Uggardanti - English & Panjabi Translation

[dalsingh101]

Found this. Thought I'd share it with anyone who might be interested. Not too sure about the quality of the translation though?

Uggardanti.pdf

Edited March 9, 2011 by dalsingh101

[Guest]

Thats amazing stuff. I am going to read it tonight.

[amardeep]

Awesome Where did you get it from?

[dalsingh101]

Awesome Where did you get it from?

http://www.adelaidesangat.com/index.php/downloads/Gurbani-PDF/Miscellaneous-Banis-hard-to-find/Uggardanti.pdf/

[amardeep]

skl jgq mo Kwlsw pMQ gwjY ]

jgY Drm ihMduk qurkn duMd BwjY ]

swry jgq ivc Kwlsw pMQ dw bol bwlw hovygw [

ihMdU Drm PYl jwvygw qy qurkW nUM BwjV pY jwvygI [

Throughout the world the Khalsa Panth will be prominent

The Hindu Dharma will prevail, and the Turks will be in flight.

I liked Bahadurs translation better that is more inline with Gurmat, being:

Throughout the world the Khalsa Panth will be prominent

Dharma will prevail, and the hindus and turks will flee in flight.

Edited March 8, 2011 by amardeep

[amardeep]

How is the bani to be understood? Its praise to Bhaugati and when i read it I thought the bhaugati is just a female aspect of Akaal Purakh but later in the bani it says that this bhaugati is also a worshipper of Akaal Purakh...

quhI Kws Bgqx hry hir jpMqI ]

quhI hr crx pr Apun isr DrMqI ]

qUhIN pRBU dw nwm jpx vwlI Kws BgqxI hYN [

qUhIN pRBU dy crnW ivc Awpxw isr rKdIN hYN [

You are the prime disciple of the Almighty, who contemplates on Him.

You place your head at the feet of the Lord.

quhI hir inrMkwr Twkur jpMqI ]

quhI rwCsn kau pkV kr dhMqI ]

qUhIN Akwl purK dw nwm jpdI hYN [

qUhIN rwkSW nUM pkV ky mwrdI hYN [

You contemplate on the Almighty.

You locate the demons and destroy them.

[amardeep]

Its an interesting bani. From the composition and structure it looks like it must have been written between 1699-1702 before any battle with the mughals occoured since it prays for the destruction of the mughal raj

[Mithar]

Thanks you very much for this link. I've always wanted to read it's translation but couldn't find it.

[dalsingh101]

So it seems like Guru ji and his poets were VERY busy with literature, interpreting it, creating it, adapting it etc. It says a lot about the value and importance they put on being lettered as well as being widely informed on literature if you ask me. Subsequent havoc during the post Khalsa wars meant that our community had to put this on a back burner until Maharajah Ranjit Singh's time [???]. This was again stunted by the Anglo invasion, but their paradigms and the change of the political scene later caused another spurt of literature in the shape of the Singh Sabha literature.

I'm just wondering what the key literature produced during Sikh rule was?

Suraj Parkash

Bhangu's Panth Parkash

Anything else?

It wouldn't surprise me if the Nirmalas have a bundle of stuff not widely know to the wider community from this period?

Anyway, I'm digressing.

The nature of the literature produced by dasmesh pita and those associated with him sort of force one to review attitudes towards Indic mythology, especially if coming from a Singh Sabha background. Having briefly scanned some of it, I'm not surprised that Uggardanti was not included in the 'standardised' version of DG. I wonder what some of our more Hinduphobic brothers would make of it?

[dalsingh101]

Is this really dasmesh pita's writing?

It does seem quite fierce in it's anti-Musla sentiment unlike anything else I've encountered in the Dasam Granth thus. At first glance it does appear to be in contradiction with the general notion of Akal Ustat? The references seem to be directly to various incarnations of Chandi also?

Very interesting and nice to read nonetheless.

[amardeep]

Dalsingh

The words that are used are turkan and mughal (actually the first time i've come across the word mughal in a writing of Maharaj) and since the ending line says Guru Gobind SINGH it must have been written sometime between 1699-1702....

Maharaj (if he is the author) asks for the destruction of the mughal raj and in this way the word turk and asur must mean the mughals all the way through since there are allusions to Islam and peers in a positive light...

This is the first instance i've come across where the word demon (asur) is used about the muslims.. this is very interesting also in connection with the Bachitar Natak granth.

[amardeep]

At a point i read a line and thought the language was quite low compared to that of the dasam granth, but then i realised i was just reading the panjabi translation below haha then it made sense..

[amardeep]

The language is diferent though.. There are a lot of lines ending in Kîjay, bhîjay, lîjay etc, i've never seen these in Dasam Granth (well have'nt read all of DG though)

Edited March 10, 2011 by amardeep

[dalsingh101]

Maharaj (if he is the author) asks for the destruction of the mughal raj and in this way the word turk and asur must mean the mughals all the way through since there are allusions to Islam and peers in a positive light...

Where are these positive allusions?

One thing that caught my attention was the use of the honorific 'Sri' in the concluding line. Guru ji, has never referred to themselves in that way before (as far as I know)? I was under the impression that Guru usually referred to themselves as 'Gobind Das'? Could this part have been written by a devotee?

Plus it does have more of a style (in sentiment to sullay) of slightly later rehat namas?

Fascinating.

ਸ੍ਰੀ ਇਤਿ ਗੋਬਿੰਦ ਸਿੰਘ ਵਿਰਚਿਤੇ ਸ੍ਰੀ ਭਗਵਤੀ ਛੰਦ ਖਸਟਮੰ ਸਮਾਪਤੰਮ ਸਤ ਸੁਭਮ ਸਤ ॥6॥

Sri (Guru) Gobind Singh (Ji) accomplished auspiciously the six Bhagwati stanzas.

[amardeep]

imtih byd swsqR ATwrih purwnw [

imtY bWg slvwq sunMq kurwnw ]

imt gey hn vyd, Swsqr Aqy ATwrW purwx (ArQwq ienHW dw aupdyS log Bu`l gey hn) [

imt igAw bWg dyxw, nmwz pVHnI, sunq krnI Aqy kurwn [

(People) have forsaken the Veda, the scriptures and the eighteen puraans.

(People) no longer perform the muezzin call, the islamic prayer, the circumcision and (read) the Quran.

skl isRSt iek brn hoie kr BulwnI ]

Drm nym kI jugq iknhUM n jwnI ]

swry lok pRBU dI ausqq krnI Bul gey hn [

Drm Aqy nykI dI rIq nUM iksy nhIN jwixAw [

All the populace has forgotten to praise the Lord.

The duty to religion and humanity is no longer comprehended.

quhI ibAws gorK AgsqM kbIry ]

quhI irK munIsr quhIN gONs pIry ]

qUhIN ivAws, gorK nwQ, Agsq munI Aqy kbIr hYN [

qUhIN irKI, munI Aqy gONs pIr hYN [

You are Vyas, Gorakh Nath, Agast sage and Kabir.

You are the ascetic, saint and the Gauns Peer

[tonyhp32]

There are no positive allusions to Islam in Uggardanti!

(People) have forsaken the Veda, the scriptures and the eighteen puraans.

(People) no longer perform the muezzin call, the islamic prayer, the circumcision and (read) the Quran.

The use of brackets before the lines above changes the meaning of the verse 180 degrees. The translator has also translated the word 'Mitay' as forsaken when it means 'wipe out' or 'destroy'. How could the writer of Uggardanti say that people no longer perform the muezzin call, or pray in the Islamic way? There is no evidence that all of a sudden Muslims had stopped performing circumcision or prayer at that time. The use of the bracket would be justified if the lines referred to spiritual values and teachings rather than physical actions.

The true import of the lines above as well as the rest of the Uggardanti is the destruction of Islam and popular Hinduism and it's replacement by the Khalsa.

Virtually the same lines are used in verse 16 and 17 of var 41 of Bhai Gurdas.

[dalsingh101]

If we look at stanza 5 we find it opens with what appears to be a reference to a deity? I came across Parbati associated with the Himalayas, and Kali of Vindhyachal when translating some of Bhai Vir Singh's work, but have no idea who this Hingula associated deity is?

Whoever she is, she is soon described as a worshipper of Akal Purakh herself, as follows:

ਤੁਹੀ ਹਰਿ ਨਿਰੰਕਾਰ ਠਾਕੁਰ ਜਪੰਤੀ ॥

Is this reflecting an aspect of Akal Purakh's power?

Then we have:

ਹਮਨ ਬੈਰੀਅਨ ਕਉ ਪਕੜ ਘਾਤ ਕੀਜੈ ॥

ਤਬੈ ਦਾਸ ਗੋਬਿੰਦ ਕਾ ਮਨ ਪਤੀਜੈ ॥

Which uses the 'Das Gobind' reference associated to GGS ji by some.

It is a bit confusing because it praises this deity but then makes statements like:

ਅਟਲ ਪੁਰਖ ਅਕਾਲ ਕਾ ਨਾਮ ਲੀਜੈ ॥

Worship only the Almighty who is eternal.

ਮੜੀ ਗੋਰ ਦੇਵਲ ਮਸੀਤਾਂ ਗਿਰਾਯੰ ॥

ਤੁਹੀ ਏਕ ਅਕਾਲ ਹਰਿ ਹਰਿ ਜਪਾਂਯੰ ॥

Demolish the graves, the monastries and mosques.

Sermonise the worship of only the Almighty.

The use of brackets before the lines above changes the meaning of the verse 180 degrees. The translator has also translated the word 'Mitay' as forsaken when it means 'wipe out' or 'destroy'. How could the writer of Uggardanti say that people no longer perform the muezzin call, or pray in the Islamic way? There is no evidence that all of a sudden Muslims had stopped performing circumcision or prayer at that time. The use of the bracket would be justified if the lines referred to spiritual values and teachings rather than physical actions.

I would agree, especially given the subsequent lines:

ਸਕਲ ਸ੍ਰਿਸ਼ਟ ਇਕ ਬਰਨ ਹੋਇ ਕਰ ਭੁਲਾਨੀ ॥

ਧਰਮ ਨੇਮ ਕੀ ਜੁਗਤ ਕਿਨਹੂੰ ਨ ਜਾਨੀ ॥

All the populace has forgotten to praise the Lord.

The duty to religion and humanity is no longer comprehended.

I would translate the lines as:

The whole world has become of a single type and forgotten

The ways of dharam are known to none

I'm surprised with this:

ਨਹੀਂ ਤੁਮ ਬਿਨਾਂ ਕੋਈ ਦੂਸਰ ਹਜੂਰੇ ॥

ਤੁਹੀਂ ਅਲਖਣੀ ਹੋਇ ਰਹੀ ਜਗਤ ਪੂਰੇ ॥

No one else is close to the Almighty as you are.

You are ubiquitous in the entire universe.

I don't know why the translator interprets this closeness as relating to God??

Whatever this power is, the author is requesting it's support to help fight the Moghuls.

This line is interesting, especially how the translator has glossed the reference to 'Turks' with a general statement on 'evil doers', which most likely is referring to Moghuls in particular and not Muslims in general:

ਸਕਲ ਹਿੰਦ ਸਿਉਂ ਤੁਰਕ ਦੁਸਟਾ ਬਿਦਾਰਹੁ ॥

Drive all the evil goers[sic] from India.

Addition: The use of the word ਹਿੰਦ for India seems unique and I couldn't find it used anywhere else in the DG on searching?

Edited March 11, 2011 by dalsingh101

[tonyhp32]

This line is interesting, especially how the translator has glossed the reference to 'Turks' with a general statement on 'evil doers', which most likely is referring to Moghuls in particular and not Muslims in general:

The word Turk is used in the sense of a Muslim rather than as Mughal or even the Muslim ruling classes. This is also the way the word is used in var 41 of Bhai Gurdas I as well as in the varous Rehatnmamas. If the fight is solely the destruction of the political rule of the Mughal then why ask the deity to destroy the mosques, circumcision and the call to prayer. The reference to the call to prayer is interesting as in many areas under Sikh control, the azaan was banned.

Edited March 11, 2011 by tonyhp32

[dalsingh101]

The word Turk is used in the sense of a Muslim rather than as Mughal or even the Muslim ruling classes. This is also the way the word is used in var 41 of Bhai Gurdas I as well as in the varous Rehatnmamas. If the fight is solely the destruction of the political rule of the Mughal then why ask the deity to destroy the mosques, circumcision and the call to prayer. The reference to the call to prayer is interesting as in many areas under Sikh control, the azaan was banned.

Fair point.

I don't know who composed Ugardanti though.

Can we confidently say it was dasmesh pita?

What to make of the cow protecting sentiment also?

Whoever it was, was an Indian patriot it seems (though not necessarily a pro Hinduism one)?

The reference to the call to prayer is interesting as in many areas under Sikh control, the azaan was banned.

There is evidence pointing to a ban in Amritsar but not elsewhere? Have you uncovered something that gives a contrary picture?

Edited March 11, 2011 by dalsingh101

[amardeep]

I think tony is right. I looked up the word mitheh in a panjabi dictionary to see if the word can also mean to forget, but the dictionary said it can only mean: To destroy, to wipe out, to annihilate etc.

Edited March 11, 2011 by amardeep

[amardeep]

An old discussion of those same lines with bahador, tirath singh and bikramjit

http://www.sikhawareness.com//index.php?showtopic=2516

Uggardanti recitation by the Nihangs:

Edited March 11, 2011 by amardeep

[tonyhp32]

It is interesting that on that particular discussion TSingh defended Bahadur's views based in part on the flawed translation referred to above

3) Equally the writer criticises the particular followers of Islam for having fallen from the correct practice of listening to the muezzin's call to prayer (baang) and listening to the kuran. The writer does not criticise the practices themselves.

If one calls for the destruction of something than does that person also need to criticise it?

[tonyhp32]

I think tony is right. I looked up the word mitheh in a panjabi dictionary to see if the word can also mean to forget, but the dictionary said it can only mean: To destroy, to wipe out, to annihilate etc.

Unfortunately the problem is that many translators will try and put their own bias into their work. Be weary of translators that need to place words in brackets which are not in the original text.

[tonyhp32]

Fair point.

I don't know who composed Ugardanti though.

Can we confidently say it was dasmesh pita?

What to make of the cow protecting sentiment also?

Whoever it was, was an Indian patriot it seems (though not necessarily a pro Hinduism one)?

There is evidence pointing to a ban in Amritsar but not elsewhere? Have you uncovered something that gives a contrary picture?

I have read that the azaan was banned in Sikh areas. This was from travelogues of British writers. In the commission of enquiry against Maharaja Gulab Singh of Kashmir it is mentioned that when the British went in Kashmir it was the first time that the Kashmiri Muslim could call the azaan for decades. The Christian missionaries who were banned from entering the Punjab prior to 1846 also write that when the British invaded the Muslims were glad as they thought that British rule would restore their rights to azaan as it was allowed in the areas of Punjab already under British rule (Ludhiana, Ferozpur, Ambala). Also the Qadiani leader Ahmed wrote an impassioned appeal for support from the Muslims to the British govt by citing the example that many Muslims are still alive who remember how the Sikhs had banned the azaan.

Edited March 11, 2011 by tonyhp32

[chatanga1]

If we look at stanza 5 we find it opens with what appears to be a reference to a deity? I came across Parbati associated with the Himalayas, and Kali of Vindhyachal when translating some of Bhai Vir Singh's work, but have no idea who this Hingula associated deity is?

http://angul.nic.in/hingula.htm for the full article.

Hingula is a Goddess. The holy place (peetha) of the Goddess Hingula is situated on the bank of the river Simhada in the West of erstwhile Talcher Estate (Now in the District of Angul). In Assam, there is a place of pilgrimage named Jwalamukhi where a similar goddess Hingula or Hingulei or Hingulaksi is being worshipped. It is for this reason that the presiding deity of Talcher in village Gopal Prasad who bears the form of fire is named Goddess Hingula. Such holy-places (peethas) of Hingula are also situated even outside India in Karachi and Kabul. Both Hindus and Muslims worship at this holy place like that of Kaipadar in Khurda.

Edited March 11, 2011 by chatanga1