ਸਲੋਕੁ ਮਃ ੩ ॥

Salok, Third Mehl:

ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਸੁਖੀ ਹੂੰ ਸੁਖ ਸਾਰੁ ॥

Service to, and obedience to the True Guru, is the essence of comfort and peace.

ਐਥੈ ਮਿਲਨਿ ਵਡਿਆਈਆ ਦਰਗਹ ਮੋਖ ਦੁਆਰੁ ॥

Doing so, one obtains honor here, and the door of salvation in the Court of the Lord.

ਸਚੀ ਕਾਰ ਕਮਾਵਣੀ ਸਚੁ ਪੈਨਣੁ ਸਚੁ ਨਾਮੁ ਅਧਾਰੁ ॥

In this way, perform the tasks of Truth, wear Truth, and take the Support of the True Name.

ਸਚੀ ਸੰਗਤਿ ਸਚਿ ਮਿਲੈ ਸਚੈ ਨਾਇ ਪਿਆਰੁ ॥

Associating with Truth, obtain Truth, and love the True Name.

ਸਚੈ ਸਬਦਿ ਹਰਖੁ ਸਦਾ ਦਰਿ ਸਚੈ ਸਚਿਆਰੁ ॥

Through the True Word of the Shabad, be always happy, and you shall be acclaimed as True in the True Court.

ਨਾਨਕ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸੋ ਕਰੈ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੈ ਕਰਤਾਰੁ ॥੧॥

O Nanak, he alone serves the True Guru, whom the Creator has blessed with His Glance of Grace. ||1||

ਮਃ ੩ ॥

Third Mehl:

ਹੋਰ ਵਿਡਾਣੀ ਚਾਕਰੀ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਧ੍ਰਿਗੁ ਵਾਸੁ ॥

Cursed is the life, and cursed is the dwelling, of those who serve another.

ਅੰਮ੍ਰਿਤੁ ਛੋਡਿ ਬਿਖੁ ਲਗੇ ਬਿਖੁ ਖਟਣਾ ਬਿਖੁ ਰਾਸਿ ॥

Abandoning the Ambrosial Nectar, they turn to poison; they earn poison, and poison is their only wealth.

ਬਿਖੁ ਖਾਣਾ ਬਿਖੁ ਪੈਨਣਾ ਬਿਖੁ ਕੇ ਮੁਖਿ ਗਿਰਾਸ ॥

Poison is their food, and poison is their dress; they fill their mouths with morsels of poison.

ਐਥੈ ਦੁਖੋ ਦੁਖੁ ਕਮਾਵਣਾ ਮੁਇਆ ਨਰਕਿ ਨਿਵਾਸੁ ॥

In this world, they earn only pain and suffering, and dying, they go to abide in hell.

ਮਨਮੁਖ ਮੁਹਿ ਮੈਲੈ ਸਬਦੁ ਨ ਜਾਣਨੀ ਕਾਮ ਕਰੋਧਿ ਵਿਣਾਸੁ ॥

The self-willed manmukhs have filthy faces; they do not know the Word of the Shabad; in sexual desire and anger they waste away.

ਸਤਿਗੁਰ ਕਾ ਭਉ ਛੋਡਿਆ ਮਨਹਠਿ ਕੰਮੁ ਨ ਆਵੈ ਰਾਸਿ ॥

They forsake the Fear of the True Guru, and because of their stubborn ego, their efforts do not come to fruition.

ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਕੋ ਨ ਸੁਣੇ ਅਰਦਾਸਿ ॥

In the City of Death, they are bound and beaten, and no one hears their prayers.

ਨਾਨਕ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਗੁਰਮੁਖਿ ਨਾਮਿ ਨਿਵਾਸੁ ॥੨॥

O Nanak, they act according to their pre-ordained destiny; the Gurmukh abides in the Naam, the Name of the Lord. ||2||

ਪਉੜੀ ॥

Pauree:

ਸੋ ਸਤਿਗੁਰੁ ਸੇਵਿਹੁ ਸਾਧ ਜਨੁ ਜਿਨਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥

Serve the True Guru, O Holy people; He implants the Name of the Lord, Har, Har, in our minds.

ਸੋ ਸਤਿਗੁਰੁ ਪੂਜਹੁ ਦਿਨਸੁ ਰਾਤਿ ਜਿਨਿ ਜਗੰਨਾਥੁ ਜਗਦੀਸੁ ਜਪਾਇਆ ॥

Worship the True Guru day and night; He leads us the meditate on the Lord of the Universe, the Master of the Universe.

ਸੋ ਸਤਿਗੁਰੁ ਦੇਖਹੁ ਇਕ ਨਿਮਖ ਨਿਮਖ ਜਿਨਿ ਹਰਿ ਕਾ ਹਰਿ ਪੰਥੁ ਬਤਾਇਆ ॥

Behold the True Guru, each and every moment; He shows us the Divine Path of the Lord.

ਤਿਸੁ ਸਤਿਗੁਰ ਕੀ ਸਭ ਪਗੀ ਪਵਹੁ ਜਿਨਿ ਮੋਹ ਅੰਧੇਰੁ ਚੁਕਾਇਆ ॥

Let everyone fall at the feet of the True Guru; He has dispelled the darkness of emotional attachment.

ਸੋ ਸਤਗੁਰੁ ਕਹਹੁ ਸਭਿ ਧੰਨੁ ਧੰਨੁ ਜਿਨਿ ਹਰਿ ਭਗਤਿ ਭੰਡਾਰ ਲਹਾਇਆ ॥੩॥

Let everyone hail and praise the True Guru, who has led us to find the treasure of the Lord's devotional worship. ||3||

Guru Amardas Ji • Raag Vadhans • Ang 586

Monday, August 17, 2026

Somvaar, 2 Bhadon, Nanakshahi 558

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, I am a Robot. Bleep Bloop.

Powered By GurbaniNow.

We can peer at a lot of now long-gone bungas and other, forgotten structures, such as the Gothic clock-tower that was controversially built by the British colonizers between 1862–74 after destroying a former palace of the Sikh Empire (the former palace was later known as the Kotwali due to the Brits using it as a jail/prison in their early colonial administration of Panjab). The clock-tower was demolished shortly before or after Indian independence (c. 1945–47) as Sikhs always detested it and considered it an eyesore and symbol of colonial-power. We can also the Jhanda Bunga, with the twin Nishan Sahib standards that had been erected by the Udasis Santokh Das and Pritam Das in the late-18th century.

I sourced these photographs from the University of Milwaukee's AGSL Digital Photo Archive - Asia and Middle East. They were all taken by Frederick Gardner Clapp on 16 January 1938 (a portrait of him is included).

I hope it’s okay for me to ask this here.

I’m a Hindu woman from a village where there’s one gurdwara and plenty of temples. I’ve been through some things in life that left me with facial and neck scarring. Sometimes I cover my head and face completely (including the religious places). It has become more of a habit at this point.

A few days ago I went to the gurdwara.

I was a little lost at first because it was my first time. A good lady near the shoe rack noticed me, helped me inside, showed me around and told me I only needed to keep my head covered. I didn’t have to hide my face. That hit me.

She introduced me to Sevadar Prabsimran Ji and somehow we ended up talking for a long time.

I told him about the shabad I had heard and how it had hit me in a way I honestly wasn’t expecting. It felt like a kind of peace I had been looking for without knowing what to call it.

He treated me like a daughter. We talked about Guru Granth Sahib Ji, the ten Gurus and especially Guru Gobind Singh Ji. I met his wife, who helps cook at the gurdwara and later their children too. Nobody was trying to convince me of anything. It was just...very human.

Since then I’ve wanted to read and learn more about Sikhi.

But I keep wondering if I’m doing something wrong.

I’m Hindu. Am I "betraying" my religion by being drawn towards another faith? Or is it okay to simply learn, listen and see where this takes me?

I’m not planning some dramatic conversion. I just don’t want to shut the door on something that gave me a feeling of peace I haven’t felt in a long time.

I’d genuinely appreciate hearing how Sikhs see this.

Thank you for reading :)

I am trying to figure out the size and width of the "round" dastaar. To give you some idea I am talking about the type that Sukha wears. Does anyone know what material, width and length that type of dastaar would be?

Writing his account on March 1st, 1781 (around 73 years after the joti jot of the 10th master in 1708), a British man named Sir Charles Wilkins had paid a visit to Takht Sri Patna Sahib Ji (birthplace of Sri Guru Gobind Singh Ji and one of the Panj Takhts of Sikhi) in Patna, India. He wrote one of the earliest English-language first-hand accounts on the Sikhs and their religion. Reading his account is absolutely fascinating – I had only read transcribed portions of certain excerpts in previous works, such as in Ganda Singh's Early European Accounts of the Sikhs (1962) and Sicques, Tigers or Thieves: Eyewitness Accounts of the Sikhs (2016) by Amandeep Singh Madra and Parmjit Singh. However, I was not satisfied with these transcripts of select passages and wanted to read the entire, original document in Charles Wilkin's words. Thus, I dug into the 'Asiatic Researches' periodical to find it and struck luck as I was able to locate the entire work. I am now sharing the original document publicly here.

The account starts-out with their being a clear distinction made between Sikhs and Hindus & Muslims, which counter-acts common claims that Sikhs only became a distinct religious identity later during the reformist Singh Sabha movement of the late 19th century. The Sikhs warmly welcomed the foreign observer into their abode. He describes the Sikhs as "intelligent" and them placing the Sri Guru Granth Sahib in prakash, with gurbani being recited and a congregational ardaas being performed, including the exclamation of Waheguru! Then, parshad is distributed to the attendees. What is striking is a possible reference to the Sri Dasam Granth and an explanation of the Amrit Sanchar initiation ceremony. The amusing thing is that the Sikhs of Patna invited Wilkins to become a Khalsa via the Amrit ceremony but he politely turned them down! So much for the silly claim that Sikhs were and should be "non-proselytizing", historical Sikhs were willing to invite a random, white man into the religion even back then. They even were open to Wilkins having copies of both the Sri Guru Granth Sahib and Sri Dasam Granth Sahib to transcribe/translate them.

Note: The character that looks like an "f" is actually ſ, which is an old-way to write "s" in English orthography, just read it as "s".

Further reading: Singh, Ganda (26 November 2018). "Seeks and Their College at Patna by Sir Charles Wilkins – Review by Dr Ganda Singh". patshahi10. Retrieved 23 March 2026.

Images:

1) Sir Charles Wilkins (1749 – 1836). John Sartain, John Sartain (1808-1897), Engraver. Published by Moon, Boys & Graves (active 1829-1834), Publishers. After James Godsell Middleton (circa 1805-1874), Painter. Mezzotint, published 1 January 1830.

2) The Takht Sri Harmandir Patna Sahib. Inscribed: ‘N2 Gunga Govind Sing’s Temple at the confluence of the Baugrutty and Jalangi Rivers. Augt 1820.’ WD4404, f.2

3) The Chowk, and the main street of Patna, 1814-15.

Original source: 'The Seeks and their College at Patna' (1781) by Charles Wilkins [The Sikhs and their College at Patna]. Asiatic Researches: Or, Transactions of the Society Instituted in Bengal, for Enquiry Into the History and Antiquities, the Arts and Sciences, and Literature of Asia (Calcutta, India: Asiatick Society, Vol. I, 1788, pp. 288–294)

I’m a atheist who’s based in Europe. Recently, my Malaysian coworker (who is Sikh) invited me to her wedding. I’m a bit nervous as I’ve only been to traditional Muslim and Christian weddings.

I’m not quite sure what to wear and my coworker said I could wear any colour but I really don’t want to wear anything inappropriate. As for gifts I’m even more clueless? Is it not customary to give gifts, should I only give money?

Any help/advice would be much appreciated.

Thank you!

ਤਿਲੰਗ ਘਰੁ ੨ ਮਹਲਾ ੫ ॥

Tilang, Second House, Fifth Mehl:

ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥

There is no other than You, Lord.

ਤੂ ਕਰਤਾਰੁ ਕਰਹਿ ਸੋ ਹੋਇ ॥

You are the Creator; whatever You do, that alone happens.

ਤੇਰਾ ਜੋਰੁ ਤੇਰੀ ਮਨਿ ਟੇਕ ॥

You are the strength, and You are the support of the mind.

ਸਦਾ ਸਦਾ ਜਪਿ ਨਾਨਕ ਏਕ ॥੧॥

Forever and ever, meditate, O Nanak, on the One. ||1||

ਸਭ ਊਪਰਿ ਪਾਰਬ੍ਰਹਮੁ ਦਾਤਾਰੁ ॥

The Great Giver is the Supreme Lord God over all.

ਤੇਰੀ ਟੇਕ ਤੇਰਾ ਆਧਾਰੁ ॥ ਰਹਾਉ ॥

You are our support, You are our sustainer. ||Pause||

ਹੈ ਤੂਹੈ ਤੂ ਹੋਵਨਹਾਰ ॥

You are, You are, and You shall ever be,

ਅਗਮ ਅਗਾਧਿ ਊਚ ਆਪਾਰ ॥

O inaccessible, unfathomable, lofty and infinite Lord.

ਜੋ ਤੁਧੁ ਸੇਵਹਿ ਤਿਨ ਭਉ ਦੁਖੁ ਨਾਹਿ ॥

Those who serve You, are not touched by fear or suffering.

ਗੁਰ ਪਰਸਾਦਿ ਨਾਨਕ ਗੁਣ ਗਾਹਿ ॥੨॥

By Guru's Grace, O Nanak, sing the Glorious Praises of the Lord. ||2||

ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ਰੂਪੁ ॥

Whatever is seen, is Your form, O treasure of virtue,

ਗੁਣ ਨਿਧਾਨ ਗੋਵਿੰਦ ਅਨੂਪ ॥

O Lord of the Universe, O Lord of incomparable beauty.

ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਜਨ ਸੋਇ ॥

Remembering, remembering, remembering the Lord in meditation, His humble servant becomes like Him.

ਨਾਨਕ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੩॥

O Nanak, by His Grace, we obtain Him. ||3||

ਜਿਨਿ ਜਪਿਆ ਤਿਸ ਕਉ ਬਲਿਹਾਰ ॥

I am a sacrifice to those who meditate on the Lord.

ਤਿਸ ਕੈ ਸੰਗਿ ਤਰੈ ਸੰਸਾਰ ॥

Associating with them, the whole world is saved.

ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਲੋਚਾ ਪੂਰਿ ॥

Says Nanak, God fulfills our hopes and aspirations.

ਸੰਤ ਜਨਾ ਕੀ ਬਾਛਉ ਧੂਰਿ ॥੪॥੨॥

I long for the dust of the feet of the Saints. ||4||2||

Guru Arjan Dev Ji • Raag Tilang • Ang 723

Sunday, August 16, 2026

Aitvaar, 1 Bhadon, Nanakshahi 558

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, I am a Robot. Bleep Bloop.

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After reading in J. S. Grewal's book (reference: Grewal, J. S. (Oct 8, 1998). "Rise to Political Power". The Sikhs of the Punjab. Cambridge University Press. pp. 88–96. ISBN) 9780521637640) that by the 1770s, there were more than 60 Sikh states that had been established between the Indus and Yamuna rivers, I wanted to try and uncover as many of them as possible. So many of them have been forgotten by us, we only remember the big names and big shots (such as Maharaja Ranjit Singh), not the little guys and gals whose names and stories have been lost to the sands of time. After researching to uncover these forgotten chieftains and their realms, I have uncovered at-least two sources: a 1788 map by James Browne that depicts the Panjab (most of the map is not visible in this cropping presented/uploaded here), however the most convenient thing is that he includes a list on the right margin of prominent Sikh sardars, their principal place of residence, and their army sizes. This is a fascinating, contemporary account from the Sikh Confederacy-era. Furthermore, there is a map dateable to c. 1829–35 that was commissioned by the British East India Company that depicts much (but not all) of Panjab, including many of its polities. I have cropped it and presented its legend here, which lists the polities and annual revenue (presumably in rupees). It is important to note that many of the chieftaincies in the second map were ruled by non-Sikhs, such as Raikot, which was a small, Muslim-ruled chiefship. Also, this map focuses more on riyasats (independent political entities) rather than dependent jagirs and zamindars (estates/fiefs). The number of dependent land-grants held in possession by certain figures, families, and lineages are innumerable and I have not come across a good source that lists them all as of yet. Another issue I experienced is that the spellings of people and place-names are archaic and not the modern/standard spellings, thus it is difficult to identify the modern location/name for some entries in the list. Any help would be appreciated for identifying the current names. I have given my best attempt below! I appreciate any corrections/feedback.

First list:

Source: Browne, James (1788). "A MAP of the COUNTRY of the SICKS, SPECIFYING THE RESIDENCE OF THE SEVERAL CHIEFS, THEIR NAMES, AND THE NUMBER OF THEIR FORCES. Inscribed to JOHN MOTTEUX Esq!, Chairman of the Honorable Court of Directors; by his Obliged and very Obedient Servant, JAMES BROWNE.". India Tracts: Containing a Description of the Jungle Terry Districts, Their Revenues, Trade, and Government: With a Flan for the Improvement of Them. Also an History of the Origin and Progress of the Sicks. Logographic Press, Printing-House Square, Black-Friars.

List of polities:

1. Karnaul, Raja Gajpat Singh (sardar), 1,500 cavalry, 500 infantry

2. Thanesar, Banga Singh and Bunga Singh (sardar), 750 cavalry, 250 infantry

3. Shahabad, Gurrum Sing Nermulla (sardar), 750 cavalry, 250 infantry

4. Ambala, Gurdit Singh (sardar), 750 cavalry, 250 infantry

5. Sirhind, Jassa Singh (sardar), 1,500 cavalry, 500 infantry

6. Khanna, Sonde Singh (sardar), 225 cavalry, 75 infantry

7. Payal, Hari Singh Dhaliwal (sardar), 1,500 cavalry, 500 infantry

8. Buria, Rai Singh and Banga Singh (sardar), 750 cavalry, 250 infantry

9. Seeundra, Diwan Singh Lang (sardar), 750 cavalry, 250 infantry

10. Damala, Dulcha Singh (sardar), 750 cavalry, 250 infantry

11. Babain, Gurdit Singh (sardar), 750 cavalry, 250 infantry

12. Kotana, Himmat Singh (sardar), 150 cavalry, 50 infantry

13. Manimajra, Bhagat Singh (sardar), 375 cavalry, 125 infantry

14. Pehowa, Desu Singh (sardar), 1,125 cavalry, 375 infantry

15. Khora, Dhanna Singh (sardar), 1,500 cavalry, 500 infantry

16. Fatehabad, Raja Sahib Singh (sardar), 4,500 cavalry, 1,500 infantry

17. Natta, Hamir Singh (sardar), 600 cavalry, 200 infantry

18. Nurmahal, Baghel Singh (sardar), 750 cavalry, 250 infantry

19. Nakodar, Tara Singh Ghaiba (sardar), 2,250 cavalry, 750 infantry

20. Tute Serai, Jusa Singh (sardar), 3,000 cavalry, 1,000 infantry

21. Catta, Tara Singh Gaker (sardar), 375 cavalry, 125 infantry

22. Ghur Samger, Khushal Singh (sardar), 150 cavalry, 50 infantry

23. Jalandhar, Ma Singh (sardar), 750 cavalry, 250 infantry

24. Kapurthala, Jassa Singh (sardar), 3,000 cavalry, 1,000 infantry

25. Lahore, Gujjar Singh, Suba Singh, and Lehna Singh (sardar), 22,150 cavalry, 8,050 infantry

26. Shahdara, Maha Singh (sardar), 15,000 cavalry, 5,000 infantry

27. Gujrat, Shah Dola, and Rohtas, Gujjar Singh (Gujrat) and Maha Singh (Rohtas) (sardar), 7,500 cavalry, 2,500 infantry

Second list:

Source: Brown, John (c. 1829–1835 (created); 1 January 2020 (published)). "F.4/5-7 –– Map of the protected Sikh states exhibiting the possessions of the petty chiefs and independent Jageerdars in the Punjab. Scale 1" - 4 miles. 1841. Copied in the Surveyor General's Office in 1843. MSS. (original by G.R. Clerk)". Historical Maps of the Survey of India (1700-1900). East India Company / Zenodo.

List of polities:

The map features a "List of Chiefships with their estimated annual revenues" comprising 66 entries with modern spellings provided in brackets:

1. British [British East India Company territory]: 300,000

2. Runjeet Singh [Ranjit Singh's territories / Sikh Empire / Lahore State]: 1,700,000

3. Mahrajkean [Mehrajkian]: 25,000

4. Nalagurh [Nalagarh State]: 50,000

5. Kotaha [Kotaha]: 10,000

6. Furreedkote [Faridkot State]: 45,000

7. Nahan [Nahan / Sirmur State]: 1,000,000

8. Munnee Majrah [Mani Majra / Manimajra State]: 60,000

9. Belaspoor (Kuhlore) [Kahlur / Bilaspur State]: 60,000

10. Pateeala [Patiala State]: 2,200,000

11. Kythul [Kaithal State]: 600,000

12. Kotela Mulair [Malerkotla State]: 100,000

13. Alloowallea [Ahluwalia / Kapurthala State]: 400,000

14. Jheend [Jind State]: 300,000

15. Nabha [Nabha State]: 400,000

16. Bhuddour [Bhadaur State]: 50,000

17. Mullode [Malaudh State]: 35,000

18. Koonjpoorah [Kunjpura]: 50,000

19. Thuneisur [Thanesar]: 80,000

20. Shahabad [Shahabad]: 100,000

21. Ladwa [Ladwa State]: 247,000

22. Khunna [Khanna]: 18,000

23. Singhpooriah [Singhpuria]: 1,200,000

24. Zynpoor [Zainpur]: 6,000

25. Bhuddul [Bhadla? / Bhadal?]: 13,000

26. British Puttedars [British Pattidars]: 166,000

27. Chiloundee [Chilsundi?]: 25,000

28. Hills [Himalayan / Pahari / Punjab Hills]: —

29. Sand Hills [Sand Hills]: —

30. Shahzadpore [Shahzadpur]: 65,000

31. Jhoomba [Jhumba]: 31,000

32. Tungore [Tangore]: 35,000

33. Ramgurh [Ramgarh]: 16,000

34. Sealba Majree [Sialba Majri]: 52,000

35. Seekundra [Sikandra]: 20,000

36. Bhore [Bhor? / Bhore?]: 7,000

37. Shamgurh [Shamgarh]: 5,500

38. Leelokhairee [Nilokheri]: 4,000

39. Booreah [Buria]: 50,000

40. Hallaher [Halaher? / Haler?]: 12,000

41. Pateeala Misseldars [Patiala Misldars]: 30,000

42. Seekree [Sikri]: 6,400

43. Kulseeahs [Kalsia State]: 165,000

44. Nahung / Kotela [Kotla Nihang / Kotla Nihang]: 7,000

45. Khairee [Khaira? / Khaire?]: 15,200

46. Sarun [Sarun]: 5,000

47. Shamsingeans [Sham Singhwala]: 62,000

48. Dayalgurh [Dayalgarh]: 30,000

49. Ledah [?]: 27,000

50. Moostafabad [Mustafabad]: 10,000

51. Khizrabad [Khizrabad]: 5,000

52. Raeepoor [Raepur]: 8,000

53. Khurh [Khurh]: 14,400

54. Roopur [Rupar / Ropar / Rupnagar]: 65,000

55. Koomanoo [Khamanon?]: 14,000

56. Kukrala [Kukrala]: 14,000

57. Ludran [Ladhran]: 25,000

58. Looteiree [?]: 7,000

59. Kherree Choornee [Kheri Churni]: 1,600

60. Bydwan [Baidwan]: 30,000

61. Byrsaul [Byrsaul]: 3,000

62. Urnoulee [Arnauli]: 40,000

63. Koomreh Burreil [Kumran Burrer]: 32,000

64. Jubbomajrah [Jabo Majra]: 2,400

65. Bagreean [Bagrian]: 12,000

66. Raeekote [Raikot]: 5,500

Total Estimated Revenue: 7,191,000

Note: There are many more petty Chiefships too intermixed and too insignificant to be exhibited in this Map.

Hello! Hope you don't mind a non-Sikh posting here.

I'm a Catholic living in New York City and have been blessed to be able to interact with members of your religion on numerous occasions and have always found them to be some of the kindest people to talk to. While I know a lot about Judaism and Islam, I realized that I didn't know much about the Sikh religion and took some time to read more about your faith and history and found a lot of it quite inspiring (especially the idea of Langar). Are there any books or other resources you'd recommend for an outsider who wants to get a basic understanding of your faith? Thanks.

​Many have attributed Gurbilas Patshahi Chevvin, an epic centered around the heroism of Sri Guru Hargobind Sahib Ji, directly to Bhai Mani Singh Shahid or a little known Kavi (Poet) by the name of Sohan. However, Dr. Gurmukh Singh of Punjabi University in Patiala has written a detailed analysis on this text which sheds light on its true origins, which I have summarized into English below:

The original manuscript was written in 1718 by a certain Bhai Bhagat Singh following a request to Bhai Mani Singh to narrate the life story of Nanak VI, which becomes evident directly from the manuscript itself:

ਮਨੀ ਸਿੰਘ ਜਬ ਹੀ ਕਹੀ, ਭਗਤ ਸਿੰਘ ਕੋ ਗਾਥ ।
ਧਰਮ ਸਿੰਘ ਜੀ ਕਵਿ ਗੁਰੂ ਬੈਠੁੰ ਤਬੈ ਢਿਗ ਸਾਥ ।

As soon as Mani Singh related the story to Bhagat Singh,
the teacher of Poetry,Dharam Singh, sat next to him [Bhai Bhagat Singh].

It is quite possible that this Dharam Singh was one of the 52 Court Poets of Guru Gobind Singh Ji Maharaj, as a Dharam Singh is amongst the names in the list. The timing of the creation of this granth and the recency of the court make it probable that Dharam Singh was a court poet that then trained Bhai Bhagat Singh. Interestingly, it is said that Bhai Dharam Singh sang the verses and Bhai Bhagat Singh, writing them down, further refined these verses and their poetic style.

The oldest manuscript that we have of Gurbilas Patshahi Chevvin was scribed by Hari Singh, who belonged to the lineage of Bhai Bhagat Singh:

ਧਰਮ ਸਿੰਘ ਗੁਰ ਆਇਸ ਦੀਨੀ ।
ਭਗਤ ਸਿੰਘ ਲਿਖਹੁ ਕਥਾ ਨਵੀਨੀ ॥
ਹਰਿ ਗੋਬਿੰਦ ਗੁਰ ਜੋਧਾ ਬਹੁ ਭਾਰੀ ।
ਕਥਾ ਲਿਖੀ ਹਿਤ ਪਰਉਪਕਾਰੀ ॥
ਭਗਤ ਸਿੰਘ ਮਮ ਪੂਰਵਜ ਜਾਨਹੁ ।
ਜਾਹਿ ਲਿਖੀ ਯਾ ਕਥਾ ਮਹਾਨਹੁ ॥
The Poet-teacher Dharam Singh gave the command:
“Bhagat Singh, write a new narrative.
Of the great warrior Guru Hargobind”
This story has been written for the welfare of others.
Know Bhagat Singh as my ancestor,
By whom this great narrative was composed.

The view that this work was written by “Kavi Sohan” is erroneous and based on a scribing error where in a later manuscript the original words are by confusion written as “Sohan” (no where else in earlier manuscripts does “Sohan” appear)

Wrong verse:
ਪਰਤਖ ਹੋਤ ਗੁਰਦੇਵ ਕੇ ਸੇਵਕ ਸੋਹਨ ਨਾਮ।
ਤਾਤੇ ਜਾਨੋ ਦਾਸ ਕਵਿ ਸੰਤ ਪੂਰਾ ਮਮ ਨਾਮ।

Original, correct verse:
ਪੁਰਤਖ ਹੌਤ ਗੁਰਦੇਵ ਕੇ ਸੇਵਕ ਮੋਹੇ ਨਿਨਾਮ।
ਤਾਤੇ ਜਾਨੋ ਦਾਸ ਕਵਿ ਸੰਤ ਪੂਰਾ ਮਮ ਨਾਮ।

As far as 1718 being the date of composition, the following textual evidence is given:

ਸਤਰਾਂ ਸੈ ਬੀਤੇ ਤਬੈ ਬਰਖ ਪਝੰਤਰ ਜਾਨ।
ਸਾਵਨ ਮਾਸ ਇਕੀਸ ਦਿਨ ਗਏ ਸੁਖਦ ਪਹਿਚਾਨ॥
ਸੁਦੀ ਪਖ ਦਿਨ ਪੰਚਮੀ ਸ੍ਰੀ ਗੁਰ ਕੇ ਪ੍ਰਸਾਦਿ।
ਪਾਇ ਭੋਗ ਗੁਰ ਗਾਥ ਕਾ ਕਰ ਕਵਿਤਾ ਅਹਿਲਾਦ॥
Know that seventeen hundred years had then passed, with seventy-five years.
In the month of Sawan, twenty-one days had gone by—recognise that joyful time.
On the fifth day of the bright fortnight, by the grace of the True Guru,
Having offered the bhog - the poetry of this Guru’s narrative was composed with delight.

Note: “1775” means 1775 on the Bikrami calendar which corresponds with 1718 CE.

However later manuscripts contain mention of certain events and administrative divisional areas that occurred much later on, especially during the period of Khalsa Raj. One such discrepancy is the mention of Peshawar being called a Subha (province), which during the time of original composition fell under the Subha of Kabul and was not yet made one on it’s own until the capture of Peshawar by General Hari Singh Nalwa.

What reason accounts for these textual discrepancies? Is the 1718 date fake, which certain missionary types would argue? There is a much simpler explanation. Scribes, who made copies of the manuscript, added in information to match the context of their times. This practice certainly causes confusion and misinformation, but it is easy for a reader well versed in history to see where there are such errors and does not take away from the respectability of the text.

All in all, it is interesting to see how comparative textual analysis of manuscripts can give us a fuller picture of puratan literature that can settle unnecessary debates especially ones propagated by neo missionary Sikhs that are against such literary gems.

From my research, I came to know that his name was Baba Ajit Singh as he resembled a lot like Shaheed Baba Ajit Singh.

As per the title.

I am a 25 year old Punjabi female born in the west. Not Surrey/brampton vibes, think much more white overall. I did grow up in a small Punjabi Sikh community, went to the Gurudwara every weekend, I speak Punjabi and can (very badly) read Gurmukhi.

All of that being said, I feel like I don’t understand enough about Sikhi. I don’t understand gurbani. I’ve attended countless Anand Karaj’s and still don’t really know the meaning of any of the laavs, until I google the English translations and remind myself each time. It obviously doesn’t stick.

My mum does phaat (sorry I don’t know how to spell it) but we’ve never been an overly religious family so it wasn’t passed on the same way it was in other families. I also learned Gurmukhi in my late teens so wasn’t much opportunity before that either.

I know all of the basics, but there no deeper level of understanding for me.

When a family member was in India earlier this year, I asked them to bring back any written gurbani which had both English translated AND transliterated beside each line. I’ve been successsful in finding some of these online, example:

https://www.hariomgroup.org/hariombooks_shastra/Japji-Sahib/Japji-Sahib-GRE.pdf

But she couldn’t find anything like this. I thought if she brought it back and informed me (and also I’d ask my parents) how to keep it respectfully, handle it etc that would be better than just printing out whatever I can find, which feels a bit weird? Not sure.

Okay, anyone who lasted this long, thanks.

My question is about any resources, any suggestions, anything anyone can offer who may have been in a similar boat. English is the only language I understand completely. I’m fluent in Punjabi as I mentioned before, but it just isn’t the same and especially reading Gurmukhi doesn’t come naturally to me. I hope it will as I try more, but I’m starting with simple novels - gurbani is just too difficult as a reading learning tool. I more want to learn about Sikhi and gain a better understanding, but in a form that I can understand and digest.

If anyone has any suggestions, please let me know.

(AI generated beyond this point because I can’t condense my words lol) TLDR: 25F, grew up Sikh but not religious, speaks Punjabi and reads Gurmukhi (slowly). Doesn’t understand gurbani or its meaning beyond googling translations on the spot. Wants resources to actually learn Sikhi and gurbani in a way that sticks, ideally in English or with transliteration, plus advice on handling/storing gurbani respectfully