In 2009

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In 2010

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Jhanda ban :D:

In 2011

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In 2012

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Challa garry gill ban :D:


(admin nd mullapuria) in 2013

Bai hun kis nu ban karie :D:

Moral - old users di kadar karo na ki ban :)

???!

Sikhism is one religion, which is founded on the principles of global Interfaith communities and mutual Inter-community respect and harmony. The founders of Sikhism have since 1469 defined and preached the principles of interfaith respect, dialogue and harmony. A Sikh by definition must respect and accept all other world religions. Further, the Sikh must protect, guard and allow the free-practise of the customs and rituals of other religions.

The following are remarks made by distinguished personalities about the Sri Guru Granth Sahib and its interfaith message:

Arnold Toynbee: The Adi Granth is remarkable for several reasons. Of all known religious scriptures this book is the most highly venerated.

Pearl S. Buck: They (the Sikh Scriptures) speak to persons of any religion or of none. They speak for the human heart and the searching mind.

Dr. S. Radhaknshnan: The barriers of seas and mountains will give way before the call of eternal truth which is set forth with freshness of feelings and fervour of devotion in the Adi Granth.

J.C.Archer: The religion of Guru Granth Sahib is a universal and practical religion... The world needs today its message of peace and love.

Dorothy Field: The main doctrine of the Sikhs is contained in Guru Granth Sahib and these concern God, His nature and attributes, and the means by which salvation may be attained.

Sacrifice of Guru Tegh Bahadur

The ninth Guru or Prophet of the Sikhs, Guru Teg Bahadur sacrificed his own life to protect the well-being of the Kashmiri Pandits or Hindus. In 1675, the Sikh’s beloved Guru was publicly beheaded in Delhi by the Mughal Emperor Aurangzeb for not changing his faith. Before Guru Ji’s demise, Guru Ji said “Hinduism may not be my faith, and I may not believe in various Hindu traditions like idol worship, caste system, pilgrimages and other rituals, but I will fight for the right of all Hindus and all other peoples of the world to live with honour and to practice their faith according to their own beliefs.”

This has set a precedence and Sikhs are bound by the Guru’s teaching to respect and protect the rights of all other faiths – The principle of Interfaith dialogue was thus established by the Ten Gurus of Sikhism. It is also important to note that the Sikh Gurus were helped and assisted throughout history by people of other faiths. These associates on the whole have kept their original religions and in some cases, the Gurus have carried out the last rites according to the original faiths of these associates. Obvoiusly, many of these associates have frequently made the decision to choose Sikhism as their new faith.

Companions of Guru Nanak Dev

As an example, Bhai Mardana, who was a Muslim and Bhai Bala, who was a Hindu were two associates and companions of Guru Nanak. Both of them observed their own faiths and continued to practise their respective religions while accompanying Guruji on his travels spanning several decades. In case of Baba Mardana, on his death, Gurus performed the last rites as per the Muslim custom. This demonstrates the complete acceptance and respect by the Sikh Gurus for other religions. To the Muslims and Christians, the Guru advises
 

Golden Temple

The foundation stone of the Golden Temple was laid by Hazrat Mian Mir Ji, a Muslim and an associate of Guru Arjan Dev. The pool adjoining the Golden Temple complex is named after a Muslim devotee called Mata Kaulan, who had given assistance to Guru Hargobind, the sixth Sikh Guru. I believe that this is the first time in world history that a Muslim woman has been given such respect by a recognised body.


Bhai Kanhaiya

Further, Bhai Kanhaiya ji was a Sikh of Guru Tegh Bahadur who established the institute of ‘Sevapanthi’ (later called ‘Addanshahi’) sect of the Sikhs. He was born in Sodhara near Wazirabad in Sialkot District (now in Pakistan) of a wealthy family and left home when still young and travelled with yogis and other religious groups. When he met Guru Ji, he became a Sikh and settled down. Bhai Kanhaiya set up a religious centre at Kavha village, Attock District (now in Pakistan) from where he spread the Guru’s message and preached Sikhism to the local people. His special mission was the performance of selfless service (Sewa) to humanity with no distinction of nationality, caste or creed. In 1705 CE when on a visit to Anandpur he found the area entrenched in battle with a combination of hill troops of Hindu Rajas and the Mughal imperial army soldiers ‘littering’ the countryside with wounded and dying people. After the frequent skirmishes, Bhai Kanhaiya would roam around serving water to the wounded and the dying both friend and foe.

Tribute by Miss Pearl S Buck

Miss Pearl S. Buck, a Nobel laureate, gives the following comment on receiving the First English translation of the Guru Granth Sahib (The Sikh Holy Book):

.... I have studied the scriptures of the great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find here in these volumes. They are compact in spite of their length, and are a revelation of the vast reach of the human heart, varying from the most noble concept of God, to the recognition and indeed the insistence upon the practical needs of the human body. There is something strangely modern about these scriptures and this puzzles me until I learned that they are in fact comparatively modern, compiled as late as the 16th century, when explorers were beginning to discover the globe, upon which we all live is a single entity divided only by arbitrary lives of our own making. Perhaps this sense of unity is the source of power I find in these volumes. They speak to a person of any religion or of none*. They speak for the human heart and the searching mind. .

From woman, man is born;

within woman, man is conceived; to woman he is engaged and married.
Woman becomes his friend; through woman, the future generations come.
When his woman dies, he seeks another woman; to woman he is bound.
So why call her bad? From her, kings are born.
From woman, woman is born; without woman, there would be no one at all.
Guru Nanak, Raag Aasaa Mehal 1, Page 473


These are words that were uttered by the founder of Sikhism, Sri Guru Nanak Dev in about 1499. So for Sikhs from that period, there has been compulsion to treat women as equals and gender discrimination was not allowed. However, high principles set by prophets and religious leaders have always been very difficult to implement and put into practise. In this respect, equality for women has been a difficult right to actually achieve in reality.


In Sikhism, the Holy Scriptures have clearly stated that the Sikh woman has always been regarded as an equal with man and has all the rights and privileges enjoyed by a man. She is considered to have the same soul as man and has equal right to grow spiritually. The Sikh woman is allowed to lead religious congregations, to take part in Akhand Path (the continuous recitation of the Holy Scriptures), to perform Kirtan, to work as Granthi (priest) or a preacher and to participate freely in all religious, cultural, social, political and secular activities.

Sikh woman have played a glorious part in Sikh History and have proven themselves as equal in service, devotion, sacrifice and bravery. Examples of their moral dignity, service and self sacrifice are and will remain a source of inspiration. Women are the backbone of the history of the Sikhs, their culture and tradition yet there is little written about this huge contribution by the Sikh women to the great history of this religion.


Man and woman are two sides of the same coin - the human race. Man takes birth from a woman and woman is born of a man. This system is interrelating and inter-dependent. A man can never feel secure and complete in life without a woman. A man’s success depends upon the love and support of the woman who shares her life with him and vice versa.

The first woman to be remembered in Sikhism is Mata Tripta Ji, the mother of the first, and founder Guru, Guru Nanak Dev Ji. She meditated while carrying the child Nanak in her womb, and brought him up with love and tender care trying to protect him from his father Mehta Kalu’s wrath for being solitary.

Bebe Nanaki Ji, the elder and the only sister of Guru Nanak Dev Ji, was a highly intelligent, spiritually awake, and pious lady. It was she who recognised the divine light in her brother and envisaged his mission of life before anyone else could perceive it. She didn’t treat him just as a brother, she respected him like a Guru for the whole of her life. She supported her revolutionary brother for the whole of her life who had come to redeem people from misconception and superstitions.

Mai Bhago, (Mata Bhag Kaur) the sole survivor of the battle of Khidrana, i.e. Battle of Muktsar (29 December 1705), was distressed to hear in 1705 that some of the Sikhs of her neighbourhood who had gone to Anandpur to fight for Guru Gobind Singh Ji had deserted him under adverse conditions. Finding the men she persuaded them to find the Guru, to apologize for leaving Anandpur while it had been under attack and seek his permission to be reinstated as Sikhs. She led and guided these Sikhs to find the Guru and they all fought in battle for the Sikh forces. She was taking a lead and fighting at the war front when other women in the world were denied their basic rights; such was the confidence instilled by the Sikh Gurus in the women of the region.

Mata Gujri ji (1624 -1705) was the wife of the ninth Sikh Guru, Guru Tegh Bahadur; the mother of the tenth and last human Sikh Guru, Guru Gobind Singh and the grandmother of the four Sahibzade. Her role in the development of the Sikh faith has been crucial. She was the wife of a supreme martyr; mother of a brave saint-soldier; and the grand-mother of four amazing children who all attained martyrdom at the ages of 6, 9, 14 and 18 years. She had been close to the two younger sahibzade and took up their guardianship in the flight from Anandpur under a promise of safe passage to Punjab. Imprisoned in the Thanda Burj of Sirhind with her youngest grandsons Zorawar and Fateh Singh, she attained martyrdom, at the age of 81 years, when she was told of their execution.
Background

Women who had many equal privileges with the menfolk in Vedic India were reduced to a position of utter subordination during the time of the lawgivers. In the codes and institutes laid down in the dharmasastras (Sanskrit texts on religious and legal duty) women were given the status of sudras (the lowest of the four castes). They were declared to be intrinsically impure and unfit, hence ineligible, even for listening to the recital of sacred texts and receiving religious instruction or initiation. The inherent attraction of men to women was considered to be a temptation (for men) to sin and so rather than blaming themselves - women were blamed and men had to remain on guard all the time. Woman was maya, illusion; “nature had designed her for the enjoyment of man” and she had “no other function than to serve him.” Another interesting aspect of this line of reasoning (a have your cake and eat it to philosophy) was to prevent wifes from killing husbands who treated them like they were dogs, the ritual of Sati (burning alive on thire dead husband's funeral pyre evolved. A wife's Karma (her actions in past lives) was blamed for her husband's death. Before the advent of Sikhism and the additional efforts of by some of the British Viceroys, Hindu wives rightfully lived in mortal fear of her husband's death and widowhood itself (outside of Sikhi) ended any enjoyment of life for the Hindu wife (a practice that lasted well into the last century. Those widows who missed being burned alive were not allowed to wear colorful clothing, participate in revelry and their jewelry was broken or taken away, they were shunned like pariahs and never allowed to remarry.

With Muslim rule

With the Muslims came pardah, the veil, and zananah, confinement of womenfolk to the interior apartments. The female became a greater liability for the male of the invaded populace who, weakened economically, had not only to feed his female dependants but also to be ready to protect their honour and chastity in those troubled times. This, among other causes, social as well as cultural, led to the practice of female infanticide, as also of child marriage. The state of a widow was the most pitiable. Polygamy was permissible for man, but a woman could not remarry even after the death of her husband. The smrtis enjoined upon the widow to practise sahamarana, lit. simultaneous death, commonly known as sati, by burning herself on the funeral pyre of her husband. Where concession was made and the widow allowed to live on, being pregnant or having infant children, for instance, she remained ostracized from society, submitting herself to rigorous discipline of self-denial.
With the advent of Sikhism a liberating force, was injected into Indian society. Affirmation of the dignity of the human being, female as well as male, was central to Guru Nanak’s teaching. His mystical vision of the immanence of the Creator in all of His creation was concretized in a forceful enunciation of the gospel of equality. Guru Nanak said that all creatures were equal before God and that to make distinctions among them on the grounds of birth or sex was sinful. For women especially, he had many bold and sympathetic words to say. Quoted most often in this respect are verses from Asa ki Var, a long composition sung in sangat in the morning service.

    “Of woman are we born, of woman conceived; to woman engaged, to woman married. Women are befriended, by woman is the civilization continued. When woman dies, woman is sought for. It is by woman that the entire social order is maintained. Then why call her evil of whom are great men born?”


In another stanza in the Asa ki Var, Guru Nanak rejects the prevalent superstition of sutak, (a belief prevalent, in the first half of the last century among much of Hindo society) according to which a woman giving birth to a child remains in pollution for a given number of days, depending upon the caste to which she belongs. Pollution is not in childbirth, says Guru Nanak:
    “Greed is the pollution of the mind; lying the pollution of the tongue; looking with covetousness upon another’s wealth, upon another’s wife, upon the beauty of another’s wife the pollution of the eye; listening to slander the pollution of the ears. The pollution in which they commonly believe is all superstition. Birth and death are by Divine Will; by Divine Will men come and go” (GG, 472)


Instead of the common Hindu belief in the value of celibacy and renunciation, Guru Nanak recommended grhastha - the life of a householder, in which husband and wife were equal partners. Fidelity was enjoined upon both. In the sacred verse, domestic felicity was presented as a cherished ideal and conjugal life provided a running metaphor for the expression of love for the Divine. Bhai Gurdas, the poet of early Sikhism and an authoritative interpreter of Sikh doctrine, pays high tribute to womankind. He says (Varan, V.16):

    “A woman is the favourite in her parental home loved dearly by her father and mother. In the home of her in-laws, she is the pillar of the family, the guarantee of its good fortune. Sharing in spiritual wisdom and enlightenment and with the noble qualities, with which (the Creator) has endowed her, a woman, the other half of man, escorts him to the door of liberation."


To ensure equal status for women, the Gurus made no distinction between the sexes in matters of initiation, instruction or participation in sangat, holy fellowship, and pangat, commensality. According to Sarup Das Bhalla, Mahima Prakash, Guru Amar Das disfavoured the use of veil by women. He assigned not only men, but women to the responsibility of supervising the communities of disciples in certain sectors, and preached against the custom of sati. Sikh history records the names of several ladies such as Mai Bhago, Mata Sundari, Rani Sahib Kaur, Rani Sada Kaur and Maharani Jind Kaur who played a leading role in the events of their time and left their imprint on them.
Heroism and sacrifice of Sikh women

In the tumultuous decades of the eighteenth century when Sikhs went through fierce persecution, the women displayed exemplary steadfastness. Their deeds of heroism and sacrifice are to this day recounted morning and evening by the Sikhs in their ardas.

“Our mothers and sisters,” they repeat every time in their prayer, “who plied handmills in the jails of Mannu [the Mughal governor of Lahore (1748-53)], grinding daily a maund-and-a-quarter of corn each, who saw their children being hacked to pieces in front of their eyes, but who uttered not a moan from their lips and remained steadfast in their Sikh faith—recall their spirit of fortitude and sacrifice, and say, Vahiguru, Glory be to God!”

Even in those days of severe trial and suffering, Sikhs were guided in their treatment of the womenfolk of enemy captured in battle by the highest standards of chivalry. They showed towards them utmost respect. In AD 1763, for instance, one of Ahmad Shah Durrani’s generals, Jahan Khan, was defeated by the Sikhs at Sialkot and a number of his female relations and dependants fell into their hands. “But” says ‘Ali ud-Din, in his ’Ibratnamah, “as the Sikhs of old would not lay their hands on women, they had them escorted safely to Jammu.”

Another Muslim chronicler, Ghulam Muhaiy ud-Din, vituperates the Sikhs in his Fatuhat Namah-i-Samadi, yet he does not fail to notice the esteem they had for women. “They (i.e. the Sikhs),” he records in his book, “look upon all women in the light of mothers.”


This is how a Sikh was defined by Bhai Gurdas a century earlier. He said, “A Sikh casting his eyes upon the beautiful womenfolk of families other than his own regards them as his mothers, sisters and daughters.”


Such being the respect for womanhood among the Sikhs, monogamy has been the rule for them, and polygamy a rare exception. Female infanticide is prohibited. The Rahitnamas, codes of conduct, prohibit Sikhs from having any contact or relationship with those who indulge in this practice. As for sati (widow-burning), The Sikh Scriptures reject it.


In a shabad (hymn) in measure Suhi, Guru Amar Das says:

    “Satis are not those that burn themselves on the husband’s funeral pyre; satis are they, O Nanak, who die of the pangs of separation.” (GG, 787)

A Stanza follows:

    “They, too be reckoned satis who live virtuously and contentedly in the service of the Lord, ever cherishing Him in their hearts”. “Some”, continues the shabad, “burn themselves along with their dead husbands: [but they need not, for] if they really loved them they would endure the pain alive.”

As a practical step towards discouraging the practice of sati, Sikhism permitted remarriage of widows.

In the present-day democratic system in India, women as a whole have been rid of many of their disabilities. They all enjoy political franchise and many new opportunities for advancement have opened up for them. Sikh women have shown enterprise in several fields and are among the most progressive in education and in the professions such as teaching and medicine. In the Sikh system, they are the equals of men in all respects. They can lead congregational services and participate in akhand paths, uninterrupted readings of scripture to be accomplished within forty-eight hours. They vote with men periodically to elect Sikhs’ central religious body, the Shiromani Gurdwara Parbandhak Committee, which administers their places of worship, but as of yet they have not been allowed to participate in the institution of the Panj Piares and the Panj Piares' duties in the Pahul ceremony.

Bibi Basant Kaur Jee

"When the Mughal forces laid siege around Anandpur Sahib, many Singhs deserted the Guru, including the 40 Singhs who later became the 40 Muktas. Guru Gobind Singh Jee asked Bibi Basant Kaur if she wanted to leave the fort, as there would be terrible hardships in the coming months. However Bibi Jee politely declined, saying that she would not leave her Guru whatever the circumstances.

After some months of real difficulties and hunger, Guru Gobind Singh Jee decided to leave Anandpur Sahib at the request of his Sikhs. Evading the Mughal forces, the Guru and his Sikhs reached the River Sirsa. It was the winter months, and due to the cold weather and fast flowing river current, the Sikhs got scattered. Guru Gobind Singh Jee, Sahibzada Ajit Singh and Sahibzada Jujhar Singh got separated from Mata Gujjer Kaur ( Mata Gujri), Sahibzada Zorawar Singh and Sahibzada Fateh Singh.

Bibi Basant Kaur was with Mata Gujjer Kaur at this critical time, leading Mata Jee's horse through the River Sarsa. Mata Jee's horse led her to the other side of the river, but Bibi Basant Kaur got swept away by the cold but rapidly flowing river water. As the river carried her for some distance, she fell unconscious due to the horrendously cold water. Finally her body was washed up on the side of the riverbank.

A Mughal soldier, Samund Khan, seeing Bibi Basant Kaur unconscious, took advantage of her vulnerability and took her to his house. When she regained her consciousness, he asked her to accept Islam and become his wife. He said if she accepted his wishes, she would have all the material pleasures that she could ever dream of. Bibi Jee replied: "I could have left my Guru months ago and not had to endure such hardships at Anandpur Sahib. I will never leave my Guru." Samund Khan was taken aback by Bibi Jee's response, but thought leaving her locked up and hungry in a cell for some days would easily break her resolve.

Bibi Basant Kaur's health was already in a bad state, but throughout her stay in the cell, she resolved to make Gurbani her Aasra. She sat cross-legged in one spot, but with deep concentration and faith in Waheguroo, she kept doing Sukhmani Sahib da Paath. No fears about the future could remove her concentration from Guru Jee and Gurbani.

When Samund Khan came to Bibi Jee after eight days, her resolve was nowhere near broken. This left Samund Khan seething with anger. Evil thoughts crossed his mind. He started to move towards Bibi Jee. Bibi Jee realised the situation, and started praying to Kalgidhaar Dasmesh Pita.

Samund Khan was saying in an antagonising and sarcastic manner "what's your Guru going to do for you now? Are you ready to accept Islam now?" Bibi Jee responded "My Guru is always with me. You cannot do anything to me." "Don't lie … your Guru is nowhere to be seen," he said in a taunting manner, as he moved further towards Bibi Jee. Bibi Jee started to do Ardaas to Guru Sahib with even greater pyaar and faith. Suddenly, out of nowhere, Bibi Jee said "My Guru is here." He was now within touching distance of Bibi Jee. He said, "I cannot see him … you're imagining things." Bibi Jee said, "you will not be able to see him … you're a Paapi person, full of the 5 vices. Only those with high Kamayee can see him. My Guru Jee is here with me."

"gur m aerai sa(n)g sadh aa hai n aalae s imar si mar th is sadhaa samh aalae 1 reh aao "
My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I cherish Him forever. 1Pause - Guru Granth Sahib Ji Pg 394

At this instance, Samund Khan tried to move further towards Bibi Jee, yet his body had now frozen. Although he could see with his eyes and speak with his mouth, all his body's muscle had frozen, as if he was a statue. Bibi Jee had realised what her Guru Jee had done. She asked, "I thought you said my Guru would not save me? I thought you said he was not here?"

After a few minutes of being frozen like a statue, he started begging Bibi Jee to do Ardaas to unfreeze him. Bibi Jee said that her Ardaas would only happen if Samund Khan promised to be a decent God-fearing person. Samund Khan readily agreed. Bibi Jee did her Ardaas, and Guru Gobind Singh Jee unfroze the Mughal soldier. For the following few weeks, having seen the Kamayee and Gursikhi Jeevan of Bibi Basant Kaur, he served Bibi Jee very well whilst Bibi Jee continued doing Bhagti. He then took Bibi Jee personally to Dina Kangoor to re-unite Bibi Jee with Guru Gobind Singh Jee.

What can we learn from this episode?

Guru Jee is always with us, but only those fortunate souls with high Bhagti and Naam Jeevan realise this. Such souls can speak, feed, see and call upon their Guru all the time and at any time.

If we are to reach this stage, we must have full faith in the Guru, incorporate his teachings into our lives and never leave the Guru … just like Bibi Basant Kaur Jee.

If we become Bhagats of Waheguroo, Waheguroo will always preserve our honour, saving us physically whilst having mortal form and saving us forever once our soul leaves the body.

During the period from 1581-1606, Guru Arjan Dev Ji's time, the Sikh Population grew numerously, masses of conversion taking place, even before Sikhism, had won thousands of converts from between 1520s-1581, Even Powerful chieftains like Chaudhary Langaha Dhillon, of Jhabal, Chaudhary Amrika of Tarn Taran Sahib area, and Bhai Manjh of Kang Mai village, and many many more, had converted to Sikhism. 92% of the Punjabi Tribes Such as Khatri, Jatt, Rajput, Tarkhan, Chamar, Arora, Kamboja, Saini, etc converted to Sikhism, mainly from Hinduism and a handful from Islam. Even Muslim Pir's also became followers of Guru Arjan Dev Ji, and even Hindu Saints, Yogis, Sidhas became Sikhs, Sikh religion, had became the official religion of medieval Punjab. This caused jealousy among the Strict Muslims at the Mughal court in Delhi, who started being hostile towards the House of Guru Nanak Dev Ji. During his period Guru Sahib, founded many villages, wells, towns, cities, in the Punjab. Sikhism was a majority in Majha, Doaba, Malva, Nakka, region of the Punjab.

Bhai Kahn Singh (Punjabi ਭਾਈ ਕਾਨ੝ਹ ਸਿਂਘ ਨਾਭਾ ), of Nabha (30 August 1861- 24 November 1938), is a celebrated scholar and encyclopaedia writer, who was born on 30 August 1861 (Bhadori vadi 10, 1918 Bk), in a Dhillon Jatt family at the village of Sabaz Banera which is about 5 miles from Nabha, in what was then territory of the princely ruler of Patiala. His father was Narain Singh and his mother was Har Kaur. His father was a man of saintly character who became in-charge of Gurdwara Dera Baba Ajapal Singh, at Nabha, on the death in 1861 of his grandfather, Sarup Singh

Bhai Kahn Singh, the eldest of three brothers and one sister, did not attend any school or college for formal education as his father arranged his studies in Hindi, Brij Bhasha and Sanskrit from pandits in and around Nabha who also tutored him in the writing of poetry. By the age of 10, he could recite freely both the Guru Granth Sahib and the Dasam Granth.

He learned music from a famous musicologist, Mahant Gajja Singh. When he was 20 years old he wanted to study Persian. Learning of this, people urged his father, Baba Narayan Singh to not let his son study Persian. Never-the-less, Bhai Sahib sought out Maulawis (Muslim preachers) in Delhi to teach him the language that many of the Sikh Gurus had been proficient in such as the Zafarnama of Guru Gobind Singh.

In 1883 he went to Lahore where during his two year stay he studied Persian texts and assisted Professor Gurmukh Singh, a leading figure in the Singh Sabha, in the publication of his Sudhdrdrak. In 1887 he was appointed tutor to Tikka Ripudaman Singh, the heir apparent of Nabha state. From the Maharaja's private secretary to judge of the High Court, he held several different appointments in the state, serving for a brief interregnum, 1915-17, in the neighbouring Sikh state of Patiala.

In 1885, he had a chance meeting with Max Arthur Macauliffe which led to a lifelong friendship. Macauliffe depended a great deal on his advice and guidance in the work he was then doing on Sikh scriptures and on the history of early Sikhism. He took him along to England when his 6 volume, The Sikh Religion was being printed at the Clarendon Press. Such was his admiration for Bhai Kahn Singh that he assigned to him the copyright of the book.


From among Bhai Kahn Singh's works, Gurushabad Ratandkar Mahan Kosh (1930), an encyclopaedia of Sikh literature, will remain a permanent monument to his unmatched industry and erudition. He spent 14 long years writing the Mahan Kosh which is a clear, succinct and wonderful exposition of the history, religion, culture and literature of the Punjab and the Sikhs. This reference book was published through the patronage of the Maharaja Bhupendra Singh of Patiala and is a standard reference text, still in print. It is considered an authentic interpretation of Sikh ethos.

His maiden work, Raj Dharam (1884), written at the instance of Maharaja Hira Singh of Nabha, was followed by Natak Bhavaarth Dipika (1888), an exegesis of extracts from the Hanuman Nalak, based on his notes prepared for the instruction of the young prince under his tutelage.

In 1898, he published Hum Hindu Nahin which set forth forcefully the Singh Sabha standpoint with regard to Sikh identity. The "Gurmat Prabhakar", a glossary of Sikh terminology, concepts and institutions, was published in 1898, and "Gurmat Sudhakar", an anthology of important Sikh texts, scriptural and historical, in 1899. His Guru Chhand Divdkar (1924) and Gur Sabad Alankar (1925) deal primarily with rhetoric and prosody employed in the Guru Granth Sahib and some other Sikh texts.

His Guru Gird Kasauti answers some of the questions raised by his pupil, Tikka Ripudaman Singh, about the meanings of certain hymns in the Guru Granth Sahib, and his Sharab Nikhedh (1907) is a didactic work stressing the harmful effects of drinking. Among his other works are tikas or exegeses of Jameni Asvamedh (1896), Visnu Purana (1903), Steek Chandi di Var (1935).

From among his works which were published posthumously, Gurmat Martand (2 volumes) which essentially follows the formal of his earlier Gurmat Prabhdkar but includes much more explanatory material was published in 1960. A travelogue was published in 1984.

Bhai Kahn Singh lived in seclusion, totally immersed in his scholarly pursuit, yet his influence transcended the bounds he had created around himself. From the privacy of his study, he continued to enrich contemporary Sikh life in its diverse aspects. A man of aristocratic bearing, he was extraordinarily handsome, with sharp, chiselled features.

He had the interests of an aesthete and loved art, flowers and music. In several spheres, he was the arbiter of taste. Through his writings, he subtly moulded the course of Sikh awakening at the turn of the century. On later day Sikh learning, he has left a permanent imprint.

Significant works

Raj Dharam (1884)
Nanak Bhavarth Dipika (1888)
Hum Hindu Nahin (1898)
Gurmat Prabhakar (1898)
Gurmat Sudhakar (1899)
Guru Chand Divakar (1924)
Gur Sabad Alankar (1925)
Gur Gira Kasauti (1899)
Sharab Nikhedh (1907)v Gurushabad Ratanakar Mahan Kosh (1930)
Tikas or exegeses

Jaimant Assamedh (1896)
Visnu Purana (1903)
Sadu and Chandi di Var (1935)
Posthumously published

Gurmat Martand
(2 volumes) (1962)
Bhai Kahn Singh Nabha de Aprakshiet Safarname (1984)

he Almighty had blessed S. Attar Singh of Duburji village near Karamsar (Rara Sahib) with four sons namely Santa Singh, Jaimal Singh, Khem Singh and Harchand Singh. The youngest Harchand Singh, who later came to be known as Jathedar Mahinder Singh Ji, was born to `Mata Bholi' on 14 March 1915. When he was hardly ten years of age, his father left for heavenly abode. All the four sons were brought up by `Mata Bholi' with great care & interest in the hope that one day her sincere

efforts will bring fruit, and her wishes will be full filed. Mata Bholi ji was a very pious soul. She was a regular visitor to the village Gurdwara and to sweep it daily was her routine.

To serve and respect the guests and keep the neighbors in good humor was her nature. She could not afford to miss `diwans' at Dhakki (small jungle) at Rara Sahib performed on every `Sangrand' and `Puranmasi' right from the day Sant Baba Isher Singh ji had made it his religious head quarters. By this time since the children had grown up they also started occupying their mother for `darshan' of Sant Isher Singh ji Maharaj. Baba ji, who was deeply religious natured from his early childhood, learnt elementary Punjabi language in Gurmukhi script from one Sh. Inder Singh `Dafedar' and playing `dholki' (two-faced drum) from Subae Maraasi of the village and started singing shabads, (religious hymns) while playing at it. He was so involved in Sikhism that he participated in Jaito Morcha at the tender age of only 9-10 years. At times, Baba ji used to visit the Dhakki (Rara Sahib) for `darshan' of Sant Baba Isher Singh ji. However, in 1936, he came for `darshan' of His Holiness Sant Ishar Singh ji Maharaj, but never to return back. On orders of Baba Isher Singh ji, Jathedar Ji started serving in the ‘langar' (Community Kitchen). While serving in `langar' Jathedar ji also used to participate in meditating group and also learnt reading and understanding Guru Granth Sahib from Giani Balbir Singh Ji. At Rara Sahib, Jathedar ji mastered the art of Gatka from Nihang Bachan Singh ji. Later on Baba Isher Singh ji included him in his `Kirtani Jatha' and for playing `dholki'. At this stage Jathedar ji had started also accompanying Sant Isher Singh ji to all places including Calcutta , Bombay , Ranchi , Patna , Shimla & Africa. However, from 1954 he was made `Jathedar' (in charge) of the `Hazoori Kirtani Jatha' and served as such up to the moment His holiness Sant Isher Singh Ji breathed his last. Not only had this Jathedar ji also remained under the command of Sant Kishan Singh Ji Maharaj for about 12 years at Rara Sahib. After His Holiness, Sant Isher Singh ji left for Sachkhand. (heavenly abode), Jathedar ji took upon himself with great humility, the cause of spreading teachings of great Gurus through `Katha-Kirtan' as desired by Baba Kishan Singh ji Maharaj with the only change that now Bhai Amrik Singh ji and Bhai Bhupinder Singh ji would sing Shabads and Jathedar Ji explain the inner meaning of Gurbani to the `Sangat' in most simple and appealing manner. However, on Bhai Amrik Singh ji's `Akaal Challana', the health of Jathedar ji Maharaj deterred and it did not permit undertaking strenuous busy schedule. Accordingly, his holiness desired Bhai Bhupinder Singh ji to shoulder the responsibility of `diwans' and other arrangements. Thus manifested Bhai Bhupinder Singh ji, now His Holiness Sant Baba Bhupinder Singh Ji (Rara Sahib), Jarg. On His Almighty's will, in August 1989, Jathedar ji along with Bhai Bhupinder Singh ji and few other devotees shifted to Jarg to establish another centre for spreading the message of great Gurus and Gurbani for the benefit of `Sangat'.

It was the evening of 13th of March 1999. A meeting of the trustees had been called in order to deliberate upon the preparations for the `tri-centenary celebrations' of the birth of the Khalsa Panth. After taking evening meals all came to Jathedar Ji’s abode to hear his pervachans. On this late evening occasion, Jathedar Maharaj Ji was in quiet mood. Bhai Bhupinder Singh ji, the then Chote Maharaj ji was in His Holiness's service. The ambience was quieter serene. The occasion being memorable, it was incidentally documented by video filming as a routine. At about 2.00 a.m. on 14-3-1999 (Sangrand) Jathedar Ji Maharaj, got up and told Chhote Maharaj ji that he will be shortly leaving his mortal body. Due medical aid was immediately made available, but all in vain. Jathedar ji left for Sachkhand (heavenly abode) at 3.11 a.m. His mortal body was immersed in Sutlej in the vicinity of Bhibour Sahib on 16-3-1999 according to his desire. In addition to the services rendered at Rara Sahib, in establishing school, college and hospital by His Holiness Sant Isher Singh ji and Sant Kishan Singh ji, His holiness Jathedar Mahinder Singh ji established `Gurdwara Sahib & Sant Baba Ishar Singh Academy' at Village Chappar in Patiala Distt. In the sacred memory of Sant Isher Singh Ji Maharaj, Jathedar ji built a magnificent `Gurdwara Yaadgar Sahib' and rooms for the visitors at Jarg, in addition to establishing a large library, Gurmat Sangeet Vidyala and free dispensary for the benefit of the humanity. For spreading the message of great `Gurus & Gurbani', a standard monthly magazine `Gurmukh Marg' is brought out regularly. For this purpose the medium of audio-video cassettes and electronic media is also being extensively applied. All these projects are being run by Sant Baba Bhupinder Singh Ji Maharaj with the due patronage of `Sangat' for eliminating the sufferings of the mankind.

Waheguru ji ka Khalsa.....Waheguru ji ki Fateh
PJ de sare users te PJ Team nu mere walo adaab te satkar bhari Sat Sri Akal Ji
First of all sare users nu mere walo benati hai k tusi  Jeet mullanpuria  di point of view pard liyia howega and he /PJ admins don't want me to post my side.
eh kitho tak fair a??  Har user jhera ban hoyia ohnu opportunity milni chaida to clear  up the things.

ok First reason,  According  to Mullanpuria  mein gurbani di beadbi  kiti a...signature laa k
First of all koi Admin aidha sutta payia utt k kise te kiwe ilzaam laa sakda and kise diyian religion beliefs nu dhakka laa sakda....thats just don't fair....j tu app nastik hai ta dujjyian nu v nastik banan liyi force naa kar. Ajj te keh rahia i should change my signature kal nu kehe ga i should change my religion????
MR. you can't blame /judge people and hurt their religious sentimental.
And you can't BAN me for this reason because there is No Written Rule on PJ that says Users can not upload religious signatures.....you are banning me without proper reason so you are mis-using your powers and in other ours its dictatorship.
And in conclusion, "Kaka Ji you can't decide j mein beadbi kiti a jaa nahi....it's  AKAL TAKKAT, the highest seat of temporal authority of the khalsa that will decide...you don't have that power yet..tu sirf pj da sub admin a...sikh kom da nahi....if you feel that k beadbi hoyi a report it to Akal Takkat and then you BAN me after their opinion and if they found me guilty."

im strong believer...i do Paath... i just dont read paath i try to understand and  do sabaad vichaar  of gurbani...currently i'm reading Sukhmani Sahiab Steek by prof. Sahiab Singh so you can't blame anyone without knowing anyone

2nd reason ..i just want to make clear to all users that i didn't apologise ...i just replied to friend not to a sub admin becuase i use word "Lafander" and he thought i called him but i used that word for all admins not naming any specific.
Moreover KP didn't send me any warning..and i didn't receive any warning from KP in person.

3rd reason they blamed me that i made a fake id on the name of KP...seriously have a life why would i do such a stupid thing....
Mein Ithe Sache Patshaa Waheguru di saun khana ....SHRI GURU GRAINTH SAHIAB JI di hajuri vich v saun chakan nu tyar a..j mein jootha bola mein u hune MAUT a jawe....."I DIDNT MAKE ANY ID RELATED TO KP AND ALSO I JUST WANT TO CLEAR HERE I DID NOT MAKE ANY ID FROM LAST 7/8 MONTHS"
eh sara sar jootha ilzaam a jhere mere te liyia....te ik wari want to conclude it j mein jootha bola ta meinu MAUT a jawe nahi jis ne ilzaam liyia odha kakah naa rahe.....

4th reason  mein always confident c and I stayed on my words cuz i knew Jatt mullanpuria wants me to ban and he was looking for a reason to ban me from so many days and he couldn't find any...and that's why he used these  blames like gurbani di beadbi. He was tracing my conversation from last few days and he use to give lot of recent visits on my profile. He was looking for a chance to ban me on swearing words but I don't swear at all. I think people who are short on vocabulary  only uses swearing words to complete their sentences.
5th Kuttekhani (dog bitting ) are common words and people use them regularly and these are not swearing words.....The Main Reason for my ban is this cuz he just can't take it....he wants people to respect admins not respect actually he wants chaplusi..he wants users to do chaplusi of admins....Mr. it's a public forum  site and it's our right of freedom of expressing...we come to this site to express ourselves, our feeling not to do give you a service....in fact you should give us a service cuz we come to this site and put our effort to grow this site by posting creative unique stuff. Thats just Don't RIGHT and its Stupid Reason for which you banned me.


At last but not least,  PJ Friends and Users, i'm coming to this site from a long time..even thou admins dont consider it... i and you guyz put a effort in this website and make it such big and great website...it's us you Post stuff make this website grow...it's us who clicks on PJ Ads and create revenue for PJ....i always click once or twice a day cuz its our website and it will help us to grow but now these admins like jeet who are fresh of the boat are  becoming dictators they think they are the rulers ...they are the ones who runs the whole show here.....
Mein bas Last ch ehna kehna chauna i got banned for no reason...eh joothe blame laa k meinu badnaam karke they want to kick me out cuz i stand for normal users/new users and i always offend their dictatorship attitude and i don't do chaplussi of admins like some others jhere power de bhukke a....j mein v chaplussi karda ..i would be a sub admin today...mein kiti ni and i always against the things jheria eh wrong karde ne.....i knew i will get double ban...i just want everyone to know the truth.
And its my last good bye.....it was my pleasure to meet such a awesome friends......

Mein Pj toh bina maran ni lagga there are so many websites jithe i can put my effort and help them grow.

Sat Sri Akal Ji and Rabb Rakha

Here is a reason why i got banned:

 █ ▌▌ﻝαs ਛੜਾ ਜੱਟ ▌▌█ > Jatt Mullanpuria ok changa gud nyt

Mein Kujh Change ni karna....te tu v hn apne words te rahi

Jatt walo khulla challenge a...Naa kise ne jatt nu ban kita te naa koi kar sakda 
2 days ago Add Comment

 cαℓι5αвαи♥: o_o dayyymn..
2 days ago  ηαω†ү mϋηÐα: Charra bai 
2 days ago  Jatt Mullanpuria: galt bande naal challenge kargya lol
2 days ago  Grenade Singh: Galt banda galt bande nu challenge karta.

Menu lagda kuch galt hon wala.
2 days ago  █ ▌▌ﻝαs ਛੜਾ ਜੱਟ ▌▌█: chal dekh lenne a
2 days ago  █ ▌▌ﻝαs ਛੜਾ ਜੱਟ ▌▌█: appropriate reason honna chaida ban da...odha ban ni kar sakde
2 days ago  Jatt Mullanpuria: jad koyi apne app ban di request karey, tan pher ur sitting "duck" lol
2 days ago  Grenade Singh: Jatt reason ni dekhda dookhda, jatt sirf challenge dekhda.
2 days ago

Pyar tere nal asi payi baithe a
Tenu apne mukadra ch likhiee baithe a
Hoyea ki chana tu bsy a apne kaama ch
Asi ta tenu apna rabb banie baithe a :)


By param