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Prakash Of Dasam Granth: The "Right" Perspective

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Prakash Of Dasam Granth: The "Right" Perspective

Tejwant Singh

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Got it from ggsacademy.com by email with the subject line "Does This Make Sense?"

What does the forum think? Does it make sense?

No book can be installed at par with Sri Guru Granth Sahib Ji​
(a benchmark writeup that puts the issue of prakash of Sri Dasam Granth in a correct perspective)

Patshahi10.Org​
Chapter IV of Sikh Rahit Maryada which deals with Gurdwaras and the maryada to be followed there lays down quite unambiguously therein that no book (pustak) is to be installed at par with Sri Guru Granth Sahib ji. (ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਵਾਕਰ ਤੁੱਲ ਕਿਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹੀਂ ਕਰਨਾ). This is the mandate of the panth and ought to be honored by each and every one.

The text and its intent are awfully simple and there is no scope of any confusion about it. But lately it is seen that this simple clause is being distorted and misinterpreted. Hence this sincere effort to clear the doubts.

First of all this provision in the Sikh Rahit Maryada is about the maryada that is to be followed in the Gurdwaras. There is an obvious difference between a Gurdwara and a Takhat and their maryada. A Takhat is not a Gurdwara and vice versa. Sachkhand Sri Harimandir Sahib is a Gurdwara and Sri Akal Takhat Sahib is a Takhat, hence the difference in the maryada of these two most pious institutions of the panth. The maryadas of these two institutions, though mutually exclusive are complementary to each other. This is what embodies the Miri-Piri and Sant-Sipahi concept of the Khalsa. Sachkhand Sri Harimandir Sahib was there but still Guru Hargobind ji gave to the panth Sri Akal Takhat Sahib. Whatever could not be said or done in the Harimandir Sahib was said and done at Sri Akal Takhat Sahib. Sri Harimandir Sahib was the seat of Sri Guru Granth Sahib and Sri Akal Takhat Sahib became the seat of the nagaras, and shastras.

It is not surprising thus that whereas in any Gurdwara the throne or singhasan is designated for the parkash of Sri Guru Granth Sahib but the throne or singhasan at every Takhat, be it Sri Akal Takhat Sahib, Kesh Garh Sahib, Patna Sahib, Hazur Sahib or Damdama Sahib does not have the parkash of Sri Guru Granth Sahib, rather it has the display of the weapons and arms of Guru Sahibs and other warriors. At Akal Takhat Sahib, as in every other Takhats, the parkash of Sri Guru Granth Sahib Ji is on the side of the main singhasan. And this is the unique concept and an intriguing relationship between a Gurdwara and a Takhat which has hardly been addressed and understood.

The Granth of the Sikhs that embodies the warrior spirit of the Khalsa is Sri Dasam Granth Sahib. Hence, it is not an exaggeration to propose that Sri Dasam Granth Sahib has the same status with relation to Sri Guru Granth Sahib what Sri Akal Takhat Sahib has to Sri Harimandir Sahib. Interestingly, maybe it is for this reason that at Hazur Sahib the palanquin (palki) that has the parkash of Sri Guru Granth Sahib has the design of the dome of Harimandir Sahib and the one having the parkash of Sri Dasam Granth Sahib has the design of Akal Takhat Sahib. Also the palki having the prakash of Sri Guru Granth Sahib is much bigger in size than the one having the prakash of Sri Dasam Granth Sahib.

At every Takhat, though the parkash of Guru Granth Sahib is there but it is not on the main seat or singhasan, but at a lower level. This decision was not made by the Sikhs but by the divine wisdom of the Guru. There is no denigration here but the true philosophical spirit of the proper appreciation of the status of a Gurdwara and a Takhat. The Guru’s wisdom has to be understood and applied in its true perspective.

Coming back to the provision of Sikh Rahit Maryada that no book (pustak) is to be installed (asthapan) at par with Sri Guru Granth Sahib ji, there is no denying that Khalsa is the creation of two source granths Sri Guru Granth Sahib and Sri Dasam Granth. To initiate a person into the fold of Sikhism and to make him remain in this fold the banees of amrit sanchar and nitnem are required and the sources of these are the two pious granths. We as Sikhs don’t address our granths, Sri Guru Granth Sahib and Sri Dasam Granth as mere books.

Lately, some anti-Sikh forces have misused and misinterpreted this clause of Sikh Rehat Maryada and have used it as a tool to attack the banees of Sri Guru Gobind Singh Sahib contained in Sri Dasam Granth.

The parkash of Sri Dasam Granth Sahib at Sanchkhand Sri Hazur Sahib or Takhat Sri Harimandir ji Patna Sahib in no way contravenes the panthic mandate as enshrined in the provisions of Sikh Rahit Maryada that “no book (pustak) is to be installed at par with Sri Guru Granth Sahib ji. (ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਵਾਕਰ ਤੁੱਲ ਕਿਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹੀਂ ਕਰਨਾ).”

Notably, whereas in Hinduism an idol or book is installed but in Sikhism such installation is neither permitted nor takes place. Parkash simply means to open a granth for the purpose of reciting (ਪਾਠ), studying (ਅਧਿਐਨ), teaching (ਉਪਦੇਸ਼), and discourse (ਵਿਖਿਆਨ). Without opening or parkash of the granth, none of the above can be done. So the usage of word parkash should not be narrowed down literally otherwise if we say that in the presence of Sri Guru Granth Sahib nothing else can be parkashed then will it bring the dahrha parkash (flowing beard) under its mischief too?

There are mandates given in rahitnamas to recite and memorize the banees from these two pious granths. ਦੁਹੂ ਗ੍ਰੰਥ ਮੈ ਬਾਣੀ ਜੋਈ॥ ਚੁੰਨ ਚੁੰਨ ਕੰਠ ਕਰੇ ਨਿਤ ਸੋਈ॥ (ਰਹਿਤਨਾਮਾ, ਭਾਈ ਦੇਸਾ ਸਿੰਘ) For this, obviously the parkash of granths has to be done. Hence the provision given in the Sikh Rahit Maryada that “no book (pustak) is to be installed at par with Sri Guru Granth Sahib ji (ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਵਾਕਰ ਤੁੱਲ ਕਿਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹੀਂ ਕਰਨਾ)” does not apply here because there is no installation (asthapna) of a book (pustak) at all. Rather the parkash is done for recitation and memorization as per the commands of the Guru.

There are certain respected jathebandis such as Nihangs and Damdami Taksal who do the parkash of Sri Dasam Granth Sahib but do ensure that the solo parkash of Sri Dasam Granth Sahib is not done. The parkash of Sri Dasam Granth is always done in the presence and auspice of Sri Guru Granth Sahib. This gesture in itself ensures supremacy of Sri Guru Granth Sahib and is a declaration that there is only one Guru and that is Sri Guru Granth Sahib ji.

Hence the parkash of Sri Dasam Granth is a non-issue. And surprisingly enough this issue has suddenly germinated under the patronage of a controversial ragi when the panth is concentrated on celebrating the tri-centenary of the Guruship to Sri Guru Granth Sahib. The whole hue and cry by certain quarters regarding the parkash of Sri Dasam Granth is nothing but a calculated move motivated by mischief and is void of any logical discourse. And this mischief is often cashed by instilling the pseudo fear of challenge to the supremacy of Sri Guru Granth Sahib. The supremacy of Sri Guru Granth Sahib is eternal and the prakash of Sri Dasam Granth when done in the presence of Sri Guru Granth Sahib only ensures and reiterates this supremacy.

The uncontroverted fact is that Sri Dasam Granth Sahib is the assurance of the separate entity of Khalsa, and the real ulterior motive of the blasphemous anti-panthic forces raising the hoax of parkash is basically to disown and wean away the Sikhs from the powerful banee of Guru Gobind Singh ji, thus making the Khalsa a real and reformed Hindu.

According to Kesar Singh Chibber, Guru Gobind Singh Sahib had himself defined and explained the relationship between Sri Guru Granth Sahib and Sri Dasam Granth. And this Guru-vaak should be our guiding force.


ਛੋਟਾ ਗ੍ਰੰਥ ਜੀ ਜਨਮੇ ਦਸਵੇਂ ਪਾਤਸ਼ਾਹ ਕੇ ਧਾਮ।
ਬਚਨ ਕੀਤਾ “ਗ੍ਰੰਥ ਸਾਹਿਬ ਹੈ ਉਹ, ਏਹ ਅਸਾਡੀ ਖੇਡ ਹੈ”।
ਸੋ ਦੋਨੋ ਗ੍ਰੰਥ ਸਾਹਿਬ ਭਾਈ ਗੁਰ ਕਿਰ ਜਾਨੋ।
ਵਡਾ ਹੈ ਟਿਕਾ ਗੁਰੂ ਗੁਟਕੇ ਪੋਥੀਆਂ ਪੁਤ੍ਰ ਪੋਤ੍ਰੇ ਕਰਿ ਪਛਾਨੋ।
 

spnadmin

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I do not think it makes any sense whatsoever. If anyone has cooked up a hoax that is anti-Gurmat it is the person who wrote this essay.
 
Feb 19, 2007
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Let it be clearly understood that when Guru Gobind Singh ji was supposed to have said "Guru Manyo Granth", he clearly meant that SGGS is henceforth the Guru of Sikhs. But if we do Prakash of DG side by side with SGGS and at the same level and if we do Matha Tek there, then we are doing it to both SGGS and DG. In that case we treat SGGS at par with DG. Guru Gobind Singh ji never meant it to be that way.

In a recent post, I J Singh ji in a very gentle, suave and erudite manner has brilliantly and delicately suggested, that perhaps Dasam Pita knew about the contents of DG and still did not reject it since he knew that it does serve a purpose as book of art but resolutely refused to elevate it to the status of Guru. This position could be taken only by SGGS for its sheer spirituality and unmatched metaphysical content.
 

spnadmin

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harbhans ji

What is your understanding of the 5th paragraph in the article, which I found very confusing

The Granth of the Sikhs that embodies the warrior spirit of the Khalsa is Sri Dasam Granth Sahib. Hence, it is not an exaggeration to propose that Sri Dasam Granth Sahib has the same status with relation to Sri Guru Granth Sahib what Sri Akal Takhat Sahib has to Sri Harimandir Sahib.

And then this statement, which I do not consider support for equal parkash, though it seems to be intended as support. What is the point that is made by the author?

Interestingly, maybe it is for this reason that at Hazur Sahib the palanquin (palki) that has the parkash of Sri Guru Granth Sahib has the design of the dome of Harimandir Sahib and the one having the parkash of Sri Dasam Granth Sahib has the design of Akal Takhat Sahib.

And then, this statement. What is its purpose? Is it saying that the size of the granth is a sign of its importance?

Also the palki having the prakash of Sri Guru Granth Sahib is much bigger in size than the one having the prakash of Sri Dasam Granth Sahib.


The author seems to say that both are equal because one is the granth of the sant, and the other is the granth of the siphai. However, the size of the Guru Granth gives it more eminence. Yet, the eminence of the Guru Granth does not contravene the importance of the Dasam Granth. Therefore equal parkash is acceptable.

I think you have stated your conclusions very clearly. But what is the author trying to say?
 
Feb 19, 2007
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Narayanjot ji,

If for a moment credit to the author of not being a fake and for genuinely trying putting across a point of view and trying to contribute in solving the vexed controversy, then I think what he is saying is that we have give credit to DG for the present identity of Sikhs and their reputation of a fearless martial race with unlimited valour. I think he is saying SGGS and DG are both equally responsible for creating a complete personality of Khalsa.
But there is a fallacy here. Because SGGS is the original Jyot from which DG (if genuine) would have drawn its inspiration and created stirring verses for Khalsa. To be of equal Prakash it should be independant of SGGS, which no one has claimed it to be so.
Going down the line with another example, Bhai Vir Singh ji inspired millions of Sikhs with his works which were complete essays and annotation of Sikhi. But they were strictly based on SGGS and he never claimed even a single idea to be his own. Now since he has also hugely contributed in developing the personality of millions of Sikhs, does it mean that we should start doing Prakash of his works also?
No! there cannot be anything equal to SGGS!
 

Gyani Jarnail Singh

Sawa lakh se EK larraoan
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KUALA LUMPUR MALAYSIA
FALLACY....not only the Gurus but even Bhagats that came before them...have given MARTIAL BEER RASS Bani in SGGS....Soora so pehchaniya larreh deen jo Khet..Bhgat kabir Ji Page 1105 is solid proof of Martail spirit in bahgat kabir Ji !!......is enough of Martial Spirit..and this was utilised by the Sikh Warriors of Guru Hargobind Ji to fight and win FOUR Battles with the "superior" Mughal Forces...
Hundreds of Such Tuks exist in SGGS.

Here is a brilliant Essay by Sikh missionary...on the RASS in SGGS...The SGGS contains ALL the Nine Rass available...all in ONE Place !! and there is plenty of Beer rass for thsoe who really regard the SGGS as Sampooran GURU..and not one who "needs" a complimentary book to survive !!The SGGS is SANT and SIPAHI...MIRI and PIRI in FULL.
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gurU gRMQ sfihb jI ivKy vI ienHF sfry rsF dI vrqoN kIqI geI hY ijvyN 1[ isLMgfr rs-kfjl hfr qMbol sBY ikCu sfijaf] solh kIey isMgfr ik aMjnu pfijaf](1361) 2[ hfs rs-mor mor kir aiDk lfzu Dir pyKq hI jmrfAu hsY](91) iewk kvI hfs rs bfry-sIs dumflf DrY surmeI kMDy motf sotf hY. msqfny pt kmrkwsy Xuq sjXo ivicqR kCotf hY. Pqy isMG ko pyK srUp as klgIDr ibgsfvq hYN. isMG smfj kvIgx hws hws lot pot ho jfvq hYN. 3[ kruxf rs-ijin isir sohin ptIaF mFgI pfie sMDUr] sy isr kfqI munIain gl ivic afvY DUiV] mhlF aMdir hoNdIaF huix bhix n imlin hDUir](417) 4[ rOdr rs-jf quD BfvY qygL vgfvih isr muMzI kit jfvih](145) 5[ bIr rs-rxu dyiK sUry icq Aulfs](1180) aqy ggn dmfmf bfijE pirE nIsLfnY GfAu] Kyqu jo mFizE sUrmF ab jUjn kAu dfAu](1105) 6[ iBafnk rs-lt CUtI vrqY ibkrfl](1163) 7[ bIBqs rs-ibstf asq rkqu pryty cfm](374) 8[ adBuq rs-ieik ibnsY iek asiQru mfnY acrju liKE n jfeI](219) 9[ sLFq rs-khf mn ibiKaf isAuN lptfeI] Xf jg mY koAU rhnu n pfvY ieik afvih ieik jfhI] kFko qnu Dnu sMpiq kFkI kF isAuN nyhu lgfhI] jo dIsY so sgl ibnfsY ijAuN bfdr kI CfhI] qij aiBmfnu sLrix sMqn ghu mukiq hoih iCn mfhI] jn nfnk BgvMq Bjy ibnu suK supnY vI nfhIN](1231)
so bIr rs df bhfdrI aqy AuqsLfh nfl sbMD hY.ijnHF sjnF nUM gurU gRMQ sfihb jI dy isDFq aqy bIr rs dI smJ nhIN jF suxy suxfey hI aKOqI dsm gRMQ df pwK pUrn vfsqy kih idMdy hn ik “gurU gRMQ” nMU pVH ky sLFq rs aqy dsm gRMQ nUM pVH ky bIr rs pYdf huMdf hY. Auh ivcfr ky dyKx ik jd qoN dunIaF hoNd ivwc afeI hY aqy bhfdrI Bry kfrnfmy aqy jMg XuwD sLurU hoey hn bIr rs suBfv vI EdoN dy hI pYdf hoey hn. jd asIN purqn ieiqhfs aqy imiQhfs pVHdy hF qF ikqny hI bIr bhfdr joDy imldy hn. ihMdU musilm, XhUdI aqy eIsfeI afidk sfry Drm iswK Drm qoN purfxy hn. kI AunHF dy bhfdr joiDaF nUM aKOqI dsm gRMQ pVH ky bIr rs imilaf sI? kdf icwq nhIN ikAuNik EdoN qF ieh aKOqI dsm gRMQ pYdf vI nhIN sI hoieaf. bfkI DrmF nUM Cwz ky afpF kyvl iswK Drm dI hI gwl krdy hF. gurU gRMQ sfihb jI ivKy 15 BgqF dI bfxI aMikq hY ijnHF ivwcoN bhuiqaF ny vI bIr rs dI vrqoN kIqI hY ijvyN-sUrf so pihcfnIaYN jo lrY dIn ky hyq] purjf purjf kit mrY kbhUM n CfzY Kyqu](1105-kbIr) ievyN hI gurU nfnk jI vI PurmFdy hn ik-jAu qAu pRym Kylx kf cfAu isr Dir qlI glI myrI afAu](1412-gurU nfnk) pihlF mrxu kbUl jIvn kI Ciz afis] hohu sBnf kI ryxukf qAu afAu hmfrY pfis](1102-gurU arjn) CyvyN gurU hrgoibMd sfihb jI jo sMq isLpfhI sn. ijnHF ny prjf dy iensfP leI akfl qKq dI rcnF kIqI aqy mIrI pIrI Bfv BgqI aqy sLkqI nUM Dfrn kIqf. XoDy sUrmyN afpxI POj ivwc BrqI kIqy aqy muglIaf hkUmq nfl cfr jMgF vI lVIaF. gurU hir rfie jI vI 2200 GoV svfr rwKdy sn. gurU qyg bhfdr jI df nF vI krqfrpur dI jMg ivKy qyg dy jOhr idKOx qy hI “qyg bhfdr” rwiKaf igaf. dsvyN gurU gurU goibMd isMG jI ny vI aMimRqpfn krfAux qoN pihlF BMgfxI df iBafnk XuwD liVaf sI aqy sLfndfr ijwq hfsl kIqI sI. EdoN qwk qF ajoky aKOqI dsm gRMQ df nfmoN insLfn vI nhIN sI iPr gurUaF qoN pihlF vwK vwK DrmF dy XoDy, Bgq aqy gurU sfihbfnF ny ikhVy dsm gRMQ nUM pVH ky bIr rs pRfpq kIqf sI? dsm gurU qoN 50 sfl bfad ajokf dsm gRMQ iliKAw igaf. iPr BfeI mqI dfs, sqI dfs, BfeI idaflf jI, Bf[ AudY isMG, jIvn isMG, pIr buDU sLfh, cfry sfihbjLfdy, mfeI Bfg kOr, bfbf bMdf isMG bhfdr, bfbf nOD isMG, Bf[ bfj isMG, bfbf dIp isMG, Bf[ mnI isMG, sR jwsf isMG rfmgVHIaf aqy sR jwsf isMG afhlUvflIaf sulqfnul kOim, nvfb kpUr isMG, bfbf boqf isMG aqy grjf isMG, iswKF dy 65 jQy iPr 12 imslF, mhFrfjf rxjIq isMG, akflI PUlf isMG, bhfdr jrnYl hrI isMG nlUaf, sR sLfm isMG atfrI vflf, iPr isMG sBf lihr dy moZI pRo[ gurmuK isMG, ig[ idwq isMG kI ienHF bIr bhdrF nUM dsm gRMQ pVH ky bIr rs pRfpq hoieaf sI? kI dsm gRMQ df pRcfr aqy snfqn Drm dy krm kFzF nUM iswK Drm ivwc GsoVn vfly hMkfrI-ivkfrI mhMqF qoN gurduafiraF nUM ajLfd krfAyx vfly isMGsBIey iswK dsm gRMQ pVHdy sn? anykF isMG isMGxIaF jo Drm XuwDF ivwc sLhId hoey kI AunHF sB nUM aKOqI dsm gRMQ qoN bIr rs imilaf sI? kI ajoky dOr ivwc jLflm ieMdrf nUM soDx vfly sR ibaMq isMG, sqvMq isMG, sR kyhr isMG aqy hrmMdr sfihb ivKy Bfrq dI jLflm srkfr dI POj nfl twkr lYx vflf jnrl sLubyg isMG dsm gRMQ dy pfTI sn?
ajoky dOr ivwc vI anykF POjI bhfdrI nfl lVdy hn aqy sLhId vI huMdy hn AunHF ivwcoN bhuqy iksy vI Drm nUM nhIN mMndy aqy nF hI iswK huMdy hn. kI AunHF nUM vI bIr rs aKOqI dsm gRMQ nMU mMn ky pYdf krnf pYNdf hY? dunIaF ivwc anykF bIr rsI jrnYl hoey hn AunHF qF iksy ny vI dsm gRMQ nhIN sI piVHaf iPr Auh bIr rs dy DfrnI ikvyN bxy? ajoky nkslvfVIaF, qfmlF aqy qfilbfnF ny ikhVf dsm gRMQ pVH ky bIr rs pRfpq kIqf hY? gurmuKo! sdf Xfd rwKo swc hI bIr rs hY. sfrf gurU gRMQ sfihb scfeI nfl Biraf ipaf hY. sfry rsF dI jfxkfrI sfnUM gurU gRMQ sfihb jI ivwcoN iml jFdI hY. blvfn afqmF hI bIr rsI ho skdI hY aqy iswK dI afqmF blvfn gurU gRMQ sfihb dI bfxI pVH, sux, ivcfr aqy Dfr ky huMdI hY. gurU sfihb sfnUM pukfr pukfr ky kih rhy hn ik-sB ikCu Gir mih bfhr nfhIN] bfhir toly so Brm BulfhI](102) gurU gRMQ sfihb jI iswKF blik pUrI lokfeI df srbsFJf pUrn gurU hY iPr asIN aYsy mhFn gurU gRMQ nUM Cwz ky hor gRMQF dy ipCy ikAuN lwgIey? ieh qF ieAUN hY ijvyN sfzy Gr aftf hY iPr vI asIN guaFZI dy GroN mMgdy hF. dyKo! gurU gRMQ sfihb jI ies bfry kI PurmFdy hn-jy Gir hoNdY mMgix jfeIaY iPir ElfHmF imlY qhIN](903) jy iswK gurU gRMQ nUM Cwz ky hor gRMQF dy mgr jfvygf qF Aus nUM gurU aqy lok vI ElfHmy hI dyxgy. so iswK df 100% ivsLvfsL gurU gRMQ sfihb jI dy isDFq qy hoxf cfhIdf hY nF ik iksy aKOqI dsm gRMQ AuWqy hF kMmpYryitv stwzI leI asIN dunIaF df koeI vI gRMQ pVH skdy hF. pVHn qy hI pqf cldf hY ik Aus ivwc kI iliKaf hY? awj sfzf duKFq hI ieh hY ik asIN suxIaF suxfeIaF gwlF hI krI jFdy hF afp pVHdy-ivcfrdy aqy Dfrdy nhI. afE! afpF gurU gRMQ dI bfxI afp pVHIey, vIcfrIey, DfrIey aqy iswK ieiqhfs qy iPlOsPI qoN jfxMU hoeIey iPr pqf lgU bIr rs ikwQoN imldf hY? dsm gRMQ qF mostlI kfmrs aqy nsLfrs nfl Biraf ipaf hY aYsy gRMQ qoN bIr rs dI afs rwKxI ivarQ hY. gurU BlI kry asIN gurU gRMQ sfihb qoN hI XQfrQ igafn pRfpq krIey.:happysingh:
</td></tr></tr></tbody></table>
 

spnadmin

1947-2014 (Archived)
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Jun 17, 2004
14,500
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harbhans ji

I like very much the way you laid out your analysis. One step leads to the other. We have a "complete" personality.

Gyani ji, You have reminded us once before: Sant and siphai are not separate dimensions of a sikh. it is sant-siphi, one word.

The sense of duality in the article is consistent in each paragraph and worrisome.

To both of you :wah::wah:
 

Gyani Jarnail Singh

Sawa lakh se EK larraoan
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Narayan Ji..
YES you have put it correctly.
A SIKH is always SANT-SIPAHI...all the Bhgats ae SANT-SIPAHIS..as they FOUGHT against social injustices and braved DEATH...Guru Nanak ji faced up to the Zalim Babar...Guru Angad Ji sat with eyes clsoed while Humayun drew his sword....and then asked him..Where was this sword and your so called bravery when you were running away from the Battlefield against Sher Shaha Suri ? Is your sword only good for being drawn on Saints ? Humayun was ashamed. Simple Fact is a SIKH cannot ever be just a saint..or just a soldier...others can BUT NOT a SIKH..a Guru Ka Sikh of SGGS has to be a COMPLETE SANT-SIPAHI. This is why all those "sants" are rejected as per Gurbani. There is a mail going around that reveals that a famous nanksari sant has a huge dera just 300 metres away from where the shooting occured in Ludhiana..yet there is no record of thsi "sant" having rendered any aid...??? Its just as shameful if a murder/robbery were to occur in front of a SIKH's house and he does NOTHING..claiming i am a peaceful "saint"..i dont carry weapons/fight/engage in violence to defend...etc etc.
Efforts have been made from early tiems to SEPARATE..the GURUS as well...Gurur Hargobind Ji sahib was "separated" from the previous Five on grounds thta He departed from the Peaceful shanntmai religious traditions of his predecessors..by engaging in battles etc etc...hence a FAKE history called Gurbilas Patshai Chhevin was penned to reinforce this slant in sikh history. IN Actual FACT Guru hargobind Ji Sahib REINFORCED the fact that a SIKH is SANT-SIPAHI..and he wore the twin swords of MIRI- and PIRI as a PHYSICAL SYMBOL of this symbosis....and people forget that even PIRI--has a SWORD !!..a Sikh sant cannot be WEAPON-LESS !! Anyway this continued till GURU GOBIND SINGH jis was even more vehemently SEPARATED from the preceeding NINE GURUS..via a suppsedly "dasm granth" of His Own !! The fact ignored that the SGGS is Guru even though it has no Banis from FOUR GURUS..yet it is still the JYOT of Guru nanak Ji-Guru Gobind Singh Ji. No Guru "needs" a separate Granth to justify his Guruship/authority.
ALL the AUTHORITY of the Guru Khalsa Panth/Panj/Khalsa/Kakars/Pahul etc is WITHIN the Complete Guru SGGS...it always has been from Guru nanak Ji..and will always BE till the Guru Khalsa Panth exists...:happy:
 

amrit.saggu

SPNer
Jul 17, 2009
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57
Narayan Ji..
YES you have put it correctly.
A SIKH is always SANT-SIPAHI...all the Bhgats ae SANT-SIPAHIS..as they FOUGHT against social injustices and braved DEATH...Guru Nanak ji faced up to the Zalim Babar...Guru Angad Ji sat with eyes clsoed while Humayun drew his sword....and then asked him..Where was this sword and your so called bravery when you were running away from the Battlefield against Sher Shaha Suri ? Is your sword only good for being drawn on Saints ? Humayun was ashamed. Simple Fact is a SIKH cannot ever be just a saint..or just a soldier...others can BUT NOT a SIKH..a Guru Ka Sikh of SGGS has to be a COMPLETE SANT-SIPAHI. This is why all those "sants" are rejected as per Gurbani. There is a mail going around that reveals that a famous nanksari sant has a huge dera just 300 metres away from where the shooting occured in Ludhiana..yet there is no record of thsi "sant" having rendered any aid...??? Its just as shameful if a murder/robbery were to occur in front of a SIKH's house and he does NOTHING..claiming i am a peaceful "saint"..i dont carry weapons/fight/engage in violence to defend...etc etc.
Efforts have been made from early tiems to SEPARATE..the GURUS as well...Gurur Hargobind Ji sahib was "separated" from the previous Five on grounds thta He departed from the Peaceful shanntmai religious traditions of his predecessors..by engaging in battles etc etc...hence a FAKE history called Gurbilas Patshai Chhevin was penned to reinforce this slant in sikh history. IN Actual FACT Guru hargobind Ji Sahib REINFORCED the fact that a SIKH is SANT-SIPAHI..and he wore the twin swords of MIRI- and PIRI as a PHYSICAL SYMBOL of this symbosis....and people forget that even PIRI--has a SWORD !!..a Sikh sant cannot be WEAPON-LESS !! Anyway this continued till GURU GOBIND SINGH jis was even more vehemently SEPARATED from the preceeding NINE GURUS..via a suppsedly "dasm granth" of His Own !! The fact ignored that the SGGS is Guru even though it has no Banis from FOUR GURUS..yet it is still the JYOT of Guru Nanak Ji-Guru Gobind Singh Ji. No Guru "needs" a separate Granth to justify his Guruship/authority.
ALL the AUTHORITY of the Guru Khalsa Panth/Panj/Khalsa/Kakars/Pahul etc is WITHIN the Complete Guru SGGS...it always has been from Guru Nanak Ji..and will always BE till the Guru Khalsa Panth exists...:happy:


According to this logic, in Today's time all Sikhs should be carrying guns. How would a Kirpan really stand up against a gun?
That aside, whether it be a gun or a Kirpan- we present a serious concern in Society. Simply because we decide to call ourselves Saint Soldiers, does not mean all of our actions will reflect this. The action of taking Amrit does not instantly change my personality and turn me into a pure-minded being (as I've experienced). So how can I carry a weapon unless my mind is balanced and strong enough to know when and where to use it? If I am a Sikh who has not yet spiritually progressed to the point where I can control my emotions, who's to say I won't end up using my weapon out of emotion? (As I sadly witnessed at the age of 14 in the Abbostford, BC Sikh temple).

As Sikhs we should be open minded and not absolute, only then can we learn and grow. We are learners after all:). I'm sorry if I've offended anyone, I love you all :)
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Tejwant Singh

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Jun 30, 2004
5,029
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Henderson, NV.
One more email from S. Gurmit Singh ji of Sydney, Australia:

Respected Sikh Cyber Members,
It is really strange that for the last (65) years, Dharam Parchaar Committee
under Shiromani Gurduara Parbandhak Committee, Amritsar had made no
effort to tell the Sikhs all over the world that certain NitNem Baanis and
Baanis recited at the time of administering "Khandaiy Dee Pahul" are
included in the NitNem Gutkaas by extracting from :

* Bachiter Natak,
* Akaal Ustett,
* Charitro - Pakhiyaan,
* Chaubees Avtaar;
* Vaar Durga Kee (Chandi Dee Vaar)

Now when several Sikhs have questioned their integrity, SGPC and the
Head Ministers have started threatening to ex-communicate from Sikh
religion when in fact, neither Sikh religion allows it nor they have any
power to do so.

Hence, The Sikh Diaspora should ignore their communications. But
we should continue to follow the Teachings of the Guru Granth Sahib
from "Ek Oankaar - Japp Jee Sahib to Mundavani" (pages 1 to 1429)
and NitNem / Amrit Baanis are mentioned at pages 1 to 13.
Thanks,

Gurmit Singh (Australia)
 

spnadmin

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Jun 17, 2004
14,500
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Tejwant ji

I have consistently admired the orderly clear thought of Gurmit Singh ji Australiawale :) And in fact a Nitnem that draws from SGGS only greatly appeals to me. One thing, however, I feel I must add. Perhaps it is MEism on MY part. Orderly reform that depends on governance and seeks out the wisdom of the diverse parts of Sikhi and its scholars and spiritual people is an honorable path. These are times mired in controversy, when Akal Takht and SGPC have come under fire for failing to adhere to Gurmat principles. Therefore I cannot honestly see how it is wise to change ardas and nitnem banee without adhering to the same guidelines -- according governance that seeks out the wisdom of diverse parts of Sikhi, its scholars, and its spiritual leaders. The reformers can do better than what we have witnessed so far.
 

Gyani Jarnail Singh

Sawa lakh se EK larraoan
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Jul 4, 2004
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KUALA LUMPUR MALAYSIA
Jios..ITS NOT the "gun" Atom Bomb..or pen knife....its the MORAL COURAGE, the RESOLVE TO DO JUSTICE, SACH..always...thats important. Sikhs of Guru Hargobind Ji used all types of weapons...teer kamaans, arrows, lances, barchheh, spears, daggers, muskets, even danda sticks....In Guru Gobind Singh Jis Ananadpur Sahib Battle even a WOODEN Cannon was used...Sikhs ahve used the Latest Mig 21s to defend India..they will use the latest weapons...as and when required...Its the SANT-SIPAHI "innards"..the Heart iof a SIKH/Khalsa that is Vital....the Kirpan is a requirement of Pahul. Period.

2. "LOGIC" ??? what Logic ?? WHY does the British Queen in this century still use a SWORD to KNIGHT a person ?? she should be using a Ballistic Missile ?? an Hydrogen Bomb ?? or why not use a Swiss Army Knife..a SCISSORS ?? why a SWORD ??? Surely by logic she is being terribly old fashioned and out of date ?? No ??? How about the Guard Of Honours commonly used everywhere..SWORDS are traditionally used..passed over..etc..the Japanese Emperor wears a Samurai Sword....Is he old fashioned ?? Should he be carrying a Ballistic Missile too ?? just to keep up with "logic". I think thats a bit too stretched...:happysingh:
 

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