religious literature far exceeds any other Guru's contribution to the Guru Granth. Contributions by the other Gurus and by Kabir to the Guru Granth are: Guru Nanak, 974 verses; Guru Angad, 62; Guru Amar Das, 907; Guru Ram Das, 697; Guru Arjan, 2,218; Guru Tegh Bahadur, 116; and Kabir, 541 verses. All the works were compiled by Guru Gobind Singh, but unfortunately almost all were lost in the sack of Anandpur and the battle of Chamkaur in 1704. The last four years of the Guru's life were spent in compiling the final version of Guru Granth Sahib and in making journeys east and south. A few months before his death the Guru sent his wife and Bhai Mani Singh to take care of the Sikhs in Delhi and Punjab. The divine mother was to stay at Delhi and Bhai Mani Singh was to tour Punjab. After the passing away of Guru Gobind Singh the Punjab was in a very unsettled condition. Around 1714 Mata Sundri asked Bhai Mani Singh to take the religious leadership of the Sikh Panth in his own hands with Amritsar as his headquarters. He was also instructed to compile the works of Guru Gobind Singh into a collected volume. The following letter from Bhai Mani Singh written in April 1714 shows the appalling conditions of the time and the missionary zeal of the great saint-scholar. In the light of this letter the statement of the eminent historian Gyani Gyan Singh that Bhai Mani Singh was living with barely five or six Sikhs at Amritsar is not unbelievable. Bhai Mani Singh managed to live during these aweful times because of his profound influence on both the Muslims and Hindus; bhai-mani-singh-letter (Translation of the letter; the photostat of the original given opposite page 57.) The One prevaileth everywhere. May the Immortal be our saviour. Most revered divine mother, Mani Singh makes obeisance at thy feet. News further is that on coming here my body has been suffering from acute wind-ailment and my health has been deteriorating. I meditated on the songs of healing thrice. But there has been no slackness in the service of the Golden Temple. The Khalsa has lost its hold in the Punjab and the Sikhs are retreating to the forests and mountains. The whole of the Punjab is under the sway of the despots. Even in the villages the life of the young men and women is not safe. They are hunted and killed mercilessly. The enemies of the Guru have joined hands with them. The handaliyas (followers of an impostor guru) are spying on the Sikhs and are betraying them to the enemies.Almost everyone has left Amritsar. The clerks and accountants have fled. So far the Almighty has protected me. 1 cannot say what may happen tomorrow. The Master's words will come to pass. Binod Singh's grandson has passed away. Among the books I sent there is a volume of 303 Triya Charitar Upakhyan written by the master. Please give that volume to Sihan Singh who lives in the interior of the city. So far I have not been able to trace Shastra Nam Mala Puran. I have found the first part of Krishna Avtar but not the second part. If I get it I will send it. There is a rumour here that Banda has made good his escape. May the Lord protect him. Guru Angad's family at Khadur has sent five tolas of old for your adopted son's bride.[3] Please recover seventeen rupees from Jhanda Singh. I gave him five rupees to meet the expenses of the journey. He has some bad habits and he will squander the money. The accountants have not as yet given me the accounts, otherwise I would have sent a hundi from the big city (Lahore). If my health improves I shall come some time in October or November. Baisakh 22. Sd/ Mani Singh Please reply in the bamboo stick. The Romanized copy of Bhai Mani Singh's letter to Mata Sundri ji ih onkar akal sahae puj mata ji de carnan par mani singh ki dandaut bandna. Bahoro samacar vacna ke idhar aon par sada sarir vayu ka adhik vikari hoe gaea hai-suast nahi hoea, tap ki kala do bar suni. par mandar ki seva men koi alak nahi. des vic khalse da bal chut gaea hai. sihgh parbatan babanan vic jae base hain. malechon ki des men dohi hai. basti men balak juva istri salamat nahi. much much kar marde hain. guru darohi bi unan de sang mil gae hain. handalie mil kar mukbari karde hain. sabi cak admin cut gae hain. mutsadi bhag gae hain. sade par abi to akal ki racha hai. kal ki khabar nahi. sahiban de hukam atal hain. binod singh de putrele da hukam sat hoe gaea hai. pothian jo jhanda singh hath bheji thi unan vic sahiban de 303 caritar upkhiyan di pothi jo hai so sihan sihgh nun mahal vic dena ji. Nam mala ki pothi di khabar abi mili nahi. karisnavtar purbaradh to mila utraradh nahi. je mila asi bhej devange. des vic goga hai ke banda bandhan mukat hoe bhag gaea hai. sahib bahudi karan ge. tola par sona sahibjade ki gharni ke abhukhan lai guru kiaa khandur se bheja hai 17 rajatpan bi jhanda singh se bhar panen. 5 rajatpan ise tosa dia is nun badraka bi hai. is se uth janven ge. mutsadion ne hisab nahi dia jo dende tan bade sahir se hundi kardi bhejde. asade sarir di rachia rahi tan kuar de mahine avange. mili vaisakh 22. daskhat manisingh guru cak bunga. juab pori main The letter reveals the following facts: 1. Such secular works as Krishna Avtar, Triya Charitar and Shastar Nam Mala Puran were written by Guru Gobind Singh and not by any other poet. 2. The Sikh historians are mistaken when they believe that Bhai Mani Singh took charge of the Golden Temple in 1722. This letter, written five months after Baba Banda's arrest and two months before his execution, shows that Bhai Mani Singh was there much earlier, probably in 1713 or 1714. 3. Finding the Akal Ustat incomplete, Mr. Macauliffe said that "there is an obvious defect in the arrangement of the composition." There is, as a matter of fact, no defect. Mr. Macauliffe did not know the works were collected after strenuous efforts and more than what is there was not available until then. Bhai Mani Singh completed the compilation in 1734, four years before he himself became a victim of the Moghul tyranny and his body was cut joint by joint. Some of the prominent Sikhs such as Baba Binod Singh (mentioned in the letter and probably staying at that time with Bhai Mani Singh), Baba Gurbakhsh Singh and Sukha Singh prepared their own copies from the compiled copy. I have not seen the copies prepared by Baba Gurbakhsh Singh and Bhai Mani Singh but if a search is made I think they can still be found. I have seen the copy prepared by Baba Binod Singh which contains 28 pages written in Guru Gobind Singh's own hand. Binod Singh's descendents presented this copy of the Dasm Granth to Maharaja Ranjit Singh's durbar and they received Rs. 125/- per month as a gift for it. It then came to the Patiala durbar and until 1947 the descendents of Baba Binod Singh were getting Rs. 25/- per month. Baba Binod Singh was a direct descendent of Baba Dasu, son of Guru Angad. Baba Binod Singh was also one of the five apostles under whose guidance Banda Bahadur was supposed to work at the instructions of Guru Gobind Singh. So a copy prepared by Baba Binod Singh is an authentic and direct copy of the originally compiled version by Bhai Mani Singh. This Dasm Granth is at present in the Moti Bagh Palace, Patiala, and I had an opportunity to study it in detail some time ago. Six years after the compilation of he book and two years after the death of Bhai Mani Singh a dispute arose among the scholars as to whether such philosophic writings as the Jap and Akal Ustat should remain side by side with secular writings or whether they should be kept in separate volumes. Such scholars maintained that it was not proper to discuss writings like Triya Charitar in the gurdvaras. No one, of course, doubted that the works were those of Guru Gobind Singh. The matter was decided in a strange way [4] Bhai Mehtab Singh and Bhai Sukha Singh who were there said that if they succeeded in killing Massa Ranghar who was occupying Amritsar and using the Golden Temple as a pleasure house the Dasm Granth should remain intact. If, however, they died in the attempt, the books of the Dasm Granth should be separated. .Fortune most strangely favoured keeping the Dasm Granth in one volume. According to Macauliffe the name of Dasm Granth was given to the collection much later. This is not correct. The title of Binod Singh's collections and of other older recensions is Dasm Patshah ka Granth, which means the same thing as Dasm Granth, Work of the Tenth Guru. In 1896 leaders of the Singh Sabha movement found that copies of the Dasm Granth began to differ in the spelling of words. As the copyists knew only Panjabi and not Hindi and Persian they made many mistakes in writing these languages. So a committee of scholars was appointed which prepared an edition to be printed for the first time. They collected some 32 old texts of the Dasm Granth, but they unfortunately left the proof reading to the printers Messrs, Gulab Singh & Sons who in printing have made countless errors which even distort the meaning of the original. Either the scholars who prepared this or the publishers have made two grievous errors: 1. They have written on the title page "Sri Guru Granth Sahib Dasm Patshahi" which seems to be a distortion of Dasm Patshahi ka Granth which is found on most of the old recensions. This Granth was not installed as a guru so it is wrong to call it Guru Granth. 2. The first verse of the 33 swayas: jagat jot japai nis basar, has been omitted. What is to be noted is that all the eminent scholars of the Singh Sabha movement accepted the whole of the Dasm Granth as the work of Guru Gobind Singh. In 1915 there arose an assumedly puritan school of thought at Bhasaur under Babu Teja Singh, a retired overseer, a good organizer but with a hopelessly shallow intellect. He and a few of his hired gyanis not only started a campaign against Dasm Granth but even compiled a Guru Granth of their own excluding the works of Kabir and other bhagtas. He even changed the mass prayer of the Sikhs. As a reformist, in the beginning he gathered some support but when he stooped to flagrant abuse of history and facts he was condemned by a proclamation from the Akal Takht and his activities were declared Singh's poets. The genius of one most un-Sikh-like. This school has died an inevitable visible death and no Sikh scholar of importance believes that any part of Dasm Granth was written by Guru Gobind Singh's poets. The genius of one mind, the art style of one poet is visible in the whole of Dasm Granth. That genius and style is of Guru Gobind Singh and no other. [1]. Muhsin Fani, Guru Har Gobind's contemporary, declared that "both Guru Har Gobind and Guru Gobind Singh did not use the sword out of anger on any occasion. The wars they fought were not communal; they were fought against the Hindu rajas and the Moghul armies. In his armies there were Hindus, Muslims and Sikhs." Even Mahatma Gandhi, writing in his article, The Doctrine of the Sword, said: "I do believe that when there is only a choice between cowardice and violence I would advise violence. I would rather have India resort to arms in order to defend her honour than that she should in a cowardly manner remain a helpless victim to her own dishonour." [2]. In the Guru Granth the name Gobind is written both as Govind and Gobind. But in Guru Gobind Singh's writings it always occurs with " b " as Gobind. Guru Gobind Singh spent most of his life in the Doaba area of the Punjab where the words with "v" are pronounced " b . " Guru Gobind Singh used it very often in his writings. He writes bade bade for vade vade; maru bajia for maru vajia; abigat for avigat; Bishnu for Vishnu; barn for varn, and innumerable other cases. So Guruji preferred to write his name as Gobind and not as Govind. [3]. Mata Sundri saw a young boy who in features resembled her eldest son Ajit Singh so much that she adopted him much against the wishes and advice of Bhai Mani Singh and desired that all relatives and Sikhs should treat him as her son. She even arranged his marriage as poor compensation for her deeply cherished desire to have seen the marriage of Ajit Singh, who fell a martyr in the battle of Chamkaur. This adopted son proved so hopeless that he had to be publicly disowned. He even discarded the Sikh faith under the threats of the Muslim rulers. Latter he was involved in a crime and as punishment was tied to the tail of an elephant and met a terrible death. [4]. To belittle the martyrdom of Bhai Mani Singh some people invented the story that he was cursed by the Sikhs for dividing the Guru Granth into parts authorwipe. It was Bhai Mani Singh who wrote the final version of Guru Granth Sahib as dictated by Guru Gobind Singh. Bhai Mani Singh would never have dared to undo it. The fact that Bhai Mani Singh was in favour of having even Dasm Granth in one volume disproves this theory to be continued....

Khalsa fauji You are still not understanding. Soul is creation and God is creator. Is soul not a part of parm atma? Then where is the difference. Here is another ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥: khaalik khalak khalak mehi khaalik poor rahiou srab thaa(n)ee: The Creation is in the Creator (God), and the Creator is in the Creation, totally pervading and permeating all places ang 1350

Gurbani does not say God is male. The above quotes are symbolic of God's position with respect to us. Gurbani says God is neither male nor female. How can God have gender when God is not born. ਸੁੰਨ ਮੰਡਲ ਇਕੁ ਜੋਗੀ ਬੈਸੇ ॥ ਨਾਰਿ ਨ ਪੁਰਖੁ ਕਹਹੁ ਕੋਊ ਕੈਸੇ unn mandal ik Yogi baise. Naar na purakh kahahu kou kaise The Yogi, the Primal Lord, sits in the Realm of Absolute Stillness. God is neither male nor female; how can anyone describe Him ang 685

In jaap sahib Guru sahib writes tav sarab nam kathe kavan karam nam barnat sumat Who can express all your names That is why wise men have described only your functional names Jaap sahib , Dasam granth So all the names given to God are functional names be it Ram , Gopal, Muru, Kal or Maha kal.

I think khalsa fauj does not understand this. But Gurbani is very clear. ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥੧॥: Tohee mohee mohee tohee antar kaisaa. Kanak katik jal trang jaisaa ||1||: You are me, and I am You—what is the difference between us? We are like gold and the bracelet, or water and the waves ||1|| ang 93

You can only curse because you are trying not to be truthful. Can you tell us why you are imposing censorship there. You very regularly delete references form AKJ and Damdami taksal sources. You also write refrences from AKJ and DDT sites wil not be allowed. Your mentors Giani ji and waheguruseekr are staunch followers of kala afghana. You are there to back them up.

Khalsa fauji ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲ ॥: Jah daekhaa tah ravi rahae siva sakatee kaa mael: ang 21

i do not know what you are talking about. But it is very obvious that mahakal is a refrence to God. God is a creator and destroyer also. It is kirtam nam of God. If God takes care of our upbringing , he is Gopal. If God brings death to us , he is Kal or Mahakal. Read Jaap sahib and you will know.