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May 29, 2013

Before the eternal rest, the tenth guru, shree guru Gobind Singh declared the ‘granth’ completed by him by including the writings of his father, the 9th guru, as the eternal guru of the Sikhs for ever. There were no other writings under the name seal ‘nanak” except the writings of the 9th guru. Any guru’s writings not under the seal of ‘nanak’ are not supposed to be guru’s writings  He rejected any other granth to be the guru. So shree guru granth sahib is the guru , one and only one guru of the Sikhs and no other granth of the world can take the place of shree guru granth sahib. The Sikhs are supposed not to accept the guru’s teachings of any granth other than Shree Guru Granth Sahib.

DEH SHIVA BAR MOHI–singing no good

May 29, 2013

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Moosaa(great man) and mooshaa(rat)

May 29, 2013

Hello world!

Moosaa (Moses) word relates to the name Hazrat moosaa.

In Sikh scripture moosaa word is derived from the Sanskrit word mooshak which means a mouse (choohaa in Punjabi). So in gurabaanee moosaa word should be spoken as mooshaa. Pronunciatioj of gurabaanee depends upon the knowledge of the roots of the words. One should be able to judge whether the word is from Sanskrit, Persian or Arabic the main languages of that time.

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May 29, 2013

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Is dasham granth or Guru Granth the Guru?

January 8, 2010

Guru Gobind Singh jee fixed the Damdamee Beer as the Guru Granth for the Sikhs for ever in 1708 AD. Then Guru jee bowed before the eternal Guru Granth just as Guru Nanak bowed before Guru Angad after installing him the Guru.Dasham granth was not awarded Guruship by any Guru, even this granth did not exist at the time of Guru Gobind Singh jee. It did not exist till 1740 AD according to Sikh history. Any writing outside the Guru Granth can not be accepted as the Guru though it may belong to any Guru, may be Saint Kabir’s Beechak granth, Saint Ravidas’s baanee, Saint Jai Dev’s Geet Gobind book. Religious books other than The GURU GRANTH CAN NOT EARN THE STATUS OF THE GURU. Sikhs have only one Guru not two and that is Guru Granth Saahib.

Guru Granth and Dasham Granth

December 17, 2009

Shree Guru Granth Saahib.
Shree Guru Granth Saahib was first compiled by the 5th Guru as Kartaarpuree beerh/aadi Beerh and  completed by adding the writings of the 9th Guru at Talwandi Saabo by the 10th Guru and was called Damdamee Beerh. Guruship was awarded by the 10th Guru himself to the Damdamee Beerh. Tenth Guru bowed before this Beerh and ordered the Sikhs in 1708 AD to accept it their eternal Guru after him. Damdamee Beerh is now called Shree Guru Granth Saahib. Naanak seal is used in all the writings of the Gurus while other writers have used their individual names. Every writing bears the name of the writer.
Dasham Granth.
This Granth had no existence when the 10th Guru awarded Guruship to the Damdamee Beer in 1708 AD. Dasham Granth came into being after more than 30 years of eternal rest of the 10th Guru. Massa rangarh was killed in 1740 AD by Sukhkha Singh and Mehtab Singh and there was no Dasham Granth at that time according to the Sikh history. Dasham Granth was not awarded Guruship by the Guru because this Granth was not prepared by him. It is therefore clear that Dasham Granth is not the Guru of the Sikhs. Any writing outside the Guru Granth can not be accepted as the Guru. For example Beechak Granth is said to be written by saint Kabir but not included in the Guru Granth. Geet Gobind is a book of devotional songs written by saint Jai Dev but not included in the Guru Granth by the fifth Guru. No Sikh can accept Beechk Granth and Geet Gobind book as the Guru though other writings of both the saint are there in Guru Granth. The writings in the Guru Granth (except raagmaalaa which is rejected by the  Code of Sikh conventions by the SGPC ) has the status of the Guru and the writings outside the Guru Granth, may be meaningful for life, can not have the status of the Guru and can not be worshipped as  Guru Granth. Similarly Sooraj Prakaakh Granth, Panth Prakaash and other such books are worth readable and respectable but can not be installed as the Guru. God is only one and Guru is only one for the Sikhs.

SARAN in Guru Granth Saahib

December 9, 2009

Though ignorant say that ‘saran’ word is there but there is no such word used in the scripture. Saran means a disease of animals due to which they can not walk properly. The word is not saran but sharan meanibg shelter. Similarly saranaaee is sharnaaee, saranaagat is sharanaagat, saranee is sharanee, saaran is shaaran, saranaagatee is sharanaagatee, saranaaio is sharanaaio. In the evening paath at the Golden Temple a line is read as ‘saran pare kee raakhahu saramaa’. The words spoken as saran and saramaa are 100 percent wrong. They are sharan and sharamaa. Saran is the Sanskrit word sharan meaning shelter and saramaa is from Persian word sharam meaning honor.The word saramaa has never been used by the writers because its meaning is ‘a bitch’ as written in Rig Vedaa. Saramaa is sharamaa and saram (Persian) is sharam.


November 30, 2009

Raagmaalaa in Guru Granth Saahib has no divine teaching in it as the other writings have. It does not bear the name of any of the 35 writers of the scripture. Outside the Guru Granth Sahib it is found in the Nritkaaree chapter of the book called ‘Maadhavaanal Sangeet’ written by a poet Aalam who was contemporary of Akbar. When the poet Alam plays on the musical instruments, a woman dancer Kaam Kandhalaa dances and sings this raagmaalaa to please a king. According to the old version of the Sikh Code by the SGPC it was not allowed to be read while completing the constant reading of the Guru Granth Sahib but in the later editions of the Sikh Code it was allowed to be read at the places where there is tradition to read it and not to be read where there is no such tradition. Akhand Keertanee jathaa related to Bhai Randhir Singh jee does not read it. It is not read at Shree Akaal Takhat too. The pattern of counting stanzas of raagmaalaa does not match with the same pattern of the Guru Granth Saahib. In Kartarpuri Beerh it is added in the end leaving two pages 973/2 and 974/1 blank and raagmaalaa is on page 974/2. In some other hand written copies of the Beerh, 7 more unauthorized writings have been found before the raagmaalaa. These are (i) jitu dar lakh (ii)
siaahee dee bidhee (iii) ratanmaalaa (iv) hakkeekatraah mukaam (v) praan sangalee (vi) rab mukaam kee sabk (vii) baae atsib. Raagmaalaa is not a list of the 71 musical measures used in Guru Granth Saahib.

Sravan (female breast) and shravan (ears)

November 28, 2009

In Guru Granth Sahib sravan means female breast and shravan means to hear with reference to page 1194 and 922. Shabad sravan karo means take the shabad towards the breast which is abuse to the women present at the place of gathering. Sravan is from the root srav means oozing and shravan is from the root shrav meaning ear. Both are Sanskrit words.

Is wahiguru in Guru Granth?

January 6, 2009

Is wahiguroo/wahguroo word   in Guroo Granth ?

When the writers wrote gurabaanee there was no gaps left between the words. all were connected. By bad luck that order was changed by the publishers and now we see gaps between the words in the sentences. By misunderstanding when showing gaps wahi and guru two words, which were separate, were joined to form the word ‘wahiguru’. Wahiguru word does not mean God. Because wahi means great and guru means sikh Gurus. These words were used by the Bhat poets in the praise of the sikh Gurus not in the praise of God. In all the writings in gurabaanee wahiguru word has never been used in the connected form. Wahu and guru/guroo words separately have been used but not side by side. Never wahi and guru words were used in the joint form by any of the gurus and other writers. Only Bhat poets used these words separately in the praise of the sikh Gurus and not relating to God. Wahu word separately have been used by the Gurus but not immediately before the word Guru. For more info read 10th volume of  shree Guru Granth Darpan by prof. Sahib Singh.