From Dark Circles to Disastrous Nails (Beautician Answers your Problems)

Friday, 19 April 2013

From Dark Circles to Disastrous Nails  (Beautician Answers  your Problems)

Amar S. K. Singh 

Q: How can I get rid of facial hair ? Bleaching just doesn't seem to work. ? 

A Facial hair is caused by hormonal fluctuations. Falling estrogen  levels around the menopause mean that androgens, which are responsible for body hair growth, may become more active. Hereditary factors and stress may also play a role. Shadowy moustaches and chin whiskers look murky and feel rough, but bleaching them isn't ideal , as hairs tend to coarsen and stick out against darker skin tones. Plucking is an easy way of coping with just a few strays - there's no evidence that hair grows back stronger- or you can do threading. 

Q : I am constantly wasting money because I can't find a foundation that suits me?

A : Are you 'testing the right way ? Top make-up artists and beauty consultants recommend testing on the side of the jaw, not the inside of the wrist or back of the hand. Foundation often changes colour when it has been on the skin for a few seconds. Try three foundation stripes to determine the closest match to face and neck. The one nearest your natural skin tone is best. Check the match in daylight ; artificial ting can be misleading. 

Q : Even after a good night's sleep I have dark circles under my eyes. ls there anything I can do to improve them ?

A : Dark circles run a close second to dry lines when it comes to problems around the eye area. The tired looking purplish brown bruised effect is caused by poor circulation in the tiny blood vessels just under the thin, under – eyes  skin. The problem is aggravated bY temperature changes, irritation and exhaustion, and looks worse after sleep when eyes are resting and not blinking to pump fluid away. Periods of fatigue and illness , which can leave the face pale, can heighten the effect. Sometimes  bone structure emphasizes dark circles when high cheekbones cast shadows pn eye hollows. Counteract this with a light- reflecting pigment concealer . Aerobic exercise boosts circulation, oxygenates skin cells and puts roses back into pale cheeks so the shadows are less obvious: 

Q : l've got really ugly  age freckles on my hands, how can I get rid of them ?

 A : Age spots are caused bY a lifetime's exposufe to UV rays. As we age, melanin pigment becomes less evenly distributed and forms in "clumps"..They're most obvious on areas which are constantly exposed- hands, arms, chest and the face. Preparations containing two per cent hydro Quinone (the permitted EU safe level) fade age spots by dissolving melanin granules just beneath the skin's surface. Try Li Quorice extract, which helps prevent age spots forming by inhibiting tyrosinase, the enzyme responsible for melanin synthesis. 

Q : I blow dry my wavy hair smooth, but if it is damp or humid it, 

Quickly goes into a frizzy mess . ls there anything I can do to keep it smooth and sleek ? A : Naturally wavy or curly  hair goes tizzy in damp conditions because it absorbs the moisture from the air and revert to its original pre-heat styled shape. Specialist anti-frizz products are the ideal solution because they form an invisible coating around each hair, preventing moisture absorption. 

Q: When having a beauty treatment do you tip as with hairdressers ?

A : Itis usually customary to leave a tip. The amount is up to You  and does not usually apply 'if your treatment is given by the saloon owner.'

Q: I'd love to be able to wear eye, make up , but have no confidence when it comes to choosing colours and putting it on. I also want a natural look. Please help

 A : For eye shadow choose a fairly neutral colour like pale taupe, which suits most people. Choose a powder formula and apply lightly all over the lid with a brush. Apply a second coat along the lid close to the lashes to act as an eyeliner. You could dampen the brush for a stronger effect. Apply grey or brown mascara to  the upper lashes only to avoid smudging and comb through after wards with a mascara comb brush. 

Q ; My nails are a disaster- I can never keep polish on and they split easily mainly because l,m gardening and always popping them in and out of 

A : Don' t be too ambitious by aiming for the "Bollywood" look-where hands never give them a once-a-week manicure. Soak in a solution of almond oil arid warm water. Rinse and dry, file, and buff, then soften cuticles with cuticle remover and push back gently with a rubber-edged hoof stick. Apply a nail strengthening base coat. This gives a finish like clear nail varnish and for special occasions you could apply a pale varnish over the top.

Q: l find that foundation and powder show up my dry skin and emphasises, lines. How can I achieve a smooth matt finish with my make up ?   

A: It is important to get rid of  the dead skin cells on your face by exfoliating once a week Use a rich moisturiser like night and a light one during the day. Try a tinted moisturiser rather than your usual foundation and, with your fingertips , apply  a cream  blusher  rather than a powder.

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MOHIYAL BRAHMINS : THE ANCIENT RULERS OF PUNJAB & AFGHANISAN

Thursday, 18 April 2013

MOHIYAL BRAHMINS : THE ANCIENT RULERS OF PUNJAB & AFGHANISAN

Mohiyal the Militant Brahmins of Punjab

 There is a saying that if you are to trace the house of the Mohyal in a Punjab village look for the crows sitting on the edge of the roof. lf you find a flight, just go ahead of the house it is likely to be of Mohyals. Traditionally the Mohyals have been known as the meat eaters or Jatt Brahmans of Punjab. They have a very very noble heritage behind them. They were the sovereigns of the Punjab before the advent of Muslims emperors. There are some who believe that even Porus who faced Alexander the great was a Mohyal. They are known as Brahmins but they never took to ritualism of Brahminism neither did they accepted alms or Puja daan. Like his earlier famous articles on Khatris and Jatts of Punjab, it is B.S.Goraya again who turns the pages of history and links them to date in his avowed series on the castes and tribes of the Punjab. 

  

Bhai Mati Das was sawed in two pieces in 1675 A.D. while his other companion Sati Das was boiled alive and the third Bhai Diala burnt alive while buried in cotton from all side. The Mughal Court tried to frieghten Guru Teg Bahadur before his martyrdom. The Chhibbers were leading Sikhs after the demise of 10th Guru. However when the Sikh State of Lahore was annexed anti Sikhism propaganda was launched by the British on a massive scale. 'Hindostan has annexed 'Punjab' (These were then the terms in vogue) was now there to annexe it ideologically too. Swami Daya Nand who launched his ideology from the platform of gurudwaras became hostile to Sikhism and sowed the first seeds of discord, which were later irrigated by the Singh Sabhaites and the Akalis . The result is the people who brought up Sikhism are now away from it. (lt will be interesting to note that the same British who had opposed Sikhism became its well wishers later on . The earlier British policy was later to be consistently pursued by its successor the Congress) 

The Mohyal or the Mujhaal Brahmins of the Punjab is a community on which the Punjabis can take pride on. Unlike other Brahmins they did not perform the priestly services like performance of rituals for their clients. Historically, they are the rulers of ancient Punjab and Afghanistan who held sway up to Arabia and Persia. Fair complexioned  with sturdy physique, tall these Brahmins today hold important Govt. and  business posts. lnterestingly these secular Brahmins are revered both by Muslims, Sikhs and of course Hindus for their magnificent role in the hour f crises in lslam and Sikhism. Many of us might have read about the battle of Karbala where Hussain the son of Hazret Mohammed sahib's daughter Fatima's was martyred on Oct. 18, 680 AD by the forces of Yajid. On this occasion Rahib a Mohyal ruler fought on the side of Hassan and Hussain valiantly and defended the survivors until the enemy forces compelled him to retire towards lndia.

The Mohyals claim that it is for this reason they are respected by the Muslims also. The Mohyals claim that their community had been getting daughters even from the Pathans while the other Hindus were being looked down upon. Similarly when Guru Teg Bahadur the ninth Guru of Sikhs was martyred by the court of Aurangzeb along with his three companies in 1675 AD, both or his two companion Bhai Mati Das and Bhai Sati Das, Mohyal were Brahmins.

FAMOUR MOHYALS OF FILM INDUSTRY SUNIL DUTT AND NARGIS DUTT

ltis said  when Mati Das was being sawed the Japuji of Guru Nanak was on his lips which stunned the courtiers. Bhai Sati Das was boiled alive. Bhai Mati Das's son Bhai Gurbaksh Singh was a brave Sikh in the army of Guru Gobind Singh who faced a fighter elephant single handedly. The present Governor of Punjab Mr. B.K.N. Chhiber and Bhai Mahavir ex M.P. are the descendants of Bhai Sati Das and Mati Das. The Mohyal or Munjhal are 'sarsut'  Brahmins. About a 100 years ,ago they were confined to the Salt range (present Pakistan). Famous historians like Dr. Hari Ram Gupta identify the Shahi rulers ofi Punjab and Afghanistan with Mohyals. The Shahis with their capital at Nandana (present Sialkot in Pakistan) had given stiff  resistance to Mehmud Gazanvi who invaded and plundered lndia 17 times. According to one source the Shahis held away from Laghman and Waziristan to Sirhand and from Kashmir to Multan at the close of 1Oth Century AD. Mohyal, the secular Brahmins, are quite conscious of their honourable and noble heritage and have their community history in the form of poetry called the 'Kabbits'. (This writer however could not lay his hands on any version of the Kabbits.)

SANJAY DUTT

Sikhism also owes a lot the Mohyals as at least two highly respected history sources of Sikhism written in 18th century belong to Mohyal Brahmins. Namely the Basanwalinama of Kesar Singh Chhibber and Rahitnama of Bhai Chaupa Singh. The Mohyal claim that they are the 'rajrishis' i.e. the saints with temporal pursuits as opposed to the other brahmins the 'Brahmrishis ' who led secluded life.

According to Mohyal legends centuries ago Punjab which had its boundaries much beyond Peshawar was  ruled by Brahmins and Khatris and the present Mohyals are the descendants of ruler Brahmins of the Punjab. The Brahmin dynasty which ruled from Kabul was also Mohyalo ne, it is believed. ln 1911 AD the Mohails got their history translated into English under the title : ‘The History of the Mohyals’, the militant Brahman Race of lndia' by P.T. Russel Stracey in Lahore. According to these sources the Sarsut Brahmins with the following gotras or clan names are the Mohyals: Datt or Dutt, Vaid, Chhibber, Bali, Mohan, Lau, & Bhimwal, The Rai Sidh, Mohyal ruler, who helped Hussain at Karbala was of Datt gotra and it is an acknowledged fact that the Dutts were called the Pathans. There is a legend that when Rai Sidh Dutt returned from battle of Karbala after having lost all his seven sons he played chess with a Muslim Pir at Nandana (Sialkot) The stake in the game was losers head. The Pir had a reputation of victories and invariably accepted losers conversion to lslam in lieu of head . lt was miraculous that Rai Sidh Dutt won three heads of the Pir, his wives and the son of the Pir. But the 'Datta' or giver or the generous just forgave the Pir unconditionally. Duttas believe that they are the descendants of Dronacharya of Mahabharata fame. Asthuthama the son of Dronacharya settled in Arabia with a large following and that the Duttas are Asthutha of Asvathama. During the days of Mughal emperor Babur Rai Midh a descendant of Rai Sidh took the possession of area of Rajamin,  around Pathankot which was under the protection of Babur, and made his capital at Paniarh (presently a prominent village 8 km from Gurdaspur). lnfuriated Babur despatched a force against the Dutta and virtually annihilated the whole Datt people at the battle of Paniar. lt is for this reason that on Datt would take a glass of water from Paniarh and pass a night there and never forget their defeat. It is said that Babur was impressed by the chivalry of the Datts. To the survivors of Dutts he assigned Kanjrur with the revenue of 15 villages (Kanjrur is in Sialkot Pakistan) and to other survivor assigned Zafarwal Dattan (again in Sialkot District). British historians remark that some Datts are still defined as Khans from the title of Alawal Khan which was bestowed on one of their predecessors who was though not converted to lslam.

This present writer is wonder struck to note a parallel legend in the Goraya Jatts of the Gurdaspur and Sialkot districts. Almost every village of Goraya gotra has a memorial erected in the name of Midh and they claim that Baba Midh was imprisoned by ; ' emperor Akbar. lmpressive mela in the memory Midh is held in the Goraya villages in the month of Katik (October). lt is surprising that the name of village of the present writer is Alawal pur, may be it is given after Alwal Khan.

The Mohyals and Sikhism :

During the interviews conducted by us a Mohyal when asked to comment upon the original home of these martial brahmins he said, "Gorhe  di Kathi te rambe di muthi" i.e the saddle and the handle of the hoe are the two things the Mohyals, have ever remained struck to, which means fighting and cultivation was their main profession in the ages. On the other hand Sikhism denounce the concept of renounciation or withdrawal from society and life and it believes that man must participate in the natural processes of life. lt was for this region that the  militant castes were attracted towards it. Nanak didn't believe in the theory of 'pap pun' i.e sin and good. Sikhism believes that the universe is a drama enacted by God himself in which an individual should participate. Guru advises his Sikhs that in this drama of God the Sikh should side with the forces of good opposing the villains of evil and should not have fear of death as the soul is immortal. During armed struggle or performance of noble cause 'sewa' if this body is lost the soul will straight away merge with the supreme soul and the man will be liberated from the circle of life and death. ln this way the Mohyals way of life was approved. Secondly the Sikhism did not particularly prohibited eating of meat which again suited the Mohyal habit.

It is believed that at one point of history the Mohyals had a state of Bhadrawatiwith the capital at place near the present Shahpur district (Pakistan). According to an English writer the remnants of the fortress are still traceable at Chak Qazi near the new Bhera. The legend has it that one King Dahr defeated one of the Sultans even at the  time of Bahlol Lodhi, Gautam one of the descendents of Dahr faced the Lodhi emperor losing his army and himself. These upon Baba Piraga son of Gautama founded Kariala in the Chakwal tehsil of Jhelum (Pakistan).

According to some sources Baba Piraga wis the first Chhibber to fell at the feet of Gurtr Nanak with the result that future generations of the Chhibbers were intimately linked to the Sikhism. Chaupa Singh the tutor of Guru Gobind Singh, was the son of Bhai Perha son of Gautam. Chaupa Singh wrote the important Sikh code of conduct which is highly revered document. 

According to another Sikh source there was one Pirage who was a Sikh of the Vlth Nanak and laid down his life in the battle of Ruhele in 1621 AD. Piraga's sister Sarsuti was married to Athu Ram of Kashmir. Her son Kirpa Ram was the teacher of Guru Gobind Singh who also laid down his life along with his brother Sanmukh Singh in the battle of Chamkaur where the Guru lost his two sons. They were again from the family of Bhai Mati Das and Sati Das the famous martyrs.

Bhai Mahavir, Governer Madhya, Pradesh (an old photo), Bhai Sahib is the son of famous freedom fighter Bhai Permanand Chhibber and nephew of Bhai Bal Mukand Chhibber who had hurled a bomb on lord Hardinge in 19I2 when Delhi was being inaugurated as the capital of India. They are descendents of Bhai Mati Das. 

Dwarka Das and his son Dargah Mal were also from the same family who served the Vll and Vlll gurus. Dargah Mal's son Bhai Dharam Chand was care taker of Guru Gobind Singh's court while the house holds caretaker was Sahib Chand son of Bhai  Mati Das  Gurbaksh Singh son of Dharam Chand managed Golden Temple in the crises days (1727 AD)

Gurbaksh's son Kesar Singh Chhibberwrote Bansawalinama again a highly respected document in Sikhism. Kesar Singh's brother Sant Singh Chhibber was also a writer' who wrote Janam Sakhi Guru Nanak Shahib ki  'Kesar' s son Sewa Singh was also a poet and Sewa's two sons Mehar Singh and Sahai Singh were also poets. Mehar Singh taught Punjabi to English officers.

A close study of Sikh history reveals that Mohyals were not merely followers of Sikhism they were rather the leaders of the faith after the Gurus. Many of the Sikh campaigns of 18 to 19th century were led by the Mohyals. Maharaja Ranjit Singh's many generals were Mohyals. Today you talk to any Mohyal and if he is conscious about his family tree he will name his ancestors whose names end up in Singhs. That shows how all the Muhials were Sikhs some 100 years ago.

How the Mohyals drifted away from Sikhism

 is a topic of deep interest. After the British had annexed Punjab with heavy casualities ever faced by them any where in lndia they became highly suspicious of the Sikhs .They knew that the Sikhs drew inspiration from the strugglesome history of them and thus became envious of the religion. On the other hand Swami Daya Nand had started reclaiming Hindus from other religions and he treated Sikhism a religion hostile to the faith of Vedas. Though initially the Rishi was not hostile to Sikhism and rather started his missionary activities from the platform of gurudwaras. Many Sikhs were attracted by the Rishi who in turn intensified further gathering of followers. Arya Samaj's influence had grown to an impressive numbers in the Punjab cities like Lahore , Rawalpindi etc. Later the Singh Sabha and Akali movement further drifted the Mohyals from Sikhism. Earlier the Mohyals took daughters in marriage from the martial races i.e Khatris and Afghans in some cases as culturally they were closer to them. Later a practice of giving and taking daughters from the other Brahmin gotras of the Sarsut class started which has now become common as a result of which the Mohyal characters in person are diluted and slowly the Mohyals are becoming and behaving like any other Sarsut Brahmin of Punjab.

ln Delhi many Mohyals are having close social  interaction with the Gaur i.e U. P brand Brahmins. As a matter of fact the Mohyals themselves were earlier outcast as they ate meat while the other Sarsut Brahmins were highly opposed to it. Besides some Brahmin priests were ousted from the gurudwaras in the twenties during the Akali Movement and the Jatts become the unquestioned leaders of the faith. The Brahmins thus distanced themselves from the faith and were slowly absorbed in the mainstream. This had a direct impact on the Mohyal Sikh relations as well since the a Mohyals microscopic community in Brahmins are a surrounded by the ritualistic Brahmins everywhere.

India’s liquor tycoon Brigadier Kapil Mohan,  MD, Mohan Meakin Breweries Ltd. examining and testing his produce before it goes down the palate of millions  of drunkards. Mr. Mohan is a Mohiyal Punjabi and unfortunately his produce is being consumed by more in the Punjab than any other state. So much so liquor consumption in Bathinda district is more that the whole of Uttar Pradesh state.

 The whole history of the Mohyals is thus linked with the golden heritage of this area. The Vaids claim descent from Rai Gorakh who was a courtier of Prithvi Raj Chauhan. On the Chauhan debacle at Thanesar Gorakh fled to Shimla hills. One of the Vaids obtained fiefdom at the hands of Jammu king when he rescued Hindu captives from the clutches of Timur. The Lau clan is closely associated with Bajwara of the Hoshiarpur region. Once Lau Ballar Sain and lnder Sain assisted Teimur who granted them the fief of Bajwara. The later Laus forefieted the fief as the Laus did not support Aurangzeb's feudals of the region. The Mohan Mohyals also found favour with Timur who invaded lndia 17 times to plunder its wealth. He appointed one of the Mohans as his Dewan. Under Babur also Harjas Mohan became his dewan. Mohammedan titles were then bestowed upon the Mohans but the Mohans retained their faith in those tough times. Another notable Mohan rose to the position of a dewan during the Mughal rule and helped the Datts to retain Ghuram from which they were dispossessed by the Jatts. Viram is now in the Arowal district of Pakistan. Having faced two consequent battles the Mohans were on the verge of extinction. interestingly on this occasion Sobha Ram Mohan married his own daughter in law and continued his race. The vahuti or bahu was from the Datt parents. Mamdot had been the capital of the Mohans which they obtained as a grant from  Alauddin Khilji. ln the day of Aurangzeb the Mamdot Mohans were converted to lslam and the  present Nawabs of Memdot are Mohans. During the Partition days one Nawab of Mamdot Mian Abdul Bari was in news more often than not. He might have become some minister after the freedom and formation of Pakistan. The Momdots had supported the Sikh armies during the English Sikh wars. Katas Raj temple where nowadays Hindus go for a pilgrimage was once in the possession of Balis and rather the whole credit for its eminence go to them. They yet have another pilgrimages places and that is incidentally in this part i.e at Malout Tarlok Nath's shrine. As compared to the other gotras the Bhirnwals are perhaps less numerous as we do not very often come across Balis, Chhibbers, Dutts,. The Bhimwals claim descent from Raja Nandan who held a fort in the Pindi Dadan Khan of Jhelum. Female infanticide was rather too common among the Mohyals. lts basic reason was that they being martial people had often to rush to places flee and at times face debacles whence the daughters were defiled by the Muslim invaders they  often faced. The other reason was that the Mohyals never tolerated any giving away of daughters to other Brahmans from which the would accept 'daughters. The third reason was that there was a strict and tough dowry custom. What ever dowry a daughter received from her parents the  same amount of gifts she must get as and when she visited her parents after the marriage. Thus the daughters were considered as dead for the parents after the marriage and they seldom visited parents.

The Mohyals Today

After Partition the Mohyals have settled where ever their Khatri counterparts have. Having settled mostly in the majo rcities of north lndia today they are no longer engaged in the profession of agriculture and  a few are joining the army now. They mostly are in government civil jobs or are petty business men. However a few of them have distinguished themselves in the business too. The Mohan Meakin group of Sahibabad near Delhi is perhaps lndia's pioneer liquor manufarcturer, there are accordingly some more Mohyal industrialists in, Ludhiana, Karnal and Jalandhar. ln the order of Mohyal population Delhi today leads, followed by Chandigrh, Ludhiana, Jalandhar and Amritsar…Z

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Couplet ‘RAJ KAREGA KHALSA’– Was it Really Composed by Guru Sahib?

Wednesday, 17 April 2013

‘RAJ KAREGA KHALSA’– Was it Really Composed by Guru Sahib?

(Punjabi version read here ਪੰਜਾਬੀ ਵਿਚ ਪੜੋ)

'Raj Karega Khalsa' or the khalsa shall rule which the Sikhs cry after their morning and evening prayers is the most important but controversial composition . This couplet has two vital aspects:

1. that henceforth the holy book i.e the Granth Sahib is the Guru of the Sikhs and

2. that Guru bestows self rule for the Sikhs thus it reflects collective aspiration of the Sikhs for their self rule the Raj.

India is a democratic republic where 'any group can have aspirations to rule, but through the constitutional means and obviously there was hardly anything wrong if the Sikhs made such loud cries. However, when on March 16,1948 the Akaii Dal merged itself in the Congress ,the first shot of the Congress through the Congressite Sikhs was that religion and politics were two different things. They declared that the couplet' Raj Karega Khalsa' was not the composition of Guru Gobind Singh and that it has been coined, long after the death of the Guru at Nanded. They  further argued that the Couplet does ' not form part of any recognised ' composition of the Guru. Sycophant or pro-Govt writer never lagged behind to toe the Govt line to say that the Dohira was not the Guru’s composition.

At this Master Tara Singh who felt , isolated made an attempt to tell the Sikhs that the Couplet was the creation of the Guru himself, Master's long statement on record is more of an emotional appeal than some argument , based work. On the other hand the Congressites claimed to have support 'of scholarly works of eminent : professors and writers, who had professed that the Couplet was a  creation of the 'Misal period' and had  'nothing to do with the Guru. So much so even the acknowledged historian Prof. (Dr.)I Ganda Singh also said, "lt forms, a part of the Tankhahnama of Bhai   Nandlal . lt was obviously sung by the  Khalsa during the days of Banda  Eahadur (1710-16)".

After the 'declaration' by Dr. Ganda Singh whose integrity towards objective presentation of history was well known and never suspected this issue was virtually settled in favour of Congressite version . After that a series of articles appeared every where to support that the Couplet was not composed by the Guru . As a result of which today any Sikh believes that the Couplet is not the creation of the Guru himself but is just the part of some Rahitnama This includes historians of the present period.

 During our study of the books & granths of post Guru Gobind Singh period we were startled to find that all (yes 100 % of them) writers pointed that the fact was on the contrary And we feel that Dr, Ganda Singh has not done justice to the issue and without examining from all sides he declared that the Couplet was not the creation of the Guru. lt appears he only saw it in the Tankhahnama and gave his verdict while rest of the writers like Dr. Gopal Singh were motivated and obviously we have nothing to say about them.

 The Couplet or Dohira

The Couplet has many forms but the initial three stanzas are common namely

(i)                lt is within the will of God that this religion was created and all the Sikhs are hereby called upon to accept Granth as the Guru here after.

(ii)               Accept the Granth Sahib as the body of the Guru and those with pious heart and soul will search through it and

(iii)              The Khalsa shall rule one day and all hostile rebels shall perish . ਆਗਿਆ ਭਈ॥

ਆਗਿਆ ਭਈ ਅਕਾਲ ਕੀ।
ਤਬੈ ਚਲਾਇਓ ਪੰਥ॥
ਸਭ ਸਿਖਨ ਕੋ ਹੁਕਮ ਹੈ।
ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ॥
ਗੁਰੂ ਗ੍ਰੰਥ ਜੀ ਮਾਨਓ।
ਪ੍ਰਗਟ ਗੁਰਾਂ ਕੀ ਦੇਹੁ॥
ਜੋ ਪ੍ਰਭ ਕੋ ਮਿਲਬੋ ਚਹੈ।
ਖੋਜ ਸ਼ਬਦ ਮੇਂ ਲਹੁ॥
ਰਾਜ ਕਰੇਗਾ ਖਾਲਸਾ।
ਆਕੀ ਕਹੇ ਨਾ ਕੋਇ॥
ਖਵਾਰ ਹੋਇ ਸਭ ਮਿਲੇਗੇ।
ਬਚੇ ਸ਼ਰਨ ਜੋ ਹੋਇ॥’’

Some unknown writers have however added more lines to it.

ਵਾਹਿਗੁਰੂ ਨਾਮ ਜ਼ਹਾਜ ਹੈ

ਚੜੈ ਸੋ ਉਤਰੇ ਪਾਰ ॥

ਜੋ ਸ਼ਰਧਾ ਕਰ ਸੇਵਦੇ

ਗੁਰ ਪਾਰ ਉਤਾਰਨਹਾਰ ॥

Like Waheguru name is like a ship and who so ever sails through it with complete faith and dedication shall cross the ocean of life.

Gurudwaras in Delhi read a few more lines from the baniof Guru which has reference to the martyrdom of Guru Teg Bahadur at Delhi.  

The Couplet doesn't form part of any of Guru's Writings?

The Couplet was cornposed by the Guru on the day he passed away. lt is thus absurd on the part of opponents of the Couplet to say that it does not form part of any of Gurus writings and is not therefore Guru's work.How can one expect a dying person to write a book?.

Guru Gobind Singh on the death of emperor Aurangzeb had gone to the Deccan along with Emperor Bahadur Slrah. The Guru was one evening resting in his tent at Nanded (in Maharashtra) when he was stabbed twice in the abdomen by a hireling of Governor of Serhind, Vazier Khan and sucumbing to the stab injuries three days later he passed away.

The Guru had then a few hundred of highly dedicated Sikhs with him while a few hundreds had earlier left for Punjab along with Banda Bahadur. On the third day of his injury wherr the Guru ded*red that he would be shedding the body to merge with God the Sikhs were crestfallen and raised wails. Guru's family including all the four sons has earlier been eliminated. The Guru calmed them down and reminded them that they were supposed to submit before the will of God . Everyone was worried, the Sikh's obvious querry was "who after you ?" lt was on this occassion that the Guru composed and read this Couplet before the Khalsa sangat. Telling that henceforth the spiritual Guru would be Granth Sahib he added that he woutd be symboilized through the collective body of the Khalsa. The Guru also bestowed the most sought after wish of the Khalsa i.e. the rule of some territory.

It may be noteced here that the Sikhs ' had in the past aspired',for some territory, especially on such occasssions when the forces of the Guru had won battles including at the time of Sixth Guru . The Gurus had then forbidden the Sikhs of annexing the territories of the defeated enemy.

A historian Bhai Rattan Singh Bhangu author of Prachin Panth Prakash (1841 AD) was grand son of Sukha Singh (Sukha Singh  Mehtab Singh fame who beheaded Massa Ranger who had defiled the sanctity of Golden Tenrple and was indulging into orgies and intrigues in August 1740 ) According to late Dr. Gopal Singh, a Congress leader and a pro Indian Govt Sikh writer, "Bhangu's record of Sikh history is the most reliable about this period, being based on eye witness accounts." He writes that once when the Guru was pleased with the Khalsa he asked the Khalsa to seek any blessing and the Khalsa then sought the blessing of their rule in the Central Punjab. At which the Guru was surprised and said that they should have demanded more.

Thus to restore the crestfallen Khalsa to their original shape of ever remaining in high spirits the Guru blessed them of the rule. He had earlier on Vaisakhi of 1699 already bestowed the Khalsa with Guruship. The position in which he served from 1699 AD to 1708, the same status was Passed on to Granth Sahib. Gurbani thus became the Guru which was to he interpreted by the collective body of the Khalsa.

Now since it was composed on the last day of the Guru's life obviously it could not form the part of his writings. It will be interesting to note that there is big book called Dasam Granth which is ascribed to Guru Gobind Singh. This book is again very controversial as it contains the composition of various poets. The Guru had 52 Poets in his court at Anandpur. lnterestingly at places the name of the Poets also appear in the book 'Dasam Granth' also includes translations of Hindu scriptures.

 Kesar Singh Chhibbar (1769 AD) writes in his 'Bansawali Namah' that once Guru Gobind Singh was suggested that his writings be also clubbed with the Granth Sahib. Guru then replied that let the Granth remain in its pure form. My writings are my amusements. (mera khel aa) We mean to say that the Guru, a seasoned poet and thus composed the couplet himself which is verY communicative and effective and carries the rnessage without any ambiguity.

 Why it has different forms?

 After the demise of the Guru, only a few Sikhs stayed behind (only one or two and the rest moved to Punjab).. Reaching Punjab they spread the news that the Guru had passed away and that the tradition of the Guru in person stood abolished. They sung the Couplet before the congregations. Obviously most of the Khalsa was not literate. Thus they sung the Couplet as they learnt it by heart. Accordingly the Couplet which the people heard from Khalsa was adopted by the devoted Sikh writers. All the Sikh writers accept it as the creation of the Guru lnterestingly all the Sikh writers and poets of that time had accepted the Couplet as the composition of the Guru himself and used it in their compositions. lt is very simple that a writer would not use the stanzas of another competetor poet in his own compositions. Obviously these devoted contemporary writers used it in their own writings and some of them adopted it. (i) Bhai Nandlal (died 1712 AD), a devoted and dedicated Sikh used the Couplet thus :

ਰਾਜ ਕਰੇਗਾ ਖਾਲਸਾ ਆਕੀ ਰਹੇ ਨਾ ਕੋਇ,
ਖਵਾਰ ਹੋਏ ਸਭ ਮਿਲੇਗੇ ਬਚਹਿ ਸਰਨ ਜੋ ਹੋਇ।
ਸੋ ਸਾਖੀ ਦੇ ਲਿਖਾਰੀ ਭਾਈ ਸਾਹਿਬ ਸਿੰਘ ਨੇ ਭੀ 1764 ਈ . ਵਿਚ ਐਨ ਇਨ ਬਿਨ ਹੀ ਲਿਖਿਆ।
(ii) Bhai Prahlad Singh who was a court poet of the Gurrt wrote :

ਅਕਾਲ ਪੁਰਖ ਕੇ ਬਚਨ ਸਿਓ ਪ੍ਰਗਟ ਚਲਾਓ ਪੰਥ,
ਸਭ ਸਿੱਖਨ ਤੋ ਬਚਨ ਹੈ ਗੁਰੂ ਮਾਨਿਓ ਗ੍ਰੰਥ

(iii) Bhai Sahib Singh writer Gur Rattanmal (1734 AD) Sau Sakhi uses it,  in pure form without much changes.

(iv) Kuer Singh Kalal author'Gur Bilas Patshahi 10'(1751 AD) uses the couplet thus :

ਜਬੈ ਖਾਲਸਾ ਧਰ ਮੈ ਹੋਈ।
ਪ੍ਰਥਮੇ ਦੁਖ ਪੇਖੇਗਾ ਸੋਈ।
ਪੁਨ ਜਬ ਰਾਜ ਦਿੱਲੀ ਮੈ ਕਰ ਹੀ।
ਪਾਵੈ ਸੁਖ ਸੋ ਅਕਾਲ ਉਚਰ ਹੀ।
ਵਾਹਿਗੁਰੂ ਦੀ ਫਤਿਹ ਬੁਲਾਵੈਂ।
ਸਸ਼ਤਰ ਅਸਤਰ ਪੂਜੇ ਸੁਖ ਪਾਵੈ (140)
ਨਾਲੇ ਅਗੇ ਲਿਖਦਾ ਹੈ।
ਤਾਹਿ ਖਾਲਸਾ ਕਰਹੈ ਰਾਜ।
ਸੀਸ ਲਗੇ ਜੋ ਸਤਿਗੁਰੂ ਕਾਜ।
ਤਾਂ ਹਿ ਮਹਿ ਸਿਖ ਸੁਜਾਨਾ।
ਮਾਨੇ ਗੁਰੂ ਗ੍ਰ੍ਰੰਥ ਭਗਵਾਨਾ।

(v) Kavi Senapati (1711AD) also a court poet of the Guru has also dealt the issue of transfer of the Guruship on Gurbani and Khalsa in the most ideal terms.

(vi) Kesar Singh Chhibber whose descendent is Mr. B.K.N. Chhibber the present Governor of Punjab, whose forefathers had been accompany the later Gurus quotes Guru as under at page 679.

ਬਚਨ ਕੀਤਾ . . . . ਗ੍ਰੰਥ ਹੈ ਗੁਰੂ ਲੜ ਪਕੜੋ ਅਕਾਲ।

(vii) Sukha Singh, Head Granthi

Takhat Kes Garh Sahib, in his GurBilas Patshahi 10 (1797 AD ) has also given a somewhat similar accounts in his quality poetry'and advises that the Gurbani of the Gurus was the Guru itself. Though he had not referred to the other aspect i.e. Rule for the khalsa. .

(viii) Rahitnama by Bhai Daya Singh Sobti one of the Panj Pyaras (death 1708 AD) also uses the Couplet thus :
ਸ੍ਰੀ ਅਕਾਲ ਪੁਰਖ ਕੇ ਬਚਨ ਸਿਓ ਪ੍ਰਗਟਿਓ ਪੰਥ ਮਹਾਨ
ਗੁਰੂ ਪੰਥ ਗੁਰੁ ਮਾਨੀੲੈ ਤਾਰੇ ਸਕਲ ਕੁਲਾਨ।

(ix) Rahitnama or the Code of Conduct ascribed Chaupa Singh (Chhibber) who was Guru's teacher has been written in verse during the Guru's 'life times and obviously makes no mention of the Couplet. Though aspiration for kingdom stands there as well:- ‘‘ਸੋ ਇਹਨਾਂ ਦੇ ਉਪਰਾਂਤ ਹੋਰ ਕੋਈ ਰਾਜ ਹੋਣਾ ਨਹੀਂ। ਅੰਤ ਦਾ ਰਾਜ ਇਹਨਾਂ ਦਾ ਹੈ।’’

(x) Rahitnama Bhai Desa Singh was composed in 1783 AD and by that time some states had come into being and as such a code for the Sikh ruler is given while no aspiration of the Couplet for sikh rule.

(xi) A detailed book' Parm Sumarg' written in verse in the first quarter of l8th century and ascribed to the Guru though makes no mention of the passing of Guruship on Granth Sahib, gives a detailed code of conduct for the SIKH STATE.

(xii) Giani Gian Singh (1878 AD) in his Panth Prakash has reproduced the Couplet “in ditto” under the title that it is Guru Gobind Singh's own composition (page 353)

(xiii) Kavi Churhamani Santokh Singh's classic the Suraj Prakash  a monumental work on the Sikh history quotes Guru Gobind Singh that when he was asked about the future arrangements the Guru said ;
ਸ਼੍ਰੀ ਮੁਖ ਤੇ ਤਬ ਧਰਿਜ ਦੀਨ,
ਹਮ ਸਭ ਬਾਤ ਪ੍ਰਥਮ ਕਰ ਲੀਨ
ਗੰਢ ਅਕਾਲ ਪੁਰਖ ਸੋ ਪਾਯੋ
ਸੌਪਨ ਕਰ ਅੰਚਰ ਪਕਰਾਇਓ
ਪਢੀਯਹ ਸਰਬ ਗੁਰਨ ਕੀ ਬਾਣੀ
ਰਖੀਯਹ ਰਹਿਤ ਜੁ ਹਮ ਬਖਾਨੀ
ਬਿਦਤ ਖਾਲਸਾ ਪੰਥ ਭਵਿਖਹ
ਅਵਨੀ ਰਾਜ ਕਰਹਿ ਮਿਲ ਸਿਖਯੇ

 (xiv) Joseph Devy Cunningham (death 1853) authored History of the Sikhs who also participated in the Sikh Wars has also translated the first part of the Couplet though he did not give the second part i.e 'Raj Karega Khalsa' for obvious reasons.

(xv) Rattan Singh Bhangu who has otherwise not dealtwith the Guru sahib 's death at Nanded, is very firm on the passing of Guruship on GranthPanth . As to the other aspect he quotes Guru sahib:

ਸਤਿਗੁਰੂ ਕਹਯੋਂ ਮੰਗੋ ਦੇਸ਼, ਭਲ ਦਖਣ ਮੰਗੋ
ਮੰਗੋ ਪਹਾੜ ਔ ਪੱਛਮ
ਸਿੰਘ ਕਹੇਂ, ‘‘ਹਮ ਦੂਰ ਕਿਮ ਜਾਵੇਂ
ਮੱਧ ਪੰਜਾਬਹ ਰਾਜ ਕਮਾਵੈਂ
.ਸਤਿਗੁਰੂ ਦੇਇ ਵਲਾਇਤਾਂ ਵਹ ਕਰੇਂ ਨਾ ਉਨਕੀ ਖਾਹਿਸ਼’’ (ਪੰਨਾ - 46)

Then he writes:-
‘‘ਇਨ ਗਰੀਬ ਸਿੱਘਨ ਕੋ ਦਯੇ ਪਤਿਸ਼ਾਹੀਂ
ਏ ਯਾਦ ਰਖੇਂ ਹਮਰੀ ਗੁਰਿਆਰੀ।’’ (ਪੰ .41)

Guru bestows kingdom to these poor Sikhs.

(xvi)'Sikhan di Bhagatmala' (1715 AD) is based on the lectures of Bhai Mani Singh who has been with the Guru ji right from his childhood and held various responsibilities at Anandpur . He is the scribe of the most prevalent copy of the Granth sahib called 'Dam Dame wali beed' . ln 1727 he was appointed the Granthi of Golden Temple. He wrote many books during his tenure at Amritsar. ln 1737 he was martyred cutting limb by limb. Bhagatmala write:

‘‘ਤੈਸੇ ਹੀ ਸਹਿਬ ਨੇ ਖਾਲਸੇ ਨੂੰ ਰਾਜ ਭੀ ਗੁਰਿਆਈ ਭੀ ਦਿਤੀ ਹੈ।’’

Since ages Waheguru has been honouring his devotees. Accordingly Guru has blessed the Khalsa both with Guruship and rule."

Thus all the historical books written after the death of Guru Gobind Singh in 1708 AD carry the Couplet, in one form or the other, conveying in no uncertain terms the bestowing of Guruship on Granth and Panth and the rule for the Khalsa. We thus note with regret how the Congress or the successive governments in Delhi have been playing with the Sikh tenets. They have extended all possible help and support who so ever claimed guruship or saintlihood for himself. As a result of which there are about 300 'deras'of the so called gurus and saints. ln the recent past we have all noted how the arrow of Congress boomeranged on it, yet it had not yielded even an inch and continue to support the deras.

DOES THE COUPLET CONTRAVENES BASIC PHILOSOPHYOF STKHISM ?

From the above account it is established without any doubt that the couplet was composed by Guru himself. It would thus be sinful to say that it contravenes Gurbani as some of the people believe. Let us examine this aspect too:

Guru Khalsa : Guru Sahib bestowed GurushiP on Khalsa on the Vaisakhi of 1699 AD and action of Guru is in complete harmony with Gurbani or the philosophy of earlier Gurus. Guru Granth sahib is replete with such references which command that God can be attained through a Sikh congregation or 'sat sangat' which has gathered in the pursuit of God. So is the case with the 'Warran' or the ballads of Bhai Gurdas. So much so even a persian writer Zulifikar Ardistani alias Mohsin Fani who visited Punjab during the rule of Emperor Jahangir and Emperor Shah Jehan or Guru Arjun/Guru Hargobind had witnessed in his 'DabistaneMazahib' that in Sikhism, Sangat is most important and has the status equal to the Guru. lt may be noted that a mere assembly of the Sikhs cannot be termed as Sangat unless it is in pursuit of the God.

Guru Granth : SimilarlY the whole Granth is replete with such sermons that proclaim that it is the 'bani' the word or the knowledge given by the Guru which

is the real Guru and not the Guru's I physical form. ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ  ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥  (also see pages 25, 39, 307, 354, 515, 548, I 879, SGGS ).

 Similar is the stand of. Bhai Gurdas whose 'Warran' are an important source after Guru Granth Sahib.

Sikhism is a religion where "' follower has to participate in life to the maximum extent. lt denounces withdrawl (renunciating or hermitage)  from active life. lt lays down that the universe is a drama enacted by God himself and everything is happening within His will (hukme ander sabh ko) The Sikh is thus expected to submit before His will (hukam rajai chalna). Whatever is happening, a thug is murdering a noble soul, those massacres, accidents, wars and all natural calamities are whithin His will. A Sikh who is to participate in the drama he should do the role of righteousness i.e. 'a hero', and not 'a villain' The Gurmukh Sikh would oppose the forces of ego (haumen). A Sikh is thus to synchronise with the universal process and keep opposing the evil forces , never bothering of the consequences . Sikhism believes that those noble souls that are in complete harmony with His universal process would merge with Himself and become God itself, while the rest will continue revolving in the cycle. Now in this process of struggle if the Sikh is opposed to some tyrant state and as a consequence of struggle, if the state crumbles the Sikh would obviously establish his own rule of righteousness religion where there will be all around pursuit of 'naam' and 'sewa'; service. Establishment of this kind of state is thus a spontaneous action. It was under this principle that some Sikh states were formed in the 18th century when the Khalsa was struggling against the tyrant states of Delhi, Serhind and Lahore. Lives full of sacrifices of all the Gurus further illustrate this principle. The present so called saints and gurus have however neutralised this teaching of the Gurus where a Sikh is strictly prohibited to be egoistic or haumendhari and he is expected to accept what ever is bestowed on him.

 ln view of the above, it becomes amply clear that office of the Guruship was passed on the Granth Sahib and Khalsa bestowed with the rule. Approach of pseudo gurus and saints is unfortunate as also that of opponents of couplet who try to create confusions.

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