Koi

Why are you asking him his caste? Are you a Sikh? For a Sikh, it is a sin to ask another Sikh, about his caste. We should avoid asking such a question to Non-Amritdharis too.
 
Bhul chuk maaf

Giani Baba Inderjit Singh Ji performing katha at the Nirmala Dera in Badoo in the presence of Sadhu Sants from Haridwar and Rikhikesh.

Regarding the Khalsa being a blend of all castes:
From Gurbilas Patshahi 10:
Prior to the creation of the Khalsa, the Guru summoned his Rajput neighbors to Anandpur and declared, ‘agree to adopt the ways of the Khalsa; you, who pay tribute to the Turks and consider yourselves as their subordinates. Seek the shelter of the Khalsa and assemble under it’s banner. Over throw Mughal authoritarianism! Lest you cringe afterward that I discriminate against you, I have sent for you first so that you may avail yourself of this opportunity and learn at the feet of the Khalsa.’ (44) The Rajputs collectively replied, ‘you, who have welded the four generic castes into one; how can you even consider that we will dine with the other castes? How can your Panth obtain Raaj? How can goats slay a tiger? Some do the despicable work of agriculture, others deal in merchandise; some are the despised sub-humans of the foothill plains. How can they wrest from us our Raaj? People will bawl at the very notion. It is very preposterous of you to suggest that the 12 high sub-castes dine with the seven low sub-castes.’ (45)
https://tisarpanthdotcom.wordpress.com/2016/06/03/the-stalwarts-revolution/

Lovely!
Can we get the original text? 

@BhagatSingh, we aren't talking about spiritual or meditative practices here , we are discussing history which requires historical evidence. If you're suggesting Waheguru (yes, I got your "Narsingh Narayan" reference) has given you some historical insight on which you base your theories, kindly lay them out (which you amply have in this post, so thanks). If you're suggesting that Waheguru has exclusively enlightened you and only you on the truth of the matter, and there's no way someone like me who's not initiated will be able to understand, well, I'm afraid any discussion on my part will have to cease, just like it does when arguing with people who claim that they saw the lights of heaven beaconing to them (i.e., because it's literally impossible to have a discussion on that as it's based on one person's subjective experience.
1) I am highly skeptical of "Chhina" being given by the 6th Guru, never seen that in any other sources (sikhiwiki isn't exactly rigorous all the time) and it's a gotra so it doesn't make much sense why it would be given in the first place. In any case, there's not really any doubt that he was a Jatt, not a Khatri.
2) The example with Ravi Das has no real relevance to the one with Bidhi Chand anyway (comparing surname to Gotar), but even if we buy into this (I'm not seeing any historical reason to do so in the first place); it "could also be" that the Panj Pyare were part of the castes they are traditionally attributed to and they underwent a "surname change" as well. That is to say, your argument here is cyclical.
3) Many Jatts claim to be from Kshatriya descent, vis-a-vis claiming that their ancestors were Rajputs that were disgraced in some form and were thus kicked down to Shudar-Jatts as the Phulkian family likes to claim (nobody ever talks about Kshatriyas becoming Jatts/Jaats "because they started farming," it always has a negative sense attributed to it). Many Muslim Jatts similarly claim to be descendants of the Sayyids or Mughals. Both are probably just interpolated bloodlines that the groups use to up their sense of personal tribalism, and have very little basis in fact. 
Even then, such surnames are ephemeral and are not "passed down"/indicative of family history the way Gotre are. For example, the son of Shiv Ram was Kalyan Chand Das, whose own son had the surname "Dev." 
4) Your point on "Khatri" and "Kshatriya" in Gurmukhi makes a lot of sense to me and resonates with what I've read. There's some oddities in the language given that there are groups like "Bhatti" who are Rajput (and thus Kshatriya) although they are not Khatri. I know most Punjabi Rajputs specify that part of their heritage and don't identify as Khatri, although that could just be their personal ego going on.
5) Regarding the Gurus' surnames, I don't exactly get what you're going on, but I'll break it up very simply like this. Sure, the Gurus' surnames may have been added later (I don't know that they were, I'll take your word on it) and they all happened to be Khatri/Kshatriya. However, we have plenty of evidence of a lot of other people with those surnames who weren't as such. You can try to explain this phenomenon away for each individual scenario as much as you like, but it doesn't change the fact that the gotar is still the only real thing that denotes caste. That's why even apne who claim Singh's purpose was to replace gotre are a bit off the mark, as the name serves a different purposes. Most Rajputs would have traditionally had Singh, but it's just an additional title; the real thing that denotes their bloodline and thus their right to claim that caste is their gotar.
6) Agree on the warrior archetype vs lineage distinction, it's what I was trying to get at myself. When early Sikhs referred to themselves as Kshatriyas in the battlefield, I believe it's for the purpose of invoking the archetype (as are many of the references to varna in Vedic times/texts). It's something the Brits had quite a bit of trouble with when trying to figure out India's caste system (hence why they never really did and the average Westerner's perception of the caste system is quite off).
What I am saying is that the panj pyare almost certainly did NOT belong to warrior lineages, other than our Daya Sobti. They exemplified the warrior archetype, and were thus "Kshatriya" in that sense. But the majority of Sikhs who took Amrit were not from designated warrior lineages, because the whole concept of the Khalsa ridicules the importance of such things in the first place.
7) You really should have started with the points about the gotras in the first place instead of the Dev/Das/Ram/Chand conundrum, as those are really the meat and potatoes in terms of evidence to prove your point.
-Kahar is a scheduled caste. Yes, they claim to be originally descended from Rajputs; but nearly every single group does (even my family name claims that we were once Rajputs from Amber), and the difference is in which groups' claims are considered legitimate, lineage-wise. 
-Regarding the Chibbers, I think things are a bit more complex. Dharam Das was a Jatt who became Dharam Singh on Vaisakhi 1699; this is a different individual than the Dharam Chand Chibber, a Brahmin who was also a close confident of the Guru (all the Chibbers were) and was the grandfather of Kesar Singh Chibber. Similarly, Sahib Chand the barber, who became Sahib Singh the Panj Pyare and died at the battle of Chamkaur, is a different individual from Sahib Chand Chibber who became Sahib Singh, who died in a battle with Hatai Khan. 
To be clear, I have no doubts the Chibbers were Brahmins. Their last name proves it. But the Panj Pyare Sahib+Dharam were different individuals from the Chibber Sahib+Dharam. Plus, if the two were one and the same, Kesar Singh Chibber would have certainly made note of the fact that 2/5 of the Panj Pyare were from his household (and given the general affluence of the family I don't think they would have easily gotten mixed up with a farmer+barber). On this point, I'm kinda interested as to what the gotras were of the three other Panj Pyare; I'm particularly surprised that Jatt historiographers would have forgotten the lineage of Jatt Dharam Das.
8) The Chand surname having its own history and his father+him having the Chand surname does not prove anything to your point. The point is that when these names are ephemeral and given on a per-generation basis, they don't signify anything in terms of lineage. If I'm a Chand and I am wondering whether to pick Dev, Das, Ram or Chand for my kid, there's a 1/4 chance of each option. Therefore, in the 25% of the time when it's the same name, it still doesn't mean anything. 
I don't know much about the Chand dynasty but it also could be that certain dynasties go by different names/the naming conventions are different at particular times. Just because the ruler of Punjab in the 19th century was from the "Singh dynasty" doesn't mean I'm an heir to the throne.

Not to put you on the spot mate, but you often concoct these really esoteric theories contingent on a particular interpretation of one minor detail that goes against the bulk of what Sikh historical evidence has to say. I'm all for making creative theories, but there has to be a more rigorous standard for supporting them.
For one, your notion about the surnames being exclusive to Kshatriyas is ridiculous. Bhai Bidhi *Chand* is just one example of a Jatt (Chinna) with those names. If you go to Haryana today you will see Jaats with the name "Chand" and "Das" all the time. The names may at one point have been linked to Kshatriyas, but as they are general surnames and not gotre specific to a bloodline, there was eventually a trickle-down effect where they became general names.
All the Sikh literature specifies that the Panj pyare came from different castes, and there is absolutely no mention of them being Kshatriya (by varna). We actually know which caste was which varna--Khatris are Kshatriya, despite being involved in mercantile work, for example. The Panj Pyare was composed of a water carrier, a barber, a Jatt, a washerman, and an actual Khatri/Kshatriya. 
The way you actually determine if someone is Kshatriya is to look at their gotra. Daya Singh was a Sobti, which is a Khatri gotar. We know Khatris are Kshatriyas according to the varna system, and bam, we have our answer. This is how every single Sikh historical text attributes caste. Nobody thinks the Gurus were Khatris because they had Das and Dev, it's because we know their gotars (Bedi, Trehan, Bhalla, and Sodhi) were all Khatri. If you provided evidence that all the other four had gotre associated with groups that are Kshatriya (e.g. Khatris/Rajputs), you would have a strong case. You do not, and thus relying on Das/Chand/Ram is entirely disingenuous.
Furthermore, you're mixing up the pre-1699 meaning of "Kshatriya" with the post-1699 meaning. Let's go back to Vedic times. There's good evidence that at one point, castes were fluid and based on the work you picked out for yourself. So if you were born in a Brahmin household or whatever and wanted to be a warrior, you would be deemed a "kshatriya" regardless of your bloodline. At some time, these became concentrated to specific bloodlines/clans, which were "locked in" to the Kshatriya varna. This means that someone like Mehta Kalu, despite doing shopkeeping work, was part of the "Kshatriya" varna because of their bloodline/clan.
When Guru Gobind Singh gave everyone Amrit, he also re-invigorated the idea of "Kshatriya" with the Vedic sense of the word. Meaning that everyone in the Khalsa was automatically a "Kshatriya" not because of their family, but because of their occupation in the here-and-now as warriors. This is why the Khalsa adopted many warrior aspects from the Kshatriyas. You're deliberately conflating the two to make it seem like because proficient Sikh warriors referred to themselves as Kshatriyas in battlefield, they literally came from Kshatriya families, which is false; what the Guru did actually lampoons the traditional idea of caste further.
From a more practical POV, yes early Sikhi was rife with Khatris and Brahmins. However, there were still quite a lot of people from other castes who followed the Gurus. We all know a certain Kalal raised by Guru Gobind Singh's family, there were high-profile Jatts especially starting to make headway under the 6th Guru's time (which is why he got a lot of flack from people who said he chose unsavory company), and so on. Most of the parties taking Amrit were not Khatris either, as they were from lower classes. In fact, there's a little historical tidbit about how some Khatris from Delhi refused Amrit because it interfered with their head-shaving ceremony and because it attracted a lot of lower-caste people, exemplified in the original Panj Pyare which had four such people.

ANG 108
ਸੰਤਸੰਗਿ ਮਿਲਿ ਹਰਿ ਹਰਿ ਜਪਿਆ ਬਿਨਸੇ ਆਲਸ ਰੋਗਾ ਜੀਉ॥੧॥
Joining the Society of the Saints, I chant the Name of the Lord, Har, Har; the disease of laziness has disappeared. ||1||
 
Bhul chuk maaf
 

Gurfateh
I came across this online:
 
Katha Shaheed Singhs

ਇਕ ਦਿਨ ਕਲਗੀਧਰ ਥਿਰੇ, ਸਿਦਕੀ ਸਿਖ ਤੀਰਾ ।
One day Kalgidhar [Sri Guru Gobind Singh Ji] was sitting with his faithful [Sidhki] Sikhs.
 

ਮੁਹਕਮ ਸਿੰਘ ਅਰ ਦਯਾ ਸਿੰਘ, ਹਿੰਮਤ ਸਿੰਘ ਧੀਰਾ ।
[Piara] Mohkam Singh, [Piara] Daya Singh and the content [Piara] Himmat Singh were also present

panja pyareya chon, bhai daya singh ji, bhai mohkam singh ji te bhai himmat singh ji vi hajuri vich san

ਇੱਤ੍ਯਾਦਿਕ ਕਰ ਜੋਰਿ ਕੈ, ਅਸ ਗਿਰਾ ਬਖਾਨੀ ।
At that moment all three of them folded their hands and made the following supplication,
ohs samme tinna ne apne apne hath jodde te satguraan nu eh vinamr benti keeti,
 
 
'ਸ੍ਰੀ ਪ੍ਰਭੁ ਹਮੈ ਬਤਾਈਐ, ਜਿਸ ਤੇ ਅਨੁਜਾਨੀ ॥੪॥
"Oh Guru Ji, please enlighten us on a topic we have no knowledge of. [4]
Satguru ji kirpa kar ke saanu ehs vishe te gyaan baksho, jide vare asi anjaan haan,

ਕਿਨ ਕੋ ਨਾਮ ਸ਼ਹੀਦ ਹੈ, ਕ੍ਯਾ ਕਿਰਤ ਕਰੰਤੇ ? ।
The beings known as Shaheeds, What do they do?

jede paani ne jina nu shaheed keha janda aa, oh ki karde han?
 
 
ਗਤਿ ਮਿਤ ਇਨ ਕੀ ਕੌਨ ਹੈ, ਕ੍ਯਾ ਸ਼ਕਤਿ ਧਰੰਤੇ ? ।
What is their limit? What is their code of conduct? What is their power?
ohna di haddaan, ohna dia rehet behet, te ohna dia shaktiaa ki han?

ਜਿਸ ਥਲ ਬਾਸਾ, ਹੈ ਕਿਤਿਕ, ਪਦਵੀ ਇਨ ਕੇਤੀ ।
Where do they stay? What is their elevated position?
oh kithe rehnde ne te ohna di ki awasta aa?

ਸਭਿ ਗ੍ਯਾਤਾ ਕੇ ਤੁਮ ਧਨੀ, ਕਹੀਐ ਹਮ ਸੇਤੀ'॥੫॥
You are the knower of all this knowledge, for this reason we have come to you for answers."[5]
tusi ehna saaria gala de jaanu ho, so taahi kar ke asi aap ji di sharan aaye haan,

ਸੁਨਿ ਸਿੱਖਨ ਤੇ ਗੁਰ ਹਸੇ, ਸ਼੍ਰੀ ਮੁਖ ਫੁਰਮਾਯੋ ।
Sri Guru Gobind Singh Ji laughed after hearing this question and said the following,
eh sawal sun ke pehla ta maharaj ji hass paye, fir shromani mukh chon eh bole,

'ਗੁਪਤ ਹੁਤੀ ਬੂਝੀ ਤੁਮਹੁ, ਕਹਿਬੋ ਬਨਿ ਆਯੋ ।
"This topic of which you have asked was to be kept secret but because you have asked I will answer your questions."
Singho eh sawaal, eh vishaa gupat hi rakhna si assi, par tusi saade pyaare sikh ho, asi tuhanu dassa ge ehde bhet,

ਸਤਿਗੁਰ ਸੰਗਤਿ ਆਪਨੀ, ਸਭਿ ਰਖਹਿਂ ਹਜੂਰੰ ।
Sri Guru Gobind Singh Ji was the protector of the Sangat
hun kawi keh rehe han,,
guru gobind singh ji apnia sangata de raakhe, pratpaalak san,

ਸੇਵਕ ਕੀ ਪਤਿ ਰਾਖਤੇ, ਆਪੇ ਗੁਰ ਪੂਰੰ ॥੬॥
The complete Guru is the one who protects the honour of his devotees. [6]
sampooran guru oh aa jo apne
shardhaalua da maan mahat nu kaim rakhda,

ਸੁਨਿ ਸਭਿ ਕਲਿ ਕਾਲ ਇਹੁ, ਬਰਤ੍ਯੋ ਬਡ ਘੋਰੇ ।
"Listen brotheres the age of Kaljug is very intense.
satgur ji ne furmaya, sunno mere sikho, kaljug da samaa boht teekshan, bhao gambheer hai,

ਗੁਰ ਪਾਲੀ ਸਿਖ ਸਭਿਨਿ ਕੋ, ਭਲਕਾਵ ਨ ਭੋਰੇ ।
The Guru nourishes every Sikh and does not ever forget them.
guru apne sikh di pooran pratpaalna karda hai, te ohnu kade visaarda nahi,

ਤਾੜਤਿ ਹੈ ਬਹੁ ਭਾਂਤਿ ਤੇ, ਕਰਿ ਕਰਿ ਬਹੁ ਭੇਖਾ ।
If a Sikh does something wrong a Guru has many methods on correcting them by adopting numerous forms.

je koi sikh koi galti ya bhul kare, ta satguraan kol ohna bhula nu sudharan de bhin bhin raah hunde han, tareeke hunde han ohnu bhula da sudhar karan lai..

ਹੁਕਮ ਸੱਤਿਤਾ ਟਿਕਨਿ ਮਨ, ਸਿੱਖਨ ਗੁਰ ਦੇਖਾ ॥੭॥
A Sikh should adopt truth and accept the will of God, these are what the Guru keeps an eye on and tests. [7]

sikh nu sach te parabhu de bhaane nu mannana chahida, ehna gala te hi guru sikh uppar apni nigaah banaai rakhda,

ਜੋ ਸਾਬਤ ਹੈ ਸਿਦਕ ਮੈਂ, ਅਰ ਰਣ ਮਹਿਂ ਸੂਰਾ ।
Those who have faith will never show his back in a battlefield
jede sidki te bharose wale ne, oh kade rann bhoomi ch pith nai wakhaunde,

ਸੋ ਭਉਜਲ ਤੇ ਤਰਿ ਗਯੋ, ਪਾਯੋ ਪਦ ਰੂਰਾ ।
That being will swim across the worldly ocean if they are martyred in battle. They are liberated without needing to meditate or undergo austerities.
ehda de praani, sikh sansaar de bhaosaagar ch paar langh jaande ne, te je oh sach te dharmi judh vich shaheed ho jaan, te oh mukati nu paraapat hunde ne. chaahe ohna ne bhagti keeti hove ya nahi, naam jappeya hove ya nahi, oh bohith to paar langh jaande han..

ਜਿਨਕੇ ਸਿਦਕ ਨ ਸਾਬਤੀ, ਕਾਤੁਰ ਜੰਜਾਲੀ ।
Those who are not faithful and are trapped in attachment are lost cowards.
jedde nirshardhak te be-bharose wale prani ne, jo sansaari moh ch urjhe rehnde ne, oh anth kaayar ho marde han.

ਭਟਕਤਿ ਜਨਮ ਰੁ ਮਰਨ ਮਹਿਂ, ਸੁਖ ਤੇ ਨਿਤ ਖਾਲੀ ॥੮॥
They remain trapped in a cycle of transmigration and are forever without bliss. [8]

oh sadeev kaal lai hi kaal de geddeya ch fanse rehne ne te mud mud awagaman ch rehne ne, na hi ohna nu anand di paraapati hundi aa, dukhi rehnde ne..

ਗੁਰੂ ਖਰੇ ਸੰਗਤਿ ਸਹਿਤ, ਚਿਰਕਾਲ ਉਡੀਕੈਂ ।
I stand in the next world with the sangat waiting for the arrival of a Shaheed.
maharaaj ji sharomani mukh cho eh bachan uchaarde han,
ki mai ohna shaheed singha di udeek ehs sansaar te aggle padaa, agle dunia ch apni hor sangata naal karda haan,

ਖੋੜਸ ਤੱਤਨਿ ਦੇਹ ਧਰਿ, ਥਿਰ ਰਹੈਂ ਸੁ ਨੀਕੇ ।
The subtle body made of the sixteen facets (seventeen in Vedant) is entrapped in the cycle of transmigration

ohna da sookham shareer 16 pehluaan da baneya honda, (vedda ch 17) eh sharir awagama ch rehnda hai,

ਹਿਤ ਸਹਾਇਤਾ ਹਮ ਤਹਾਂ, ਤਬਿ ਬਨਹਿਂ ਸਹਾਈ ।
I will be standing to assist them in the next world to look after those who have gone off the path to be forgiven.
mai ohna lai agle sansar ch khada udikda ha, jede bhawen ehs maarag to vichlit hoe par muafi jog han,

ਦਸ ਸਹੰਸ੍ਰ ਸੰਮਤ ਲਗੌ, ਦੇਖੌਂ ਦ੍ਰਿਗ ਲਾਈ ॥੯॥
For 10000 years I will continue to watch over them. [9]
mai 10000 sala tak ohna te nigaah rakhdan

ਹਮਰੀ ਦਿਸ਼ਿ ਕੋ ਸਿੱਖ ਇਹੁ, ਚਲਿ ਆਵਹਿ ਕੈਸੇ ।
I will hope that through some method a Sikh will find a passage to me.
mai umeed karda ki sikh mera,, mere wal nu mukh kar lave, gurmukh ho jawe

ਜੋ ਆਵਹਿ ਰਲ ਜਾਤਿ ਹੈ, ਸਿੱਖਨਿ ਮਹਿਂ ਤੈਸੇ ।
Those who state their misdeeds and come back into the order should still be considered your brother

jede apni bhula nu kabul len te hukum ch, sharni aa jaan ohna nu apne bhai jaan'na karo,

ਸਿੱਖ ਛਪੰਜਾ ਕ੍ਰੋੜ ਹੈਂ, ਸੌਂਪੇ ਗੁਰ ਹਾਥਾ ।
I have been blessed with an order of 560,000,000 Shaheeds by God
maharaj ne keha, mainu 56 cror shaheeda da kotta baksheya akaal purakh ne..

ਹੁਕਮ ਅਹੈ ਕਰਤਾਰ ਕੋ, ਸਭਿ ਕਰਹੁ ਸਨਾਥਾ ॥੧੦॥
They are all under my subjecation and liberated. [10]
oh saare mere hi adheen han. te mai hi ohna nu mukti dinda,

ਸ਼ੁੱਧ ਧਰਮ ਕਰਿ ਕੈ ਇਨਹੁਂ, ਕਲਿ ਕਾਲ ਮਝਾਰਾ ।
By making them pure I have sent them to Sachkhand

ohna nu khalis te shudh karan to uprant mai ohna nu sachkhan bhej ta hai.

ਕਰੋ ਉਧਾਰਨ ਜਗਤ ਤੇ, ਲਹਿਂ ਸਿੰਧ ਕਿਨਾਰਾ ।
They cross over the worldly ocean to safety after helping the world
oh ehs jag di madad, loka da udhar karan to baad sansaari saagar nu surkhian paar kar lende ne.

ਉਤ ਤੇ ਲੋਕ ਕੁਬੇਰ ਲਗਿ, ਇਤ ਭੂ ਪਰ ਸਾਰੇ ।
From the realm of Kuber to this planet.
kuber di viraasat ton lai ke ehs greh tak,

ਗੁਰੂ ਉਡੀਕਹਿਂਗੇ ਖਰੇ, ਸਿਖ ੳਰ ਨਿਹਾਰੇ ॥੧੧॥
I will stand and await for the arrival of my Sikh who has returned to the order. [11]

mai apne sikh di khade pair udeek karda han, jo hukam te bhaane ch reh ke mud aunda.

ਧਨਦ ਲੋਕ ਭਵ ਲੋਕ ਲਗਿ, ਬਿਚਰਹਿਂ ਗਨ ਸਾਰੇ ।
The Shaheeds live between this world and the realm of Kuber
shaheed, kuber de raaj de asthaan te ehr sansaar de madh di dunia ch rehnde ne

ਜਿਨ ਕੋ ਨਾਮ ਸ਼ਹੀਦ ਹੈ, ਸਭਿ ਪਰ ਬਲ ਧਾਰੇਂ ।
Those who are known as Shaheeds have a vast amount of power
jede shaheed kar ke jaane jaande aa, ohna kol aseem shaktia hundia,

ਜਸ ਜਸ ਹੁਇ ਇਨ ਭਾਵਨਾ, ਤਸ ਤਸ ਸਿਧ ਹੋਵੈ ।
Whatever is their desire will become manifest
jo vi ohna di ichha hundi hai, saaf taur te vyakt ho jandi hai,

ਭੂਤ ਪ੍ਰੇਤ ਅਸੁਰਾਨ ਪਰ, ਸਭਿ ਕੋ ਇਹ ਜੋਵੈਂ ॥੧੨॥
The ghost, animals, demons jinns are all under the Shaheeds subjecation. [12]
bhoot pret, jaanwar, daint te jinn shaheeda de adheen han

ਪਸੁ, ਪੰਖੀ, ਨਗ, ਨਾਗ, ਨਰੁ, ਜਛੁ, ਗੰਧ੍ਰਬ ਬ੍ਰਿੰਦਾ ।
The animals, birds, mountains, snakes, human beings and Gandharvs
pashu panchhi, pahaad, sapp, praan dhaari insaan sab shaheeda de adheen han,

ਰਾਖਸ਼ਿ ਆਦਿਕ ਅਪਸਰਾ, ਧਰਿ ਸ਼ਕਤਿ ਬਿਲੰਦਾ ।
The demons and nymphs are under will of the shaheeds
daint te apsraawan vi shaheeda di ichhashakti de adheen han.

ਹੁਕਮ ਸ਼ਹੀਦਨਿ ਕੋ ਚਲਹਿ, ਇਨ ਸਭਿ ਪਰ ਜਾਨੋ ।
Understand that the will of the Shaheeds is on all of these
eh gal samajh lao, ehna saareya uppar shaheeda di ichhashakti raaj kardi hai..

ਅਪਰਨ ਕੀ ਗਿਨਤੀ ਕਹਾਂ, ਜਮਦੂਤ ਮਹਾਨੋ ॥੧੩॥
What other beings should i talk about as the angels of death are also under the command of Shaheeds. [13]

hun kalgidhar ji furmaunde han, ki mai hor kise di ji gal kara, etho tak mot de doot vi shaheeda de hi adheen han..

ਬੂਝਿ ਸ਼ਹੀਦਨਿ ਕੋ ਫਿਰਹਿਂ, ਉਰ ਮਹਿਂ ਡਰ ਧਾਰੇ ।
These beings will fear the Shaheeds in their heart and will always confer with them prior to making decisions

eh sab apneya mannaa ch shaheeda da bhaiy ohna da darr dhaarde ne, te kuj vi faisla lain to pehla shaheeda to puchde vichaarde ne.

ਲੋਕ ਕਹੈਂ ਬੈਤਾਨ ਇਨ੍ਹ, ਲਖਿ ਭੇਦ ਉਦਾਰੇ ।
Those people who do not know them will be in doubt confusing them for vampires / evil spirits [Betal]

jedde log shaheeda vare jaankari nai rakhde, oh ehs uljhan ch fasse rehne ne k ya te eh betaal bhao maadia rooha ne ya khoon peen vaale praani ne.

ਸ਼ਾਸਤ੍ਰਾਨਿ ਕੋ ਪਠੈਂ ਜੋ, ਸੋ ਇਨ ਕੇ ਨਾਮੂ ।
Within the Shaastars this is the name given for these beings.

shaashtaran vich vi shaheeda nu ehi naam ditte gaye ne.

ਬਿਦ੍ਯਾਧਰ ਭਾਖਤਿ ਸਕਲ, ਬਿਲਸਤਿ ਅਭਿਰਾਮੂ ॥੧੪॥
The Vidyadhar deities who live in the ether are under the command of the Shaheeds. [14]

vidyaa da dhaarni vidyadhar devte, jede rang heen draww bhao colorless liquid ch rehnde han, oh vi shaheeda de aadesh ch rehnda ne..

ਲਖਹੁ ਅਸ਼ੁਭ ਭੀ ਇਨਹੁਂ ਮੈਂ, ਸ਼ੁਭ ਅਹੈਂ ਘਨੇਰੇ ।
The non auspicious and auspicious are both under the subjecation of the Shaheeds

samooh shubh te ashubh, sab shaheeda de adheen aa.

ਹੈ ਸੁਭਾਵ ਤ੍ਰੈ ਬਿਧਿਨਿ ਗੁਨ, ਸਤ ਰਜ ਤਮ ਕੇਰੇ ।
Some of the Shaheeds are made of considerable Sato virtue, Tamo virtue and Rajo virtue [guna].

kuj shaheed rajo gun , juj tapo gun te kuj sato gun de banne hunde han.

ਸੰਗਤ ਤੇ ਪੁਜਵਾਵਈਂ, ਜੋ ਹੈ ਇਨ ਕੇਰੀ ।
The congregation worship the shaheeds

jinnia vi sabhaa, samooh ne, sab shaheeda nu poojde ne.

ਪੂਰੀ ਕਰਤਿ ਸੁ ਕਾਮਨਾ, ਜਸੁ ਜਨ ਹੈ ਕੇਰੀ ॥੧੫॥
Whatever a person desires is completed by the Shaheed Singhs. [15]

manukh kuj vi praapt karan di ichha karan, ohna nu poora shaheeda ne hi karna hai.

ਦੁਖ ਸੁਖ ਕੇ ਦਾਤਾ ਅਹੈਂ, ਦੇਤੇ ਸਭਿ ਪ੍ਰਾਨੀ ।
They are the granters of bliss and sorrow and grant it to all

sukha te dukhaan, dono nu den vaale shaheed han,

ਸਰਬ ਕਲਾ ਸਮਰੱਥ ਇਹੁ, ਧਰਿ ਸ਼ਕਤਿ ਮਹਾਨੀ ।
They have every type of power and are themselves very powerful

har tara di taakat de oh dhani ne, te oh aap hi att shaktishaali ne..

ਦੇ ਕਰਿ ਇਨ ਕੋ ਭਰਤਖੰਡ, ਸੁਰ ਸੁਰਗ ਸਿਧਾਰੇ ।
The deities handed over the land of India (Bharat Khand) to the Shaheed Singhs and left for heaven

devteya ne bhaarat khand da samuh beerhaa shaheeda nu soump ke, aap surgaan nu chalaana kar leya,

ਬੈਠੇ ਜਾਇ ਨਿਚਿੰਤ ਹੁਇ, ਸਾਂਭੀ ਸਭਿ ਕਾਰੇ ॥੧੬॥
The deities are sat without worry as the Shaheeds are controlling all of their work. [ 16]

Hun oh aap achint ho ke bethe ne kyo ki jaande ne ki shaheed sab kuj niyantarit kar rahe ne,

ਪਹੁਂਚਹਿ ਜੋ ਦੇਵਨ ਸਭਿਨਿ, ਅਰਪਤਿ ਜੇ ਪ੍ਰਾਨੀ ।
Whichever being comes to the earth, even if they are taken away by the angels of death understand that they are doing this in accordance to the will of the Shaheed Singhs

jo vi sansaar ch aunda te jeda koi kaal de doota walo khaaya jaanda hai, samajh lao ki oh vi shaheed singha di ichhaa anusaar ho reha hai,

ਹਾਥ ਸ਼ਹੀਦਨਿ ਹੋਇ ਕੈ, ਜੈ ਹੈ ਸਭਿ ਥਾਨੀ ।
Everything is in the hands of the Shaheeds and they are praised everywhere

sab kuj shaheeda de hath hai te ohna di har thaa tareef, parshansa keeti jaandi hai,

ਪਰਮੇਸ਼ੁਰ ਕਰਤਾ ਪੁਰਖ, ਇਸੁ ਕਾਰ ਲਗਾਏ ।
It is God the creator of all who has given them this duty

oh ik akaal hi hai ehna sabda rachaita, jenne shaheeda nu ehna uddeshaan, sewa naal nivaajeya hai,
 

ਹੁਇ ਸੁਚੇਤ ਨਿਤ ਕਰਤਿ ਹੈਂ, ਕਬਿ ਨਹਿਂ ਬਿਸਰਾਏ ॥੧੭॥
They never fail their duty and are forever ready. [17]

oh kadde apne kise kammo asafal nai hunde,

ਹੈਂ ਸ਼ਹੀਦ ਸਭਿ ਰੀਤਿ ਕੇ, ਲਘੁ ਬ੍ਰਿੰਦ ਬਿਸਾਲਾ ।
The Shaheeds come in different types some are big and some are small

shaheed bhinn taraa de hunde han, kuj chhotte te kuj ohto wadde,

ਭੋਜਨ ਅਨਿਕ ਪ੍ਰਕਾਰ ਕੇ, ਅਚਵਹਿਂ ਸਭਿ ਕਾਲਾ ।
They consume infinate types of food

oh anant / aseemit kisam de bhoj shakde han,

ਸੂਖਮ ਬਸਤ੍ਰਨਿ ਬਰਨ ਬਹੁ, ਨਿਜ ਤਨ ਪਰ ਧਾਰੇ ।
They wear different coloured subtle clothing on their bodies

oh addo add kisam de att sookham bastar apne shareer te dhaaran karde aa

ਅਸਵਾਰੀ ਸਭਿ ਰੀਤਿ ਕੀ, ਆਰੋਹਿ ਬਿਹਾਰੇ ॥੧੮॥
They can travel on any vessel/vehicle and are constanly found on a vehicle [such as a chariot or on the back of an animal]

oh kisse vi jal waahan ya hor hor sawaari te yaatra kar sakde aa, oh bohte taur te kise ratth ya kise pashu di pith te sawaar dekhe jaande ne,

ਅਸਨ ਬਸਨ ਬਾਹਨ ਭਲੇ, ਜੇਤਿਕ ਇਹੁ ਲੈ ਹੈਂ ।
To eat and to wear they can have anything as no one can prevent them

kuj khaane ya pehenane nu oh kuj vi dhaaran kar sakde aa, koi vi ohna nu rok nai sakda,

ਸਭੈ ਮੁਹਾਬ ਸ਼ਹੀਦ ਗਨ, ਜਿਮ ਕਿਮ ਕੋ ਦੈ ਹੈਂ ।
They are allowed to ride on any vessel and are not prevented to enter any realm

shaheed kise vi jalyaan rath te safar kar sakan nu ajaad ne te koi vi ohna nu kise desh viraasat, khetar ch daakhal hon to nai rok sakda,

ਸਭਿ ਦੀਪਕ ਸਭਿ ਖੰਡ ਕੋ, ਸਭਿ ਸੈਲਨ ਸੈਲਾ ।
The Shaheeds can go into land or sea no one can prevent them

oh jal te thal kitte vi vichar sakde aa, koi nai rok sakda ohna nu..

ਸਾਗਰ ਸਲਿਤਾ ਪਰ ਫਿਰਹਿਂ, ਭੂਲਹਿਂ ਨਹਿਂ ਭੈਲਾ ॥੧੯॥
They can walk on water, air and the earth, they can go anywhere. [19]

oh jal, thal te paun kitte vi chal fir sakde aa, kithe vi jaa sakan nu ajaad ne,

ਅਵਲੋਕਹਿਂ ਸਭਿ ਥਲ ਬਿਚਰਿ, ਮਾਯਾ ਜੁ ਤਮਾਸ਼ਾ ।
They see the game of Maya being played out everywhere

oh chohaa paase Maaya de pasaare nu, ohdi khed nu vekh sakde aa,

ਜਥਾ ਬਿਪਸ਼ਚਿਤ ਨ੍ਰਿਪ ਭਯੋ, ਕੀਨੀ ਤਿਨ ਆਸਾ ।
In the way Raja Bipishchit kept the following support,

jidda ki raja Bipishchit ne heth darj aasara rakheyaa,

ਮਾਯਾ ਕੋ ਦੇਖਨਿ ਗਯੋ, ਚਹੁਂ ਕੁੰਟ ਮਝਾਰਾ ।
He went to see Maya in the four directions of the world

ohne sansaar di chaare dishaawa wal nu payaana keeta, te maaya de pasaare nu vekhna chaaheya,

ਦੇਖਤਿ ਦੇਖਤਿ ਨਹਿਂ ਮੁਰ੍ਯੋ, ਨਹਿਂ ਅੰਤ ਨਿਹਾਰਾ ॥੨੦॥
He kept on seeing Maya and saw no end, in this way he never returned or saw his demise. [20]

ohnu har paasse hi maaya da aseem pargataawa disda reha, jida koi ant naa si, ehs taraa oh pichhaan nu nahi mudeya, te naa hi ohnu apne ant da gyan hoya,
 

ਤਿਮ ਹੀ ਸਕਲ ਸ਼ਹੀਦ ਇਹੁ, ਜਗ ਪਿਖਹਿਂ ਤਮਾਸ਼ਾ ।
They watch the game being played in creation"

shaheed singh maya di khed nu akaal di ehs rachana ch har thaan lipat/rammi hoi vekhde renne ne.

ਤਨ ਜੌਨੀ ਅਪਰ ਨ ਧਰਹਿਂ, ਜਿਮੁ ਜੀਵ ਸੁ ਆਸਾ ।
The Khalsa asked,"Do they undergo transmigration?"

fir shiromani satguraan to khalse ne puchna keeta, ki oh awaagaman ch aunde han?

ਭਰਮਤਿ ਨਹਿਂ ਮਰਿਬੇ ਜਨਮ, ਸਿਰ ਪਰ ਗੁਰ ਪੂਰਾ ।
Guru Gobind Singh Ji replied,"They do not undergo transmigration and the complete Guru remains above their heads.

satguru ji bole, nahi, oh awagaman to mukat han, kyoki samrath te sampooran guru da hath atte kira sadda ohna uppar hundi hai.

ਪਾਲੀ ਸਭਿ ਸੰਭਾਲਿ ਲੇ, ਕਹਿ ਕੈ ਬਚ ਰੂਰਾ ॥੨੧॥
The Guru raises the Shaheed and looks after them. [21]

guru hi shaheed singha di pratpaalna karda hai, te ohna di di dekh bhaal karda hai.

ਸਬਲ ਸਮੂਹ ਸ਼ਹੀਦ ਕੀ, ਗਤਿ ਮਿਤਿ ਲਖਿ ਐਸੇ ।
Understand this to be the code of conduct and way of life for a Shaheed

Hey Sikho! Ehnu shaheeda di rehet behet jaan'na karo.

ਤੁਮ ਮੇਰੇ ਪ੍ਰਿਯ ਸਿੱਖ ਹੋ, ਬੂਝੀ, ਕਹਿ ਤੈਸੇ ।
[Piara] Daya Singh you are my beloved Sikh so due to this I have told you what i know about them

Daya Singh ji tusi saade preey ho, jede kaaran asi aapnu ehe jaankaari ditti hai,

ਅਹੈਂ ਸਾਥ ਜੇ ਸ਼ਕਤਿ ਧਰਿ, ਤਿਨ ਸੰਗਤਿ ਜੋਈ ।
The nine Naths congregate to see the Shaheeds

jedde 9 naath han, oh shaheeda de darshanaa lai ekattar hunde han.
ਸਿੱਧ ਅਹੈਂ ਸਮੁਦਾਇ ਸੋ, ਸਿੱਧੀ ਧਰ ਸੋਈ ॥੨੨॥
The eighty four Sidhs are also under the will and command of the Shaheeds. [22]

84 sidh vi shaheeda de adheen han, ohna de hukam vich han,

ਹੈਂ ਦੀਨ ਵਾਲੀ ਜਿਸੈ, ਬਹੁ ਦੀਨ ਕਮਾਵੈ ।
The nation of prophet Mohammed [The Muslim people] are also under the subjection of the Shaheeds

paigambar mohammad saheb te ohna de muslin dharmi log vi shaheeda de wass han.
ਲਖਹੁ ਮੁਹੰਮਦ ਕੀ ਅਹੈ, ਤਿਹ ਨਿਕਟ ਰਹਾਵੈ ।
The hundreds and thousands of muslims are under the subjecation of the Shaheeds and Mohammed stays close to them

sankadde hajaaraan musalmaan shaheeda de hukam vi han., te mohammad saheb ohna de sameep ho vassde ne,
 

ਨਾਮ ਜਨਾਇਤ ਤਾਂਹਿ ਕੌ, ਜਗ ਬਿਖੈ ਕਹਾਵੈ ।
In the world the Muslim nation is well known and they remain under the command of the Shaheeds

ehs sansaar vich islaam parchallat panth hai, oh vi shaheeda de hajur hath banni khadda hai..

ਕ੍ਯਾ ਕਹੀਯਹਿ ਇਸ ਬਾਤ ਕੋ, ਕ੍ਯਾ ਕਿਸਹਿ ਸੁਨਾਵੈਂ ॥੨੩॥
What should we say and who should we tell about the Shaheed Singhs. [23]

asi ehna vaare ki kahiye te kenu kaheeye? Agaadh katha hai!

ਨਿਗੁਰੇ ਬੇਮੁਖ ਹੋਤਿ ਜੇ, ਕਰਤੇ ਮਨ ਭਾਯਾ ।
The bad, apostates and those who live in accordance to their mind

maade bande jo apni matt anusaar rehnde han,

ਤਨ ਤ੍ਯਾਗਤਿ ਹੁਇਂ ਭੂਤਨੇ, ਤਨ ਪ੍ਰੇਤ ਕੁ ਪਾਯਾ ।
When they die they will become ghosts

jaddo oh marde aa, pret ban jaande han,

ਤਨ ਤ੍ਯਾਗਤਿ ਹੁਇਂ ਭੂਤਨੇ, ਤਨ ਪ੍ਰੇਤ ਕੁ ਪਾਯਾ ।
When they die they will become ghosts and then be given a ghostly body

marno baad ohna nu pisaachaan da shareer parapat hunda hai,

ਸੰਕਟ ਬਿਖੈ ਬਿਤਾਵਤੇ, ਨਿਜ ਬੈਸ ਮਹਾਂਨੀ ।
Then they will endure a life of hardship

fir oho kathnaaiya bhari jindagi basar karde aa,

ਗੁਰ ਬਿਨ ਕਿਮ ਸੁਖ ਕੌ ਲਹੈਂ, ਅੰਧੇ ਅੱਗ੍ਯਾਨੀ'॥੨੪॥
Without the Guru how can an ignorant person gain peace and bliss?"[24]

guru baahjho ehe agyaani, kidda mukti te anand nu parapat ho sakde han?

ਸੁਨਿ ਸਿੱਖਨਿ ਗੁਰ ਕੋ ਬਚਨ, ਮਨ ਬਿਖੈ ਬਸਾਯੋ ।
All of the Sikhs listened to the words of the Guru and adopted the teachings of the Guru

sarbbatt samooh sikh sangat ne satguraan de ehna saare amrit mayi bachana nu sarwan keeta, te apne amal vich lyaanda.

'ਧੰਨ ਪ੍ਰਭੂ ਪੂਰਨ ਕਲਾ, ਤੁਮ ਸਕਲ ਬਤਾਯੋ ।
[Piara] Daya Singh Ji said,"Oh God, master, you are truely complete and have told us everything

daya singh ji ne kehna keeta, ki he Parmeshar Naanak Saroop Guru Gobind Singh Ji Maharaj! Aap ji sach vich sampooran te samrath guru ho!! Saanu saare sawaala de jawaab ditte ne!
ਪਰੇ ਸ਼ਰਨ ਤੁਮਰੀ ਮਲਿਨ, ਲਿਹੁ ਆਪ ਸੁਧਾਰੀ ।
Oh King we are full of dirt and have come into your shelter

ji mahaaraaj: guru garib nivaaj, asi puri tara maile haa, jo aapdi sharan aaye haan,

ਕ੍ਯਾ ਜਾਨਹਿਂ ਨਰ ਮੰਦ ਮਤਿ, ਗਤਿ ਅਗਮ ਅਪਾਰੀ ॥੨੫॥
beings like us with bad mind, what are we to understand or know? Your knowledge is beyond comprehension."[25]
 

Dhan Dhan Dhan Satguru Sri Guru Har Gobind Sodhi Sahib jee Maharaaj
 
Bhul chuk maaf

"OOTH GEYEI SABHA MALESSCH KI KAR KUURAAA PASAAR, DANKA BAAJAI FATEH KA NIHKALANK AVTAAR!!!!!!"

GUR BARR AKAAAAAAAAL!!!!

(please don't cut and paste this)

I was thinking on a bus journey recently about why the Nihangs despire the Nirmalay so dearly. Maybe it was the dhotis and lack of kach, kirpan and karra (according to Gyani Gyan Singh) in the Nirmal Panchayti Akhara code, but it has become standard for a Nihang to spout, 'creation of the British' when asked about them. Since they clearly were not, how did that view take shape and why?

Looking at Nirmala history, there was a diversity, but with some central points of commonality. Arguably this diversity stretches to its upmost with an increased politicisation. By the mid 1800s, we have Bhai Maharaj Singh Ji using all his influence to bring about an uprising against mleccha raaj, and on the other hand you have Mauj Prakash informing on the mutineers.

So from a Nihang perspective, the Nirmalay in the 1860s sided with the traitors of the panth the Phulkian misldars with the institution of the Nirmal Panchayti Akhara. Obviously, such sadhus would argue that if someone wants to serve the saints with land and money then we must let them, and thereby downplay the politics of this patronisation (I think the Dalai Lama was accused of the same a few years back). But no doubt the reality was that they would then never challenge those who supplied monetary support for their work. Clearly then, considering that the Phulkian states had supported the British for their own preservation, the Nirmalay were the religious equivalent of those traitors...but this raises a big question! If the Nirmalay were traitors for accepting money from those who had acted against the Sikh Raj, what does that make of Buddha Dal's argument for taking Congress money after 1984! hehe.

A similarly inaccurate statement was made by W.H. McLeod in his 'The Sikhs' that due to the lack of land grant records prior to the 19th century, it must be presumed that they only came into existence then.

Both positions are inaccurate however. The most obvious for Nihangs is Lt. John Malcolm's 'Sketch of the Sikhs' (1805-12) which describes the 'Nirmalas' in contrast to the Akalis by name. Yet more interesting is a fairly recent paper pulling together different sources, Sulakhan Singh (a scholar who has little sympathy for samprdaas, terming them 'heterodox') sets out the historical evidence on Nirmalay dharmarths or land grants. Until recently it has been assumed that the Nirmalay recieved just as much financial support as the Udasis (who enjoyed a lot more during the 19th century). However, evidence shows they were getting a lot less. Why?

Because as Sulakhan Singh points out, many early Nirmalay are recorded to have refused these offers from Misldars. Names like Lakha Singh Nirmala, Pandit Bhagat Singh Nirmala, Thakur Dyal Singh Nirmala, Pandit Nihal Singh are just a few of those who rejected them. The first two mentioned are recorded to have been given theirs in the 1750s and 60s. Pandit Nihal Singh in the 1800s is said to have been offered land by Maharaj Ranjit Singh, who ripped up the offer in the Maharaj's face. Thakur Dyal Singh Ji did much the same. Of those who did accept them, one records Bibi Pradhan, the daughter of Baba Ala Singh, donating land to Dera Baba Gandha Singh in Barnala in the 1750s. It is important to recognise that the link with the Phulkian misls and particularly the Maharajs of Patiala started as far back as this. Out of the Baba Langar Singh episode at Dera Baba Gandha Singh, Pandit Nikka Singh, Baba Langar Singh's shish then was chosen by Baba Ala Singh as his child's teacher and a house was built for him in Patiala. My own gurdev currently maintains a similar dera next to Qila Mubarak in Patiala where another Nirmala was housed to teach the Maharaj's chidren once upon a time. Another very early example of dharmarth to Nirmalay is to Dera Baba Dargah Singh in Kankhal, which is recorded to have been donated land by Rai Ahmed in the 1720s after Baba ji's helping out in a small battle.

Later on more Nirmalay did accept land grants, which was to cope with the costs of setting up at the Ardh and Maha Kumbh Melas. Nirmalay started attending regularly and independently towards the end of the 1700s. Later at one Kumbh Mela, it was the whole Nirmala congregation who decided to enable greater prachaar by founding a Panchayti Akhara. It was at this point (and not the other way around) that the Phulkian misaldars approached to provide the financial support.

So clearly a) McLeod hasn't done enough research to make such generalisations - no surprise there, as the same can be said of his comments on the Sevapanthis, and the Nirmala Nihang issue was more complicated than it seemed. The Nirmalay had already prior to the Lahore darbar, made important links with Baba Ala Singh. It was therefore only inevitable that the Phulkian misldars/maharajas would have maintained a close link with the Nirmalay. Further, the Nirmalay are shown to be uncomfortable about recieving such offers. This, combined with early post 1708 Sikh history explains why it takes the majority of Nirmalay a good 50 years to finally appear in Punjabi land records.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Pyari Sangat Ji. Guru-Sahib blessed me to do Jaap Sahib so I thought I would share it with everyone. Hope you will enjoy it. Waheguru. Waheguru Ji Ki Fateh Waheguru Ji Ki Fateh.
 
 

It was probably a stunt by indian gov to influence sant ji but it didnt change anything much. not sure about the lady.
I also noticed how sant ji were radiating child like smile/ laughter after telling the psychic about her past. It requires great strength to hide one-self.
Sant ji were about to expose the vasnas inside the swami too but he did not. :)
And the counter argument with example of trishool was on spot by sant ji.
@samuraiAnd did you notice how the guy with tied beard was not translating properly to Sant JI.  like he was being soft.  The young SIngh came later & started translating.
I wish Sant ji had learnt english. He would have had far greater impact than Harbhajan yogi.
 

watch from 37:40.   Interesting conversation unfolds.  Psychic could not get through Sant Ji but when Sant Ji gave a hint about her past at age 13 she was really impressed  her body language & receptivity towards Sant Ji changed. On the other hand swami got flustered and anxious. What was more amazing was how sant ji hid his psychic/supernatural powers throughout the whole morcha & mission. He just pretended to be a normal person & go through the whole play untouched.  Head bows down to the kamai of such a great Personality.  Waheguru!!!
https://www.youtube.com/watch?v=3j9cVmx8FkI
 

ਚਾਪਲੂਸ

B.C. Sikhs deliver $1 million worth of donations for Fort McMurray evacuees
 
http://www.cbc.ca/news/canada/british-columbia/b-c-sikhs-drive-3000-km-to-deliver-1-million-in-donations-1.3585187
 
Bhul chuk maaf

Amardeep (now forum admin), brought this text to our attention a few years ago (nice one bro!), and I've been looking at it recently. It's a very interesting extract from the Chaupa Singh Singh rehatnama as translated and published by Hew McLeod. 
If it is an accurate account, it suggests that Guru ji didn't expect all Sikhs to fight in war, deeming some unsuitable. I've not compared the translation to the original Panjabi text as given in McLeod's book yet. I'm posting both for people's inspection. 
I love reading, but unfortunately I just can't do it for prolonged periods in electronic form (ebooks, kindle, ipads etc.), and can't afford to print out the whole thing either hence I haven't read the book fully yet.
Translation: 

 

 
The full book is here: https://www.scribd.com/doc/251660050/The-Chaupa-Singh-Rahit-Nama-Translation-by-Hew-McLeod
 

I quit my job, here's the deal.
Temp jobs are a double edged sword. On the one hand, you only have to put up with these people for a specified amount of time, but on the other hand, you have to put up with these people for a specified amount of time. Aye, there's the rub.
And I'll go one step further and say that temp jobs in IT are the worst kinds of temp jobs. Oh, you can go on about data entry all you like, but have you ever put up with the same person asking how to "do" an attachment ten times a day?
Now I graduated with honours in Computing Studies, I could build a server from scratch with little more than an Apache framework and a thimble full of Javascript. I don't tell you this because I'm proud, I tell you this because I'm murderously angry.
For instance, I should have spent the last week working on a better solution for our company's internal security protocols, in regards to power outage scenarios. But in fact, found myself resetting passwords, and telling people that shutting of their monitor did not equal restarting their computers. The point is my job is very, very beneath me. And yes, I know that all our jobs are beneath us, and yes I know I'm a nerd, and yes I know I'm an angry nerd, but to quote the esteemed scholar, Mr Geoffrey Lebowski, this aggression will not stand.
Now, it should be mentioned at this point that my boss is not a bad person. He's an old man, walks with a cane - looks like an older version of the posh british guy from The Great Escape. He also is very good at giving the appearance of being lovely, like your grandpa, or father christmas. The fact remains however, that the job stank.
Sorry. I should be more direct. I work at an amusement park. A fairly big amusement park. You've heard of it. Well I worked there. And my job - which really twelve people should have been doing - was to set up, debug, maintain and oversee the park's security. A pretty important job, you might say? Something worthy a decent paycheck perhaps?
Something worthy of realistic operating hours, perhaps? But no. Being a new park, the startup costs were simply to great to afford such luxuries as operating hours, fringe benefits or human loving decency. The cost of the garguantuan attractions alone precluded the idea of any of us mere staff drawing anything approaching a fair wage for a fair day's work.
So, I got approached by a competitor. This is surprisingly common in my field of work. Industrial espionage is depressingly par for the course in the American amusement park industry, despite what anyone might tell you. I'm not saying this is secret agent poo poo, I'm saying that frequently what you know is worth more than what you do.
Now I'd already signed a non-disclosure act and I'm sure a lot of armchair lawyer-goons are going to scream that what I did here was illegal or maybe even 'morally wrong', but try to understand I was being underpaid, overworked and hosed upon all for a company that was not only jeapordising my safety but, arguably, the safety of the park's patrons with cost-cutting, rationalisation and unnecessarily unsafe standard working practices. Idiots.

So in this environment, try to understand that when a competitor makes contact offering me much needed rent money in exchange for some information - really in exchange for some experienced consultation, nothing more - I'm going to consider the proposition. In fact, a reasonable company wouldn't even see anything wrong with this. They own my work, not my future work, not my experience, certainly not any work that was directly born from my contributions to our IP.
And yes, I took with me some of our new tech - some of the embryonic research that made our company unique. I appreciate this stuff has value. I'm not saying I wasn't actively seeking to make back some of the money these guys owed me. But the fact is that Six Flags would kill for the kind of tech we're working on, and if my boss isn't going to pay for the hours or even use the technology responsibly, I'm going to have to take it elsewhere. Free market, right?
So that is exactly what I do. It was pretty easy given that the cite was to be visited by outside consultants a couple of days beforehand, and every one was so distracted enough with this circus that I could leave my desk without too much bother.
But in order to get out of the park, the electric fences that kept in some of the living exhibits needed to be shut down. After that it would be a quick trot through the rain and a car drive to safety. I took the chance, took the embryos and in a whipped-cream can, fled them through the gates. What I didn't realise was the creatures were breeding of their own accord, and all because of the frog DNA. We thought we were gods. I was later killed by one of those spitting dinosaurs. You may have seen me in seinfeld.

This is the unfortunate truth, even in the UK. You got this white washed mentality, where you train only to look good.

The Gita is probably one of the best books i've read. There is a Braj Basha translation and commentary from 1701 translated in the Anandgarh Fort of Anandpur. Most manuscripts attribute it to Guru Gobind Singh himself while some scholars argue it was translated by a darbari poet Krishan Lal.
In any case - throughout the commmentary sections, the translator writes "These teachings also apply to the Khalsa" while towards the end, the author goes "This Gita was translated in the Anandgarh Fort. The teachings provided by Krishna to Arjuna are equally applicable to the Khalsa".
Later on this Gobind Gita was studied in Places such as Multan etc.

ਗੁਰਮਤਿ ਰਾਮ ਨਾਮ ਗਹੁ ਮੀਤਾ ॥ ਪ੍ਰਣਵੈ ਨਾਮਾ ਇਉ ਕਹੈ ਗੀਤਾ ॥੫॥੨॥੬॥
The humble Namdev ji says, "My friend, through the Guru's teachings and techniques, meditate on the name of Ram. This is what the Bhagwad Geeta teaches as well"

Amazing translations of Bhagwad Gita with commentaries by four saintly scholars right available in one place on one page! Priceless!
http://www.bhagavad-gita.org/Gita/verse-01-07.html

 

The Nirmala stance is that it deals with 5 levels of spiritual progression. They often juxtapose the 3 spiritual states of Vedant into the 5 Khands (Karam khand, Upashna Khand and Gian Khand). This can be seen in the teeka of Kavi Santokh Singh and it is much more detailed in the fantastic katha of Sant Singh Maskeen. I can't quite remember what Dr. Sahib Singh and the Fareedkot Teeka says about these.
I think the AKJ interprets it as 5 worlds or realms after death - some kind of paradises.
Im not sure why they are not mentioned anywhere in the Guru Granth Sahib apart from Japji Sahib.

"I will teach my children weapons and warfare, so they might teach their children science and law, so they might teach their children art and literature."

Greek Proverb
 
 

Here is the one with the Gurmantar in HD/Stereo 5:1 Sound-