Reposting the question got overlooked.

When you guys are drinking the 'Sweet Nectar' does it have any affect on the mind for instance does it calm the mind and make it easier to do Simran?

When you guys are drinking the 'Sweet Nectar' does it have any affect on the mind, for instance does it calm the mind and make it easier to do Simran?

Prof. Sahib Singh Ji's teeka is available online in pdf format

It is about 20MB and over 6,000 pages long, the language is very simple and easy to understand

http://www.gurbanifiles.org/gurmukhi/GuruGranth Darpan by Prof Sahib Singh.pdf

Bhai Sahib Bhai Randhir Singh Ji covers everything that has to do with Nam in his book.

What is Nam?

Who gives Nam?

How to pratice Nam?

Misconceptions about Nam?

and many more questions that are answered

You can download it from this link

http://khalsaspirit.com/files/Naam_Tay_Naam_Daa_Daata_Satguru.pdf

Someone on this forum had uploaded it?

http://gurmatbibek.com/forum/read.php?3,33568

Can you name the text which has the parampara lineage.  Also, it will be great if you can type or scan the whole quote for everyone to read.

the image is not showing up, can you reupload it thanks

what is the source for this?

This doesnt make since because Baba Deep Singh Ji is a Mazhabi and he is the first jathedhar of the Taksal

N30 Singh im having the same problem again it says N30 Singh cannot receive messages.

i think it also has to do with the fact that there were so many holocausts to exterminate the Sikhs by so many different groups.  

For instance ahmad shah abdali in 1762 annihilated over 60% of the Sikh population  These kind of holocausts happened many times to the Sikhs.

the better question would be how did the Sikhs survive during all these wars and still manage to exist till today

Even during the time of the British, they wrote that Sikhi wouldnt exist in a few decade and its a dying religion but today Sikhs are all across the world.

Satkiran Kaur this video will answer your questions pleae listen to this

Dr. Mohinder Kaur Gill on Sri Dasam Granth & Charitropakhiyan MUST LISTEN

Satkiran Kaur i hope this helps

http://www.patshahi10.org/index.php?option=com_content&view=article&id=347:charitropakhyan-and-i-a-woman-by-sanjam-kaur&catid=34:english&Itemid=63

Charitropakhyan and I, a Woman

Sanjam Kaur*

I am a woman with two teenage daughters and I have recently finished reading the English translation of Charitropakhyan. The whole text of Charitropakhyan deals with different aspects or shades of a woman's nature, some good some bad. The claims by some that these are useless sensual tales arise from incomplete reading of Chritropankhyan with a fickle mind already polluted by the kaamic mud which is all around us.  Charitropakhyan should be read in its totality.  If one finds them to be sensual tales, it is because all around us there is nothing but 'kaamic' play of the dark-age, kalyug, which has increased millions times more since the time of rachna of Sri Dasam Granth. Guru Granth Sahib Ji teaches us to do bhakti and have gyan too. Bhakti is like a boat which will carry us across this terrifying ocean of fire, and gyan will teach us how to swim across this dark ocean. Charitropankhyan  read with a discerning mind will give us gyan so that we can build a strong fort of viveka to overcome one of the five vikaras called kam or lust. 

If you all read Sri Guru Granth Shaib Ji, you will understand that we are asked to reach the turiya state where we become the knower or the observer in us. This observer in all of us who is gone through infinite experiences in infinite lifetimes, and is now here in this human body and has the great gift of being a Sikh and know Guru Granth Sahib Ji as our Supreme Guru, the King of this kalyug, that observer can greatly appreciate the lessons Guru Gobind Singh Ji is trying to teach to his beloved Khalsa in Charitropakhyan. 

Let us think about a Sikh Sirdar, our Guru Sahib’s beautiful incredible creation called Khalsa. Guru Gobind Singh Ji created the Khalsa and put him where? Did the great Guru create a perfectly pure place, sterile from all vices for his Khalsa to live in? No. Guru Ji ordered his Khalsa to live here amongst everyone else, to marry, to have family, to earn an honest living. You all know that to live in a grihasta jeevan one has to constantly interact with a woman in different forms - his mother, his wife, his daughter. All you women also know that not much harm can be done to a good man by his mother or daughter, but it is the stage of youth and the problems and the enjoyments that come with it, which can either raise a man or drown him into kaamic mud.

All the young women must be able to fully understand how much influence they can have over a man. Now do you all young women, Sikh or non-Sikh, have not come across some woman who is so vile and of bad character that you would never want your husband or fiancé to even know her? Would you not try to protect the man you love from such a woman? Of course you would. We all do, just as a man would protect his wife/daughters. Try to understand, though by keeping away from a bad person may work in case of a woman, but when it comes to protecting a good man from a woman of bad character, it would not be that simple. I bet you all have seen numerous ways women try to deceive a good man or lure him into doing the kinds of things which are sinful. Would we (all women of the world, Sikh and non-Sikh) not try to protect our sons and husbands from women of such low characters? And so did Guru Gobind Singh Ji through his composition, Charitropakhyan.

Why can’t Guruji describe to his Sikhs, whom he considers his sons, different ways a woman can deceivingly lead a man down into the dark and twisted path of kaamic sins? If Guru Gobind Singh Ji said "Khalsa meero roop hai khaas" then how can he not try to protect his Khalsa from all kinds of deceit and sensual treachery of women? After all men and women are both present in kalyug and brahmacharya is not the way to Moksha. If grahasta has and can lead to moksha then who is the other very important character of the grahsta jeevan other than man? Of course it is the woman. Can any woman on this earth say honestly that the men know all about how deceiving a woman can be? A man can be as evil as it can get, as is depicted and taught plenty of times to a girl while she is growing up. But the subject of a woman's deceit is still avoided due to various reasons including the fear that such an education can be considered as anti-feminine, or being unfair to the fair sex, or fear of being disrespectful to woman.

Haven’t women all over the world, in different time periods, in different continents, in different yugas, in different lokas have done that? Is the woman of today not doing that? Do not Bollywood, Hollywood, Hindi songs and all kinds of this world’s so called entertainment industry depict that? Can any woman Sikh or non-Sikh honestly deny that even one of the scenarios told in Charitropakhyan can never really happen? Can any woman Sikh or non-Sikh say that women are not capable of behaving in such shameful ways? No one can say it. I can also bet that all women in this world would have known some female with such deceitful character as described in Sri Dasam Granth.

Women are capable of committing such acts. Just as men can commit evil and heinous acts so can women.

Guru Gobind Singh Ji is the Great King who wanted to keep his Khalsa pure, and his composition Charitropakhyan plays that role of warning the Khalsa of the challenges it might face. The supreme Badshah has tried to show to his Sikhs that the fair sex is not so fair after all and has its own share of blame to take for the ills of the society. What is wrong in such a teaching? Is it not true that Guru Gobind Singh Ji is trying to protect his Khalsa? And is it not that this is what we all women want too and is it not that all the different chritras of women in Charitropakhyan, bad and good, are true? Guru teaches his Sikhs to be brave through all that.

If anyone finds these Charitars sexual it is because of two reasons, one he is not reading the whole chapter and just stopping because some of his hidden kaamic fantasies are popping up in his mind, or second he totally refused to see the tamasha of kaamic maya around him and failed to realize that our Great Guru did a great favor to his Sikhs by trying to protect them from all the deceitful sexual treacheries of women. There is no reason for any good man or woman to feel offended by it or feel sexually aroused by it. It is a dirty pile of all of our own fantasies gathered from the kaamic mud around us which is the cause of that. Our Guru is trying to give us his hand to pull us out of this kaamic quagmire.

If one reads Charitropakhyan and feels sexually aroused it is not the writings, but their fantasies which are responsible. Where do these fantasies come from? They come from Bollywood, Hollywood, billboards, and the list goes on. Everyday we all are bombarded by ashleel messages, overt or covert, from songs, movies, magazines which denigrate woman’s physical integrity. Yes it is true that one cannot control and stop all that nonsense, but as a Sikh you should rise above this and should be able to see the futility of all this - the evil effect this all can have on us. How can we not understand that these sound waves emitting from all the ashleel songs around us do affect us. These  are the cause of all your sexual fantasies. Getting rid of them is not easy, but if you read and understand Charitropakhyan  it is bound to  stop you from following that track and you will ask yourself, “Wait a minute, there is so much trash around me. This is not how my Guru wants me to be”. You will try to make an effort to free yourself from all the kaamic quagmire which surrounds all of us. Remember that our Guru Granth Sahib Ji does not prescribe the solution of running to jungles. We have to be here, and become jeevan mukta in the grihasta jeevan. No matter what way you look at it this is a spiritual war and Charitropakhyan is one of the many different ways our great Guru Gobind Singh Ji has shown to win this war.

Rise above this kaamic quagmire and you can clearly see that it is the kaamic mud of our minds which is not letting us realize the true purpose intended by our Great Guru Gobind Singh Ji in composing Charitropakhyan.

The content of Charitropakhyan is not “ashleel” as described by some. The details about a woman’s beauty and form wherever described in Charitropakhyan are there to explain about the twisted deceitful plan of action indented by her in all the tales.

Also as claimed by some, Charitropakhyan is not an attack on women.  I think every woman should read Charitropakhyan and I assure all the Sikh women that you will not at all feel offended because Guru Gobind Singh Ji is not criticizing women. Once a woman has read Charitropakhyan in all its totality only then she can come to her conclusions about the main idea and teaching that this composition intends. In it she will find help, a guide, an eye opener, for the good men in her life, not to get entrapped in this kaamic pitfall. We all know that a woman of bad character can make the dark hole of sin appear like a paradise to an unsuspecting man. Charitropakhyan opens his eyes and shows him that it is a dark hole of sin and nothing else. This is one of the numerous gifts of Guru Gobind Singh Ji to his beautiful Khalsa. It is my request to all Sikh women that do not take it personally. I want to ask all Sikh women that you all know quite well the extents of the great goodness of a woman’s heart, and you all also realize the devious and deceiving plans a woman is capable of plotting. There is not only the good heroine in the movie there is also a female villain, a vamp. Now project this to a real life. Don’t you believe that there are real life female villains too who are amongst us all? I am sure you can come up with many examples where a female character is evil beyond description. Once again I will humbly request all the Sikh women to read the Charitropakhyan in its totality.

You would be surprised as how much Guru Gobind Singh Ji loved his Khalsa and how he will always protect him. After all it is Waheguru Ji Ka Khalsa. It is not some ordinary distinction. It is the greatest honor.

For those who think that Charitropakhyan cannot be read in front of their daughters and wives, probably do not understand that the intention of Guru Gobind Singh Ji in writing Charitropakhyan is not to insult women but to make men and women both understand how deceitful and devious a woman's character can be. I would request these people to sit with their wives or daughters or any other women dear and near to them and ‘finish’ reading Chritropankhyan. I am pretty sure no one will feel offended. There is one condition though - that you have to finish reading the whole tales. Why? Because, its only at the end of the tale that you will realize the warning which is given to a person to protect his honor.

Only after reading the whole of Charitropakhyan you will be saying “Oh my Great Guru Gobind Singh, you are amazing!”

------------

* Sanjam Kaur lives in Long Island, NY, USA

​

Amazing job, hope people share this video

here is there website My link

Does anyone know anything about there background. also why is there the word ren in the name is that part of his name or title.

Does anyone plan on uploading the granths Bansavalinama written in 1769 CE by Kesar Singh Chibber and Guruan ki Sikhan written during the same times.

while reading the manglacharan website i came across this passage which says Baba Deep Singh Ji did havan can anyone tell me if this is right or im not understanding this passage.

Naveen Panth Prakash, written by Giani Gian Singh in 1880 AD about the story of Baba Deep Singh.

ਸੁਨਿ ਸਿੰਘ ਪਾਠ ਅਖੰਡ ਕਰਾਯੋ । ਹਮਨ ਕਰਯੋ ਕੰਗਨਾ ਬੰਧਵਾਯੋ ।

Baba Ji organized an Akhand Paat and completed a Havan [before heading towards the battle] and tied a wedding bracelet around his wrist [a preparation for martyrdom as death is seen as a merging with their beloved Lord]

Hello

This is a subject matter which I would like some clarification on.

I was watching a program on Sikh Channel, called Youth Special about 1984.

There was a Sikh (wore a dastar like Dhandrianwala), who said that the Sant Attar Singh Mastuana Wale was the first Sikh who was given the Sant title from the Akaal Takht. I don't know how true this is, as I have not researched this.

but, my main question, is that, is there a record of which title is given to which person, on a specific date?

Do they keep a record?

im not sure but Akal Takhat does not give the title "Sant" to anyone they only give "Bhai Sahib" or "Panthrattan" and some others but i could be wrong.

they probably do keep record because when i seen a picture of a person who got the title "Bhai Sahib" he i think got a document that said he got it from the Akal Takhat so the Takhat probably does keep record so people will know who got it.

We only have Bhai Gurdas, Pothi by Bibi Rup Kaur (adopted? daughter of Guru Har Rai) and some others.

I seen a picture of pothi of Bibi Rup Kaur does anyone have an idea what it says.

pati = husband

barth/varth = fasting

dharam = duty

basically its about in india how women take a fast for their husbands health.

In this excample of Guru Arjan Dev Ji, there was a woman who was fastidious in her obedience to her husband, and she by kirpa of Guru Ji, used to arrive at Amritsar from Kabul in seconds and go back each night. She used to push her arms in the air, and the Sikhs said to Guru Jiwhat is that woman doing? Maharaj said she is rocking the pangoora in which her child lies in Kabul to get it to sleep.

Amazing.

But what does that have to do with Sikhi and why does only the women fasts for her husband.

I hear this in katha sometimes that a women was pati bartha dharm i think it means somthing like she had full faith in her husband. Also, there is the sakhi when Guru Arjan Sahib Ji was digging the sarover and a women came from i think kabul everyday because she was pati bartha dharm. Can someone tell me what this has to do with Siki.

namdhari55

The site is free. You sign up and then you are allowed access to all granths. According to Gurnihal Singh Pirzada Director, PDL’s board member,

"PDL is the only non-profit, non-governmental organization to have initiated a digitization project for the preservation and upkeep of Panjab archives, and perhaps the only one in India ”

Therefore I assume all profits are reinvested. At the end of the day, from the comfort of my home, I can read suraj parkash, bhagat ratnavali etc in

handwritten form. If it wasn't for this site, I would never had the fortune to have darshan of numerous handwritten puratan saroop's of

Guru Granth Sahib.

I doubt the organisation is making money off the site. Just read 'behind the scenes' people working with PDL are volunteers. Infact as I have stated above, I think PDL is barely keeping afloat because the site hasn't been updated in a while. Maybe they are charging for print outs because they need more funds.

waheguru ji ka khalsa waheguru ji ki fateh

When i signed up awhile ago it was free for couple of months and when the 2 or 3 months run out they said i had to upgrade to a paying membership and i couldn't log back in. How long have it been since you signed up i believe the trail is only for a couple of months. Can someone confirm this.

Amardeep ji

Punjabdigital library site is great. I urge everyone to sign up. You can view eevry page of many granths including, suraj parkash, various janamsakhi's ie bhai bala ji, bhai mani singh ji etc. These are all handwritten granths written in larivar(no spaces between word) form. The handwriting is just beautiful.

However the best collections they have are of puratan saroops's of Guru Granth Sahib ji.

I now try to read as much bani in larivar as possible. Its difficult at first but I assure you its well worth the effort. Its hard to explain but you get more rass reading from larivar. Sign up, then just search for 'guru granth' then click on manuscripts. Its interesting how different the akhars look in handwritten saroops as compared to online akhars such as sikhitothemax. Writing full saroop of Guru Granth sahib is no easy task, making sure you get each laga matra right. The likharis of Guru Granth Sahib maharaj deserve great respect.

Punjab digital library have done a great job. However the site hasn't been updated in a while. It could be due to financial issues. I hope they continue with their work. It would be awesome if they could digitise the kartarpuri bir.

The british library currently has a 17th century Guru Granth Sahib:

http://www.bl.uk/onlinegallery/onlineex/apac/other/033ori000002748u00031v00.html

If you zoom onto first page you can see that the word denda has a bindi above it, yet in modern printed saroops the bindi is not there. Unfortunately due the haste of sgpc wanting to print saroops of maharaj, they failed to do enough research into old handwritten saroops to make sure paath printed was correct.

I know this is off topic, but all handwritten saroops of Guru Granth sahib were in written in larivar form. Even granth's such suraj parkash were written in larivar. It's unfortunate we have given up reading in larivar form.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Punjabdigital library is a good site but this kind of service should be provded free not trying to make money. They could finace there work through donations which the sangat will happily provide. I dont think all those people who own the texts got any money or were told there work was going to be sold. The manuscripts and books need to be pdf and should be availble to the sikh sangat. Not something that you have to pay and can't print out.

A correction. Nirmalas are expected to go through amrit sanskar. They have been 'Singhs' since their inception. However they don't keep all panj kakkar, only kesh is vital.

why is only kesh vital not the other kakkars? What gaves them the special right. Guru Gobind Sing Ji took Amrit, why won't they, are they above Sikhi that they can make there owns rules. Guru Ji said "Rehat bina na Sikh akava." Baba Deep Singh Ji and onther Gursiks did alot of parchar and they were baptised, because some sikh groups claim since they do parchar they shouldn't have to take amrit.

Sevapanthis nowadays are mostly amritdhari, although not in the past.

YES!!!

Udasis never were nor were the Sevapanthis up until the 20th Century. Why? Because they were sadhus who pre-existed the Khalsa Panth and by decree of Guru Maharaj were not expected to uphold the tenets of the shastrdhari tejasvi kshatriya Khalsa Panth.

1. Which decree did Guru Ji give that they shouldn't join Khalsa Panth.

2. If they are not part of Khalsa Panth which Panth are they in?

3. Isn't it the Hukam of every Sikh to follow Guru's Hukam and He said everyone must be Amritdhari.

Nirmale are part of the Khalsa Panth but historically were focused on brahamchari, learning and propagating Gurmat rather than fighting.

So why can't they do Propagating Gurmat by being Amritdhari like i said Baba Deep Singh Ji.

All the groups that existed prior to Khalsa Panth being created did take charan amrit and Guru Sahib replaced it with Khanda De Pahul. Who has the right to say they can be Sikh without taking Amrit.

http://www.punjabimanuscripts.org/Index.aspx

There are nearly 500 important manuscripts written in the Punjabi language in various UK public collections. These manuscripts undoubtedly hold a great deal of interest for the UK’s Punjabi community. Their existence pays tribute to the cultural remnants of Punjab’s pre-modern medicinal, theological, poetical and religious literature, as well its highly developed scribal and artistic traditions.

i hope there planning on uploading the manuscripts online.

Sangat this question always puzzles me that most udasi nirmal and sevapanthies don't take amrit. I thought that when Guru Gobind Singh Ji said we have to take amrit, He meant it for everyone. This question always brothers me because that means some sikhs don't have to take amrit to become sikhs.

Baba Ji says that Baba ram singh ji was a true sikh and that the namdhari cult used his name.

http://www.flixya.com/video/3746164/Sant_Jarnail_Singh_against_NamdhariSant_Jarnail_Si