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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Tirath /ਤੀਰਥਿ
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<blockquote data-quote="Amarpal" data-source="post: 97455" data-attributes="member: 10"><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Dear Khalsa Ji,</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">I want to share with you my understanding of pilgrimage with all of you.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">As I understand:</span></span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong><u><span style="color: black">Pilgrim</span></u><span style="color: black">: </span></strong><span style="color: black">is a religious devotee who journeys to a shrine or sacred place. This person is <strong><u>Tirth-yatri</u></strong></span></span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong><u><span style="color: black">Tirath</span></u></strong><span style="color: black"> means the sacred place or shrine of importance to a specific religion.</span></span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong><u><span style="color: black">Pilgrimage</span></u><span style="color: black">:</span></strong><span style="color: black"> means a journey undertaken to a religious person to a sacred place or a shrine. It is the English word for Tirth-Yatra.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">In any pilgrimage, there is an origin i.e. the place where the devotee lives and starts for the journey; a Yatri i.e. pilgrim; a Yatra i.e. journey and a destination i.e. the sacred place or shrine where the Yatri (pilgrim) has to reach. But he scripture that I have studied, emphasizes on <u>Tirth-Yatra</u> i.e. pilgrimage and not on destination. In common parlance too one refers to Tirth – Yatra and not to the destinations. My studies tell me that it is the Yatra (journey) that transforms the being of the person and not the destination. Why I say so I share with you here.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Just think back in time, say 1500 years ago when the means of transport were minimal; means of long distance communications were not there; when India was a large number of monarchies and republics; when rule of law was none existent the justice depended on the personal disposing of some powerful individual; large distances separated villages. Imagine a person who embarks on Tirth – Yatra from Kacheepuram in Tamil Nadu to Kashi in Uttar Pradesh.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">It required an intense desire and will to take decision to under take such long arduous journey. For undertaking this journey, he had to save money out of his little income. He must progressively organize these resources over many years. All these years his desire to undertake the journey must remain alive.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Think who could undertake such journey, mostly the elders (mostly men and lesser number of women), whose absence would not affect the earning ability of the family and may be some relatively younger attendants. Some time some youth from the joint family, who is devoted to religion may also join in this journey. They now have to wait for the total group for the Tirth – Yatra to get formed – number as you know is safety. After long years of aspiring finally the person joins the group of similar people and starts his journey in a convoy of carts pulled by animals. Slowly but surely they start moving on not well defined or prepared roads.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">For provisions they can only carry grains and other ingredients for cooking meals viz. salt, oil, Ghee etc. They carried water and fire wood to the extent they could carry and also some medicines. They had to replenish their supplies on the way where they rested in some human habitation. The availability, the nature, and the cost of these supplies varied depended on the condition that prevailed at places where they purchase. For cooking they mostly depended on fire wood they collected on there way. They had to carry some lamps lighted all the time as the source of fire to light the fire wood when they wanted to cook. For this purpose they carried Ghee and oil.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The distances between two human habitations were large. On the way there was fear of wild animals and even thieves. Thieves could deprive all the resources of the pilgrims and leave tem to fend for themselves to fend for themselves. The wild animals could attach the pilgrims and the draught animals. Fear made the pilgrims thing of God and seek its continued protection. At some kingdoms which they had to pass through even Govt. officials and muscle-mans extracted resources from them. They were helpless. Each day of uninterrupted journey made them think of God and they collectively thanked the God and prayed for further protection. The returning conveys from Kashi told them of the undesirable events and mishaps that visited the other convoys they know of and advised them to avoid similar fate. Fear further intensified and they learnt that nothing much is in their control they are dependent on God for there well beings. Sense of Bhagti (devotion) that already existed in they found expression in Kirtan (singing collectively the devotional songs), Katha (mythological stories about the incarnation of the God) and chanting of Vedic Mantras. This intensified their links with the God. All this continued not for hours, days or weeks, it continued over months and say a year, i.e. long time to influence the person’s being.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The convoys returning from Kashi going towards Kacheepuram were also the messengers for the pilgrims on their onward journey to send communication back to home about their wellbeing. That is how the people back home learnt the progress of their person who has gone on pilgrimage.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">This was not all. At places the person’s became sick and could not recover from sickness to continue their journey. They were left behind with their resources to return home with some returning convey or to recover and resume onward journey with some other convoy going to Kashi. Pilgrims prayed to God for protection from such happenings. The feeling of God started staying with the pilgrim all the time. This was their condition over months conveying to them that it is God who is enabling them.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">At times because reasons beyond their control the individuals lost their possessions and resources they carried from there home. They had to depend on others, even some time they had to beg to sustain themselves or work in a manner they would have never worked at home. The reduced their ego. They realized the idea of collective living; they came to learn that god is in all. As the ego diluted and got dissolved, the feeling of God being in them started dawning on them. Their being became purer and purer.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The pilgrim reaches the destination thanking God for all it has done to help her/ him reach this place. The pilgrim knows from the depth of his heart and soul that all that happened was because of the God – she or he is a no longer the person who started from Kacheepuram on pilgrimage; her or his being is totally changed.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The process of Yatra; the duration of Yatra; the environment that prevailed in this Yatra, all conveyed to them that ‘All that is, is because of the God’. </span></span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><span style="color: black">Pilgrims reached Kashi with this realization on their way from Kacheepuram to Kashi. They had already attained the objective of pilgrimage - their being had already been transformed. True they took bath in the river </span><span style="color: black">Ganga</span><span style="color: black"> – a symbolic act of thanks giving to the God. Water of </span><span style="color: black">Ganga</span><span style="color: black"> can only contact the surface of the body, it can wash the dirt on the body, it cannot do any thing to change the being of the person; the way the Tirth – Yatra had changed.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">This is the reason why I say that Yatra to a Tirath in olden time was transforming the being of the person and the person’s presence at sacred place or shrine.</span></span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><span style="color: black">In today’s world, the person flies from Airport closest to Kacheepuram, reaches the Airport closest to Kashi, checks in a Hotel and visits the shrine next day, have bath in </span><span style="color: black">Ganga</span><span style="color: black"> and returns to Kacheepuram the same way. The real part, which is the ‘Yatra’, is missing. As I understand this is the reason why there is no scope for the person to get transformed in modern way of pilgrimage.</span></span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">To the extent I have knowledge of Sikh History ( please to not hesitate to correct me if I am wrong, I welcome that as it will educate me further), Guru Gobind Singh Ji, never visited Harmandar Sahib in Amritsar.</span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">I leave to the reader to decide the on the relevance of pilgrimage in the present context.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">With love and respect for all.</span></span></span></p><p> </p><p><span style="color: black"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Amarpal Singh</span></span></span></p></blockquote><p></p>
[QUOTE="Amarpal, post: 97455, member: 10"] [COLOR=black][SIZE=3][FONT=Times New Roman]Dear Khalsa Ji,[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]I want to share with you my understanding of pilgrimage with all of you.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]As I understand:[/FONT][/SIZE][/COLOR] [SIZE=3][FONT=Times New Roman][B][U][COLOR=black]Pilgrim[/COLOR][/U][COLOR=black]: [/COLOR][/B][COLOR=black]is a religious devotee who journeys to a shrine or sacred place. This person is [B][U]Tirth-yatri[/U][/B][/COLOR][/FONT][/SIZE] [SIZE=3][FONT=Times New Roman][B][U][COLOR=black]Tirath[/COLOR][/U][/B][COLOR=black] means the sacred place or shrine of importance to a specific religion.[/COLOR][/FONT][/SIZE] [SIZE=3][FONT=Times New Roman][B][U][COLOR=black]Pilgrimage[/COLOR][/U][COLOR=black]:[/COLOR][/B][COLOR=black] means a journey undertaken to a religious person to a sacred place or a shrine. It is the English word for Tirth-Yatra.[/COLOR][/FONT][/SIZE] [COLOR=black][SIZE=3][FONT=Times New Roman]In any pilgrimage, there is an origin i.e. the place where the devotee lives and starts for the journey; a Yatri i.e. pilgrim; a Yatra i.e. journey and a destination i.e. the sacred place or shrine where the Yatri (pilgrim) has to reach. But he scripture that I have studied, emphasizes on [U]Tirth-Yatra[/U] i.e. pilgrimage and not on destination. In common parlance too one refers to Tirth – Yatra and not to the destinations. My studies tell me that it is the Yatra (journey) that transforms the being of the person and not the destination. Why I say so I share with you here.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]Just think back in time, say 1500 years ago when the means of transport were minimal; means of long distance communications were not there; when India was a large number of monarchies and republics; when rule of law was none existent the justice depended on the personal disposing of some powerful individual; large distances separated villages. Imagine a person who embarks on Tirth – Yatra from Kacheepuram in Tamil Nadu to Kashi in Uttar Pradesh.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]It required an intense desire and will to take decision to under take such long arduous journey. For undertaking this journey, he had to save money out of his little income. He must progressively organize these resources over many years. All these years his desire to undertake the journey must remain alive.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]Think who could undertake such journey, mostly the elders (mostly men and lesser number of women), whose absence would not affect the earning ability of the family and may be some relatively younger attendants. Some time some youth from the joint family, who is devoted to religion may also join in this journey. They now have to wait for the total group for the Tirth – Yatra to get formed – number as you know is safety. After long years of aspiring finally the person joins the group of similar people and starts his journey in a convoy of carts pulled by animals. Slowly but surely they start moving on not well defined or prepared roads.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]For provisions they can only carry grains and other ingredients for cooking meals viz. salt, oil, Ghee etc. They carried water and fire wood to the extent they could carry and also some medicines. They had to replenish their supplies on the way where they rested in some human habitation. The availability, the nature, and the cost of these supplies varied depended on the condition that prevailed at places where they purchase. For cooking they mostly depended on fire wood they collected on there way. They had to carry some lamps lighted all the time as the source of fire to light the fire wood when they wanted to cook. For this purpose they carried Ghee and oil.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]The distances between two human habitations were large. On the way there was fear of wild animals and even thieves. Thieves could deprive all the resources of the pilgrims and leave tem to fend for themselves to fend for themselves. The wild animals could attach the pilgrims and the draught animals. Fear made the pilgrims thing of God and seek its continued protection. At some kingdoms which they had to pass through even Govt. officials and muscle-mans extracted resources from them. They were helpless. Each day of uninterrupted journey made them think of God and they collectively thanked the God and prayed for further protection. The returning conveys from Kashi told them of the undesirable events and mishaps that visited the other convoys they know of and advised them to avoid similar fate. Fear further intensified and they learnt that nothing much is in their control they are dependent on God for there well beings. Sense of Bhagti (devotion) that already existed in they found expression in Kirtan (singing collectively the devotional songs), Katha (mythological stories about the incarnation of the God) and chanting of Vedic Mantras. This intensified their links with the God. All this continued not for hours, days or weeks, it continued over months and say a year, i.e. long time to influence the person’s being.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]The convoys returning from Kashi going towards Kacheepuram were also the messengers for the pilgrims on their onward journey to send communication back to home about their wellbeing. That is how the people back home learnt the progress of their person who has gone on pilgrimage.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]This was not all. At places the person’s became sick and could not recover from sickness to continue their journey. They were left behind with their resources to return home with some returning convey or to recover and resume onward journey with some other convoy going to Kashi. Pilgrims prayed to God for protection from such happenings. The feeling of God started staying with the pilgrim all the time. This was their condition over months conveying to them that it is God who is enabling them.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]At times because reasons beyond their control the individuals lost their possessions and resources they carried from there home. They had to depend on others, even some time they had to beg to sustain themselves or work in a manner they would have never worked at home. The reduced their ego. They realized the idea of collective living; they came to learn that god is in all. As the ego diluted and got dissolved, the feeling of God being in them started dawning on them. Their being became purer and purer.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]The pilgrim reaches the destination thanking God for all it has done to help her/ him reach this place. The pilgrim knows from the depth of his heart and soul that all that happened was because of the God – she or he is a no longer the person who started from Kacheepuram on pilgrimage; her or his being is totally changed.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]The process of Yatra; the duration of Yatra; the environment that prevailed in this Yatra, all conveyed to them that ‘All that is, is because of the God’. [/FONT][/SIZE][/COLOR] [SIZE=3][FONT=Times New Roman][COLOR=black]Pilgrims reached Kashi with this realization on their way from Kacheepuram to Kashi. They had already attained the objective of pilgrimage - their being had already been transformed. True they took bath in the river [/COLOR][COLOR=black]Ganga[/COLOR][COLOR=black] – a symbolic act of thanks giving to the God. Water of [/COLOR][COLOR=black]Ganga[/COLOR][COLOR=black] can only contact the surface of the body, it can wash the dirt on the body, it cannot do any thing to change the being of the person; the way the Tirth – Yatra had changed.[/COLOR][/FONT][/SIZE] [COLOR=black][SIZE=3][FONT=Times New Roman]This is the reason why I say that Yatra to a Tirath in olden time was transforming the being of the person and the person’s presence at sacred place or shrine.[/FONT][/SIZE][/COLOR] [SIZE=3][FONT=Times New Roman][COLOR=black]In today’s world, the person flies from Airport closest to Kacheepuram, reaches the Airport closest to Kashi, checks in a Hotel and visits the shrine next day, have bath in [/COLOR][COLOR=black]Ganga[/COLOR][COLOR=black] and returns to Kacheepuram the same way. The real part, which is the ‘Yatra’, is missing. As I understand this is the reason why there is no scope for the person to get transformed in modern way of pilgrimage.[/COLOR][/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]To the extent I have knowledge of Sikh History ( please to not hesitate to correct me if I am wrong, I welcome that as it will educate me further), Guru Gobind Singh Ji, never visited Harmandar Sahib in Amritsar.[/SIZE][/FONT] [COLOR=black][SIZE=3][FONT=Times New Roman]I leave to the reader to decide the on the relevance of pilgrimage in the present context.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]With love and respect for all.[/FONT][/SIZE][/COLOR] [COLOR=black][SIZE=3][FONT=Times New Roman]Amarpal Singh[/FONT][/SIZE][/COLOR] [/QUOTE]
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Tirath /ਤੀਰਥਿ
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