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The Rise Of Khalsa - New Animated Movie !

Discussion in 'Sikh Youth' started by drkhalsa, May 14, 2006.

  1. drkhalsa

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    Sep 16, 2004
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    The new Animated Movie Is ready for Lauch

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  3. OP

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    Sep 16, 2004
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  4. Lionchild

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    SPNer Supporter

    May 16, 2005
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    would order.. but no english, sorry.

    Howevr, its still a great move foward! :wah:
  5. amritpaln

    amritpaln United Kingdom
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    Feb 7, 2005
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    Good effort, but unfortunately it fails to engage a young child. Ok for older children, who will perhaps already know the stories.

    In my case, I live in the UK, my son is almost 5 - the animation initially holds his attention for a brief period. But after a few minutes he moves to other things.

    The story could have been told in a more engaging way for a young child? Also there should also be English dialogue.
  6. dalsingh

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    Jun 13, 2006
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    I agree, I really enjoyed the animation about the Sahibzadas but the younguns in the family can't handle the Panjabi yet. Should have English option!
  7. dalsingh

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    Jun 13, 2006
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    I just watched it yesterday. It was excellent!!!

    It covered the initial stages of Banda's rebellion but didn't cover any of the controversial stuff, like Banda changing the jakara and colours of the Khalsa. But this is cool seeing as it is probably aimed at young kids and provides a basic foundation for their knowledge to grow upon.

    Animation was done very well and it didn't sell out by being all namby pamby.
  8. Randip Singh

    Randip Singh
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    Writer Historian SPNer Thinker Supporter

    May 25, 2005
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    Haven't seen it, but you are right, there are some controversial issue that Bandha caused divisions in the Paanth about:

    - Changing the Sikh greeting to "Fateh Darshan"
    - Stopping Sikh from eating Onion and Garlic (something some Hindu sects pratice).
    - Causing the first controversy over the meat issue (he was a strict vegetarian).
    - Changing the flag colours.
    - He still had his old Bairagi tendancies, and tended to unwittingly cause Hindu pratices to creep into Sikh philosophy.

    In terms of good things:

    - He had mostly lowcastes like Labanas' and Dalits in his ranks.
    - He professed total equality.
    - As a warrior he led by example.
    - He brought Jatts into the fold in large numbers.
    - He formed the First Sikh Kingdom and struck a coin in the name of the Guru's.
  9. dalsingh

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    Jun 13, 2006
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    From the translations of contemporary Persian accounts I have read, he seems to have achieved more than ANY other in achieving equality amongst Sikhs whatever their backgrounds.

    Maybe the fact that he wasn't Panjabi helped him see beyond the caste system.

    As for the vegetarianism, if during my youth I saw a deer giving birth to two dead foetus just after I had shot it, I think I would have been disturbed by that quite heavily myself.

    I wonder what the real relationship between him and Guru Gobind Singh was.

    Have you also heard the traditional account of his meeting with Guru Sahib. According to this, Guru ji slaughtered some goats at Banda's (then called Madho Das I think), Ashram to feed the local poor when he wasn't there. When Banda returned to his dera and saw what was going on, the Khalsa soldiers had a kick off with his guards, after which they converted in fear of their lives.

    I think this is recorded in a document called Amar Nama by Dhadhi Nathmal, but there is some suspect circumstances regarding its origin.

    Banda appearing the Panjab as the reincarnation of Guru Gobind Singh is also often overlooked by Sikh accounts but this is what is said in the Persian accounts.

    I note how many Sikhs seem to whitewash the story of Banda Singh making him whiter than white. The truth is MUCH more gritty and bloody than that.
  10. dalsingh

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    Jun 13, 2006
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    By Gurtej Singh of ioss (1994)


    Amarnamah is a small document of Sikh history written in the Persian language. It comprises of no more than one hundred and forty-six couplets. Nathmal Dhadi, the famous ballad singer who served as the court poet of Guru Hargobind and all the subsequent Gurus, is believed to be its author. It was discovered in a manuscript form in the possession of his descendant Bhai Fatta, who claimed that Nathmal was present at Nanded at the time of Guru Gobind Singh's sojourn and had brought it back from there. It was found appended to a copy of Sri Gursobha, a contemporary work by Sainapat. At the time of discovery it was transcribed in Gurmukhi characters, and was later rendered into the Persian script by Dr Ganda Singh with the help of well known scholars of Persian language. It was published by the Sikh History Society from amritsar in 1953. This is the edition we are using here. It is one of the rare early documents, which clearly mentions the date of its origin in the text. It was completed on October 08,1708 just one day after the demise of the Tenth Guru. lt is possible to say that it was composed well before October 07, and was dated to October 08, after recording the event of the previous day. Another identifiable date it records, is that of the solar eclipse which took place on September 03, 1708. Banda Bahadur met the Guru on this day.

    This document of great importance has been much neglected by students of history. Its neglect can only be partly explained. The facts it revealed, were taken as axiomatic truths at the time of its discovery, and no confirmation of them was deemed necessary. By the time its utility became apparent, it could not be used, for it conformed lo no new interpretation of Sikh history or rahit. It simply gave new information on the tradition which was being discarded for lack of 'evidence'. Clearly it was an inconvenient document in the age of iconoclasm. Its being available only in Punjabi and Persian may also have contributed to its comparative obscurity. One thing that certainly contributed to it, was its composition in a style used by ballad singers, who did not care much for continuity. Their singing was almost invariably interspersed with offhand narration of events. The verses covered only selected parts of the story, and could make sense only when interpreted keeping that limitation in view. This required sympathy and patience.

    An English translation of the original is being appended to this short analysis of the document. In order to make it more useful I to students of theology and history, an attempt has been made to render it, in the context of a bard relating it to a congregation.

    A careful reading of the text shows unmistakably that Nathmal is its author. His use of the first person while representing the Guru is no more than a customary poetic licence which is in vogue even today. It need not have misled Ganda Singh into believing that the author was trying to pass it as the Guru's own composition. On another plane, non-comprehension of this fact has led to some compositions of the so called Dasam Granth being ascribed to the Tenth Guru, although in several cases, authorship has been clearly indicated in the text. These names have been assigned to the Guru as his pseudonyms. It appears that our ignorance of our traditions is taking a heavy toll of truth. It is necessary to interpret our records in the context of the times in which they were written, keeping in view the traditions which inspired them.

    It can be reasonably inferred from the circumstances of the present writing that it contains an eye-witness account of the last days of Guru Gobind Singh's life on the banks of the river Godawari. In so far as it records some of the last statements of the Guru, it partly constitutes his last will and testament.

    It begins with an account of the Gum's arrival in Nanded. He set up his camp near a graveyard, which was much resented by the Muslims of the town. The authorities found nothing wrong with that, and the fears of the Muslims were allayed perhaps with the aid of an ingenuously constructed myth to the effect that the Guru had established his prior claim by exhibiting a miracle which confirmed that he owned the place from times immemorial.

    At that time the place was located in a forest area. In the middle of the nineteenth century we find the central shrine sur-rounded by a thick forest of Acacia trees. It was inhabited by forest 1 dwelling tribes. We get a hint from the present work that they had no social interaction with the people of the town. They tried to befriend the Guru and appear to have been regular visitors to his court. Lombada and Banjara tribes are still found in large numbers around the place. These tribesmen and their women throng the shrine in large numbers on festival days. The Guru became interested in their welfare, and started imparting elementary teachings of Sikhism to them. They would stay on for a meal and would be entertained in the common kitchen. The Guru loved to give them the delicacies that they normally could not afford. One account of the proceedings is given in detail by Nathmal. 'The Guru showered his bounties exclusively on the poor people. He gave them an elephant and five tall he-buffaloes. There were large scale festivities after they had eaten. Ballad singers sang to the congregation in the afternoon. Then came the evening prayer (rehras) and ardas or congregational supplication. Sacred pudding was distributed at the end. (In his discourse) the Guru asked them to remember God who alone sustained all, exhorted them to have faith in the Akal Purakh whom he also worshipped, and not to believe in many gods, like the Hindus. One must pray only to the Omnipotent Akal Purakh and bow to Him alone.'

    General information about Banda is sketchy. Four aspects of his life and character, however, come through very clearly. First, 'I can say this without the slightest hesitation that his mode of worship is according to the doctrines of Guru Nanak.' He also says that his seat rivalled the imperial throne in opulence. From this it can be derived that Banda was an Udasi Sikh. Second, that he enjoyed a well established reputation of being a miracle performing saint with acknowledged dominion over the unseen world. This gave him considerable clout with the rich and the influential people of the area. Third, it is certain that he was a strict vegetarian. Fourth, he was of a haughty temperament. Perhaps it was this trait which lost him much following in later days, and paved the way for his eventual ruin.

    Banda, in all probability took the Guru's preaching to the Lombadas to be an attempt at weaning away his flock, and was deeply resentful. Nathmal found him 'full of pride and devoid of love altogether.' He hated the newcomers. From the seventh and the eighth couplets it is possible to infer that Nathmal was carrying on some dialogue with Banda in behalf of the Guru. Banda perhaps wanted to satisfy himself regarding the Guru's credentials before recognizing him as the Tenth Nanak. It was important for him, because he would have to end his own life style and surrender to the Guru, if he was indeed Nanak. It also appears that he expected the Emperor to support him in case of a conflict with the Guru. Nathmal was a regular visitor to Banda and was invited to speak to the congregation on the day of the solar eclipse. He attempted a rational explanation of the phenomenon ("I. stated, this is a periodical occurrence'). Banda favoured the traditional common explanation of devils pursuing the debtor sun and seizing him to realise the debt.

    It is clear from what transpired on September 03, 1708, the day of the solar eclipse, that, eventually Banda's objection to submitting to the Guru was on the single point of vegetarianism. The Guru decided to wait no longer. The master psychologist that he was, he forced the issue in such a manner that Banda would have to make the final choice in the matter of accepting him as the Guru. Anticipating what was to come he did not distribute any cattle to the Lombadas on that day.

    The Guru ordered his Sikhs to get ready to visit Banda's place. On reaching there they found him absent. The Guru gave instruction to slaughter Banda's goats, which was immediately complied with. The jungle-folk knew from experience that the meat was meant for them, and came immediately to wait upon the Guru in anticipation.

    Banda appears to have patronized a small force of well trained men whom he perhaps advertised as supernatural beings. He dispatched a hatch of five to liquidate the Guru. They came with the enthusiasm inspired by their belief in their own invincibility, in addition believing themselves to he supported by supernatural forces. The Sikhs, however, soon overwhelmed them. They discovered discretion to be better part of valour, and readily submitted, offering to join the Panth. Thus the only issue of the battle was resolved and they were allowed to return to Banda. They informed him that they could not prevail against the Sikhs and the Guru's supernatural defenders who were more numerous and more powerful. This was a good explanation, which saved faces all around and made much sense in that age and in those circumstances.

    However, Banda's decision to pursue the matter with the Emperor, reveals that he did not himself seriously believe in the world of magic and the make belief which was woven around him, or the world he encouraged others to believe in.
    Banda enlisted the help of the Hindus of the town after sufficiently arousing their religious feelings against the slaughter of goats on the auspicious day of the solar eclipse. Local leaders of the Hindu aristocracy went in deputation, and waited upon the Emperor with much humility to demonstrate their grief and injury, and to demand justice. One Nand Lal, an adviser of the Emperor (Bahadur Shah), persuaded him to postpone the decision, until after he had met the Guru and discussed the matter with him informally. The Emperor, therefore, went to see the Guru along with the deputation. He „ scrupulously observed the formalities in vogue at the Guru's court, and was in return received with customary courtesy. It is remarkable that Nathmal does not give undue importance to the Emperor's visit. For him the Guru was the true emperor.

    When the subject of Hindu resentment was brought up, the Guru explained that the outcastes had a right to be fed and comforted, and that there was nothing wrong with the slaughter of goats on the occasion of solar eclipse which was a natural phenomenon.

    The Hindus persisted in the interpretation grounded in their mythology. The absurdity of the devil seizing the sun in order to recover a loan was adequately brought home by the Guru, suggesting that in that case the Hindus must petition the Emperor to resolve the feud between the sun and the pursuing devil. The Hindus soon realised that their argument was untenable, and in fact, felt embarrassed by the meanness of charges brought against the Guru. Eventually they withdrew without insisting on the grievance being redressed.

    The Guru continued to perform his mission of relieving suffering and of removing ignorance wherever it existed, no matter how well entrenched it was, comments the Amarnamah. He became refuge of the tired and the helpless. Banda soon realized that it was immaturity which had led him to deny the Guru's divine wisdom, and decided to become an instrument of the Guru's purpose. He fell at his feet in humble supplication, begging for mercy and grace. "The Guru gave him five independent minded Singhs as companions, and commanded them to proceed towards the Punjab.' Couplet 136, in which the Guru affirms that 'Sikhs have been granted sovereignty of both the worlds, and that they must remain happy under all circumstances,' makes more sense in this context.

    A major portion of the Amarnamah (sixty couplets) is devoted to the fate of those who die on a cot. It was perhaps the most exploited of conditions by the Brahminical priesthood. He describes in detail how the grieving relatives would be relieved of all their belongings, whenever a dying person could not be removed to the ground to die. They were always lormented with the fear that the deceased had missed going to heaven on that account, and would, therefore, readily sell all their belongings to satisfy the priest who promised to set matters right for a fee. It was at that time perhaps a great issue. It certainly rendered the relatives most prone to exploitation. He relates two such incidents; one which took place at the time of the Fifth Guru and another that happened at Nanded before his eyes. Nathmal describes in vivid detail how ignorant people were exploited by the priestly class.

    A section is devoted to the Guru's decision 'to go to his permanent abode where, by God's grace everlasting peace prevails', and to the last instructions he gave on the occasion. He greatly stresses the need to eschew the Brahminical ways. Sikhs are forbidden to deal with Brahmins who are held responsible for the killing of Gum's four sons. Rituals prescribed by them are to be discarded, as they entail unnecessary hardship. Instead, the Sikhs are commanded to sing the ballads of heroic deeds. With obvious satisfaction, Nathmal notes that such singing was prescribed as an alternative mode of worship. He r adds that Dhadis are to be well looked after, particularly when 'the Sikhs attain to power and glory'. Here is a clear reference to the Guru's command to the Khalsa to assume political power, for which purpose Banda and his companions were dispatched to the Punjab.

    The Sikhs are commanded to regard Guru Nanak as 'the chief of all incarnations and prophets.' They are exhorted to 'be courageous and to partake of amrit of the double-edged sword.' Amrit is to be administered to a new born baby as well as to a dying person. The object perhaps is to wean the Sikhs away from the elaborate birth and death rituals prescribed by Brahmins. An adult is to take it by way of commitment to follow the Guru's path.

    A model procedure of conducting a congregation of the ', Khalsa is also mentioned. Singing of gurbani and of ballads com memorating mighty deeds are central to it, after which all are to sit and eat in the common kitchen. Specific instructions are, let no I hungry person go unstained.' Animals are not to be killed by the I process of halal. There is a mention of the Singhs having greatly increased in number.

    There are several couplets devoted to importance of Dhadis in general, and of Nathmal in particular. Sikhs are asked to be I indulgent towards them. All this was traditionally done by the com posers. Since their forte was singing praises, poets found it quite in order to put in a few words about themselves. This was not so with the writers of prose which was considered a more deliberate exercise. Poets on the other hand, considered themselves inspired, and felt that in praising themselves they were only praising their kind, and ultimately the source of their inspiration, that is God.

    Thus we see that Amamamah is one of the most significant writings relating to the last days of Guru Gobind Singh. It reiterates some of the central Sikh teachings which the Guru particularly wanted to emphasize during the most crucial phase of his life. It sheds invaluable light on the life, beliefs, reputation and the mission of Banda Singh Bahadur. Some important points of the Sikh rahit and rites de passage, are also highlighted. This small document of colloquial or spoken Persian contains more vital information on the all important phase of the Guru's life than any other work discovered so far. As such it has a valid claim to engage the historian's and theologian's attention.

    When the Pure One exercised His great mercy; all the worlds became inhabited (1).
    The Guru pitched his tent at a place on the bank of the Godawari, where existed the graves of those who had found acceptance (at God's court) (2).
    The Muslims made a lot of noise. The Guru exhibited a spectacular miracle (which calmed them) (3).
    There (nearby) resided an ill tempered mendicant. He claimed dominion over people of the jungle as well as beings of the nether world (4).
    He possessed wooden sandals and a vessel of milk believed to be endowed with miraculous powers. His seat rivalled a royal throne in opulence (5).
    His heart was full of vanity and devoid of love altogether.
    He hated those who worshipped (Truth) God alone (6).
    He visibly did not relish our proximity with the Emperor (7).
    In the presence of thousands of those (assembled on the occasion of the solar eclipse), I stated this is only a normal (periodical) occurrence ( .
    I can, however, say without the slightest hesitation, that his mode of worship otherwise conforms to the doctrine of Guru Nanak (9)
    Banda had gone to the other side of the Godawari, and after him there ~as none occupying his seat (10).
    The obedient Sikhs, when asked by the Guru to kill the goats belonging to Banda,(ll)
    Complied and slaughtered all the goats (12).
    (On seeing this) tribal people (of the vicinity) rushed like wind, obviously eager to cook the meat (13).
    After taking the sacramental offering, the Sikhs were ordered (20)
    To rejoice in the name of Guru Nanak, to relax and to take a swim T in the Godawari (21).
    After the promulgation of these orders distribution of cattle was stopped, and no more cows were distributed to the people of the surrounding forests (22).
    After crossing the Godawari, Banda saw his goats drenched in blood (26).
    He sent five of his birs, i.e., musclemen or supernatural beings.
    Everyone of them vied with others to kill the Guru (27).
    They tried to hurt, or to hurl devils at the Guru. But the Guru was ever sheltered by the Deathless Being (2
    Banda's agents ceased their attacks only when overpowered by the Guru's Sikhs (29).
    Much harassed and embarassed they returned to Banda, bleeding profusely from wounds received in the battle with the Guru (30).
    They told him that they had been badly battered and could save themselves with great difficulty (31).
    'Countless other warriors were prepared to sacrifice their lives for the Guru, and even the unseen horsemen were supporting
    him' (32).
    'We are not afraid of the sixty-four Amazons of the (nether world) nor of the fifty two Archers' they said (33).
    But seeing no other means of saving their life they had submitted to the Guru and offered to join his Panth (34).
    Banda rushed to nearby Nanded town, collected a large number of Hindus for support against the Guru (35).
    He told them that the Guru had killed his goats at the auspicious time of the solar eclipse (36).
    The Hindus supported him fully and approached the Emperor on his behalf (37).
    All the well-to-do Hindus, emirs and wazirs, having access to the Emperor (3
    Pleaded that they had been ruined by the Guru (39).
    All of the appellants stood before the Emperor in great humility and implored for justice (40).
    They were extremely resentful and highly demonstrative of their grief. It made the Emperor seriously consider their entreaty (41).
    One Nand Lal was amongst the advisers of this powerful sovereign. (He persuaded him to discuss the matter with the Guru personally) (42).
    In extreme anxiety all the Hindus accompanied the Emperor to the Godawari to see the Guru (43).
    It was a wonderful time and the Guru was in deep meditation (44).
    The Emperor made the customary offerings of a couple of diamonds and a (costly) pearl (45).
    To his great surprise the Guru threw the pearl into the river (46).
    To the Sultan he explained that the river had sought the offering of the pearl from him (47).
    The Emperor who had already heard of the Guru's greatness, folded his hands in courtesy (4 .
    Seeing nothing evil, the Guru graciously offered him a seat besides himself (49).
    The Sultan then approached the subject of Hindu resentment and unrest (50).
    The Guru explained the reality, and said that he had only given to those people the food they cherished most (53).
    These out-castes loved alcohol and meat, and so he had given the goats to them (54).
    The Hindus (sticking to their proposition), asserted that the cause of the solar eclipse was the demons engulfing the sun (52). The Guru suggested lo the Emperor that in that case he should do justice and relieve the suffering of the sun by clearing its debt (51).
    All the Hindus felt ashamed and embarrassed (over the frivolous charges they had brought against the Guru) and retreated to their homes (55).
    He (Banda) fell at the Guru's feet in humble supplication, and begged for mercy and grace (56).
    The Guru deputed five independent-minded Singhs to accompany him, and commanded him to proceed to the Punjab (57).
    A3 directed by God, the Guru continued his mission (to relieve suffering) in this world afflicted with sorrow (5 .
    He spoke as a man of Truth should. This is why many frustrated and helpless people were attracted to him (59).
    None can, however, help those immature people who. being steeped in ignorance, do not accept the divine wisdom of the Guru(60).
    He gave such bounties freely, to none but the poor (who would perhaps taste such delicacies rarely) (14).
    An elephant and five he-buffaloes of unusual height were once given away (15).
    It was not his practice to give away cows particularly to forest-dwellers (16).
    After the poor were fed, real royal festivities took place (17).
    A fourth of the day was left. Singers of ballads then entertained I the people (1 .
    It all ended by reciting the evening prayer (rehras), after which the congregational supplication (ardas) was offered. Sacramental food (krahprasad) was then distributed to the people (19).
    In his heart was the rememberance of the One Sustainer, like whom there is none other (23).
    "Do not even think of following the Hindu path (of polytheism).
    Always have faith in theAkal Purakh I worship (24). One should bow only to the One Omnipotent God in prayer, and from Him alone man derives power and glory" (he preached).
    His mind was made up. He wanted to go to his permanent abode where by God's Grace everlasting peace prevails (61).
    The Singhs must never let their minds waver and must always contemplate on the deeds of the heroes, sung by minstrels (62). The singing minstrels are as dear to the Guru as the Singhs are. This account of travels of Amarnamah will be loved much by singers (63).
    They were asked to often recite the Amarnamah to the Singhs (64).
    When the Singhs attain to power and glory, they will ensure prosperity for singers (65).
    IV. A.
    One of the Singhs residing at Nanded died on a cot (66).
    The Guru was immediately informed that there was no one with him when death struck (and hence he could not be shifted to the ground) (67).
    The informants were worried that the deceased, (according to popular superstition) would not attain release (mukti) (6 .
    They sought instructions as to disposal of the body of a person who had died in such a situation. They wondered whether it was to be consigned to river or fire (69).
    The Guru instructed them to shed all apprehension regarding the eventual fate of the deceased. 'For, surely, like all men of humility, he had earned a place in heaven' (70).
    "Of this there is no doubt since with his last breath he contemplated on the Guru (71).
    "Perform the ardas (congregational supplication) and consign his body to the Ganga. Do not entertain any fear or doubt on this account (72).
    "Do not summon the Brahmin priest to perform the last rites, nor invoke his ancestors." Instead, Dhadis be asked to sing vars (heroic poem) composed by Nathmal (73).
    "Remembering God, set the corpse afloat in the Ganga" (74).

    IV. B.
    Another such case of a person who died in similar circumstances, has been recorded. Guru Arjun, the Fifth Guru, has related this story (75).
    It relates to a resident of Bakala The incident took place at a well in Shakarganj near Kartarpur (76).
    The person was poor and humble. He had a wife and a lovely horse (77).
    All his other possessions consisted of a small piece of land and one bullock. His father was very old (78 .
    He was out sowing the Kharif crop. His wife had also gone to deliver his food at work (79),
    Leaving his father to the care of God. The old person died on the cot (80).
    When the couple returned home, the incident became the topic of discussion in the community (81).
    But because that blessed man had uttered the Guru's name, he was admitted lo heaven along with the cot (82).
    The Sikh approached a Brahmin priest who advised him as follows:
    "Your father has died as a sinner. I will perform ceremonies which will bring about his deliverance" (84).
    Steeped in sadness, the Sikh agreed to do whatever the Brahmin ; priest demanded (85),
    For the sake of his honour in this world and salvation of his father in the next (86).
    The Brahmin extorted all the money that the poor man could arrange (87).
    He advised him to immediately cremate his father, and to proceed to the Ganges for giving additional liberal alms (88.
    After visit to the Ganges, it would no longer be a sin for him to drink water from a well (89).
    The Sikh consulted his wife and cremated his father (90).
    He sold off his bullock and left for Hardwar along with his wife (91).
    Of the proceeds he spared only three coins for his wife, and gave away the rest to the Brahmin (92).
    They left Bakala having parted with even his wife's ornaments (93).
    The couple crossed the river Beas and reached Kartarpur (94).
    He expressed to his wife his desire to see the Guru, which would be a meritorious act (95).
    The lady readily agreed to the good proposal, and they resolved that they would proceed to the Ganges thereafter (96).
    The couple made their obeisance to the Guru with hands folded in supplication (97).
    The Sikh paid sincere tributes to the Guru, who blessed him and his family (9 .
    However, he could not help crying, as they prepared to depart. The Guru asked the good man where he was proceeding to (99). He replied that he was proceeding to the Ganges to atone for the sin of his father dying on the cot (100).
    'Before the calamity I used to plough my fields with bullocks and had no worry about earning my bread (101).
    Relieved of whatever we had) we have started on the journey to the Ganges' (102).
    This distressed the Guru. He expressed his annoyance at the Brahmin (103).

    The Sikh saw the Ganges flowing in the well, and found innumerable vessels floating in its waters (121).
    Without hesitation he prayed to the Guru to identify the particular container (122),
    Since the Guru had told him to pick out the particular utensil only, although he may be seeing many more (123).
    Eventually the Ganges herself called out to him and pointed out the required utensil. The Sikh returned to the Guru, extremely happy (124).
    He declared that the Ganges was no more at Hardwar, since he had seen it flowing in the well at Shakarganj (125).
    Addressing the Sikh as brother, the Guru asked him to consider whether pilgrimage to the Ganges would confer more spiritual merit than one to the well at Shakarganj (126).

    The Guru commanded the Sikhs to be courageous and to come to him for taking amrit (of the double edged sword) ( 127).
    One mode of worshipping God is also listening to poems of heroic deeds from the Dhadis or traditional singers side by side with the exposition of the Guru's word (129).
    Let Mardana's descendants (or those who follow his practice) first sing the Guru's shabads and thereafter let the Dhadis take the stage (130).
    Thereafter sit with decent people and eat from the common kitchen. Let no hungry person remain unsatiated (131).
    Sikhs must not do what the Brahmin commands. Do not kill animals by the process of halal (132).
    He who lives in the Guru's will, shall have his wishes regarding progeny fulfilled (133).
    Guru Nanak was the chief of all incarnations and prophets (134).
    When Sikhs hold celebrations, it is proper for them to listen to vars by Dhadis (135).
    Sikhs have been granted sovereignty of both the worlds, and must retain spirits under all circumstances (136).
    Dhadis must always accompany the Singhs who must not eat without Dhadis (137).
    Wasn't it the practice of Guru Nanak who always retained Y Mardana by his side? (13 .
    Inspired by Guru Nanak's example, the Tenth Guru also always retained Nathmal Dhadi with him (139).
    Sikhs should be ashamed of worshipping Brahmins, because they were responsible for the death of the four sons of the Tenth Guru (140).
    Those who would be Singhs must look forward to having amrit • at three important stages in life. A new born baby must be i aministered amrit (142).
    So that he is not overwhelmed by the enemy, he should take baptism when he attains youth (143).
    At the time of death amrit is a source of comfort and leads to the Guiu'sdarshan (144).
    By now the Sikhs have greatly increased in numbers, (and for their benefit) this Amarnamah was bestowed by the Guru on Nathmal (145).
    A Dhadi surely is an asset to adorn any gathering (of the cultured) and Amarnamah enhances the value of a Dhadi (146).
    Here ends the Amarnamah of the Tenth King. comoleted in I compliance with his orders. (It is written in) the month of Katak the year 1765 Bi (1708 AD). Added on to the book Gursobha, written to enhance the glory of the Guru.
    The Guru was able to infuse new blood and vigour in the dying Hindu nation.
    From amongst the cowardly and supine Hindus, he created a breed of virile valiant people, Khalsa, filled with spirit selfless service self-sacrifice for the good of humanity and the glory of Akal. This Khalsa, is a living testimony to the Guru's Mirific qualities
  11. OP

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    Sep 16, 2004
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    Dear Dal Singh and Randip Singh

    Thanks for the above excellent posts!!

    It was really helpful in understanding many misconceptions!
    Also theses came at right time in my life as I was wondereing about some of the isues disscused above

    Thanks again

    Jatinder Singh
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