keski the kakkar

the following article was written by a great friend of mine :-)

"Keski

Why are people constantly arguing over this little issue? Whether you believe in keski or kesh as a kakar has no relevance. Either way, every gursikh should have a dastar (keski) on their head. It’s not the hardest thing in the world. Everyone knows that whilst sleeping, if your wearing a small keski then it will inevitably prevent your hair from knotting.

Our kakkars are given to us when we take amrit from the Panj Piyare, let’s look at each kakar in more depth.

• Kanga – A wooden comb, handmade by man. The kanga takes the knots out of the kesh.

• Kara – An Iron Bracelet made of pure Iron, handmade by man and is normally worn on both arms.

• Kashera - A white, knee length and sewn in a special way, underwear is handmade by man. It protects the amritthari from having sexual relationship with anyone, expect the partner.

• Kirpan – A Iron sword, handmade by man to protect the innocent

All kakars mentioned above must be worn at all times, even if the Sikh does not have an arm for example, the karra should always be connected to the body, spiritually by the soul.

Kesh or keski

Kesh is a beautiful gift which is given to us by God. It begins growing whilst the unborn baby is still in its mother’s womb. Proving that hair (kesh) isn’t man made, it is god made. We have no control over kesh, it is naturally there, it is not in our hukam (will).

Keski on the other hand is a small turban which is normally worn under the large Dastar (turban); it is manmade and protects the kesh at all times. How can Guru Gobind Singh ji introduce to us the kesh when it was already there, it was already given to every Human being by god- the gift of god, and would it not make more sense if the Guru had offered us the keksi, like he already has. It kinda makes sense doesn’t it?

Kesh

If an amritthari sikh who loses all his hair because of a disease such as typhoid, then will that person be classed as a sikh with only 4 k’s, if kesh is considered one of the 5ks?

One could say that if one losses there kesh then will that mean that they lose their keski and kanga, meaning they only need to have the kashera and the kara to be a sikh, NO! Let’s take an amritthari gurikh who loses both his arms, will this mean they don’t need to wear a kara.

Let’s look at the logic of this, is karra the kakkar of the Sikhs arm, or the Sikh himself? The karra is the kakar of the Sikh remaining alive after the loss of his arms. So arm or no arm, the kakkar must still be carried, no less by the armless sikh, because after all, karra is a kakkar, and at that, of a sikh not of his arms. So the keski and kanga should always stay connected to the body, if for some unfortunate reason the kesh is not blessed then does that mean that the sikh is of only 4 kakars.

Even after death, the sikh soul is still alive. The dead Sikh’s living soul must still be accompanied by kakkars, at least during his journey through death, and also during cremation, at which points, alas, the material kakars, perforce, will part company with the spiritual soul.

Let’s say kesh is the kakkar, then why is it that removal from the body of the kesh is considered an bujjar krehit (unexcusable), which is not forgiven till, after re- growing kesh, and can only be pardoned by the panj piyare. So why is it that when we take off the kirpan, when going abroad is not a Bujjar krehit, as a little ardaas can be done by the person by himself for forgiveness, Why is there this tremendous distinction between kesh on the one hand and the remaining four Ks on the other?

No body can take Amrit without Kirpan, Kashera, Kanga or Kara. This would be unthinkable. Then why is it that if a Sikh was to lose their hair due to a disease that they would still be allowed to take Amrit. Why the sudden difference?

Lets say for example say that Kummar (waist) is classed as a kakkar, what lesson will this give us. Or even a kuni (elbow), what teachings will this give us, not to elbow someone perhaps? It does not make sense does it, so when did it make sence to make kesh the kakkar. Anything natural cannot be a kakkar, anything not in mans control, not manmade, not taken on from outside, cannot be a kakkar, nor can kesh be one.

Bhai Taru ji, Importance of KESH!

Some peoples responses are that kakar by force, accident, disease or authority is not the Sikh’s fault and is therefore pardoned easily and immediately. For example taking off one’s kirpan when flying abroad is ok, and can be easily forgiven, all kakkars are equal never forget.

So, Bhai Taru Singh wouldn’t have needed to get his skull removed, because the removal by force of any kakkar (including his kesh kakkar) wouldn’t be his fault, and the pardon for such removal would be easy, by offering an ardaas.

Surely Bhai Taru Singh must have sometimes had his kanga fall off whilst asleep and he mush have sought and asked forgivness for the lapse. Likewise if kesh were a kakkar, wouldn’t he have similarly requested and received forgiveness for forcible removal of his kesh, rather than having his skull removed for refusing to have his hair removed?

Ask yourself why did bhai sahib resist the removal of his kesh, only to dare to have his skull removed?

Because the status of Kesh in sikhism is not that of a kakkar, it is way higher.

Kesh has a much higher role in sikhism

In short:

• Kesh is the distinguishing mark of sikhism

• Kesh are god’s abode on the human person

• Kesh are so many tongues on the Sikh’s body with which to utter Gods name

• And kesh are as important for the Sikhs to adhere to as is the breath for the continuance of life in his or her body.

All these comments are backed up by gurbani, such as ‘rom rom har oochreh’, meaning a Sikh utters Gods Name using every hair on his or her body.

Kesh is the correct, the exact and the complete, one word description of sikhism.

Bibia

This is more of a benti to bibia (women), as the maryada of keski for bibia are fading at some places but not all. Bibia have gone from keksi, patka and now choonia in the future it will come to fasion with the hair and then finally cutting of kesh. This to some extent is already happening. There is no such thing as the bibi with no keski does more sukmani sahibs then a keski bibi, it is not about the keski being more spiritual it is more of sikh rehit, and principles which need to be followed.

Ask yourself, why aren’t you wearing a keski, is it because of beauty, fashion or is it because your elders tell you it does not need to be included in the kakkars, well ask yourself again, do you want the roop of a Khalsa or do you want to walk around as just another member of the panjabi community?

Without the keski, especially the bibia, forego two kakkars, including kanga, because the right place for keeping kanga is the topknot, which is impossible without the keski.

It is unthinkable that conditions of Amrit for singhs are different from those of singhnis. For taking proper care of the kesh, if the Guru gave Kangha and keski to singhs, then the same kanga and keski cannot be allowed to remain missing from the heads of singhnis.

If a singh cannot go bare headed to the market or to his office, then who gave permission to the singhnis to roam around bareheaded? This needs to be looked in to, think about it yourself!

In Maharaja Ranjit Singh’s fort in lahore and in Victoria Museum in Calcutta, the old pictures depicting sacrifices of brave singhnis and singhs show them ALL wearing keski.

Very important point, Guru Gobind Singh says, “the khalsa is in my own image and I reside in the khalsa”. But how can those Singhnia even get close to looking anything like Guru Gobind Singh Ji when they reject the truth of keski. Braids, straight or tangled hair-knots and the kesh made into curled hairdos were NEVER and will NEVER be the features of the Gurus very own appearance.

If a woman puts on the keski, she has to forsake all the hair-fasions, which is why sikh women want to be excused from the keski, but which is eactly why they shouldn’t be so excused.

So it is a benti to bibia to please look into this and realise the mistakes that our elders have made. If the youth don’t do anything about it then future will not be good for the khalsa raj.

One last point

KESH HAS A HIGHER VALUE AND IT IS BLESSED ONLY BY WAHEGUROO, THE GURUS HAVE GIVEN US THESE KAKARS FOR A REASON. IF WE BEGI TO GO OUR OWN WAYS THEN THIS WILL NOT LEAD TO THE GURUS HAPPINESS.

Benti

Personally I think other singhs don’t want to admit that their wrong because of hankar and pride, they are not sikh enough to say they are in the wrong and will not change there ways. If so let it be, but this is more of a benti to the younger generation. I have seen in other jathe bibia wearing keskia, which really brings happiness to one’s heart, the guru will do his kirpa and the rehit of keski will again be in every sikh wanting to be amritthari.

Please do not challenge this article, it’s own choice, to follow gurus mat or your own. Make your own decisions by reading the book in full, as it is goes into more depth.

Keski, Not Kesh, The Kakkar by Professor Uday Singh."

sikhsangat leh

The admin of the site "sikhsangat" have most definitely treated me in a biased and prejudiced manner. Firstly i received a warning for suggesting that there be a smagam arranged for gurpurab/s by the same singhs who arranged the smagam for baba thakur singhs barsi. other members had suggested the same thing, yet nothing at all was said to them. Apparently become some members had complained that i was trying to cause friction (just by asking for more smagams to be arraanged?) and therefore the admin had to take "necessary" action.
I had also been put under moderation previously for posting a picture of a gursikh in a thread where many pictures of many gursikhs had been posted, however because the gursikh i posted belonged to the wrong jatha, i was deemed to be trouble making and put under moderation.
My pm function was also banned. This is because i pm'd a member (LOTLS) asking in a polite manner to do veechar on some differences we had in gurmat belief. The member rather rudely told me not to pm them, via the forum. I then sent another pm explaining my stance and the member replied to this pm making some comments about me that could be deemed as offensive, (if the member did not want me to reply then surely the member should not have bothered pm'ing me back at all.) The member then decided to complain to admin that i was pm'ing them after they had asked me not to (rather like a 5 year old would run and tell the teacher off a fellow pupil for any stupid reason). Just because of this my pm feature was deleted. All of my pm's were deleted. So basically if anyone has ever pm's someone without the other person's permission, their pm function should be banned. Now this member, who enjoys complaining about petty issues, has been made a mod! Wow, what a great way to make this forum even MORE biased.
I then opened a ticket to ask about this strangely biased behaviour by the mods and admin, my questions were not answered, the mods decided that they knew my intentions better than i knew my own intentions and the ticket was closed. I then posted something in reply to a thread and asked the mods that if were not going to let my posts through then they may as well suspend it. However it was too much too hope for that the mods would realize that they had been prejudiced and take me off moderation, instead they deleted my account.
I think the admin of this site should be replaced, by fairer people and perhaps more mature people. Its got to the point where they are so bothered about who comes and visits their site that they have banned people advertising other sites more than once a month. Why would they do that? if the other sites contain gurmat, they should be bumped as often as there is an update, how is that going to effect the forum?
I think that if you ask anything that others may not like the answer to (whether it is a good question or not) the admin do not like it, and take action (in most cases, exaggerated action).
I think the admin should calm down a bit, and let people post what they want. Moderate the language and thats it.
Another example of biased admin, http://www.sikhsangat.com/index.php?showtopic=33922
the only pro keski post was removed, whilst all of the pro kes posts remained.
ak-47 chatting nonsense about people trying to push their views, the person who posted in favour of keski was doing exactly the same as you did (posting their opinions) so you are trying to push your views too. Where did he say anything about making people take amrit again? So why dont admin delete ak-47's posts? ak-47 and others like to make up a LOT of fairy tales.
admin should moderate their posts.
wow, what a surprise, admin have now closed the topic on their forum, after issuing a load of lies, about me sending abusive pm's, about me trying to start jatha wars and deabtes.
It has become a common tactic of admin to say a load of rubbish, then lock the topic and threaten members with moderation if they reopen it, just so that no one can argue against their faulty points, and against their biased posting.
i asked to be remove from sikhsangat as it was a biased forum, hardly any of my posts could go through, so i was as good as deleted anyway.
please everyone go to tapoban.org, a much fairer forum, ALL VIEWS, and nearly all posts are allowed, without admin going around thinking theyre god, and deleting, banning, putting members under moderation.
i think admin of tapoban are more grown up.
members may be immature but admin have responsibilities to act mature.
in conclusion, sikh sangat is actually not sikh sangat, its bias admin sangat.

time out

due to a benti made from a close gursikh brother of mine, baba will be having a time out from this blog business.
Therefore there will be no more comments or posts.
Baba apologies for any inconveniences caused.
If you need to speak to baba please contact baba on the gupt email address provided on the first article on this blog.
For now, good bye
:-)

raagmala is not gurbanee

• An article below clearly proving raagmala not to be gurbani

(article is the blue text)

"Author: ...
Date: 01-21-06 09:53

Ragmala NirNiya
By Prof. Piara Singh Padam
Sikh Missionary College, Amritsar

Just as in Punjabi literature, poets have written love stories of “Sohni-Maheevaal” and “Mirzaa-Sahibaa”, in old Hindustani literature, “Madhavaanal & Kaamkandla” is a story many poets wrote. Prof. M R Maujamdar (Baroda College) is the main researcher in regards to the old literature related to Kamkandla. He has written me a letter in which he says that Pandit Anandhar had written “Madhvaanal Akhian” in a mix of Sanskirt language in the 11th or 14th Century. Prakrit can also be found in this work. The story has been presented as a minor play.

After this, Gurjarti poet Ganpat, who was a resident of Baroch Gujarat, wrote a long poem Madhvaanal Kaamkandla Prabodh in 1584 Bikrami. There are eight chapters and 2565 verses in it. From a literary view, this is important to read for a researcher.

After this, in 1616 Bikrami, Kaushllaabh wrote Maadhvaanal Kaamkandla Chaupaiee. Both these books are written in Rajasthani language and have been influenced by Prakrit.

Based on Sanskrit and Praakrit books, poet Aalam, a contemporary orf Akbar, in 1640 Bk. wrote the book Madhvaanal Katha in Hindi. This has 353 verses and most of it is Chaupaiee style. This story was first very famous in Gujarat and so, after Akbar had conquered Gujarat, he had it translated into Hindi. Aalam has hinted at this in the start of his work.

Prof Maujamdar in his book writes:

“This story appears to have been popular mostly in Western India, only very a late period it came to be adopted in Marathi. The version of the story in Hindi by a Muslim poet, “Alam” styled “Madhavnal Katha” was composed in Hijri samt 991 (1640Bi,. 1584 AD) only a decade after Akbar’s conquest of Gujrat at the expressed desire of Raja Todar Mal for the pleasure of emperor Akbar.”

This belief has been supported by Missr. Bandu Binod, Ram Chand Shukal, Ganga Prashaad and Dr. Hira Lal. This belief by the academics is not based on some hearsay, but based on the book’s internal evidence.

Jgpq rwj kot jug kIjY[ Swh jlwl Cq®piz jIjY idlIpiq Akbr sulqwnw[ spq dIp mih jw kI Awnw[ Drm rwj sB dys clwvw[ ihMdU qurk pMQ sB lwvw[ AwgY nYb mhwmq mMq®I[ in®p todr ml Cq®I[ … dys dys ky Bupiq AwvihM[ duAwry Bir vwr nihM pwvihM[ sMn nO sO ieikAwvn AwhI[ kro kQw ab bolo qwhI[ kCu ApnI kC p®wik®q coro~[ XQw Skq kr Acr joro[

After this, the story in the book (briefly) follows that a singer by the name of Maadhvaanl is a resident of Pushpaavti. All the women of the town are attracted to him. The King exiles Maadhv and from there he goes to King Kamsain’s town of Kaamvati. Here a dancer by the name of Kaamkandla is dancing in the King’s court. Here, poet Alam takes the opportunity to show his knowledge of Raags, and has Kaam Kandla sings the family of Raags according to the Hanumant school. It is important to be a good storyteller so the poet keeps both things in mind. First he paints a picture of many instruments being played and then he begins the singing of the raags. The poet writes:


BIn auPMg bMsrI bwjY[ FwfI jMq® Amim®qI swjY[ surmMfl vwjY Gn qMqI[ rud® bIn swrMg bhu BmqI[ aJlqwl kT qwl bjqvY[ agnI qwl q®Mg aUpjwvY[ jlq qrMg AMim®q kuMflI[ kuMBr bwjY iml Duin BlI[
dohrw- bwjY srb sMgIq gq qMq AqMq Gn qwl[ bhur AlwpY rwg Kt pMc pMc sMg bwl]33]
cOpeI-ip®Qm rwg Byrau vY kreI[ pWchu kwmin muKhu aucreI]....

After this, the entire composition is that which some fan of raags has titled “Ragmala” and entered in Guru Granth Sahib. It should be remembered that the Aadi BiR was put together by Guru Arjan in 1661 Bk. And Ragmala was written in 1640 Bk. For this reason, it is completely baseless for supporters of Ragmala to say that Alam stole this composition from Guru Granth Sahib and put it in his book.

Supporters of Ragmala say that a contemporary of Akbar, Jodh, wrote a Sanskrit book, “Madhvaanal Kaamkandla” and no Alam was around at that time. This Alam, they claim, is from the time of Dashmesh jee. He has translated that Sanskrit book into Hindi and stolen Ragmala out of Guru Granth Sahib and then put it in his own book, because Alam, being a poet of Dashmesh ji, knew Sikh literature very well. They claim that the date in the book of 991 Hijri was put there accidentally and is a translation of the date in the original. They say that the real date of the composition is 1774 Bk. To support this claim, they cite the Dohara:


byd dIp muin ieMd Dr sivqw juvq gqwn[ hMs vwr iQq AstmI swkw ibk®m jwn[

This is the total evidence of the supporters of Ragmala. We want to reflect on this evidence here. Firstly, the above Dohara that gives the date as 1774 Bk. is not found in any old hand written copy. Two hand-written copies have been found of this composition. One is at the Nagri Prcharni Sabha, Benaras and the other is at Bikaner’s Fort Library. This Dohara is not in either copy.

One copy in Gurmukhi script is found in the Guru Ram Das Library in Amritsar. This Dohara is not in that one either. S. Shamsher Singh Ashok, in the copies he found at Punjab University Lahore also did not find the Dohara there. Where the Ragmala supporters are citing this Dohara from is beyond me. Even if this Dohara is in some book’s end, it is the date that the copy was made, not the date of the composition itself, because the date is given clearly at the start as 1640 Bk.

However, the real date of this composition is disputed by the supporters of Ragmala and they it is the creation date of Jodh Kavi’s Sanskrit work, which was accidentally copied by Alam. I want to ask these people, is there even any Jodh Kavi who wrote a Sanskrit work “Madhvaanal Katha” during the time of Akbar? The truth is that in the list of Sanskrit writers at the time of Akbar, there is no mention of any Jodh Kavi. For proof, the books “History of Sanskrit Literature”, Sanskrit Kavita Komdi” and “Sanskrit Kavio(n) Kaa Ithihaas” can be checked. Prof. Maujamdar in a letter to me has aid that “No mention is found of a “Madhavnaal Katha” by any Jodh Kavi in old records, nor have I ever heard of a Jodh Kavi.”

Supporters of Ragmala should tell us where we can find this Sanskrit “Madhav Katha” in either published or unpublished form.

The truth is before academics: there was no Jodh Kavi and no literature by him. Though, if someone now creates some fabricated saloks, they could become a “truth”.

Even if we accept for the sake of argument Shiv Sinh Saroj’s word, which is wrong, that Alam was born in 1712 Bk. this story by him was written in 1774 Bk. This would mean that at the age of 62 during his old age, he liked to write the story of a prostitute. And this would be the same Alam who had spent much time in the Guru’s Darbar. This does not seem possible on a psychological level. Such love stories are generally only written in the time of youth. Secondly, if Alam had written Madhav Katha in Hindi during this time, he certainly would have mentioned Dashmesh ji or Bahadar Shah. But the Kavi only sings the praises of Akbar or Todar Mal.

It can be accepted that during the time of Dashmesh ji, there was another Kavi Alam. However it is certain that the Hindi writer of Maadhvaanal Katha was contemporary of Akbar who wrote Ragmala in his book. This composition was then stolen and put at the end of Sree Guru Granth Sahib by someone and labeled “Ragmala”.

It is possible that Bhai Banno added this composition just like he had added RatanMala, because in the Bhai Banno BiR, Ragmala is found at the end of all other extraneous compositions that were added. If Guru Arjan had added Ragmala, then it was important that it would have been after Mundavani in the Bhai Banno biR (before all the extra compositions). Because, Bhai Banno only added his extraneous material after copying all the bani Bhai Gurdas had written. In Bhai Banno’s BiR, Ragmala comes at the end of all the Banis. This proves that perhaps Bhai Banno heard this from someone and then added it. This remains an issue for research that who added Ragmala. It is possible that even in Bhai Banno’s biR, someone else added Ragmala. But this is clear tha the biR Bhai Banno copied did not have Ragmala in it.

Even now there are 8-10 old hand written BiRs that do not have Ragmala and others that have Ragmala added even after the “Siahee Kee Bidh”. Supporters of Ragmala are unable to answer why these biRs have been left without Ragmala. Up to here was the historical debate on Ragmala.

Now I want to look at the internal arrangement of Ragmala to see where it is from. Firstly, the pronouns in Ragmala show that the nouns have appeared somewhere before it in the composition, which becomes clear when Alam’s Madhvaanal Katha is read. But if we consider the Ragmala in Sree Guru granth Sahib to be an independent composition, the pronouns do not make any sense.

Bhai Veer Singh, in his knowledge, has said that the Ragmala refers to the “rwg rqn prvwr prIAw sbd gwvx AweIAw” in Guru Amardas Sahib’s Anand Sahib. From a grammatical standpoint, I do not understand why nouns used by Guru Amar Das would be referred to in the pronoun form by Guru Arjan Dev jee. If we accept Bhai Sahib’s view based on him being an elder, that “vai” and “oun” ec. Are pronouns for the “Raag Pareeaa(n)’s” nouns, the question arises that what would the meaning of “p®Qm rwg Byrau vY krhI” be? That the raags first sang Bhairo(n)? Meaning the raags came and sang raags? Only Bhai Sahib knows the answer to this problem.

The verbs that follow should also be kept in mind:



1) p®Qm rwg Byrau vY krhI]
2) pMcm hrK idsqK sunwvih]
3) duqIAw mwl kausk Awlwpih]
4) auTih qwn klOl gwien qwr imilavhI]
5) sb imil isrI rwg vY gwvih]
6) iqh pwCY isMDvI b]AlwpI]
7) aUcy suir sUhau puinkInI]
Kst rwg auin gwey sMig rwgnI qIs]


From these verbs it is clear that some singer is singing these raags. Who is doing this all? If Guru Arjan Dev has given this only as a list of raags, then who is being referred to as singing loud and mixing melodies? A smart scholar like Pr. Jodh Singh writes “Guru Granth Sahib has been written in raags and so it was necessary to tell which “mat” singing these raags is appropriate in. Dr. Charan Singh has reached the conclusion that the mat in Guru Sangeet is different from other mats and they have created Ragmala to showcase this.” (August 25, Khalsa Advocate).

1) From this Ragmala, can it be discovered which mat (school) it is right to sing raags in? Can someone intelligent tell which notes for raags and timings/venues are discussed?
2) Secondly, if this has been written to show how to correctly sing the raags, why did Guru Sahib start the pothi at Sree Raag?
3) Why is Bhairon left for 24th spot?
4) Why did not all the raags used find their way into Ragmala?
5) Why were those raags not used also listed?
6) It should be remembered that 9 raags used in BaNee are not found in Ragmala. The truth is that Guru Granth Sahib contains spiritual truth not information on raags. This is just a fictional composition.

Beyond this, the mistakes in Ragmala also show that the person who added it did so after hearing it and did so very quickly. Bngaal is written as Bangaalm, Kalaekhi is Kachaeli, kalingan is kalanka, sindhri is sandoor, barbal is prabal, maalav is saloo, kukani is gungani, kaukhat is khoukhat and jaalandhar is jablidhar. There are other mistakes as well such as “raag raag sang panch barangan” is written “raag ek sang panch barangan” ; “malkaus raag sang laiee” is “maal rag kousak sang laiee”; “kaval kusam panchan kay nama” is “chanpak kay nama”.

These mistakes show that this is not written by Guru jee, but written hurriedly and after being heard only.

Ragmala has a line, “Asht putar bhairav kay gaavehn gain patra” Patr here means prostitute ie. Kamkandla and her friends. Pr. Jodh Singh has written after considerable stretching of meanings that patra does not mean prostitute. But using examples from Maadhv Kathavaa(n)” we can show that it has been used for KamKandla ie. “Nirt karehn nvli gtai kaam kandla paatr” (ch. 5, verse 35)

At any rate, it becomes clear that Ragmala is being sung by a prostitute and Alam is the writer. Those who say this is a composition of Guru Arjan, why can they not explain why it does not have M: 5 in the heading? Why is Nanak not in it? Why is the language different from Guru Arjan Dev jee’s simple and clear language? Where Alam writes “Asht putar mai kahay savari” why is this writing style not found in Guru Arjan Dev jee’s bani anywhere?

Then, the numbering system of Ragmala’s verses also expose it. Instead of 1, 2, 3…the ignorant writer has written “1” 12 times. The person who added it did not put the correct numbers according to the original work, nor are they independently correct. Has Guru jee used such a method anywhere else when numbering verses? The truth is that such a baseless thing that it is weak on all sides. To call such a composition Gurbani is not only a disrespect to Gurbani, it is also a blow to the Sikh faith. Guru jee has clearly said :


bwxI gurU gurUu hY bwxI ivic bwxI AMim®q swry] (982)


Banee is that which contains the truth and naam amrit. This GurbaNee has been concluded at Mundavani. After adding this final seal, there is no question of adding anything after it. Bhai Veer Singh, defying all traditional meanings, defines Mundavni to be a “riddle” to make Ragmala baNee.

Bhai Veer Singh says that Mudavanee found in Sorath Kee Vaar is replied to in the Mundavanee. The truth is that there is no Mundavanee heading there no the word “Mundavanee”. It is there without a tipee as “Mudavanee”. Guru Sahib himself answers this riddle “Eh MudavaNee Satguru paiee, Gursikha(n) ladhee bhaal”. Then why did Guru Arjan Dev jee need to open It further? If it was an answer to the riddle, it should have appeared in Sorath Kee Vaar.

Anyways, the Mundavnee found at the end of Sree Guru Granth Sahib is based on “Mund” or to close. It is the closing seal. Guru Granth Kosh, BaNee Biora, Mahan Kosh and the Faridkoti Teekaa all define it as “seal”. However, in the newer editions of BaNee Biora and Guru Granth Kosh, Mudavanee and Mundavanee have been grouped together and defined as “riddle”. This is not appropriate for a writer but to make Ragmala baaNee, it has not been considered wrong.

Here we also give a list of names of those who did not believe Ragmala to be GurbaNee, which shows what learned people believe: Mahakavi Bhai Santokh Singh; Pandit Tara Singh Nirotam; Gyani Dit Singh and Prof. Gurmukh Singh of the Singh Sabha Movement; well known historian Gyani Gyan Singh; Sadhu Gobind Singh Nirmala; Prof. Hazara Singh; J. C. Cunningham - the author of History of Sikhs; well-known historian Macauliff; Bhai Sahib Bhai Kahan Singh Nabha, the author of Mahan Kosh; Master Mota Singh; Master Mehtab Singh, Master Tara Singh, Gyani Sher Singh, Babu Teja Singh, Giani Nahar Singh, Principal Dharmanant Singh, Prof. Teja Singh, Principal Ganga Singh, Dr. Ganda Singh, Prof. Sahib Singh, S. Shamsher Singh Ashok Research Scholar of S.G.P.C., Pandit Kartar Singh Daakhaa, Principal Bawa Harkishan Singh, Principal Narinjan Singh, Prof. Gurbachan Singh Talib; Principal Gurmukhnihal Singh and many others.

G. Gian Singh has said that at the Deepmala of 1906BK, a Panthic decision was reached that Ragmala is not Gurbanee. Giani jee writes:


SMmq aunI sO Cy mwh[ ibk®m pwvn kqk Awih[ sMq idAwl isMG ky fyry[ pMQ iek~Tw Bxo vDyry[ ies pr Bxo vicwr Apwrw[ dipmwl pr inrnyvwrw[ Bxo inbyr vicwria Xw hY[ rwgmwlw gurbwxI nw hY[


After, this when writing the “Rehit Maryada” draft, the Panthic scholars decided to have the bhog at Mundavanee, but despite this, Bhai Veer Singh wrote at the end of Guru Granth Kosh that Gurmat Sangeet is different from other Sangeet traditions and Guru Arjan Dev jee wrote Ragmala to show this. Thus, Ragmala is Bani. Khalsa Samchar newspaper repeated these baseless statements many times and scholars refuted these each time. But because of Bhai Veer Singh being an elder or some other reason, no scholar wrote against him."

I have removed all comments on this article due to a benti from my brother.
This article however will remain on this blog.
Any empty threats from internet warriors will not be taken into consideration.

sikhi is all about whats on the inside

haloo there sangat jee
wa gwan :-)
let us not forget that in this day and age the MOST important thing is that you are good on the inside
baba's alarm clock went off this morning at some abnormal time in the morning.
baba was about to get up and have a shower and begin meditation when suddenly baba thought "hang on a minute, baba doesn't have to get up, as long as baba is good on the INSIDE."
so baba threw baba's alarm clock away and went back to sleep.
Upon waking up a few hours later, baba went to the bathroom to have a shower, but baba then thought, hang on a minute, if baba is clean on the inside, baba doesn't need to be clean on the outside.
Baba therefore proceeded to get changed. Baba then had another brainwave, if baba is all great on the inside, baba doesn't really have to do nitnem bani, baba's nitnem is on the inside :-)
so feeling really happy baba set off to school.
Upon returning baba thought baba would give baba's hair a quick comb, BUT in the middle of this baba thought, wait there, whats the need for long hair, baba has got long hair on the inside.
So baba popped down to the barbers and asked for a quick hair do.
When baba returned baba was really getting into this new "all on the inside" thing, it seemed the perfect solution to all of baba's problems :-)
Baba then popped out to macdonalds for a quick meal, baba saw at the back that a smoker was making baba's food, but baba thought, as long as that person has love, surely it will be fine. So baba said, "excuse me mate, have you got love" and he said "yup matey, i got loads" so, feeling satisified with his response, baba sat down to the most scrumptious meal of a bean burger and fries :-)
Baba got home, and was tired so decided to get some rest.
However upon entering baba's bed baba found that baba's kirpan was causing baba unecessary discomfort.
Baba thought "you know what, its whats on the inside that counts, the kirpan is great and all, but no one is going to attack me in my room at night", and just to make sure baba locked baba's door.
So after hanging baba's kirpan up on the end of baba's bed, baba settled down for a great nights sleep.
:-)


good bye for now sangat jio
:-)

bored

hallo sangat jee
baba has become bored of this blog and therefore baba would like to ask the sangat of any ideas they might have for a new post
Just make a comment or get in touch with baba and baba will be only to happy to provide this wonderful seva
:-)