Whats Tapobans views on on doing parkash of Dasam Granth Sahib Jee with Guru Granth Sahib Jee on the same level?? Is it disrespect to Guru Granth Sahib Jee?

Also is it gurmat to call Sri dasam granth sahib jee, "Sri GURU Dasam Granth Sahib jee??

It is wrong, since Guru Gobind Singh Ji gave the gurugadhi to Guru Granth Sahib ji himself. Therefore, Guru Granth Sahib Ji is treated as a living Guru. If Guru Gobind Singh Ji wanted his bani to also be revered as Guru he would have had his bani put in Guru Granth Sahib Ji. Not only that, by doing prakash of dasam granth we are calling Guru Granth sahib ji IMPERFECT OR INCOMPLETE. WHOS THE TEACHER HERE? DASAM GRANTH OR GURU GRANTH SAHIB JI??? WITH WHO'S TEACHING CAN ONE BECOME A SAINT, achieve JIVAN MUKHT, DARSHAN OF NIRANKAAR etc??? THE TRUE TEACHER HERE IS GURU GRANTH SAHIB JI. DASAM GRANTH DOESN'T REPRESENT THE GURU'S IN WHAT THEY WERE, ie A TEACHER OF GURMAT. Dasam granth doesn't show one HOW TO BECOME A KHALSA, only Guru Granth Sahib Ji does.

No respect to the dasam granth, I believe it to be Guru Ji's bani but it should not be treated as a living as Guru Granth Sahib Ji is.

Now, what does it mean to give guru-gadhi? Well it means the Guru's LIGHT is LIT within whoever Guru Ji chooses to be the next guru. Dasam Granth does not have that light of the Guru inside.

Gurfateh

At the two Takhats outside the Punjab Dasham Granth sahib are not kept at par with Guru Granth Sahib.

Palki is smaller and it is kept lower then Guru Granth Sahib Ji.

As per Rahit Nammah Bhai Desa Singh Ji term Dashami and Adi Granths are used.(Bhai Desa Singh was son of Bhai Maan Singh,who on the instance of Tenth master converted Peer Bahimi as Ajmer Singh).

tirade by Darshanu that Prakash is done at par is baseless.

Term Dasham Granth sahib is OK.Gurbani is Guru.

Anyway when we stoop to Guru Granth Sahib Ji,we keep Akal in our mind and not any physical object.

This is the answer to Anti Dasham Granth Sahib guy called Hari Rattan Yukta,who due to his Arya Samji thinking opposed bowing dowen to Guru Granth Sahib Ji.

his followers so called missioanries further move to act as if Guru Granth Sahib Ji are idol of Vishnu and Dasham Granth Sahib Ji of Shiva so that both could not be kept togather.

Maryada of "praksah" of Guru Granth Sahib Ji is there in Chhavanis of Niuhngs but not in Bungas(outposts). so in Takhats only it is kept and not in the affiliated Gurudwaras.

Like on Akal Takhat we have one flag higher for peeri and lower for meeri.This text was there at Akal Takhat also but was removed by Hinduvadi Nirmalas(namely Maula Singh) as texts attacks various root codes of Nirmalas.


Person who binds Akal with wrong interpetaitons(by Kala Afghanites) of Guru Granth Sahib is doing the work as Arya Samajis did to Vedas so that person is more a vedic type.

Brahman Vadis guys go for good and evil so person seeing good and evil with duality(duja bhav) are more brahmin vadis.


Das is busy with some under cover job so will write more in detail about it some other day.But in 99.99% Gurudwaras there is no Prakash at all.and making hala bulo about it is more to deviate the attention of Sikhs from more vital issues.

When ever there is some Sikh specific matter like riots of 1984 being having a hearing.This jinni of Dasham Granth Sahibs opposers comes into limelight.


We need to remember that Prof Gurmukh Singh and Babu Teja Singh had allagation to side with Britishers.Congress could have taken this thing from them to "divide and rule".

Incidentaly during 1976 ,during emergency period Giani Bhag Singh Ambala wrote book when only Akal Takhat and Sgpc were vital force withstanding dictatorship of mrs Gandhi.

Incidentaly spokeman also got good lots of adds and tenders from last congress governemtn and from dsgpc covertly ruled by congress.

'No respect to the dasam granth, I believe it to be Guru Ji's bani but it should not be treated as a living as Guru Granth Sahib Ji is. '

^^^
i meant disrespect, not respect.

Bhai Kulbir singh please give input!!

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Whats Tapobans views on on doing parkash of Dasam Granth Sahib Jee with Guru Granth Sahib Jee on the same level?? Is it disrespect to Guru Granth Sahib Jee?
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Parkash can only be of Siri Guru Granth Sahib jee. I personally believe that no other Granth is Guru and only Siri Guru Granth Sahib jee is Guru. Having said that, if katha from Dasam Granth is to be done or if it has to be read in sangat, then one can't do parkash of Dasam Granth on a rail or just open it like an ordinary book. In such case, parkash of Dasam Granth can be done at a lower level than Siri Guru Granth Sahib jee, on a Peera Sahib. I see nothing wrong in doing so.


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Also is it gurmat to call Sri dasam granth sahib jee, "Sri GURU Dasam Granth Sahib jee??
---------

I believe the word 'Guru' can only be used with Siri Guru Granth Sahib jee and it is not appropriate to say 'Siri Guru Dasam Granth'.

Daas,
Kulbir Singh

In katha sant jarnail singh jee used to say, dasm bani, or sri guru dasam, granth sahib. There must have been a reason for them and other mahapurkhs to give such respect, if we dont understand we shudnt critisize.

Waheguru ji ka khalsa
Waheguru ji ki fateh

khalsa jio,

ਦਸਮੇਸ਼ ਪਿਤਾ ਜੀ ਦੀ ਦਿੱਤੀ ਹੋਈ ਸਿੱਖਿਆ ਹੀ ਸੌਲਾਂ ਆਨੇ ਸੱਚ ਹੈ


********** ੩੦੦ ਸਾਲ ਗੁਰੂ ਦੇ ਨਾਲ **********

Guru Mehar Karay

Waheguru ji ka khalsa
Waheguru ji ki fateh

Waheguru ji ka khalsa
Waheguru ji ki fateh

My daily routine is to do Nitnem from Sundar Gutka Sahib ji. After doing paath i do Ardas in front of Gutka Sahib ji which includes Gurbani of Guru Gobind Singh Sahib ji.

Guru Gobind Singh Sahib ji never added Bani to Guru Granth Sahib jeeo, which get's one thinking as to why ?

In order to be a KHALSA (Sant-Sipahi or Saint-Soldier) one must give reverence to Guru Granth Sahib jeeo and Guru Gobind Singh Sahib ji's Bani.

Waheguru ji ka khalsa
Waheguru ji ki fateh

khalistan_zindabaad Jio,

I think Sant Ji used to say "...Dasam Guru Granth..." which means 'Dasam Guru Sahib Ji da Granth' which is different from "...Guru Dasam Granth..."

Even Bhai Randhir Singh Ji uses the words "...Dasam Guru Granth..." in his book Jot-Vigaas.

Ok, I'm confused about one thing.

I beleive in Dasam Granth, but Khalistan Zindabad is saying that Dasam Granth is also Guru like Guru Granth Sahib Jee. So now we have two Gurus?

Gurfateh
Faor last few days Kala Afghaniyas and thier bunch has been giving a wrong interpetation of Guru Granth Sahib Ji's one verse.


Das will clraify it and would also like to state that True Guru is eternal Akal and its verbal manifestation is Guru Granth Sahib Ji,Bani unto Tenth Master(Two Granth ie Dasham Granth Sahib and Sarbloh Granth Sahib),Vars of Bhai Gurdas Ji and Shairs of Bhai Nand Lal Ji or poems by Kavishars etc all are there to help us understand Guru Granth Sahib Ji Better and attain the Guruhood overself after becoming a Khalsa.

Khalsa is state of Jiwan Mukt or salvation while being alive,one with Gurubar Akal,when there is no ego of mind left and self mind is replaced by universal mind(ie mind of Akal).We know it when we read Gurbani(knowing or having Brham Gyan) missioary reach that state and many of us from AKJ,DDT,Nihungs,Sants etc. reach till then.Only choseen few from grace of Akal reach the state of realising it and feeling it.When feeling is perpetual then state of Khalsa is achvied.



ਮਃ ੩ ॥
मः ३ ॥
Mehlā 3.
Third Mehl:


ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੁ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥
इका बाणी इकु गुरु इको सबदु वीचारि ॥
Ikā baṇī ik gur iko sabaḏ vīcẖār.
There is One Bani; there is One Guru; there is one Shabad to contemplate.


ਸਚਾ ਸਉਦਾ ਹਟੁ ਸਚੁ ਰਤਨੀ ਭਰੇ ਭੰਡਾਰ ॥
सचा सउदा हटु सचु रतनी भरे भंडार ॥
Sacẖā sa­uḏā hat sacẖ raṯnī bẖarė bẖandār.
True is the merchandise, and true is the shop; the warehouses are overflowing with jewels.


ਗੁਰ ਕਿਰਪਾ ਤੇ ਪਾਈਅਨਿ ਜੇ ਦੇਵੈ ਦੇਵਣਹਾਰੁ ॥
गुर किरपा ते पाईअनि जे देवै देवणहारु ॥
Gur kirpā ṯė pā­ī­an jė ḏėvai ḏėvaṇhār.
By Guru's Grace, they are obtained, if the Great Giver gives them.


ਸਚਾ ਸਉਦਾ ਲਾਭੁ ਸਦਾ ਖਟਿਆ ਨਾਮੁ ਅਪਾਰੁ ॥
सचा सउदा लाभु सदा खटिआ नामु अपारु ॥
Sacẖā sa­uḏā lābẖ saḏā kẖati­ā nām apār.
Dealing in this true merchandise, one earns the profit of the incomparable Naam.


ਵਿਖੁ ਵਿਚਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਗਟਿਆ ਕਰਮਿ ਪੀਆਵਣਹਾਰੁ ॥
विखु विचि अम्रितु प्रगटिआ करमि पीआवणहारु ॥
vikẖ vicẖ amriṯ pargati­ā karam pī­āvaṇhār.
In the midst of poison, the Ambrosial Nectar is revealed; by His Mercy, one drinks it in.


ਨਾਨਕ ਸਚੁ ਸਲਾਹੀਐ ਧੰਨੁ ਸਵਾਰਣਹਾਰੁ ॥੨॥
नानक सचु सलाहीऐ धंनु सवारणहारु ॥२॥
Nānak sacẖ salāhī­ai ḏẖan savāraṇhār. ||2||
O Nanak, praise the True Lord; blessed is the Creator, the Embellisher. ||2||


(Ang 646)

Das would explain only that there is only one sound/voice from one Guru and one verse to be thought from the same. That is talking about unity of universal sound,universal Guru and universal verse.While due to dulity some guys mentioned above use is against Shri Dasham Granth Sahib,while at the point of this verse Shir Guru Granth Sahib Ji did not existed but were compiled at the time of Fifth Master.


Overall there is one Guru(Akal) all voices belong to the same/are manifestation of the same so all voice are one,so are all verse from the same and manifestation of the same,so to be comtemplated as one.

so now to add more flavour to the topic. . . was bhai randheer singh wrong in saying dasm guru granth... i dont think he was... what do you think?

Good post Vijaydeep Singh,

ਗੁਰ ਕੇ ਬਚਨ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨੇ ਮੇਰੇ ਠਾਕੁਰ ਬਹੁਤੁ ਪਿਆਰੇ ॥੬॥

This whole discussion is ridiculous.

Dasven Pathsha Ka Granth as Sri Dasam Granth Sahib was known clearly refers to teh Granth of the 10th King - the Guru! Hence the Guru's Granth.

Sri Dasam Granth contains Dur ki bani rachna - alongside translations of famous and relevant histories/stories/tales which hepled mould the Khalsa spirit.

All is Guru - Mukh - and it is bani that is Guru ultimately, and this is 10th Masters bani.

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥
If His humble servant believes, and acts according to the Words of the Guru's Bani, then the Guru, in person, emancipates him. ||5||

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹ

khalsa jeeo,

i posted the below elsewhere, but it seems relevent here also:

the issue of siree dasam granth sahib is actually very simple but due to the shardaa/emotional aspect, as well as disruptive elements within the Panth, many people become confused...as do people who rely a bit too much on 'historical accounts'. the latter forget that historians are interpreters at best who always disagree with one another.

the main things to remember, which will clear our doubts, are the following:

(siree) guroo/satguroo (sahib) = vaheguroo/they who were given gurgadee by preceding siree satguroo/guroo sahib

gurbaaNee = that which was direclty delivered by vaheguroo/(siree) guroo (sahib)

i believe we must give satkaar to all gurbaaNee i.e. namashkaar, dandaut, matha-tek etc. however, we must only treat siree guroo granth sahib jee as they who occupy the gurgadee, who have enthroned themselves so we can humbly consult them for all hukams, who have the chaur sahib waving above their royal personage etc.

before the gurgadee was transferred to siree guroo granth sahib jee, only vaheguroo's guroo-jyot, siree dasmesh pita jee, had the right to confer gurgadee - they did so in 1708 upon siree guroo granth sahib jee alone - the eternal guroo.

it follows that no-one within the panth, no matter how sincere and shardaa-inspired their motivation may be, including nihangs, disagrees with this fact. according to my limited knowledge, nihangs openly accept that they made the decision to do parkaash of dasam granth sahib AFTER siree dasmesh pita jee discarded their mortal frame.

therefore, to parkaash any other gurbaaNee, including dasmesh pita jee's gurbanee, is to act against dasmesh pita jee’s expressed wishes. to act against guroo-dee-mat is by default man-dee-mat i.e. manmat.

Dasmesh pita jee’s Hukams are best; what do we know? we have no say regarding their hukam, let alone the right to alter their hukam. this is a basic Gurmat precept. a slave follows as the master directs. s/he who doesn't, is a rebel and not a slave. issues such as parkaash of dasam granth sahib, sarbloh granth, pad-ched beeR would never had arisen had all the panth's leaders/opinion-leaders TRULY accepted the authority of siree guroo granth sahib jee.

however, i can see why nihangs would want to place dasmesh pita jee's gurbaaNee upon the same pedestal as siree guroo granth sahib jee. no doubt they did out of piyaar and shardaa. what they need to realise is that gursikh veers and bhains are not saying that dasam granth sahib jee should not be fully respected - blessed is the person who respects siree dasmesh pita jee's gurbaaNee, and box in complete reverence to their baaNee. just as i would bow to any gurbaaNee, be it ik akhar or a pothee, i respect all gurbaaNee.

however, notwithstanding this, the fact is that gursikhs have never and will never have the vested authority to decide gurgadee. the gurgadee is accompanied by the takht, the tabiyaa and the chaur sahib. my personal belief is that to place any other granth apart from the guroo-ordained laReevaar saroop upon the takht and to do chaur sahib is an act of manmat, however well-intentioned. that which was exemplified by dasmesh pita jee will hold true for eternity.


rehitnamae are helpful as well regarding clarification:

ਗ੍ਰੰਥਸਾਹਿਬਜੀਪਾਸਪਿੱਠਕਰਿਬੈਠੇਸੋਤਨਖਾਹੀਆ
gra(n)thh saahib jee paas pt(h) kar bait(h)ae so thanakhaaheeaa
those who turn their back towards 'granth sahib jee' while in their presence/while sitting will be punished.

> rehitnama, bhaee chaupaa singh jee


ਗੁਰੂਕਾਸਿਖਪਾਠਕਰਨਬੈਠੇਗ੍ਰੰਥਜੀਦਾਸੁਚੇਤਹੋਇਕੇਭੈਠੇ ॥
ਨੱਕਪਿੰਡਾਖੁਰਕਕੇਹੱਥਧੋਇਲਏ
guroo kaa sikh paat(h) karan bait(h)ae gra(n)thh jee dhaa suchaeth hoe kae bhait(h)ae || naak pi(n)ddaa khurak kae haathh dhhoe leae
the sikh of the guroo should wash their body, face and hands before sitting at the 'granth jee' to read gurbaaNee.
> rehitnama, bhaee chaupaa singh jee

for those who think it was siree dasmesh pita jee or gursikhs who lived during their lifetime or shortly after, who decided to do parkaaash of two or more granths, why do the rehitnamae above not mention more than one granth? i.e. a plural term. it is clear that only one granth is being mentioned.

i personally have no problem with placing siree dasam granth sahib on a manjee or rael, which is itself placed on a chadar(sheet) or raised platform, and doing dandaut. however, i would never place a canopy, chandowa or wave chaur sahib over siree dasam granth sahib.

if someone asked me:

"is jaap sahib/tav prasaad savaiye/chaoupaee sahib/dasam granth sahib etc. not guroo-kee-baaNee and hence, is it not your guroo?"

i would answer:

"it has been uttered by siree dasmesh pita jee and therefore in this sense, it is my guroo, therefore i bow in reverence to these baaneeaa(n) however, i am not allowed to treat any granth or collection of banneeaa(n) ON THE SAME LEVEL as siree guroo granth sahib jee, as per siree dasmesh pita jee's hukam - who knows better than guroo sahib?".

the best form of respect is to obey hukam - period. to disagree and do something contrary to hukams is not respect; it is to challenge and rebel.

ਹਰਿਜੋਕਿਛੁਕਰੇਸੁਆਪੇਆਪੇਓਹੁਪੂਛਿਨਕਿਸੈਕਰੇਬੀਚਾਰਿ॥
har jo kish karae s aapae aapae ouhu poosh n kisai karae beechaar |
that which the ever-new/ever-blossoming [vaheguroo] does, they do themselves, THEY DO NOT ASK ANYONE OR CONSULT THEM.

ਨਾਨਕਸੋਪ੍ਰਭੁਸਦਾਧਿਆਈਐਜਿਨਿਮੇਲਿਆਸਤਿਗੁਰੁਕਿਰਪਾਧਾਰਿ॥੪॥੧॥੫॥
naanak so prabh sadhaa dhiaaeeai jin maeliaa sathigur kirapaa dhaar |4|1|5|
nanak,forever meditate on upon that prabh [vaheguroo], who blessing us with his grace/mercy, unites us with the satguroo

> maharaaj jee - ang 1135

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ

But what I wanna know is, some here are saying that Dasam Granth is also Guru. So does that mean we have two Gurus? and were Amrit Sanchars not complete before Bhai Mani Singh Jee compiled Dasam Bani into a sigle granth?

Just so you know, I beleive in Dasam Granth, so the authenticity of Dasam Bani is not my question here.

Waheguru Ji Ka Khalsa!
Waheguru Ji Ki Fateh!

Ooothpatang Ji, our Guru is Gurbani, whether one akhar or more. The jyoth of Guru Nanak took 10 physical bodies - but still the Guru was one and the same.

Veer Atma Singh Ji has presented his view above but mine is slightly different. Dass believes that since Guru Gobind Singh Ji was my Guru, their bachan are also my Guru. However, Gurgaddi was given to Guru Granth Sahib Ji so they are 100% complete even on their own. It's hard for a moorakh like myself to explain, so this is probably not very clear, but it's like miri and piri. Guru Granth Sahib Ji provides perfect spiritual guidance and Dasam Granth Ji mostly provides worldly, physical guidance.

As far as parkash is concerned - since they perform daily Paath from Sri Dasam Granth at the Asthaans in which they do daily Parkash, i see nothing wrong. Also note that the Manji Sahibs and Palkis are always lower/smaller than for Guru Granth Sahib Ji.

Sorry for rambling on incoherently, hopefully i've made some sense - if not, forgive me!

Waheguru Ji Ka Khalsa!
Waheguru Ji Ki Fateh!

The following account was given by Sir J. Malcolm (before or after 1800) of the Guru-Māta or great Council of the Sikhs and their religious meal:

“When a Guru-Māta or great national Council is called on the occasion of any danger to the country, all the Sikh chiefs assemble at Amritsar. The assembly is convened by the Akālis; and when the chiefs meet upon this solemn occasion it is concluded that all private animosities cease, and that every man sacrifices his personal feelings at the shrine of the general good.

“When the chiefs and principal leaders are seated, the Adi-Granth and Dasama Pādshāh Ka Granth5 are placed before them. They all bend their heads before the Scriptures and exclaim, ‘Wah Guruji ka Khālsa! wah Guruji ka Fateh!’6 A great quantity of cakes made of wheat, butter and sugar are then placed before the volumes of their sacred writings and covered with a cloth. These holy cakes, which are in commemoration of the injunction of Nānak to eat and to give to others to eat next receive the salutation of the assembly, who then rise, while the Akālis pray aloud and the musicians play. The Akālis, when the prayers are finished, desire the Council to be seated. They sit down, and the cakes are uncovered and eaten by all classes of the Sikhs, those distinctions of tribe and caste which are on other occasions kept up being now laid aside in token of their general and complete union in one cause. The Akālis proclaim the Guru-Māta, and prayers are again said aloud. The chiefs after this sit closer and say to each other, ‘The sacred Granth is between us, let us swear by our Scriptures to forget all internal disputes and to be united.’ This moment of religious fervour is taken to reconcile all animosities. They then proceed to consider the danger with which they are threatened, to devise the best plans for averting it and to choose the generals who are to lead their armies against the common enemy.” The first Guru-Māta was assembled by Guru Govind, and the latest was called in 1805, when the British Army pursued Holkar into the Punjab. The Sikh Army was known as Dal Khālsa, or the Army of God, khālsa being an Arabic word meaning one’s own.At the height of the Sikh power the followers of this religion only numbered a small fraction of the population of the Punjab, and its strength is now declining. In 1911 the Sikhs were only three millions in the Punjab population of twenty-four millions.

Vaheguru ji ka khalsa Vaheguru ji ki fateh

Singh have given their views that the Gurbani of guru gobind singh ji maharajh should not have chour sahib done over it, or palki sahib or parkash on a takath.

Well lets have a look at the jeevans of the guru sahibs and how they treated gurbani.

When Guru Arjan Sahib Ji was the Guru, he alone was the Guru, there were no other Guru. Yet what respect did Guru Arjan Dev Ji give to the Gurbani of the earlier gurus? He had chour sahib done over the gurbani, he had a special manji sahib set up for that gurbani, he had candhoa sahib for that gurbani, he even did parkash of that gurbani. In fact he slept on the floor and had that gurbani at a higher level.

Now we can argue and disagree all we like, the fact remains that at the time, the GURU was Guru Arjan Dev Ji. And yet he still gave 100% satkar to bani which at the time was not Guru. So how is it that Guru Arjan Dev Ji can do parallel parkash to themselves of gurbani but now it is suddenly wrong?

When Guru Gobind Singh Ji was sitting on his throne, he also had parkash of the bani of the earlier gurus (guru granth sahib ji) on a takahat. Where chour sahib was done to guru gobind singh ji, it was also done to guru granth sahib ji, even though guru granth sahib ji had not yet been given the gurgadi. So what was all that about? We had Guru Gobind Singh Ji (roop of dasam granth as they are his words and hukums) and guru granth sahib ji parkash next to each other? can we argue that guru sahib was wrong for doing this?

When Dasam Guru Granth sahib ji is done parkash next to Guru Granth Sahib Ji people do not say that we have 2 Gurus, that is a ridiculous thing to say. People obviously accept that Guru Granth sahib ji is the Guru, but that doesnt mean you dont give any less Satkar to Dasam Guru Granth Sahib Ji.

Ultimately this is just another split in the panth, those who do parkash will carry on doing so, those who never did it in the first place, wont start now either!! All it does is give us something more to argue over and point fingers at each other.

Just let people do their bhagti how they wish to, they are not harming you are they!

Any western accounts must be analyzed very carefully as many are written with mischievous intentions in mind.