Comments on Dasam Granth seminar
organized in Bradshaw Gurdwara in
Sacramento, CA in February 2008 on
various Sikh internet Groups and
Emails 
 

.
FROM : Akashdeep Singh,Portland.OR

G. S. Lamba in Dasam Granth Seminar

Dear editor,

A seminar was organized in Bradshaw Gurdwara in Sacramento, CA in February 2008

where the speakers supposedly discussed Dasam Granth. I could not get enough time to
watch all videos in one go, but made sure to first listen to Gurcharanjit Singh Lamba who
is very proactive on the topic. In his entire ~ 54 mins of talk, G. S. Lamba rarely
talks/cites from AGGS. However, what he does cite is "jugo jug atal Ram Katha" and
tries to incite violent reaction against anybody who raises a question on content of Dasam
Granth. For this, he could be charged with instigating hatred and violence in the U.S.
under the law.

In the video, G. S. Lamba is saying that just like Akaal Takhat is needed in addition to
Golden Temple , Dasam Granth is needed in addition to AGGS. He says that things which
have not been said clearly in AGGS have been told clearly in Dasam Granth. So
according to G. S. Lamba, AGGS does not give clear message and Dasam Granth is
needed to understand it. Then he says that we talk about 4 things. AGGS talks about
dharam and moksh but it does not talk about the other 2 which are covered by Dasam

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 Granth. I have not heard anything more illiterate than this. If Dasam Granth was intended
to complete the voidness (according to G. S. Lamba), then does it mean the Guru Gobind
Singh made mistake by not asking Sikhs to take Dasam Granth as Guru as well?

He says that AGGS is for all but Akal Takhat is for Sikhs only. And then says that -
"Khalse de jede faraz hann, unna the prapti sanu sirf Dasam Granth ton hi prapat
hovegi." This statement is nothing more than gobbledygook. What "farz" is he talking
about here, one gets no idea?

He continues with funny statement that we have got so much freedom that some people
have started doing "charitar hannan" of Gurus (indicating to Guru Gobind Singh). He
then again tries to instigate people against Sikh scholars who are researching on Dasam
Granth by making the statement - "they are doing to because, perhaps they have come to
know that the Sikhs are not longer the same Sikhs who would not tolerate any "ninda" of
their Gurus.". He incites people further by using Jarnail Singh Bhindranwala's name and
asking - "what would happen if these people, who say they used to be close to Jarnail
Singh Bhindranwala, said it in front of Jarnail Singh Bhindranwala?"

According to G. S. Lamba, anybody who is researching on content of Dasam Granth is

just talking what Swami Dayanand Saraswati said. By this claim, G. S. Lamba is perhaps
trying to cash on by creating another blind-folded hatred against the researchers on Dasam
Granth. In fact, Swami Dayanand Saraswati would have been the happiest person on the
earth to accept entire Dasam Granth. He would have been friends with G. S. Lamba et al
and not the people with other point of view.

The most outrageous comment from G. S. Lamba in the video was: -

"Sri Dasam Granth di bani sadi jindagi da amal hai, eh sanu jeevandaan den layi hai.
Sikh nu Sikh banan layi, Sikh nu Sikh kayam rakhan layi Eh bani Sri Dasam pita di bani
bina, na kissey Sikh banaya ja sakda hai na kisey nu Sikh kayam rakhya ja sakda hia, is
wich kisey kism da shak nahi reha"

What?? ..does that mean there were no Sikhs before Dasam Granth appeared on the
scene?

On the question that he has not read AGGS and Dasam Granth he gives another funny
statement - "Bilkul sahi, guru nu padya nahi ja sakda, guru ton padya ja sakda hai" One
is left wondering - Does this statement answer what he pretends to answer by it?

Further in the video, he is saying that its was Akaal from whom Durga got "vardaan" and
killed the "Rakshas". The question to ask G. S. Lamba is- does Gurbani agree with this
view? Does gurbani agree that somebody can sit in "tapsya" and get special powers from
God? G. S. Lamba also says in the video that the metaphorical sentence "Sawa Lakh Se Ik
ladayoon" literally means the same.

Towards the end he is citing a chandd and is saying that - Guru Gobind Singh is asking

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 the almighty for both - good and bad thoughts. Now this is shocking, G. S. Lamba should
corroborate his claim by citing AGGS that Sikhs should deliberately ask for bad thoughts.

To summarize, G. S. Lamba in this video does not present even a single thought
provoking argument in favor of his views. All that he does is an attempt to instigate
violence against Sikh researchers who are working on authenticity of Dasam Granth.

Regards,
-Akashdeep Singh, Portland,OR, Email <akashdeep_singh2000@yahoo.com>

Appendix
For sake of readers who are unaware of this seminar, the following information is
reproduced: -

The seminar videos can be seen here:

1. http://www.sridasamgranth.com/#/sridasamgranthinternationa/4527492983
2. http://www.sridasamgranth.com/#/sridasamgranthinternationa/4527525513

G. S. Lamba is the last speaker in the video link #2 above. He is the current editor of
magazine "Sant Sipahi". Sikhs should listen to videos to see what these "leaders" are
saying and what they want you to believe.

Dr. Harpal Singh Pannu in the Dasam Granth Seminar

Dear editor, my curiosity on the "International Seminar on Dasam Granth" (Bradshaw
Gurdwara, Stockton, CA, Feb 2008) continued and I started listening carefully to one
more video posted at the website www.sridasamgranth.com. The speaker was much
publicized Ph.D. holder with the credentials of having advised 3 Ph. D.s on the topic of
Dasam Granth and known as Dr. Harpal Singh Pannu. Just like one would expect from a
Ph.D. , my expectation from Dr. Harpal Singh Pannu's speech was to hear something
pithy and thought provoking, does not matter if the same is said in simple language.
However, I can only say that I am disappointed and I believe that he has not done justice
to his Ph. D. degree in the speech.

In the seminar videos, Dr. Harpal Singh Pannu says -"...is sacramento di dharti te aseen
sarey kathey hoye yaan ajj eh sabit karan layi, ke Sri Dasam Granth Sahib atey Guru
Gobind Singh ji de pavan charana ton wadh sari duniya wich sadey layi koi cheej nahi

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 hai". Right in the beginning Dr. Harpal Singh Pannu is reflecting what the focus of the
talk will be and what he wants his listeners to believe. However, let me remind Dr. Pannu
that it is AGGS (Aad Guru Granth Sahib) that the Sikhs behold as the highest bani and not
anything else.

According to Dr. Pannu one should either say that all the banis are of Guru Gobind Singh
or none of them are from Tenth Nanak. He says that those people who present the view
that only some of the current content of Dasam Granth could be from the pen of Tenth
Nanak are cowards. According to Dr. Pannu these people are saying so as they are afraid
of being thrashed. They fear raising the voice against Nitnem banis. Does Dr. Pannu want
people to change views because he thinks there can only be 2 types of views that can
exist, or does Dr. Pannu want researchers to get instigated by his comment and pass
illogical statement on which he can later cash on? Answers are known to Dr. Pannu only
as he does not make them enough clear in his talk.

Dr. Pannu says that starting from Teja Singh Bhasod, Giani Bhag Singh and to the present
3-4 people like "Ragi Darshan Singh" (who are talking on the content of Dasam Granth),
it has been a trend of first attacking Dasam Granth and then following up with an attack
on Guru Granth. He says, "...this has continued from 300 years". One should listen
carefully what he is saying - that the current Dasam Granth has been in the intact form
from last 300 years. Just like other speakers in the seminar, Dr. Pannu very quickly resorts
to emotional blackmail and building fear in the minds by saying that people will now
attack Guru Granth.

His focus on Jarnail Singh Bhindranwala is also noteworthy, perhaps this is yet another
method to evoke emotional outbursts and block logical thinking among the listeners.

After 05 mins of talking he states lets talk about the topic. He says same things like G.S.
Lamba that AGGS is for internal strength, but Dasam Granth helps in outward war and
prepares one externally.

The following comment from Dr. Harpal Singh Pannu would sound outrageous to any
Sikh of Guru Nanak –

"...kai bari rabb dharti te aake ither dakhal dinda hai....dwapar with Krishan ji, pher Ram
Chandar ji...."

(…sometimes Akaal takes birth on this earth and interferes with the things in progress
….in dwapar Krishan ji, then Ram Chandar ji are some of the examples)

With this claim, Dr. Pannu is totally flouting the opening verse of AGGS. On one hand he
tries to emotionally blackmail the audience by saying that if you will not stop people from
raising questions on Dasam Granth they will attack AGGS as well, on the other hand he
himself is talking against the principles and philosophies that are mentioned in AGGS.

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 Now, if God takes birth and comes into the form, then Dr. Pannu must be disagreeing on
the opening verse of AGGS, right?

In the previous claim, Dr. Pannu is not talking anything coherent with AGGS, but is just
repeating the view in Bhagwat Geeta’s Sanskrit shlok reproduced below:-

"Oh Arjuna! When there is a decline in Dharma and rise in Adharma, I incarnate for the
establishment of Dharma."

[Sanskrit Verse, Bhagwat Gita, Chapter IV -7]

"To deliver the pious and to annihilate the miscreants, as well as to reestablish the
principles of religion, I Myself appear, millennium after millennium."

[Sanskrit Verse, Bhagwat Gita, Chapter IV -8]

Bharat is a known address for Arjun (a character in Mahabharat), and in the shlok above,
it is believed, that Krishan is talking with Arjun.

On the other hand, AGGS opens with the following view which should be clear to every
reasonable Sikh: -

One is left wondering about Dr. Harpal Singh Pannu's choice of priorities in choosing
examples and his source of philosophies.

According to Dr. Pannu, if AGGS is the soul Dasam Granth is its body or the skin. He
says that if soul is not present the body is useless and similarly if body is not present soul
cannot be found anywhere. He furthers this logic by stating that Dasam Granth is our
fortress (intended for protection). It is left to the readers to decide how much obnoxious
this comment from Dr. Pannu is.

Then continues with the claim that Bachitter Natak is the autobiography of Guru Gobind
Singh ji and in it Guru wrote about his previous births. He says that Buddhism and
Vedantism has the tradition of telling the previous birth by creating mythological stories
before writing the Granth.

He mentions that he is ready and open to ideas as we all Sikhs are learners till the end,
however does not reflect the same in his talk. Now note his focus, what he wants to spray
on the minds of the young listeners - "Gairatmand Hindus became Sikhs". He also says
that Guru Gobind Singh ji told about his previous life in the lines "Mahakaal Kalika
Aradhi ...." so that the purpose of writing Dasam Granth could become clear. (…one may
wonder, is AKJ now agreeing on the definition of Mahakaal). There are other things to
wonder on this claim from Dr. Harpal Singh Pannu, but these are left to the interested
readers.

What follows up after is perhaps the most insulting statement anybody can make on

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 AGGS right in the face of Sikhs. Dr. Pannu says that via Bachitter Natak Guru Gobind
Singh ji is telling that the Truth was brought into this world via various granths like
Mahabharat and the Vedas, he is saying that the Rigvedas contain truth. Dr. Pannu further
says that Guru Gobind Singh ji is saying that the Rigvedas contain the Truth which as
brought in this world by the vedic rishis but now the world has forgotton that Truth.
(Great! now one can clearly see the ulterior motive of Dr. Harpal Singh Pannu). He is
then saying that Guru Gobind Singh ji is saying that it was him who released the Rigved,
it was him who brought the Naths, it was him who did the "tapsyas". And then Dr. Pannu
throws the most intolerable blow in the face of Sikhs by saying, "Guru Gobind Singh ji
(in Bachchiter Natak) is saying that I will now present the same truth (from Rigvedas) in
front of you, but in a different language".

He claims - "I have studied all the major religions of the world and none of the writers of
those Granths say that they are going to tell you some new thing. They all said that I am
going to give you the truth that was told by our ancestors and that you have now
forgotten". Nothing can be more far from truth than this statement. In fact, many religions
existing in this world claim that theirs is the only Truth. Not just that, they claim theirs is
the only first and last Truth of life which can save you from "Hell" or give you some kind
of "Moksha".

He further says that - Guru Gobind Singh ji found many instances of Hindu mythological
characters in the Guru Granth sahib and realized that it will be the Hindus which will
follow the Khalsa Panth and not the Muslims, and hence he wrote the stories in Dasam
Granth. Dr. Pannu then asserts, "The flow of Khalsa panth has come out of the Hindus".

He follows up with a lame logic comprised out of assumption that all the people are
opposing or researching the content of Dasam Granth just because RSS is adopting it. He
then asks, "If RSS adopts Guru Granth sahib, will you then say the same about it?"

He then alleges that Guru Gobind Singh is using slandering language for the Hindu
characters like Krishan etc. One should note that Professor Sahib Singh in his teeka of
AGGS did not even accept that a ridiculing language against other people could ever be
cited in by the Gurus in AGGs, forget about themselves uttering such words. On the other
hand, Dr. Pannu is saying that Guru Gobind Singh is using that language in derogatory
sense because he does not have belief in such characters. While it seems fine that Guru
Gobind Singh ji did not have belief in these characters, but would he use such kind of
language?

First, Dr. Pannu says that nobody gave a new theory in their Granths but just repeated
what was said before the period. Then he says Rigveda say the truth and Guru Gobind
Singh ji just repeated that truth in Dasam Granth using different langauge. According to
Hindu belief the vedas are a direct language of the GOD. So, here Dr. Pannu proves that
Sikhism is nothing but just a branch (or may be the same) of Hinduism. He then continues
with a self-conflicting view that people who give new meanings to the old mythological

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 stories are very powerful and fertile minds.

He cites Bhansavalinama of Kesar Singh chibber, that people asked Guru what will be the
status of Dasam Granth and then Guru replied, "Consider it my play", then Guru gave
birth to the "chota granth ji" by his own hands and "played with it with his own hands".

He agrees that the older name of this granth was "Bachchiter Natak" and the "Khalsa
Panth" kept the name "Dasam Granth" and that keeping this name is the prerogative of the
Khalsa Panth. He then says that the world is not categorized in AGGS but Dasam Granth
presents a well categorized view of the world.

Dr. Harpal Singh Pannu's speech contains claims contradictory to AGGS (Aad Guru
Granth Sahib) and is loaded with emotional appeals (one can call emotional blackmail).
One can note that his speech is full of pathos and lacks the logos altogether. This cannot
be a speech by someone with the credentials that Dr. Harpal Singh Pannu is perceived
with, and hence he kills the ethos himself. What is left in the speech for the listeners to
grasp?

Regards,
Akashdeep Singh
Portland, OR. Email <akashdeep_singh2000@yahoo.com>

Appendix
For sake of readers who are unaware of the different threads in the forum on this seminar,
the following information is reproduced: -

The seminar videos can be seen here:

1. http://www.sridasamgranth.com/#/sridasamgranthinternationa/4527492983
2. http://www.sridasamgranth.com/#/sridasamgranthinternationa/4527525513

Dr. Harpal Singh Pannu speaks in the video #1 in the link #1 above. Sikhs should listen to
videos to see what these "leaders" are saying and what they want you to believe.

KHALSA NARI MANCH

International Women Day and Dasam Granth's Anti-
Gurmat writings
As whole Globe celebrate International Women’s Day on 8th March, 2008 it become very
necessary to study Sikhism Teachings . Sikhism religion as started by Guru Nanak Sahib
and formalized by Tenth Nanak, Guru Gobind Singh ji and philosophy gifted in the form
of Shabad Guru…Sri Guru Granth Sahib...Commonly known as "Dasan Guru’an di

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 Jyot" and also been reffered in Sikh Code of Conduct , as "Das Guru’an di Bani" . Sri
Guru Granth Sahib gives Equality Status to Women 365 a day. As per Sikhism, all days
are equal and Sikh Women enjoy same right as Men all the days of Year...

BMiz jMmIaY BMiz inMmIaY BMiz mMgxu vIafhu ]

BMzhu hovY dosqI BMzhu clY rfhu ]

BMzu muaf BMzu BflIaY BMiz hovY bMDfnu ]

so ikAu mMdf afKIaY ijqu jMmih rfjfn] (m:1, pMnf 473)

Guru Sahib has very beautifully Asked Question, Y to say badly to Women? Even Kings
are born from Women? No man can exist without Women? Both Men and Women have
equal responsibility towards running Society Successfully.

As we celebrate , Sri Guru Granth Sahib Tricentary (300 Sala) Gurta Gaddi Divas in Oct,
2008 it becomes duty of every Sikh of Guru Nanak’s house to preach , understand and
spread message of Sikhism as enshrined in Sri Guru Granth Sahib. But to Shame as our so
called Jathedaars are busy in mud slinging against each other and making fun of our own
Sikh Code of Conduct? On other side, we have some Individuals especially dedicated to
preach Anti-Gurmat writings to divide whole Sikh World at this crucial upcoming Event.
When all Sikh World was looking for Educational Seminars on "Sri Guru Granth Sahib" ,
we r seeing some individuals played in hands of G.S.Lamba who has been on Special
Mission to DIVIDE Sikh world and create Hatred among all Sikhs by giving Flaming
Speeches , by Exploiting Sentiments of Sikh Youth by

-Fake Letter of Vedanti justifying Anti-Sikh Literature

- Self-Made statement Of Baba Jarnail Singh Bhindrawala.

It is very important to know about Anti-Sikh writings, which don’t fit as per Sri Guru
Granth Sahib. As writings of Poet Ram, Poet Shyam, Poet Kaal are being collected by
some Bipars and given the Shape of Granth to confuse all, and when read clearly mention
name of book as – Bachitar Natak Granth. But as per some intentional plans of Anti-Sikh
forces, it has been named as Dasam Granth with passing years, and with no surprise under
the success of plan some people have started calling it as Sri Dasam Guru Granth Sahib ji.
It becomes very necessary to understand, which people are behind in preaching Anti-
Gurmat writings and fooling all to accept it as Tenth Nanak’s writing?

Let us see, how Bachitar Natak Granth (False Name = Dasam Granth) says so badly about
Women?

Neva Trust Women as per Dasam Granth (B.N.G)

As Poet Ram/Poet Shyam/Poet Shyam clearly mentions name of book as Bachitar Natak ,
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 but fooled by Bipar Policy we call it ? Dasam ? Granth? , which is fearing our Sikh
Brother/Sisters to see TRUTH. But when one starts reading contents, there won't b much
time, when one will reject this TEXT saying so bad about WOMEN.

Women in Triya Chariter of Dasam Granth

(Excerpts from Chritro Pakhyaan in English in 2 volumes, published by CSJS Amritsar)

Triya Chariter 10

gMDRb jC BujMg gn nr bpury ikn mfih ]

dyv adyv iqRXfn ky Byv pCfnq nfih ] 13]

The gods, such as Gandharabh, Jach, Bhujang, Dev, Devil, none could fathom the
attributes of the women, Then what the poor human creatures could achieve.(13) (1)

Triya Chariter 11

inju mn kI kCu bfq n iqRX ko dIijXY ] qf ko icq curfie sdf hI lIijXY ]

inju mn kI qf so jo bfq sunfieXY ] ho bfhr pRgtq jfie afpu pCuqfieXY ] 20]

Never let a woman know what is in your mind. Rather learn what are her internal
thoughts.

Once she is in the know of the secret, that must become an open secret otherwise you will
have to repent thereafter. (20) (1)

Triya Chariter 12

jo inju iqRX ko dyq purK Byd kCu afpno ]

qf ky ibDnf lyq pRfn hrn kir plk mY ] 30]

The human being who divulges even a bit of his secret to his spouse, The contriver
annihilates him in an iota of the time period. (30)(1)

Triya Chariter 13

iqRXih n dIjY Byd qfih Byd lIjY sdf ]

khq isMimRiq aru byd koksfrAU XO khq ] 10]

The gist of the Simritis, Vedas and Koka Shastras is that the secret might not be imparted

9 
 
 to the females. Rather, instead, one should try to understand her enigmas.(10) (1)

Triya Chariter 15

bhu lognu dyKq jrI iek pg TfZI soie ]

hyir rIiJ rIiJk rhy Byd n jfnq koie ] 10]

skl jgq mY jy purKu iqRX ko krq ibsÍfs ]

sfiq idvs BIqr qurqu hoq qvn ko nfs ] 11]

When many people saw her immolating herself. They were satisfied with her sincerity but
they did not realize the truth.(10) One who trust (such) a woman, within seven days he
destroys himself. (11)

Contd.

Triya Chariter 24

cMclfn ky cirqR ko skq n koAU pfie ]

cMdR sUr sur asur sB bRhm ibsn sur rfie ] 49]

No one can understand the cryptic character of women,

Not even sun, moon, gods, demons, Brahmas, Vishnu and Indra. (49)(1)

Triya Chariter 66

aiqBuq giq binqfn kI ijh n skq koAu pfie ]

Byd hfQ afvY nhI koitn ikXy Aupfie ] 28]

The accomplishments of the women are such that no one can acquiesce.

In spite of numerous endeavours, one cannot understand their enigma. (28)(1)

Triya Chariter 67

ikMnr jC BujMg gn nr muin dyv adyv ]

iqRX cirqR ko icq mY rMc n cInq Byv ] 15]

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 Kinnar, Jachh,, Bhujang, Gann, Humans and Ascetic, all types of gods,

Could not understand the attributes of the female. (15) (1)

Triya Chariter 84

binqf cirq hfQ nih afXo ] dYv dYq iknhUM nih pfXo ]

iqRXf cirqR n ikshU kihXY ] icq mY smiJ moin hÍY rihXo ] 21]

No body, not even the gods and the demons, can grasp the female attributes. What should
we designate as female attribute? It is rather prudent to keep quiet. (21)(1)

Triya Chariter 124

bRhm ibsn sr asur sB rYnfiDp idnrfie ]

byd bÎfs aru byd iqRX Byd sky nih pfie ] 15]

Brahma, Vishnu, the gods, the devils, the sun, the moon, The sage Viyas, and them all,
could not fathom the females. (15) (1)

Triya Chariter 129

BUq BivK Bvfn mY suinXq sdf bnfie ]

cquir cirqRn kO sdf Byv n pfXo jfie ] 40]

This will remain prevalent in the present and the future that, The secrets of the delusions
of a clever woman cannot be conceived. (40) (1)

Triya Chariter 273

as iqRX pRQm Bjq BI jf ko ] ieh cirqR puin mfirXo qf ko ]

ien abln kI rIiq apfrf ] ijn ko afvq vfr n pfrf ] 11]

This way, the one she had sex with, she assassinated

Such tricks of the women are boundless; no one can acquiesce them. (11)

Triya Chariter 336

cMclfn ky cirq ko skq n koeI ibcfr ]

11 
 
 bRhm ibsn isv Kt bdn ijn isrjI krqfr ] 12]

The female attributes have not spared any one,

Including Brahma, Vishnu, Shiva and, even, Almighty who

created her.(12)

As these writings clearly says, Not to Trust Women? It seems shame to see people are
bent to prove it as the writings of Tenth Nanak . Even Dharam Parchar Committee of
SGPC has rejected Triya Charitar back in 1970’s , its failure to implement decision has
made Mess as our Gurudwara administration is again in hands of Mahants ? And they are
eager to place these Anti-Gurmat writings at par with Sri Guru Granth Sahib?

And with no surprise, supporters of Bachitar Natak Granth are those, who never ever
accepted, Sikh Rehat Maryada of Akal Takhat as published in 1945. All Sects/Dera’s are
leading to preach Dasam Granth? And it has been same effect of this Triya Charitar when
these individuals and Samparda’s like Taksal, Nihangs opposed move of:

-Sikh Women as Granthis

-Sikh Women as doing Kirtan in Darbar Sahib

-Sikh Women doing duty of Khande-Di-Paul Cermony.

It is appeal to Sikh Sangat all over especially Sikh Women to raise their Voice against
Anti-Gurmat writings, which says so ILL about Women Character? Sikh Women shall
rise above their Jathebandic Stands, and be a Sikh of Sri Guru Granth Sahib. As Sikh take
Life’s every Guidance from Sri Guru Granth Sahib Ji and Sri Granth Sahib Philosphy lead
Sikh into Successful Life by helping Human to get Secure against ills of Kam, Krodh,
Lobh, Moh, Hankaar.

ijnHf nfAu suhfgxI iqnHHf Jfk n hor ] 114] (gurU gRMQ sfihb pMnf-1384)

Those who are known as happy soul-brides do not look to others. ||114||

And Sikh of Guru..Sri Guru Granth Sahib is complete in every aspect and one do darshan
and take Guidance of All Ten Nanak’s in Sri Guru Granth Sahib, so one need not to Look
outside towards writing of Poet Ram, Poet Shyam , Poet Kaal ?

Its time to look, who are preaching Gurmat and who are preaching Anti-Gurmat? Sangat
need to make decision for how long we have to continue looking Insult being made by
some individuals by Attributing Low Level Writings to our Tenth Nanak?

As G.S.Lamba is in forefront dividing whole Sikh E-Sangat, we invite

him to give us time , to have Explanation of Triya Chartiar among his
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 Female Family Members to be recorded live and put up on Net World ?

Guru Panth di Sewak Jathebandi

Khalsa Nari Manch

From: "H. Kaur" <gursikh_1981@yahoo.co.in>

Subject: International Women Day and Dasam Granth's Anti-Gurmat writings
To: "sikhmarg.com" <info@sikhmarg.com>

Comments of Sarbjit Singh on Former Jatherdar of Takhat

Sri Kesghar Sahib Shavinder Singh at Sacrament in Feb 2008
Subject: Dasam granth
Date: 3/15/2008 10:23:30 P.M. Pacific Daylight Time
From: sarbjits@gmail.com

Please read the attached article regarding the Dasam Granth seminar held in Sacramento
last month. Read it and see what Former Jatherdar of Takhat Sri Kesghar Sahib Shavinder
Singh is saying regarding Dasam Granth.

Thanks,
Sarbjit Singh

kI ieh gurUu goibMd isMG dI afp bIqI hY?

srvjIq isMG

ipCly idnIN (23 PrvrI 2008) sYkrfmYNto iswK sosfeItI, dmdmI tksfl aqy Kflsf
alfieMs vloN krvfey gey ‘sRI dsm gRMQ sfihb’ bfry aMqr rfsLtrI
sYmInfr ivc sfbkf jQydfr isMG sfihb igafnI sivMdr isMG jI ny
ijQy ipafrf isMG pdm dy ienFH ÈbdF dI pRoVqf kIqI, "jyhf ik asIN agy vI afKL cuky
hF ik sfrIaF khfxIaF iqRXf cirqr nhI, keI purK cirqr vI hn ijnHF ivc ikqy ikqy
mrdF dI cuqrfeI qy bIrqf df cirqr drsfieaf igaf hY. ies df Bfv vI ieho hY ik
ibKm hfF hn jo ik QF-QF afey hvfilaF qo spsLt ho hI jFdIaF hn. anMdpur dy keI
cilqr hn, ijvyN 16, 21, 22, 23, afid. 15 nMbr kIrqpur df hY”. (dsm gRMQ
drsLn, pMnf 125) AuQy afpxI Koj sroiqaF nfl sfJI kridaF ikhf:

“so QoVf jyhf ijkr mY ciqRrF dy bfry krf, smF myrf sMpUrx hox vflf QoVy jyhy imMt
rihMdy ny, sfihb gurU gRMQ sfihb mhfrfj ivc ijhVy ciqRrf dy bfry gl krdy ny ky

13 
 
 mhfrfj ny Kuly bcn kIqy ny, sfD sMgq gurU goibMd isMG mhfrfj ny ijhVy ciqRr ilKy ny,
Auhdy ivc myry grUu goibMd isMG ny afpxf ciqRr iliKaf sfD sMgq, jy koeI khy kvIaF
ny ilKy ny, gurU goibMd isMG df anUp kOr df ciqRr ikwdf af igaf Auhdy ivc?, ies
krky afp ilKy ny. anUp kOr ny gurU goibMd isMG mhfrfj nMU CwÜx dI koisLsL kIqI. ky
gurU mhfrfj bVF blI XoDf mY CÜ ky ivKfAuxIaf aor Auh iek bMdy df rUp Dfr ky, jogI
bx ky, afpxy nfl cyly-cftVy bxf ky, iek afpxy afp ivc jogI mhfqmf bxky qy gurU
goibMd isMG mhfrfj nMU sunyhf Byijaf ik mhfrfj sfzy guru ny quhfzy nfl bcn iblfs
krny ny, gurU jfxI jfx sn, pqf sI kI hY CÜ hY DoKf hY, sB kuJ jfxdy ny, pr ikANuik
sfnMU smJfAux leI koeI jqn qF krnf sI nf[[[[. so ieh mhfrfj swcy pfqsLfh ny kbUl
kIqf, guru sfihb jI dy nfl Ausny iekwlI ny, jogI dy rUp ivc kihx lwgI jI quhfzy
iekwilaF dy nfl mY bcn krny, guru sfihb kihMdy koeI gwl nhIN. iekwilaF nfl hox
krky jdo hjUr nfl bcn kIqy Aus ny afpxy CwÜ gurU sfihb qy brqfAux dI koisLsL
kIqI, gurUu sfihb ny spwsLt iliKaf , sfD sMgq , jy iswK ho krky gurU nMU lukfvy qy
jyhVf iswK iswK nhI, qy Pyr jyhVf gurU ho krky iswK dI pYj nf rwKy qy shI AupdysL nf
dyvy iPr Auh gurU vI pUrf nhIN. ies leI sfihb gurU goibMd isMG mhfrfj kihMdy ny , Aus
ny jdo Pyr sfnMU pRyiraf, asI Aus nMU mnHF kIqf, Aus ny anyk pRkfr dIaf tFcf kIqIaF,
qfnHy mfry, aYsf vI iliKaf, ky vwzf sUrmf aKvfAunf jF myrI lwq QwloN ÜMG jfh nhIN qy
myrI gwÜ mMnlf. mY iewQy bynqI krf, jyhVf gurU goibMd isMG mhfrfj smwrQ siqgur nMU
jrf smJx dI koisLsL krIey. sfihb gurU goibMd isMG jI mhfrfj jI dy jdo cfr
sihbjLfdy ho gey, jdo sfzy pMQ mfqf sfihb kOr jI df zolf afieaf, qy arj kIqI
siqgur jI asIN ieh bcpn qoN lY krky , afp jI vfsqy hI ies dI pRvirsL hoeI hY, ieh
afp jI dI mihl hY, ies nMU sfry lok mfqf kih ky pujdy, nmsLkfrF krdy ny, ikRpf krky
ieh zoÜf kbUl kro qy guru goibMd sfihb pfqsLfh ny jvfb pqf kI idwqf, hjUr kihMdy ny
ky BfeI hux asI jq-sq Dfr ilaf gRihsQ iqafigaf hoieaf. jrf iDafn kro, hjUr
ny cfr sihbjLfdy pRgt kr ley ny, DrmI XoDy, hjUr kihMdy asIN hux jq-sq Dfrn kr
ilaf qy hux asIN gRihsQ ivc nhI pYdy, asI sLfdI nhI krnI, jdo vfr-vfr bynqI
kIqI mhfrfj swcy pfiqsLfh ieh qF jgq mfq ho krky, dunIaF aMdr sLrDf bx geI hY,
eys nMU hux vrnf nhI iksy ny. ieh quhfzy crnF dI dfsI bxI rhygI. hjUr kihMdy ny
rvygI crnF dI dfsI pr asIN gRihsQ nhI krFgy. aYsy jqI gurU goibMd isMG mhfrj
jI. sfD sMgq ijnHF dy mnF dy ivc kicafeI huMdI af nF ciqRr pVH ky mn AunFH dy zoldy
hn. afh sfzy BYx jI bYTy ny kihMdy mY sfrf dsm gRMQ piVHaf, kihMdy kyhVf jyhVf
kihMdf mhfrfj swcy pfqsLfh dI bfxI nhIN. sfD sMgq aMdro mhFrfj swcy pfqsLfh dI
bKsLsL hovy iPr ijwdF afh bcn ilKY pVH lo. bcn kIqy nfh, kYr bujLidl ijhVy Auh
nhIN bfxI pVH skdy, ijhVy sUrmy XoDy ny Auho hI dsm pfqsLfh dI bfxI pVH skdy. ies
vfsqy sfihb gurUu goibMd isMG mhfrfj ny ijs vyly anUp kOr ny ciqRq vrqy qy dsm
pfqsLfh hjUr ny kI AupdysL idwqf, hY nf pUrf gurU. iekFq hovY, ijQy koeI dyKdf nF hovY,
iksy df koeI zr nF hovy, Auhdy kol sfbq rihxf qy AuhnUM vI isiKaf dyxI. AuQy dsm

14 
 
 pfqsLfh jI ny ikhf:-

suiD jb qy hm DrI bcn gur dey hmfry. pUq iehY pRfn qoih pRfn jb lg gt Qfry..
inj nfrI ky sfQ nyhu qum inwq bZYXhu. pr nfrI kI syj Buil supny hUM n jYXhu..

jrf iKafl kro, gurU goibMd isMG kihMdy ny, anUp kOry, myry ipqf gurU qyg bhfdr sfihb
ny mYnUM afh gwl khI hoeI aY. iehdf mwqlv gurU qyg bhfdr sfihb jI mhfrfj ny gurU
goibMd isMG sfihb jI nMU ikhf sI, ik qusIN afpxI eykf nfrI jqI ivc rihxf, prfeI
nfrI nMU suPny ivc vI nhI dyKxf, gurU qyg bhfdr sihb ny gurU goibMd isMG sfihb jI nMU
smJfieaf qy gurU goibMd isMG ny afpxy pMQ vfsqy ilKq kr idwqI, myrf pMQ ies qoN
sfvDfn rhy DoKf nf Kfvy”.

siqkfr Xog pfTko! ieh hn Auh sLbd jo sfbkf jQydfr isMG sfihb igafnI sivMdr
isMG jI ny aMqr rfsLtrI sYmInfr ivc hfjr sImq jyhI igxqI dy sroiqaF nfl sFJy
kIqy. ieh khfxI jo BfeI sivMdr isMG jI ny anUp kOr dy nF nfl sroiqaF nMU srvx
krvfeI hY asl iLlKq ivc ieh iek khfxI nhIN hY, ieh do khfxIaF nMU rÜgwz kIqf
hY. afKy jFdy dsm gRMQ ivc drj anUp kOr vflI khfxI iqMn cirqFR (21, 22, 23) ivc
drj hY. Aus ivc aOrq vlo jogI df Bys Dfrn vflI khfxI drj nhI hY. aOrq vlo
jogI df Bys Dfrn vflI khfxI qF cirqR nM: 16 ivc drj hY. jogI df Bys anUp kOr ny
nhIN sI Dfiraf ieh qF (cirqR nM: 16) CjIaf AurP lDIaf vlo Dfiraf iliKaf hY.
igafnI sivMdr isMG jI nUM qF pqf hI sI ky sroiqaF ny ikhVF dsm gRMQ nMU piVHaf hY.
ienHF ny qF aMnI sLrDf vws vfihgUrU-vfihgurU hI krI jfxf hY, jo mrjI suxf idE.

afE afpF pihlf cirqR nM:16 ivc drj, CjIaf vlo jogI df Bys Dfrn vflI pUrI
khfxI dy drsnL krIey. afKy jFdy dsm gRMQ ivc pMnf 829 aqy zf: joD isMG df tIkf
sYcI qIjI pMnf 200 qy drj cirqR nM: 16 ijs dy ijs dy kul 50 CMd hn dI pUrI khfxI
ieE hY:

sqluj dy kMZy iek rfjf rihMdf sI, AuQy iek CjIaf AurP lDIaf nfm dI rfjjnI afeI.

Cijaf jf ko nfm skl jg jfneI. lDIaf vf kI nfm ihqU pihcfneI. (2)

jo rfjy qy moihq ho geI aqy Aus nUM imlx bfry socx lwgI. Aus ny jogI df Bys Dfrn
kIqf aqy rfjy dy drbfr ivc af hfjr hoeI. jogI nMU dyK ky rfjf bVF pRsMn hoieaf aqy
Aus qo mMqR isKx bfry socx lwgf. rfjy ny afpxI ieh iewCf afpxy syvk rfhI jogI qFeIN
pujdI kIqI.

15 
 
 cil syvk juigXf pih afvf. rfie kihXo so qfih jqfvf.

kCU mMqR mur eIsih dIjY. ikRpf jfin kfrj pRB kIjY. (9)

jogI ny ikhf ky rfjf awDI rfq nMU myry Gr afvy, gorK dI ikRpf nfl inrfsL nhIN jfvygf.
jdo rfjf jogI dy kol afieaf qF jogI ny ikhf ky afpxy sfry bMdy Byj idAu aqy DUP, dIp
cfvl aqy cMgI sLrfb mMgvf lAu qF rfjy ny ievy hI kIqf.

qb rfjY qYso kIaf logn idXf AuTfie. DUp dIp aCq puhp afCo surf mMgfie. (14)

hux rfjy nMU iekwlf vyK ky jogI ny ikhf ky mY qYnMU iek cmqkfr ivKfAuNdf hF . mY pursL
qoN iesqrI aqy iesqrI qoN pursL ho skdf hF. pursL ho ky qYnMU mMqR isKfvFgf aqy
iesqrI hoky kfm-kRIVF krfgF. hux jdo aOrq ny afpxf asl mwqv rfjy nMU dwisaf qF
rfjy ny Aus nMU smJfAux df jqn kIqf pr sB ivarQ. aOrq rfjy nMU cor-cor kih ky
pkVvf dyx df zrfvf idMdI hY.

cor cor kih AuTI sU afgn jfie kY. 31.

cor-cor df rolf sux ky jdoN lokIN iekwTy ho gey qF Aus aOrq ny ikhf ky mYnUM qF suPnf
afieaf sI. hux rfjf socI pY igaf, jy Bwjdf hF qF iewjq jFdI hY jy ies dI gwl mMndf
hF qF Drm jFdf hY jy ies qo puwqr pYdf hoieaf qF BMz bxygf jy puwqrI hoeI qF vysvf
bxygI.

pUq hoie qO BFzvh suqf qO bysXf hoie.

Bog kry Bfjq Drm Bjy bMDfvq soie. 35.

16 
 
 hux rfjf Aus aOrq nfl cirqR Kyz ky AuQo inklx df socdf hY. rfjy ny ikhf, myrI gwl
sux, mY qF qyrI prK kr irhf sI. jo qyry vrgI suMdr iesqrI nMU Cz dyvy, Auh qF vwzf
mUrK hovygf. Aus df qF jnm lYxf hI ivarQ hY. qUM posq, BMg, aPIm aqy sLrfb mgvf
lY. aOrq ny ieh sB nsLy mgvf ley.

Posq BFg aPIm buh gihrI BFg Gutfie.

qurq qrin lÙXfvq BeI md sq bfr cuafie.41

rfjy ny afp ipafly Br-Br ky Aus aOrq nMU sLrfb ipafeI aqy Aus nMU sLrfbI krky mMjy
qy pf idwqf. rfjy ny 60 mohrF Aus dy shrfxy rwKIaF aqy afp AuQoN Bj igaf.

rfie BjÙXo iqRX mq kir sfiT muhr dY qfih.

afin ibrfjÙXo Dfm mY iknhMU n hyirXo vfih. 48.

rfjy ny Gr puhMc ky pRx kIqf ky awj qF afpxf Drm bcf ilaf hY awgo qo iksy prfeI
iesqrI nMU nhIN vyKfgF.

vhY pRqgÙXf qidn qy bÙXfpq mo ihX mfih.

qF idn qy pr nfir kO hyrq kbhUM nfih. 50.

ieh hY Aus khfxI df sfr aMsL ijs nMU iganI sivMdr isMG ny anUp kOr vflI khfxI
nfl joV ky suxfieaf sI aqy ies nMU gurU jI dI afp bIqI dwisaf sI.

17 
 
 afE! lwgdy hwQ anUp kOr vflI khfxI dy vI drsLn kr leIey.

afKy jFdy dsm gRMQ ivc pMnf 838 qo 844 qwk drj aqy zf: joD isMG df tIkf sYcI
qIjI pMnf 217 qo 230 qwk drj cirqR nM: 21, 22 aqy 23, ijs dy kul (60+9+12)
81 CMd hn. ijs nMU BfeI sivMdr isMG jI ny gurU jI dI afpxI khfxI ikhf hY, Aus dI
asl khfxI ieEN hY.

sqluj dy kMZy anMdpur nF df iek ipMz sI jo nYxF dyvI prbq dy nyVy kihlUr irafsq
ivc sI. AuQy iswK iPrky dy lok afAuNdy qy mUMh mMgy vr pRfpq krky GrF nMU prqdy.

qhF isK sfKf buhq afvq mod bZfie.

mMn bfCq muiK mfg br jfq igRhn suK pfie.4.

iek Dnvfn iesqrI AuQo dy rfjy qy moihq ho geI. mgn nfm df ivakqI jo rfjy df dfs
sI, nMU iesqrI ny Dn df lflc dy ky ikhf ik mYnMU rfjy nfl imlf dy. mgn ny lflc ivc
afky rfjy nMu bynqI kIqI jo mMqR afp isKxf cfhuMdy ho Auh myry hwQ af igaf hY. jo mY
krn nMU khF hux qusI Auho kro.

isKÙXo chq jo mMqR qum so afXo mur hfQ.

khY qumy so kIijXhu kCu quhfry sfQ.9.

mgn dy kihx qy rfjf sfD df Bys Dfr ky rfq nMU Aus iesqrI dy Gr jf phuMicaf .
iesqrI ny Pul, pfn aqy sLrfb nfl rfjy df svfgq kIqf. rfjy ny sfD df Bys Auqfr ky
afpxy sLfhI bsqr pihn ley aqy syj nMU susLoiBq kIqf.

bsqR pihir bhu mol ky aiqb Bys ko zfir.

qvn syj soiBq krI Auqm ByK suDfir. 12.

jdo iesqrI ny afpxf asl mMqv rfjy nUM dwisaf qF rfjf socI pY igaf ik mY qF mMqr
lYx leI afieaf sI ieQy qF gwl hI hor hY. rfjy ny ikhf ik mY ajyhf krky nrk ivc
pYx qoN zrdf hF. rfjy df jvfb sux ky iesqrI ny ikhf ik kI hoieaf jy qusI pUjx Xog
ho, ikRsLn vI qF jgq ivc pUjy jFdy sn. Auh vI qF rfDf nfl rqI-kRIVf krdy sn Auh
qF nrk ivc nhI pey. myry srIr ivc kFm dI agnI buhq PYl geI hY ies nMU sLFq kro
nhIN qF mY ies agnI ivc sV ky mr jfvFgI. rfjy ny ikhf ik rudR (isLvjI) df iDafn
Dr, pr my qyrY nfl kfm-kRIVf nhI krFgf. anUp kOr ny ikhf ik hy ipRX! jy qusIN myry
nfl ajyhf krogy qF nrk ivc nhIN pvogy.

nUp kuair XO khI Bog mo sO ipX kirXY.

18 
 
 pry n nrk ky bIc aiDk icq mfih n zirXY .27.

koeI ies Byd nMU nhIN jfx skygf, lok quhfzI inMidaf nhI krngy. lok quhfzy zr qo BY
BIq hn. hy imqr! awj myry nfl rucI pUrvk rqI-kRIVf kro nhIN qF myrI tMg hyToN lMG
ky cly jfE.

afj hmfry sfQ imqR ruic sO riq kirXY.

ho nf qr CfzO tFg qry aib hoie inkirXY. 28.

rfjy ny ikhf tMg hyToN qF Auh lMGy jo inpusMk (bYiT inPMUsk rhy) hovy mY qF apjs hox
qo zrdf hF. anUp kOr Pyr ijd krdI hY pr rfjy ik ikhf hux mY Auc kul (CqRI) ivc
hF, Pyr myrf jnm nIc kul ivc hovygf, aOrq ny ikhf ieh jnm qF quhfzy hI bxfey hoey
hn. jy awj qusIN mYnUM sLFq nf kIqF qF mY jLihr pI ky mr jfvFgI. rfjy nMU zr hY ik jy
ies ny mYnUM BgvqI dI sONh dy idwqI qF mYnMU nrk ivc jfxf hI pvygf.

rfie zirXo jAu dY muJy sRI Bgviq kI afn.

sMk qÙXfg Xf so rmo kirhO nrk pXfn. 34.

aOrq df dbkf,‘qoih mfir kYsy ijXo’ sux ky rfjf socIN pY igaf. jy ies nfl rmx krF
qF Drm jFdf hY jy Bjdf hF qF mOq sfhmxy hY. rfjy ny iesqrI nMU smJfAux leI ikhf:-

suiD jb qy hm DrI bcn gur dey hmfry. puq iehY pRn qoih pRfn jb lg Gt Qfry.
inj nfrI ky sfQ nyhu qum inq bZYXhu. pr nfrI kI syj BUil supny hUM n jYXhu .51.

ijvyN pr nfrI kfrn cMdRmf nMU klMk ligaf sI, iesy qrF hI ieMdr dI vI bdnfmI hoeI
sI, pr nfrI kfrn hI rfvx aqy kOrvF dI sYnf mfrI geI sI. hy bflf ! mY qF sfry
syvkF nMU afpxy pwuqr aqy iesqrIaF nMU afpxIaF DIaF smJdf hF. ieh sux ky Auh
iesqrI kRoiDq ho geI aqy cor-cor df rOlf pf idwqf. ieh sLor suxky zOr BOr hoieaf
rfjf afpxI juqI aqy pfmrI (rysLmI cfdr) Cz ky Bwj igaf.

‘pnI pfmrI qij BjXo suiD n rhI mfih’. 60. (iekIhvy cirqR dI smfpqI) cor-cor df
rOlf sux ik Aus aorq dy syvkF ny rfjy nMU Gyr ilaf.

coir sunq jfgy sBY Bjy n dInf rfie.

kdm pfc sfqk lgy imly isqfbI afie.2.

pr rfjy ny vI sLYqfnI vrqI aqy Aus aOrq dy Brf nMU hI PV ky cor-cor kih ky Aus nMU
dfVHIEN PV ilaf aqy Aus dI pwg lf idwqI, aqy bfkI sfry lok vI anUp kOr dy Brf nMU
kwutx lwg pey. anUp kOr Brf-Brf kih ky bcfAux df jqn krn lwgI pr iksy ny Aus
nMU nf suixaF aqy Aus dy Brf dIaF hI musLkf kwsky bMdIKfny ivc bMd kr idwqf. koeI vI
19 
 
 ies Byd nMU nF smJ sikaf qy rfjf ieh Cl krky AuQo Bwj igaf.

ieh Cl Kyil rfie Bj afXo. bMdsfl iqRX BRfq pTfXo.

isKÙXn Byd aByd n pfXo. vfhI kO qskr ThrfXo. 9. (bfeIvyN cirqR dI smfpqI)

svyr hox qy rfjf mhwl qo bfhr afieaf qy sBf lgfeI. aOrq ny vI pRym iqafg ky guwsf
pfl ilaf qy juqI aqy pfmrI sfry lokF nMU ivKf idwqI. rfjy ny ikhf ik sfzI juqI qy
pfmrI corI ho gey hn. (kI rfjf swc boldf hY?) Aus bfry jo iswK sfnMU dsygf, kfl Aus
dy nyVy nhI afvygf.

rfie sBf mih bcn Aucfry. pnI pfmrI hry hmfry.

qfih isKÙX jo hmY bqfvY qF qy kfl inkt nih afvy. 3.

ieh bcn suxky syvkf ny Aus aOrq bfry dws idwqf. qd rfjy ny Aus aOrq nMU pkV ky lY
afAux df hukm idwqf.. syvkF ny aOrq nMU juqI qy pfmrI smyq rfjy awgy ilaf hfjLr kIqf
. rfjy ny aOrq nMU puiCaf, qUM myry bsqR ikAu curfey hn? myry sUrimaF dI BIV nMU vyK ky
qyry mn ivc zr pYdf nhI hoieaf? qYnMU iesqrI jfx ky Czdf hF, nhI qF qYnMU jfno mfr
dyxf sI.

khu suMdir ikh kfj bsqR qY hry hmfry. dyK Btn kI BIir qRfs AupjÙXo nih Qfry.
jo corI jn krY khO qf kO kÙXf kirXY. ho nfir jfin kY trO nfqr ijX qy quih mitXY. 7.

ieh suxky aOrq df rMg pIlf pY igaf Aus dy mUMho koeI vI gwl nf inklI . rfjy ny qrIk
awgy pf idwqI. . svyr hox qy rfjy ny iesqrI nMU Pyr bulfieaf qy iekFq ivc sfrI gwl
kIqI aqy rfjInfmf krky aOrq dI vIh hjfr twky iCmfhI bMnH idwqI.

iCmf krhu ab iqRX hmY bhuir n kirXhu rfiD.

bIs shMs tkf iqsY deI iCmfhI bfiD . 12. (qyeIsvo cirqR smfpq.
squ suBm squ)

isMG sfihb igafnI sivMdr isMG jI, jy afp jI dy bcnF nMU swc mMn ilaf jfvy, “Auhdy
ivc myry gurUu goibMd isMG ny afpxf ciqRr iliKaf sfD sMgq” qF BMg, posq, aPIm aqy
swq bfrI ksLIdI hoeI sLrfb mgvfAux vflf Pyr kOx hoieaf?

Posq BFg aPIm buh gihrI BFg Gutfie.

qurq qrin lÙXfvq BeI md sq bfr cuafie.41

20 
 
 Auh ikhVf ajyhf mMqr sI, ijs nMU afp jI dy kQNn muqfbk dsLmys jI ny, iswKx leI
prfeIaF aOrqF dy Gr bfr-bfr jfxf mnjUr kIqf?

igafnI sivMdr isMG jI, iksy aOrq nMU nMU DOKy nfl sLrfbI krn aqy mUh bMd rwKx leI
60 mohrf dyx vfl Pyr kOx hoieaf?

rfie BjÙXo iqRX mq kir sfiT muhr dY qfih.

afin ibrfjÙXo Dfm mY iknhMU n hyirXo vfih. 48.

cirqR nM:16 ivc kIqI geI pRiqigaf ky ‘awgo qo iksy prfeI iesqrI nMU nhI vyKfgf’. nMU
Bulky anUp kOr dy Gr jfx dI loV ikAu peI?

vhY pRqgÙXf qidn qy bÙXfpq mo ihX mfih.

qF idn qy pr nfir kO hyrq kbhUM nfih]50]

isMG sfihb igafnI sivMdr isMG jI,afp jI dy bcn, “gurU goibMd isMG kihMdy ny, anUp
kOry, myry ipqf gurU qyg bhfdr sfihb ny mYnUM afh gwl khI hoeI aY. iehdf mwqlb gurU
qyg bhfdr sfihb jI mhfrfj ny gurU goibMd isMG sfihb jI nMU ikhf sI, ky qusIN afpxy,
eykf nfrI jqI ivc rihxf. ” khfxI muqfibk vI isiKaf gurU qyg bhfdr jI vlNo bflk
goibMd rfey nMU idwqI geI sI. ies ivc koeI swLk nhI ik ieh AupdysL buhq hI vDIaf hY.
hux svfl pYdf huMdf hY ik gurU qyg bhfdr jI nMU afpxy 9 sfl dy spuWqr nUM ajyhI
isiKaf dyx dI loV ikAuN peI? kI awj vI koeI ipqF afpxy 9 sfl dy bwcy nMU ajyhI
isiKaF idwdf hY? jy ies nMU mMn ilaf jfvy ik ieh pSgqIaF gurU jI dIaf hI ilKIaF
hoeIaf hn qF Pyr afpxI jwuqI aqy cfdr Cwz ky corF vfgU Bwjx vflf kOx hoieaf?

pnI pfmrI qij BjXo suiD n rhI mfih’] 60]

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 iPr anUp kOr nMU 40,000 tkF slfnF iks ny aqy ikAu idwqf ?

iCmf krhu ab iqRX hmY bhuir n kirXhu rfiD.

bIs shMs tkf iqsY deI iCmfhI bfiD ] 12]

siqkfr Xog pfTko, ieh hY aKOqI gRMQ dy aKOqI ivdvfnf dI aslIq, jo dunIaf Br dy
gMd nMU gurU goibMd isMG jI dy pivqwr nfm nfl nwQI krn df koJf Xqn kr rhy hn.
ijvyN afr[ aYs[ aYs[ dy kihx qy awj ienfH aKOqI ivdvfnF vwloN aKOqI dsm gRMQ ƒ gurU
goibMd isMG jI dI ilKq mMnx df hukm iswKF `qy Qoipaf jf irhf hY ievyN hI Auh idn vI
dUr nhIN hY jdoN ienHF vlo ies gRMQ ƒ sRI gurU gRMQ sfihb dy brfbr pRkfÈ krky ‘Èbd
gurU’ dy isDFq ƒ KyrU KyrU kr idwqf jfvygf. mYnM pUrf XkIn hY ik afp jI ies ivÈy bfry
myry nflo vI vwD icNMqq hovogy. ajyhf anrQ huMdf dyK ky cup rihx nfl jLmIr dy mr
jfx df KLqrf huMdf hY. ies leI sfry suihrd pfTkF nMU inmrqf sihq bynqI hY ik
AupRokq vfrqf nMU pVHn qNo ipwCo afp jI ijs vI nqIjy qy phuMco, afpxI rfey jrUr pRgt
krnI jI 

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