Regarding the early Kookas who were Khalsa Sikhs

Vahiguroo ji Ka Khalsa
Vahiguroo ji ki Fatehh

A Namdhari acquaintance just handed me a picture book depicting the history of his 'faith' and it was full of accounts of British Officers and photographs. Though the latter part of the book centered only around dehdhari Jagjit Singh's life, the former part of the book that provided details about the Kooka sacrifices was quite interesting.

Their chivalrous act of standing at the mouth of the cannon and getting blown, and their use of guerrilla warfare by attacking the butchers who destroyed the sancity of Sri Harmandir Sahib, all gave me a feeling that the Kooka movement did not start as a cult with its dehdhari Guru. Moreover, there is a portrait of Bhai Ram Singh Kooka who they call their 'Satguru' in Darbar Sahib museum. So this clearly means that Bhai Ram Singh was a Gursikh and was called Guru only after he passed away in a jail in Burmah.

A knowledgeable buzarg enlightened me about the role of Bhai Ram Singh in the history of Sikhs after the fall of Sikh Empire, and how this Namdhari cult has defamed the name of a Guru Pyara like him who bowed only to Shree Guru Granth Sahib ji and had reverted Sikhs back to pure Sikhi.

Peace loving Namdharis could not reject the fact that Bhai Ram Singh and the early Kookas were armed and unlike the modern day version wore a gatra with kirpan.

It also must be noted that when Bhai Ram Singh ji were deported to Burmah in 1871 by the British, his younger brother took advantage of his departure and in association with the British installed himself as the Guru and started the Namdhari mission opposing and nullifying his brother's efforts that was concerned with the growth of Sikhi. It was only after Hari Singh got the Guruship that fabricated stories regarding Guru Gobind Singh ji's death in 1812 and other myths came into being.

The Kooka movement was the precursor of the reforms that appeared in the late 19th century, and more specifically the Gurdwara Sudhaar Movement.

I sincerely feel that we do not know much about the truth behind the making of this cult and in rage we tend to do nindya of Bhai Ram Singh ji Kooka who had no intention of being called a Guru. Also the other way, the Namdharis calling him Guru everyday inflict pain on his divine heart that was only meant for the sharan of Shree Guru Granth Sahib jio Maharaj.

Dhan Shree Guru Granth Sahib jio Maharaj!

Vaheguroo ji ka Khalsa Vaheguroo ji ki Fatehh!

Dass
Harleen Singh

Baba Raam Singh jee was a Gursikh. He promoted Saas Giraas Simran, Bana, Akhand Paaths and even Sarbloh Bibek. He also promoted doing Sangatee Kirtan which is why they are called Kookay. The classical style kirtan that Kookas are not famous for only started during the early part of the 20th century. Baba Raam Singh Jee wanted Sikhs to come back into Sikhi. He was like a Sant Bhindranwalay of the 19th century. He did massive parchar in Punjab. At the time Lakhs of sikhs were becoming Kukaas. Sirdar Kapoor Singh Jee writes that Baba Raam Singh Jee even wanted to secretly raise a Sikh army but his hot headed followers killed the Muslim Kasaayis before his plans could mature. The british later turned the Namdharis into a Gurudum.

Indeed correct Baba Ram Singh believed in SGGS as Guru Sahib - he was amazing

Can someone throw light upon Balak Singh. The Namdharis say he was bestowed Gurgaddi by Guru Gobind Singh ji and was the first Guru was the Kooka Panth.

Also it is known that Bhai Kahn Singh Nabha's father was the caretaker of the shrine of Baba Ajaypal Singh in Nabha, whom the Namdharis call as Guru Gobind Singh ji.

Does anyone know anything regarding this?

Dass
Harleen Singh

nimana Wrote:
-------------------------------------------------------
> Baba Raam Singh jee was a Gursikh. He promoted
> Saas Giraas Simran, Bana, Akhand Paaths and even
> Sarbloh Bibek. He also promoted doing Sangatee
> Kirtan which is why they are called Kookay.


Nimana jee, would you be able to provide more information?

There is book called "Kukiaan Di Vithiaa" by Sikh Scholar Dr. Ganda Singh jee. This is probably the best book on Namdharis.

Naamdharis should accept the True Guru of this age - Guru Granth Sahib jee. The lineage of human Guru's clearly ended with Guru Gobind Singh jee and Gur Gaddi was passed on to Guru Granth Sahib jee.

Dr jee has provided letters in this book written by Baba Raam Singh jee Namdhari in which he clearly stated that Guru Granth Sahib is Guru:



Uploaded with ImageShack.us

Was Baba Ajapal Singh Siri Guru Gobind Singh jee?

The story concocted by Kukas, that Siri Guru Gobind Singh jee did not Jyoti-Jot in 1708 and escaped and later lived as Baba Ajapal Singh till the 1800s and finally giving Gaddi to Baba Balak Singh, is very childish. I was very reluctant to get into debating this childish story with them but we must not let their lies go unrefuted. It is said that if a lie is spoken with conviction and is repeated again and again, general public starts believing it. The last thing we want is for people to start believing this story.

Some Kukas argue that few months after 1708, Guru Sahib helped two Rajputs - Bala Rao and Rustam Rao and freed them from Sitara Fort by Guruji. The answer to this argument is that, Siri Guru Gobind Singh jee Maharaaj even to this day helps his Bhagats. There are many references to Gursikhs in the last century receiving help from Siri Guru jee. As the matter of fact, when ever his bhagats call out to Satguru jee, Siri Guru jee does arrive without delay. In Ranglay Sajjan we read the account of a Singh who was tied with chains by manmukhs and Siri Dasmesh jee arrived physically to help him. Indeed Guru Sahib helped these Rajputs but this does not mean that Siri Guru jee did not jyoti-jot sama in Naded.

The big question is that what did Siri Guru jee gain by hiding his identity for so many decades? What was the result of doing so? Sikh quom through out the 1700s suffered immensely and that was the time when Singhs needed Guru Sahib’s leadership. Why did Guru Sahib deny them this leadership and why did Guru Sahib live a life in hiding.

Guru Sahib has done a bachan in his baani:

Mrit Lok tey maun na reh hau||
( I will never keep quiet (against injustice) in this world).

Kuka friends, pray tell us, would Guru Sahib go against his own bachan and hide for so many years? Also, does it befit Guru Sahib to abandon the Khalsa Panth he created?

Did Bhai Kahn Singh Nabha believe that Baba Ajapal Singh was Siri Guru Gobind Singh jee?

Bhai Kahn Singh Nabha may have believed that Ajapal Singh was Siri Guru Gobind Singh jee Maharaaj but this does not mean that we all should start believing this white lie. It would be worthy of mentioning that Bhai Kahn Singh Nabha took back his statement later on. Also at the end of the article, Bhai Kahn Singh Nabha mentions:


“ਮੈ ਇਸ ਮੁਆਮਲੇ ਤੇ ਆਪਣੀ ਕੋਈ ਪੱਕੀ ਰਾਇ ਕਾਇਮ ਨਹੀਂ ਕੀਤੀ”
(I have not formed a firm opinion with respect to this matter).

Finally, Bhai Kahn Singh Nabha found out the truth and recorded it in his book Gurmat Sudhaakar:

“ਬਾਬਾ ਅਜਾਪਾਲ ਸਿੰਘ ਸਾਹਿਬ ਜਿਨਾਂ ਨੇ ਕਲਗੀਧਰ ਸਵਾਮੀ ਤੋਂ ਅੰਮ੍ਰਿਤ ਛਕਿਆ ਤੇ ਉਮਰ ਦਾ ਬਡਾ ਹਿੱਸਾ ਪਰਮ ਪਿਤਾ ਨਾਲ ਰਹਿਕੇ ਬਿਤਾਯਾ”
(Baba Ajapal Singh who drank amrit from Kalgidhar Swami, spent a big portion of his life with Param Pita jee (Siri Guru Gobind Singh jee Maharaaj)

Is "Ajapal Singh" a name that Siri Guru Gobind Singh jee would ever adopt?

Swami Kaliyan Das did profound research about Baba Ajapal Singh and found out that Ajapal Singh was born in village Pithoval in the house of Ramo-Bakriyan wala.

The word Aja means a goat and paal means to take care of. Ajapal means one who takes care of goats (Bakri-paal). This explains his name as well. His father kept goats and naturally Ajapal Singh took care of the goats and hence his name “Ajapal” Singh. Today, there is a big dera in place of his old dera and it’s written there that Baba Ajapal Singh was the “Nagarchi” (one who plays nagara) of Siri Guru Gobind Singh jee Maharaaj. If you read the later life of Ajapal Singh, it becomes clear that he was very fond of Nagara and kept Nagaray in his dera.

Siri Guru Gobind Singh jee Maharaaj would have never chosen this name for himself. Guru Sahib is forever in Chardi Kala and he mostly chose names with Bir Rass. Just look at his Sahibzaaday names. Out of all the names at his disposal, would he ever choose such a loser name as "Ajapaal" for himself. Ajapaal means Bakri paal i.e. one who takes care of goats.. This point alone is sufficient for me to convince me that Siri Guru jee could have never been Ajapaal Singh.

It would be worthy of noting that Bhai Kahn Singh Nabha did write that article about Baba Ajapal Singh but no where did he mention that he gave gaddi to Baba Balak Singh in Hazro. Interesting this is that Siri Guru jee jyoti jot sama in 1708 and for the next 208 years, no one wrote anything about Siri Guru jee living in hiding under the name of Baba Ajapal Singh.

Old Sources confirming Guru Sahib's Jyoti-Jyot Samauna

Two contemporary Shaahi sources mention the Jyoti Jyot time of Siri Guru Gobind Singh jee Maharaaj – the Roz-mancha of Bahadur Shah and in Akhbaare Mualla. Another contemporary source that mentions is Khafi Khan in his book Muntakhib-ul-baab. He clearly writes how Siri Guru Gobind Singh jee got injured and jyoti jyot sama in 1708. There are numerous other sources that mention Guru Sahib’s jyoti jyot sama and these will be produced if required. In the light of these facts, only a fool would believe that Guru Sahib lived as Ajapal Singh.


Mistakes of Baba Raam Singh jee as per Namdhari Sources


Baba Raam Singh jee as written by puratan Singhs was a very good Gurmukh who wanted to bring back the lost pride of Sikhs. According to Bhai Sahib Randhir Singh jee, he remained a faithful Singh all his life but according to Dr Ganda Singh jee historian, he did falter off the path of Gursikhi and this is why his ardaas was not done in Siri Anandpur Sahib and at Siri Akal Takhat Sahib. But whatever the case, he did come back on the path of Gursikhee as it’s evident from his letters, published by Akali Kaur Singh jee. So beautiful are these letters that one cannot help bowing before Baba Raam Singh jee. The language used is very much puraatan. In these letters, Baba jee has indicated many times that Siri Guru Granth Sahib jee is the Guru.


Disrespecting a Shaster:

One of the prominent writers of Namdharis writes the following lines about Baba Raam Singh jee:

ਰਫਲ ਸੁਟੀ ਦਰਿਆ ਵਿਚ ਬੈਠੇ ਹੋ ਅਟੰਕ ।
ਕਿਹਾ ਇਹ ਵੀ ਸੀ ਪਿਆ ਸਾਡੇ ਗਲ ਕਲੰਕ ।
(He threw the gun away in the river and sat in the boat straight. Then he said, this rifle was a Kalank (spot of stigma))

After the Anglo-Sikh wars, Baba Raam Singh jee got frustrated and deserted the Khalsa army. He threw his rifle in a river. A true soldier could have never done this. He served well in the army of Kanwar Naunihal Singh the grandson of Maharaja Ranjit Singh jee but later he deserted the Khalsa army. This was wrong (if it's true he deserted the army).

Siri Guru Gobind Singh jee Maharaaj called Shasters (weapons) His Pirs; then, how could Baba Raam Singh whom Kukas believe to be the 12th Guru, throw rifle in the river and call it a kalank? To call weapon a Kalank was not befitting a person of Baba jee's stature.

Burning His Hair

Another really heartbreaking account is written by this Kuka writer (Inder Singh Chakravati) goes as follows:

ਮਹਾਰਾਜ ਬੁਧ ਸਿੰਘ ਦੇ ਹਥ ਮਿਸ਼ਾਲ ਫੜਾ ।
ਕਹਿੰਦੇ ਲਾਉ ਅਸਾਂ ਨੂੰ ਲਹਿਣਾ ਸਿੰਘ ਬੁਝਾ ।
ਲਹਿਣਾ ਸਿੰਘ ਜੀ ਆਖਿਆ ਇਉਂ ਨਾ ਸਾੜੋ ਕੇਸ ।
ਆਂਹਦੇ ਇਹ ਨਾ ਰਖਣੀ ਸਿਖੀ ਅਸੀਂ ਮਲੇਛ ।
ਛੋਟੇ ਛੋਟੇ ਰਹਿ ਗਏ ਬਾਵਰੀਆਂ ਜਿਉਂ ਵਾਲ ।

Giving mishaal (torch) to Budh Singh, Baba Raam Singh ordered him to burn his hair. Lehna Singh pleaded with him not to burn his hair but Baba Raam Singh said that he is not going to keep this “Malech Sikhi”. He ended up burning his kesh.

This is the account written by a Naamdhaari himself in his book “Malvender". If this is true, then how he be the true Guru. He does not even qualify to be a Sikh then, let alone Guru. Can you imagine burning your hair? How could he have done so and how can Kukas justify this? This is against the basic Sikhi requirements.

Desecrating Maharaj jee's Bir

Third very painful thing that Baba Raam Singh did as per these foolish Namdhari writers is that Baba jee burned a saroop of Siri Guru Granth Sahib jee:
ਲੈਕੇ ਬੀੜ ਦਰਬਾਰ ਸਾਹਿਬ ਦੀ ਉਪਰ ਬਾਲਣ ਪਾਇ।
ਸਫਾ ਫੂਹੜੀਆਂ ਵਿਚ ਧਰ ਤੀਲੀ ਦਿਤੀ ਲਾਇ।
(Then he (Baba Raam Singh) took the Bir of Siri Guru Granth Sahib jee (Darbar Sahib) and placed charcoal over it and burned it by igniting it with a match stick).

This is the kind of ool-jalool (bakwaas, nonsense) that the ignorant Namdhari writers are writing. Instead of praising Baba jee, they are actually doing his ninda. I think they have made up these stories to reduce faith and love Sikhs have for Siri Guru Granth Sahib jee and for Kesh. The first story seems to have been concocted in order to please the British. It shows Baba jee throwing away his rifle thereby trying to impress upon Sikhs to give up their struggle against the British.

The fact is that Baba jee used to wear only Blue clothes and always had a Khanda on his Dastaar. In 1930s an old Pujaari of Siri Akal Takhat Sahib made the statement that Baba jee used to wear Blue Clothes and kept a Khanda on his Dastaar. Baba Harnaam Singh of Neeldhaaris also stated the same thing.


The Saka of Malerkotla

What was the purpose of the saka of Malerkotla? By killing women, children of Butchers what did the Kukas gain? It was a vain fight and they did not kill even a single British soldier in this fight. The strange thing is that 150 Kukas attacked Malerkotla but were pushed back by the Muslims there and they managed to kill only a few of them. Some Kukas died too. What was this all about? Kukas blame Singhs for 1984, but forget their Waterloo in Malerkotla. At least Singhs gave the govt a resistence that it will never forget. What resistance did Kukas give the British after the Malerkotla Saka? Did they do a single militant action after that saka?

Baba Raam Singh kept telling them not to go after the butchers but the Mastana Kukas were not listening. One of them said that he was seeing Siri Guru Tegh Bahadur Sahib ordering him to go. Baba jee kept quiet. After the Kukas were caught, they were mercilessly killed by the British and they offered no resistance at all. Baba jee was sent to Rangoon and that was the end of this movement. Ever since that time, the Kukas stayed faithful to the British. After 1947, they have been faithful to the Congress party of India.

There is no doubt that Kukas have some very good things. They have retained the concept of japping Naam and every Kuka is supposed to japp one pakki maala of Naam everyday but where they have made a mistake is that they have stopped doing 7 Baani Nitnem. They are not required to do Nitnem everyday. Their only requirement is Gurmantr jaap.

Another good thing about them is that they have retained the baana up to some extent. I wrote some extent because they left out Bibiyaan when making Baana mandatory. Its sad that the later Kuka leaders gave up Blue color but nevertheless, they still have maintained baana. They are strict in Bibek rehit (at least some of them) and this is definitely a plus point. And they have kept alive the Raag Kirtan maryada.

Kukas would be a great asset to us, if they give up their claim on the Gurgaddi. Once Baba Nand Singh and Baba Partap Singh (Kuka leader before the current one) met and Baba Nand Singh advised him to come to the fold of Gursikhee by accepting the supremacy of Siri Guru Granth Sahib jee. Baba Partap Singh did not argue and for once it was hoped that they would come back. But all in vain.

Again, it’s an appeal to all Kukas to come back into the fold of Khalsa Panth by accepting the supremacy of Siri Guru Granth Sahib jee. You would be an asset if you come back.

Daas,
Kulbir Singh

Bhai Gupt1 Singh jee, this scanned leaflet is a wonderful answer to many of my relatives who are Kookas. Is this book still in print?

Bhai Kulbir Singh jee, there is a lot to be learnt from you jee

Dass
Harleen Singh

sk Wrote:
-------------------------------------------------------
> nimana Wrote:
> --------------------------------------------------
> -----
> > Baba Raam Singh jee was a Gursikh. He promoted
> > Saas Giraas Simran, Bana, Akhand Paaths and
> even
> > Sarbloh Bibek. He also promoted doing Sangatee
> > Kirtan which is why they are called Kookay.
>
>
> Nimana jee, would you be able to provide more
> information?


Baba Raam Singh Jee was a Gursikh can be seen from his letters. A Kuka once told me that they do Saas Giraas Simran and that the early Kukas also practiced Sarbloh Bibek. Ganda Singh also mentions the bibek part in his book but seems to criticize this since he probably did not understand bibek. After the fall of the Sikh empire, the Sikh Panth was going downward. Baba Raam Singh Jee wanted to revive the chah of Gurmat spirit amongst the Sikhs, so he started to promote many of the rehets that were being lost, namely Naam Simran, Kirtan, Akhand Paaths, Bibek. Kirtan was widely promoted by Baba Jee. Every Kuka would do Kirtan, that is where they got the name Kuka from. They were also called Naam Dharis because they did a lot of Naam Simran.

Their marriage ceremony was not around Sri Guru Granth Sahib Jee, instead they did phere around fire like most Sikhs of the time. Probably Baba Raam Singh Jee did not know about doing phere around Sri Guru Granth Sahib Jee or else he would have probably done that instead. But during marriage ceremony he did try to break down the caste barriers and also promoted simple marriages without any of the dowry, milni and expensive clothing.

After the Kasayees were killed, the British had got their chance to finally put down the Kuka movement and in the process started to promote many of the stories so Baba Raam Singh Jee would lose support from amongst the Sikhs. The Kuka movement was only a freedom fighting movement as long as baba Raam Singh jee was in Punjab, after that the British infiltrated it and turned it into a Gurudom. The Kukas should come back into the Panth and be like the early Kukas of Baba Raam Singh Jee's time period. They need to accept that there is no Satguru other than Sri Guru Granth Sahib Jee, and all other so called Gurus are false.

The current Kuka Guru probably knows deep down inside that he is not a real satguru, he knows he is fooling his chelas. He has neither the Brahmgiani avastha nor is he flawless like Sri Guru Gobind Singh Jee, yet he claims to be satguru and ruining the spiritual jeevan of so many gullible Kukas who could spend their effort in doing Bhagti of the real Satguru i.e. Sri Guru Granth Sahib Jee.

Kookian di Vithiaa by Dr Ganda Singh is preserved in a digitalised form in the Punjab Digital Library.

It can be fully read after a free registration:

Kookian di Vithiaa

Dass
Harleen Singh

Quote:

"Every Kuka would do Kirtan, that is where they got the name Kuka from."

It was my understanding that naamdharis are called "kookey" because of the way they japp naam - saas giraas.

Baba Raam Singh jee must have learnt saas giraas jugti from panj piare in which baba balak singh jee hazro was present. This is evidence that saas giraas technique was being used and taught well before bhai sahib bhai randhir singh jee's times.

It is very unfortunate that naamdharis have gone astray from the bachans of baba raam singh jee. It is clear that baba raam singh jee never referred to himself as "Satguru" and believed that Guru Granth Sahib jee was Satguru. Now they refer to Guru Granth Sahib jee as just "Granth" but use the term "Satguru" for their fake Guru's i.e. Jagjit Singh and the newly appointed head Uday Singh.

Surely the Sikh Panth should make an effort to bring naamdharis back in to the Sikh fold, there is so much evidence that proves that baba raam singh jee believed in Guru Granth Sahib jee as Guru. If they refuse to accept the real Guru - Guru Granth Sahib jee then should they still be able to seva of Guru Granth Sahib?

Dear Gursikhs,

Wahe Guru ji Ka Khalsa Wahe Guru Ji Ki Fateh. I would like to share some of my thoughts and seek some guidance from those who have been enlightened about the knowledge that we Gursikhs should aspire to attain. Some of the thoughts are self-explanatory, and would be understood by most on this forum, while other need some clarification and I shall attempt to do that.

1. Is Sikhism a Spiritual Path or a Religion?

2. Why are we stuck in debates about what others do or don't do? Who are we to incriminate and exonerate any one or any group? Is there a pre-requirement that one has to fulfill to become a "Sikh."

3. What needs to be followed to the letter and spirit - "Hukum Nama" of Guru Granth Sahib or the dictates of the Jathedars and Pseudo-Religious leaders? What holds a greater authority over the "Panth" - Guru Granth Sahib or the leaders making statements and declarations from Akal Takht. I do understand the power and authority bestowed on "Panch" and the Sangat.

4. When we Sikhs behold the Guru Granth Sahib as our living Guru then how is it that some leaders (religious and political), members of the Gurudwara Committees, and others who consider themselves wise to speak on matters that are not even closely related to doing the "Ustat of Akal Purakh" in the presence of the Guru. At times I wonder whether or not, had Guru Gobind Singh Ji or other Gurus been present at the head of the congregation, would these people (that I have mentioned) have the courage to speak out?

5. Aren't we as a Sikhs falling in the trappings in which Christianity has fallen and disintegrated to the extent that most of us cannot even fathom?

6. In the ceremony of "Anand Karaj" why do we go around the Guru while the "Lavaans" are sung by Kirtanees? When did this practice start? Was this practice followed during the temporal journey of Guru Gobind Singh and other Gurus? Did the Gurus allow the would be bride and groom to go around him four times and "Matha Teko" him?

7. Is there a School/Taksaal in USA or Canada that one could join for Sikhi? I have a teenage daughter who has recently graduated from High School, and my wife and I think that she should learn Baani, Keertan and Seva Bhaav, rather than venturing out to Colleges (which can be done later, if need be). Unfortunately we failed to provide her with the learning of Baani and Keertan earlier and I feel that without the protection of the Baani and Keertan she might get lost or get influenced by the world outside.

8. Isn't there a difference in the potency of the Amrit prepared in presence of Guru Gobind singh and the Amrit that is prepared by the five Singhs nowadays? Why are there so many amrit dharis who are acknowledged 'patit' and there are those who may not be 'patit' in the eyes of others but are 'patits' in their own conscience?

9. Shouldn't there be enough preparation and assessment before bestowing the Amrit-Daat to the 'abhilashi'?


As mentioned earlier, though my physical age may be advanced but I am stll an infant in the Sikhi Jeevan hence the above mentioned questions. Neither "Nindya" nor "Ustat" is intended in my post, but if someone feels that I have been disrespectful in my expression then I seek forgiveness from the Sangat. My journey on the Sikhi Jeevan has been limited to making an attempt to understand and absorb "Jap Ji" and "Sukhmani" Sahibs.


Ek Onkar - Sat Nam

Maha Nalayak Daas

Quote
MahNalayakPurush
1. Is Sikhism a Spiritual Path or a Religion?

Does Gravity has any religion ? No, it is a universal truth wherever you go around Earth.
Similarly, Sikhism is a Universal Truth. It is a discipline and teachings, to meet waheguru. The framework collectively has been came to known as Sikhism.

Quote
MahNalayakPurush
2. Why are we stuck in debates about what others do or don't do? Who are we to incriminate and exonerate any one or any group? Is there a pre-requirement that one has to fulfill to become a "Sikh."

Sikh does not engage in unnecessary or meaningless debates. But, if someone does or is doing beadbi of our Guru Maharaaj then Sikh does not keep quite. Remember, Massa-Ranghar incident.

Quote
MahNalayakPurush
3. What needs to be followed to the letter and spirit - "Hukum Nama" of Guru Granth Sahib or the dictates of the Jathedars and Pseudo-Religious leaders? What holds a greater authority over the "Panth" - Guru Granth Sahib or the leaders making statements and declarations from Akal Takht. I do understand the power and authority bestowed on "Panch" and the Sangat.

Not all leaders or jatherdars are Akirthghan.

Quote
MahNalayakPurush
5. Aren't we as a Sikhs falling in the trappings in which Christianity has fallen and disintegrated to the extent that most of us cannot even fathom?

Gursikhs have Not fallen. The one who have fallen are NOT Sikhs.

Quote
MahNalayakPurush
6. In the ceremony of "Anand Karaj" why do we go around the Guru while the "Lavaans" are sung by Kirtanees? When did this practice start? Was this practice followed during the temporal journey of Guru Gobind Singh and other Gurus? Did the Gurus allow the would be bride and groom to go around him four times and "Matha Teko" him?

As per Granth Sooraj Prakash (written by Kavi Churamani Bhai Santok Singh Jee), Sri Guru Nanak Dev Jee while marrying Mata Sulakhni Jee rejected the practice of moving around Fire. Instead Guru Jee wrote Akal Purakh's name on Patti and went around Akal Purakh's name as a Gurmat practice for Anand Karaj.

Quote
MahNalayakPurush
8. Isn't there a difference in the potency of the Amrit prepared in presence of Guru Gobind singh and the Amrit that is prepared by the five Singhs nowadays? Why are there so many amrit dharis who are acknowledged 'patit' and there are those who may not be 'patit' in the eyes of others but are 'patits' in their own conscience?

There is NO difference between Amrit prepared in 1699 and Amrit prepared by Punj Pyares in past/now/future. Guru Maharaaj is "Hazir-Nazir" among Punj Pyares while preparing Amrit. The Sikh doing Sewa in Punj should be the one who follows Tat-Gurmat, keeps strong Rehit and has bibeki jeevan.

Quote
MahNalayakPurush
9. Shouldn't there be enough preparation and assessment before bestowing the Amrit-Daat to the 'abhilashi'?

Sure, Punj Pyare does evaluate the candidate or abhilakhi before bestowing Amrit.

Bhul Chuk Maaf.

Waheguru Ji Ka Khalsa,
Waheguru Ji Ki Fateh.

Thank you, Jaskirat Jee. You have addressed all the questions that I had in mind. Please accept my gratitude for making time to respond with rationale, conviction and love. Your response to my questions # 1, 5, and 8 resonated well with my inner voice.
Your quote from Suraj Prakash educated me on the fact that I was not aware of. So, when did we start the practice of reciting Lavans?
You avoided # 7. Any particular reason or there isn't adequate information on that? I request others who can advise on # 7.
With warm regards,

Ek Onkar - Sat Nam,

Maha Nalayak

Daas does not have information on #7. The sangat residing in USA/Canada may respond to the query. I have vague idea that there are regular Gurmat Camps held in USA/Canada where the childrens can be sent to learn Gurmat practices.

Otherwise the Granthi/Raagis of nearest Gurudwara can be contacted and I am sure the Granthi/Raagis will be very happy to extend their help to the childrens interested in learning Gurmat practices.

Bhul Chuk Maaf.

Waheguru Ji Ka Khalsa,
Waheguru Ji Ki Fateh.

Vaheguroo Jee Kaa Khalsaa
Vaheguroo Jee Kee Fateh!

I am not sure when it was exactly started but Bhai Veer Singh Ji has mentioned that Sixth Guru- Miri-Piri Deh Malik Dhan Sri Guru Hargobind Sahib Ji got married with Mata Damodri Ji by reciting Laavan-Anand Vivah.

Vaheguroo Jee Kaa Khalsaa
Vaheguroo Jee Kee Fateh!

Waheguru ji ka khalsa waheguruji ki fateh fourth nanak guru ramdas ji uttered 4 laavan on request of a sikh on his daughter's marriage when pandit got corrupted(due to money) then sikh requested sodhi patshah to help him then guru ji uttered lavaan sitting at shri amritsar sahib .and "couple de ferre karvaye"and gave hukam to sikhs that now onwards sikh marriages will be conducted in this way only. guru amar das ji conducted marriage of bibi bhani ji with anand sahib path and 'phere' was taken around guru ji (reference from audio of baba thakur singh ji -rehit maryada) bhull chuk maaf karni as daas is from backward area of punjab and knows little english daas

Guru sahib left this mortal world at Hazur sahib.parchian sewa dass written in 1708 testifies to that. bhai sewa dass himself was present there.

Parchian seva das written in 1708, writes that before Guru gobind singh ji left his body he spoke the following swaiye from his mouth.The writer was at nanded with Guru ji in 1708.

ਸ੍ਵੈਯਾ ॥
स्वैया ॥
SWAYYA

ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀ ਆਨਿਯੋ ॥ ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤਿ ਏਕ ਨ ਮਾਨਿਯੋ ॥
पांइ गहे जब ते तुमरे तब ते कोऊ आंख तरे नही आनियो ॥ राम रहीम पुरान कुरान अनेक कहैं मति एक न मानियो ॥
O God ! the day when I caught hold of your feet, I do not bring anyone else under my sight; none other is liked by me now; the Puranas and the Quran try to know Thee by the names of Ram and Rahim and talk about you through several stories, but I do not accept any of their opinions;

ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈ ਹਮ ਏਕ ਨ ਜਾਨਿਯੋ ॥ ਸ੍ਰੀ ਅਸਿਪਾਨਿ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਨ ਕਹਿਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਿਯੋ ॥੮੬੩॥
सिम्रिति सासत्र बेद सभै बहु भेद कहै हम एक न जानियो ॥ स्री असिपानि क्रिपा तुमरी करि मै न कहियो सभ तोहि बखानियो ॥८६३॥
The Simritis, Shastras and Vedas describe several mysteries of yours, but I do not agree with any of them. O sword-wielder God! This all has been described by Thy Grace, what power can I have to write all this?.863.

From parchian seva das page 162

The above swaiye is from Ram Avtar composition of Dasam granth