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jsingh96

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  1. i have the bootasingh version, if anyone has different versions please post them i will make a pdf out of mine and post it in a few weeks, then we can cross examine them
  2. If you go through the blog, http://sikh-reality.blogspot.com/ , you will find all your answers to that question
  3. i will be photographing and putting it into a PDF in the coming days/weeks will post it here
  4. I was going to type it all up and make it into a PDF that can be uploaded to this site for sure
  5. Mit, can you scan the last pages of it? I am not sure I have the full granth. It only goes up to about shabad number 200 something. And I didn't see any referring to any dasam bani. thanks
  6. Through the grace of the late Sant Baba Joga Singh Ji, I have come across the Shardaa Pooran Granth which was attributed to Bhai Mani Singh Shahid. I know many members wanted information on this particular granth, its quite interesting from my viewing so far. The granth contains various lines from gurbani and it gives a method of how many times to say it in how many days to reap certain fruits. From what I've read these include, aatamik gyaan, making ones (mind) shaant (peaceful), to get darshan (view) of Guru Ji, to get rid of dukh (pain) and illness, and even stuff like making it rain so crops grow, to yield a good produce in your fields, to get a wife quickly. The methodology of how to do these are interesting and it is explained at the start. The mangalacharans are also interesting and I will post them. The most interesting one, in my opinion, was one where it said if you do 7,000 recitations of the shabad below, from Tuesday till the next Tuesday. So that would be 1000 recitations per day. Sunai Saraa Gunaa Ke Gaaha Sunai Sek Peer Patishaah Sunai Ande Paavah Raahu Sunai Haath Hovai Asgaahu Nanak Bhagata Sadaa Vigaas Sunai Dookh Paap Ka Naas The phal (reward) of this would be to get darshan (view) in your sleep of your Isht Dev. I will post more, if anyone has any information about this granth, or questions let me know. One member of the board asked me if I could photograph the whole granth. I will digitize the granth, but as exams are coming up in december, it might not till happen till mid to late dec.
  7. i have finally received sharda pooran granth , will make a new post about it, and post up some translated bits of it
  8. can you please provide the name of the audio file where baba ji explains this? also can you please provide the page numbers on the sarbloh steek where baba ji speaks about this? thanks!
  9. Guru Granth and Panth - Passage from Sarbloh Granth http://sikh-reality.blogspot.com/2009/11/guru-granth-and-panth.html At the bottom is Katha of the late Jathedar Baba Santha Singh Ji Nihang on the passage as well (This translation has been up for a while but it has been corrected with the help of the Sarbloh Steek, before the translation was just taken from McLeods book, History of Khalsa Rehit)
  10. Suraj Prakash Granth - author: Kavi Santhok Singh ਤੇਗ ਬਹਾਦਰ ਧਰਮ ਧੁਜ ਹਰਤਾ ਤੁਰਕਨ ਮੂਲ ॥ ਚਰਨ ਸ਼ਰਨਿ ਤਾਰਨ ਤਰਨ ਨਮੋ ਹੋਇ ਅਨਕੂਲ ॥ Guru Tegh Bahadur is the standard bearer of Dharam and the one who rips out the roots of the Turks, The shelter of their feet is the boat which carries people accross the world ocean, coming into the shelter of their feet I (Kavi Santhok Singh) pay my salutations http://sikh-reality.blogspot.com/
  11. Interesting, can you please tell me where abouts in Gurbilas 10 it talks about Braham Kavich? What copy of Gurbilas 10 do you have? If you have the same one as me, (Koer Singh) published by Punjabi University Patiala, by Shamsher Singh Ashok / Doctor Fauja Singh, can you tell me the page number? If not any info will help thanks!
  12. thats very interesting, is this practised by any other sant mahapursh / sadhus? does the fat from the ghee help the brain focus? i've heard fat does help the brain function
  13. Thanks for the compliment Kam, I am truely honored. ALong with this is the Pracheen Panth Prakash Facebook group which is updated every now and then as well. Unfortantly I have some major tests and essays due (still in university) this coming two weeks. However I hope to post passages of Suraj Prakash. I am currently using a steek to translate to english the Sakhi in Suraj Prakash when Guru Gobind Singh Ji gives Updesh to the Sangat before Maharaj leaves for SachKhand. Also, I will be posting a passage dealing with the Bibek and Abibek nature of Sarbloh Granth Sahib Ji.
  14. the lines in gurmukhi are gurbani, the english is translation/interpretation
  15. heres one for you from Sri Sarbloh Granth ਬਿਸਨੁਪਦ ਪੁੰਨੀਆ ਗੀਤ ਸਾਨੀ ਤਰਹ ਦੂਜੀ ॥ ਸਰਗੁਨ ਨਿਰਗੁਨ ਦ੍ਵੈ ਰੂਪ ਹਰੀ ਕੇ, ਉਪਾਸਨ ਭਗਤਨ ਕੋ ਅਤਿ ਨੀਕੋ ॥ The Sargun and Nirgun are two forms of Hari, for devotes these two types of worship are acceptable ਭਗਤਿ ਗਯਾਨੀ ਗਯਾਨੀ ਭਗਤਾ, ਉਪਾਸਕ ਉਭਯ ਭਗਤਿ ਹਰਿ ਜੀ ਕੋ ॥ Bhagat = Sargun da upashak, Gyani = Nirgun da upashak, both of these two types of devotes are Pareshvar's shardaloo's (faithful) (page 423, vol 2 of the sarbloh granth tika)
  16. for a really general one, look at the translation by W.J. Johnson, its a Oxford World Classic http://www.amazon.co.uk/Bhagavad-Gita-Oxford-Worlds-Classics/dp/0192835815 we used this one for our course in which we studied it. my professor said it was a decent one in terms of how literal the translation was.
  17. ive seen a picture of baba deep singh jis old shastars, he had a katar like that i tihnk
  18. I have posted the page number of that particular shabad on the link you see there. If you go to that page, there are more taranas before and after that shabad. I didnt count exactly how many, but there could be a few.
  19. Out of the Tri-devi i thought it was , Sarswati (brahmas consort), Laxmi (vishnus consort) and Parbati (shivs consort), i.e. all of the Tri-murti's consorts Now, Parbati in a fericous form turns to Durga/Bhavani/Chandi/Bhagauti. And correct me if im wrong but when she gets even more crazier Kaali/Kaalika comes out from the Durga/Chandi form? (im referencing Chandi di vaar, where it talks about how Chandi is in the battlefield and Kaalika emerges from out of her head) So I always thought that they were inter-related/same type of Devi but different form
  20. ੴ ikonkaar ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ sri vahiguru ji ki fateh ਸ੍ਰੀ ਭਵਾਨੀ ਜੀ ਸਹਾਇ ॥ sri bhavani ji sahai ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਸਹਾਇ ॥ sri maya laxmi ji sahai ਉਸਤਤਿ ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਕੀ ॥ ustat sri maya laxmi ji ki (this is the start of sri sarbloh granth sahib) i am putting this as well as the first pauri on http://sikh-reality.blogspot.com/ with a translation within a week or two in the budha dal steek of sarbloh, it talked about how Bhavani here was in reference to Paida karn vali shakti (i.e. a creative Shakti) and Maya Laxmi here is reference to Paalanaa karn vali Shakti (i.e. a nourishing/protecting/taking care of type of Shakti) It means sense as Bhavani literally means giver of life, and Laxmi is the consert of Vishnu who can be known as Gopal, or the bhavaarth of that is 'sustainer/nourisher of the world' I'm guessing that the creative Shakti, Adhi Shakti that is represented by Bhavani/Durga can be both destructive as well as creative. The steek mentions how the Tri-devi represent different 3 guns, just like how people associate the Tri-murti are assoicated with the 3 guns. Bhavani - Paida karn vali Shakti (creative) Laxmi - Paalnaa karn vali Shakti (sustaining/protective) Naash - desctruvive, steek did not mention who this is, but the lsat of the devi's is Sarswati. Teh steek said that without the creative (paida) energy, there can be protection and without protection (paalna) there can be no destruction (naash) What I am confused about is then that, is Sarswati represented as a desctructive entity? I thought this was reserved for Bhavani? Or does Bhavani represent both the paida karn vali Shakti as well as the Naash (destructive) type of energy?
  21. http://sikh-reality.blogspot.com/2009/11/guru-nanak-dev-ji-passage-from-sarbloh.html Happy Gurparab!
  22. Any material that is covered in the first volume of the Budha Dal Steek, those sakhis have been taken from the book -> http://www.bagchee.com/en/books/view/40642/sri_gur_panth_prakash_rattan_singh_bhangoo_volume_1 Additions to the translation in accordance with the Budha Dal steek where need be. Anything after that has been translated by a friend of mine from the Budha Dal steek.
  23. If you want the punjabi text you can purchase the Budha Dal Steek from Chatar Singh Jeevan Singh. They have an online site where you can order from. http://www.csjs.com/
  24. Facebook now hosts a group which will have translations from Panth Prakash by Rattan Singh Bhangoo. http://www.facebook.com/group.php?gid=208029276152 Here is a piece that is posted on the site. There is more on the site. Translated from the katha of Baba Santa Singhs Panth Parkash Steek The Story of bravery of Bhai Sukha Singh Shaheed The beginnings of the story of Bhai Sukha Singh Oh Gursikhs! Listen to the story of Bhai Sukha Singh of Mari Kamboke, take this story within your heart. Sukha Singh was from the village of Mari Kamboke, and was said to be born of Tharkhan caste. When Sukha Singh reached the age of 12, his mother and father arranged for his wedding to take place. In the mind of Sukha Singh, he had a desire to become a Sikh of the Guru, he wished to partake in the initiation of the double edged sword and become a Singh. He reached Amritsar at the Akaal Takht and was blessed with Amrit from Bhai Mani Singh. In the ambrosial hours of the morning, Asa Di Vaar would be recited by the Singhs, in close villages up to 5 kos in distance, news would be heard that Asa Di Vaar was being recited at such persons houses, Singhs of those villages would get together and sing praises of the Guru. In the mind of Sukha Singh, he made it his duty to arrive at these homes and sit within the Sangat and hear the Gurus words being recited. Wherever it was, Sukha Singh had to get there and listen to Kirtan in the ambrosial hours of the morning. If Sukha Singh met another Singh, he would do his seva, he would feed him langar and water. People of the Mari village began talking, that the Tharkhan Son Sukha has become a Singh and he feeds the coming and going Singhs langar and water. These gossipers in order to get Sukha Singh captured called upon the armies of the government [Turks], when the armies arrived Sukha Singh was not at home, he had gone out somewhere. The policing Turks had left Sukhas house empty handed. This news reached the mother and father of Sukha Singh, that their son was being looked for by the police. Even Sukha Singh understood what happened, and for this reason Sukha Singh did not return home for a long time, he joined the battalions of Singhs. Separated from their Son, Sukha Singhs mother and father wailed in pain, taking deep breaths they lamented “our son has gone! Why has our son fled!” When Sukha Singh returned home, his parents tried to make him understand, “what is our union with the Khalsa? Why do you go with them? Our caste is of Kameeni, meaning manual labour of the hands in order to make ends meet. The Singhs are rulers of lands, what do we want with lands? What will us poor folk do with large lands, what will we do with kingdoms? We are poor folk. Singhs are those who take conquer kingdoms, let them have them, what is our reason for becoming Singhs? We are of Kameeni castes, when have the Singhs ever come to our house, if kingdoms come to our house who will let us rule? Who will let us poor Tharkhans rule over lands? The desire for land is the job of the Jatts.” The mother and father tell their son, “It is the job of the Jatts to own land, that is their role, we grow small crops and we eat them ourselves, we are of Kameeni castes, what is it that us poor people have, what do we want of Sikhi? As long as we have food for the day, this is big enough for us, let us work hard and earn our food honestly” The mother and father made an excuse to the Singhs, they told them “our son is due to be married, he is due to bring his wife home, let him bring her home, then after that he will leave his wife at home and join the ranks of the Singhs battalion again.” Saying this, Sukha Singhs mother and father got his leave granted and returned home at night The mother and father hatched a plan in their mind, that we must break him away from Sikhi, nothing else will work, we must plot against him. They mixed cannabis and alcohol together and made Sukha Singh drink it at night time. Sukha Singh fell into a state of intoxication, when he fell unconscious and lost reasoning for where he was, the mother and father called the village barber to their home. The barber cut the hair of Sukha Singh and made his head bald. In the morning when Sukha Singh awoke and his intoxication had left him, he ran his hand over his head and felt that his turban is no longer on, and his hair is no longer on his head. He realised that his mother and father tricked him, he realised they have committed a grave sin by cutting his hair. He thought in his mind, the first thing I must do is kill them, that he must take their heads, “they tricked me and lied greatly to me”. Sukha Singh then thought to himself “If I kill them , I will receive more bad karma upon my head”, instead he decided to jump into a well and take his own life. When the villagers head a loud splash of water in the well, they thought that someone had fell into the well accidently, they threw a rope into the well and shouted down for Sukha Singh to grab it, allot of commotion arose and people began to make noise. Sukha Singh did not grab the rope, for he wished to die in the well by drowning, such was his pain, he would flip himself over in the water to get deeper under the water, he would not grab the rope. The water could not drown Sukha Singh, it never let him go under. Sukha Singh had a brother, he grabbed the rope with one hand and absailed down the side of the wall, reaching the bottom extended his arm out in order for Sukha Singh to grab it and get him out of the well. By this time, another Singh had arrived at the well and he listened to the story of what happened. That Singh shouted down the well and asked Sukha Singh “what is your problem? You have been separated from your Sikhi and in anger you wish to take your life?” In this way the Singh tried to make Sukha Singh understand. “if you really wish to die, die upon the heads of the Turks, why die in this innocent water? By dying in this way why are you wasting your life, those Turks who brought pain to our Gurus, they are without honour, they wish to turn Hindus into Muslims, Khalsa Ji do not do this, fight against the Turks and die an honourable death, get out of the well and join with the Singhs, fight against the Turks and attain martyrdom, this is my advice to you, my honest advice, honour my advice, go join the Khalsa. Hearing the words of the Singh, Sukha Singh honoured his advice, he told him that his words are true and climbed out of the well. This Singh gave him true guidance, kill the Turks and die fighting. However in the mind of Sukha Singh, another thought would not leave him, however much he tried to drown himself he was unable to, he realised that until the time comes death will not take you away, let me achieve great feats until my death. He raised a great thought within his mind, “when death comes I will be unfaltered, I will attain martyrdom” He made this thought concrete within his mind. “May I roar against the Turks and fight against them, my life will not be wiped out by them as they will not be able to kill me, even if they do I will take their life with me by cutting them down as they cut me”. The Sarpanch of the village had a great horse, he made the excuse of taking it for a drink of water. The Sarpanch allowed him “go ahead son, take it for a drink”, in this way Sukha Singh took the horse and joined the ranks of the Khalsa Panth once again. Sukha Singh arrived in the jungles and enrolled in the battalions of Sardar Shaam Singh. Shaam Singh was a Nihang of Budha Dal and commanded a cavalry of 12000 horsemen. Sukha Singh received initiation of the Double Edged sword from the hands of Shaam Singh, and was treated as his own son. In the heart of Sukha Singh the following feelings arose, “I took the horse from the Sarpanch with the excuse of feeding it water, and he allowed me to take it. I gave him no money and ran off with his horse.” Sukha Singh thought that he must vow to send enough money back to the Sarpanch for the worth of the horse. Thinking this, Sukha Singh mounted his horse and made his way to Lahore. Sukha Singh created a simple appearance for himself in the same manner of Jatt villagers. The hair of his head was still short and in this way he reached the markets of Lahore on his horse. In the Sarafaan Markets, where coins are minted and exchanged and where gold was sold, Sukha Singh made an excuse to get in there. The traders there were filling up sacks and slinging them over their shoulders, some are walking off this way, some are walking off that way and some are exchanging in the market huts. One man was walking away with gold coins, this man came in the vision of Sukha Singh. Sukha Singh walked his horse nearby this man and tied cloth on the sack of coins, in a flash he made hit the horse with his heels and made for the door. He had no fear in his heart, how will the police stop him? For this reason Sukha Singh came to the markets, he thought if someone confronted him he would hit him, in this way Sukha Singh felt no shame or fear of dying. “Hes gone that way, hes gone that way!” the people were left saying, and Sukha Singh sped off to the jungles were the Khalsa Panth had dismounted. When such commotion was created, people did not know what happened and who did anything, in this way people started causing rukus. They pointed to the jungles and the police began to make their way to find the theif. On attempting to follow the tracks of the horses, the police lost Sukha Singh, they did not know which way he had gone. Sukha Singh reached the battalion of Singhs and asked for the price of the horse. It was estimated that the horse was worth 300 rupees by the Singhs. Sukha Singh sent 300 gold coins to the Sarpanch in order to pay for his horse, he also sent a letter explaining what happened. “I needed to escape the village quickly, that is why I took your horse, I did not push or trick you” Reading this the Sarpanch was happy. The remaining money from the coins was put towards food and needs of the Singhs. No money was sent to his mother and father, what union was left with them? They had tricked him and cut his hair off, he had lost trust in them. In this way many Singhs like Sukha Singh did this, those strong Singhs who would singularly pull off such a raid. In all four directions whether villages, towns and bazaars, wherever there was merchandise coming through, the Singhs would do a raid. Sukha Singh grew older and stronger, and thought in his mind “i can do something, i have lost myself” this great thought arose in his mind, “those warriors who stand infront of me or chase me, in the spot that they stand I stop them, with the strike of my sword I split them into two, of all the weapons, I can weild them all.” In all forms of Shastarvidiya, Sukha Singh was complete in them all. Whoever laid a hand onto Sukha Singh, he punished them severely, for that person he became a great bearer of pain, he never let his opponent even take another breath until the time of his death came. Whatever Sukha Singh plundered on his raids with his horse, he would put back into the langar of the Guru Khalsa. Wherever the Turks were battling with the Khalsa, just as the same way a tiger pounces, Sukha Singh pounced in this way. Jhatka’ing [Killing with a single blow] the Turks, Sukha Singh would quickly return back to the Khalsa, going out and killing and coming back in quick succession. With the Raamjunga [Musket], Sukha Singh was a great master, with a bow and arrow he could quickly knock off multiple horsemen from their steeds. The Lance, Spears and Swords, whoever he hit them with would rapidly lose their breaths into the skies along with their lives. Word of Sukha Singh had quickly spread within the Khalsa and the Turks, within the whole country commotion had arose about him, he became to be known as the Shriomani [highest] warrior. Wherever there was a battle with the Turks, if Sukha Singhs hand was there, he would always bring victory for the Khalsa. He would always return victorious, and undefeated. Wherever there was a congregation, Sukha Singh would be welcomed and greeted, and he would sit alongside the other accomplished warriors. Wherever there was a meeting of the Khalsa, Sukha Singh would make his way there. Wherever the Singhs would lay their position, in tens, and twenties would they ride together, in the winter months the Singhs would carry logs of wood with them to burn for fires. To quench their thirst they would fill their leather water bags, in their resting positions would they feed everyone water. For days Singhs would go hungry until a raid was carried out to provide enough money for food for the battalions. If a Singh had come from a far away journey, they would allow him to join them. For washing, Singhs filled drums of water from far distances and brought them back in order for others to bathe in. They would wash the battle clothes of the soldiers, their breeches and, drain them and put them out to dry, and also use the water to wash the lotus feet of the Gurus Singhs. When Singhs would brush their teeth with Daatan, Sukha Singh would pick up their Daatan, and carry a water jug for them for rinsing. Sukha Singh also learnt how to sing Kirtan, in the Gurus congregation he would play the Rabab and sing devotional hymns. His battlefield Kamarkasa [Weapons belt] was tied tightly day and night, Sukha Singh was always ready to battle and wrestle. In many ways he served the Singhs. From fighting and battling he did not keep any fear, he always remained ready. His mother and father wished that Sukha Singh returned home, and he even began to hear from the Singhs that he should return home and glance his eye over the house. His mother and father came made the Singhs tell him “do not stay at home, that is your choice, but if your wedding has been arranged you must bring your wife home, then you can return back to join us”. In this way, Sukha Singh returned back to his village in order to bring his wife home. Sukha Singh would return home in the early morning or late at night in order to avoid the Turks, he would then return to join the Singhs. Soon after returning, a daughter was born in the house of Sukha Singh. Daughters would be killed, out of the worry of marriage, that no Turks pick her up and take her, out of fear of Turks, very few daughters were allowed to live. It is not known whether it was Sukha Singh who killed this girl, whether she was born deceased, whether it was his wife who killed her, such things we do not know. Commotion arose within the Khalsa Panth, that a daughter was born in this house and she was killed. The Singhs enforced their discrimination, “how dare you! Do not even touch our steel bowls” they enforced their rules, they withdrew his companionship. The Khalsa Panth didn’t even turn their face to him, they called him a “daughter killer” and made him sit away in the distance. They never let him sit near their positions, nor near their fires. He pleaded with them, that he is not at fault, “why would i kill my own daughter” but they did not forgive him. They told him to stay far away. These things began to eat away at Sukha Singh, he thought to himself that “I did not do anything, but such a large burden has come upon my head”, this grief came over him. Look to the extremes of this story, he was known as a great warrior, he commits to so much selfless service, he strikes many swords whilst at the front of a battle, to the lows it has now reached that the Singhs no longer allow him to touch their eating bowls. They do not even speak to him, they do not even let him near him. To the heights which his daughters soul went to the skies, the name of Sukha Singh went down as much. Sukha Singh brings much sorrow and worry into his heart, he laments greatly, he no longer speaks with anyone, staying silent due to knowing that no Singh one will respond to his words, for the reason that he is labelled as a daughter killer “stay away and sit over there, do not even touch us”. Here ends the first sakhi of Bhai Sukha Singh Shaheed. Parcheen Panth Parkash Steek – Singh Sahib Baba Santa Singh Ji Akali, Jathedhar 96 Crori Budha Dal Panjwa Takht. Bhag Dooja – Page 120 - 129
  25. geeeezassssssssss on the reals, snatan how dem boyz up in da island use it is one who is da folla of da niddar fellow now i duno but yalls but i sure do knw thats how we do up in the island of england
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