jsingh96

The promotion that we were speaking about, at least me, was that of awareness of who Sikhs are. it is purely an identity concept nothing more.

http://sikh-reality.blogspot.com/

Although Jay Z and Puff Daddy both have their origins in the early 1990's really hard/rough rap, their music now extends much broader and is well known in the pop culture as well. Having recognition from them, in their music videos or other things, is excellent, what other medium would show Sikhs in a positive light to hundreds of thousands of people?

My comparison with the jatt culture was just that people see it as trashy, unsophisticated, unintelligent and unmoral with all the drinking/swearing/dancing/etc.

Why do you say hiphop culture is trash? Drugs/drinking, disrespect for women, swearing, materialism, pride, etc etc, Fair enough. What culture is not trash then?

If you put on a negative lens its not hard to see negatives. In the same way one can view Punjabi culture as very negative, i.e. drugs/drinking, disrespect for women (spousal abuse), swearing (who's not an elder say ma di ....., or pain di .....), materialism (don't even need to show example of that lol), pride (oh mr sandhu's son is a doctor while mine should be as well!).

Lets try to look at the positives

"Think Puff Daddy showing Sikh images in his videos, Spike Lee, Jay Z's appreciation of Panjabi music etc."

Great, Sikhs promoted through trash culture, perfect.

People say the same about Jatt culture.

Spike Lee is widely accepted as a very good movie director/maker. I loved how he showed racism to Sikhs in his movie, Inside Man.

If that is trash culture what do you want, Sikhs portrayed in Operas? Will that get the word out?

New post about shastar pooja, the worship of weapons, is up. Passage is from Suraj Prakash.

Both meanings/translations are acceptable

Giani Baba Inderjit Singh Ji went into detail of why it means All-light (prakash)

Summary of Sarbloh Granth Sahib posted on the blog

http://sikh-reality.blogspot.com/2009/10/summary-of-sarbloh-granth-sahib-ji.html

thanks for all the comments

- passages from Sarbloh Granth with translations

- summary of Sarbloh Granth Sahib will be posted in a few days

- Article on Prakash Divas of Adi Guru Granth Sahib with passages from Suraj Prakash Granth and Gurbilas Patshahi 6 (will be up this Tuesday, which is the prakash divas day i believe)

ds123

That line you have posted is from Sarbloh Granth. If you have the Budha Dal steek: volume 2, page 529

Any requests by anyone? Shaheediyan, those two things you mentioned are def on my to do list, just so much to do at the moment, plus I am still in university so coursework has been keeping me busy. but ever since I started reading through sarbloh, suraj prakash, panth prakash, vivek pradipika, ive been seriously distracted from coursework. will get to those for sure though.

http://sikh-reality.blogspot.com/

Dhan Dhan Satiguru Hargobind Sahib Ji

Kavi Santhok Singh writes about Bandi Chor in his fouth chapter of Suraj Prakash Granth (written early to mid 1800s). Kavi Ji goes through the saakhi and concludes at the end:

ਧੰਨਯ ਧੰਨਯ ਗੁਰ ਬਡਿ ਉਪਕਾਰੀ । ਕਯੋਂ ਨ ਗਹੈਂ ਨਰ ਸ਼ਰਨਿ ਤੁਮਾਰੀ ।

ਜੀਵਤਿ ਮ੍ਰਿਤਕ ਸਦਾ ਰਖਵਾਰੇ । ਦੇਤਿ ਅਨੰਦ ਕਸ਼ਟ ਨਿਰਵਾਰੇ । ੨੯ ।

Everyone cried out, "Blessed, blessed, is the Guru, he is the helper of all. Why do people not take hold of your protection? You are the protector of the living and the dead, you eradicate pain and bring bliss to everyone!"

ਆਵਤਿ ਦੇਖਨਿ ਨਰ ਗਨ ਦੌਰਿ । ਸਨੇ ਸਨੇ ਗੁਰੁ ਨਿਕਸੇ ਪੌਰਿ ।

ਹਾਥ ਬੰਦਿ ਸਭਿ ਬੰਦਨ ਠਾਨਿ । ਮਾਨਵ ਗੁਨਹਿਂ ਸੁ ਮਨ ਅਨੁਮਾਨ । ੩੦ ।

People seeing from far would gather around, slowly slowly the Guru walked out of the prison door. Grasping their hands together the people bowed down to the Guru.

ਕਬਿੱਤ

ਸੰਕਟ ਨਰਕ ਕੋ ਬਿਕਟ ਜੇ ਬ੍ਰਿਲਾਪ ਜੈਸੇ, ਨਿਕਸੇ ਨਿਸੰਗ ਸੰਗ ਜਨਕ ਨਰਿੰਦ ਕੇ ।

Just like in the plains of hell where souls were crying out, by joining to Raja Janak they were able to escape without hestitation.

ਕੈਧੋਂ ਉਡ ਬ੍ਰਿੰਦ ਕਰਿ ੳਜ ਕੋ ਬਿਲੰਦ ਰਾਹੁ ਰੋਕੇ ਛੁਟਿ ਚਲੇ ਸਾਥ ਪੂਰਨ ਸੁ ਚੰਦ ਕੇ ।

Similar to the way Rahu, through his power, stopped the stars and swallowed the moon,

ਕੈਧੋਂ ਘੇਰਿ ਆਨੀਂ ਨਾਰਿ ਸੁਦੰਰ ਮਹਾਂਨੀ, ਦੇਂਤ ਹਾਂਨੀ ਕਰਿ ਲੀਨਿ, ਪਾਛੇ ਗਮਨੀ ਗੁਬਿੰਦ ਕੇ ।

Or how Krishna, after killing demons, rescued and brought along various beautiful women who followed behind him.

ਤਿਨ ਕੇ ਮਨਿੰਦ ਆਜ ਸ਼ੋਭਤਿ ਮੁਕੰਦ ਮਹਾਂ ਨਿਕਸੇ ਨਰਿੰਦ ਸੰਗ ਸ਼੍ਰੀ ਹਰਿ ਗੋਬਿੰਦ ਕੇ । ੩੧ ।

Just like in those ways, the Giver of Liberation, Guru Hargobind Sahib gloriously freed all the Kings from prison.

Kavi Ji then ends the katha with this line:

ਸਭਿ ਸਿੱਖ ਆਦਿ ਜੇਠੇ ਅਨੰਦ । ਗਮਨੇ ਸੁ ਲਾਰਿ ਕੁਲ ਸੋਢਿ ਚੰਦ ।

The Sikhs, and Jeta's, went along with Guru Hargobind Sahib, and were in total bliss as they traveled together (from the jail Guru Sahib was imprisoned in)

ਧਰਿ ਸ਼ਸਤ੍ਰ ਸ਼ੁਭਤਿ ਜਿਮ ਮਹਿਦ ਸਿੰਘ । ਬਲਿਹਾਰ ਜਾਤਿ ਸੰਤੋਖ ਸਿੰਘ । ੪੬ ।

Guru Hargobind Sahib, adorned with weapons, looked glorious as if he was a great Lion. Kavi Santhok Singh is a sacrifice to the Guru.

History of Sarbloh Granth (sri mangalacharan ji) posted

Look forward to a summary of each of the five chapters in the coming days.

im going to be posting a whole article on sarbloh granth with covers its history, summary of contents, and some quotes that are translated,

stay tuned

I don't plan on putting sampuran translations up, just tid pids here and there that I find interesting.

But certainly major parts of sikh history will be translated in due time, i.e. certain major battles, saakhis, amritsanskaar etc

On the way: Sarbloh Granth Sahib History, Summary, and quotes translated - keep checking blog for updates

Gurfatehji,

I have started http://sikh-reality.blogspot.com/

Some things to look forward to on it

- Translated passages from Sarbloh Guru Granth Sahib (a large section is already up, and more are coming within a week)

- Translated passages from historical books like Panth Prakhash (bhangoo), Sooraj Prakhash (santhok singh), gurbilas (koer singh) etc

- Translated passages from Rehatnamas written in the 1700-1800s, i.e. Bhai Daya Singh Rehatnama, Bhai Desa Singh Rehatnama etc

short description of maharajs darbar from the historical book , panth prakhash written by rattan singh bhangoo (written in 1809)

-----------------------------------------------

Dohra

When Satguru Guru Gobind Singh proceeded towards the South (Deccan),

There la a seat of Saint Dadu at Dadu Duar on the wa

The Guru put up his camp at the spot of Dadu Duar,

Along with the force of five to seven thousand Singh followers. (1)

Chaupai:

It was marked by beating of drums and unfurling of Khalsa Flags,

And a loud recitation of Gurbani without any kind of fear.

The Guru's Singhs were heard reciting "Chandi Chritar" and "Chandi di Vaar",

As well as the recitation of Guru's composition, "Akal Ustat" (2)

This recitation created an environment of soothing rain in mid June,

And crocking of frogs out of joy during monsoon rains.

And the cooing and dancing of peakocks at the sight of thundering dark clouds,

Such was the ambience created by the recitation of Gurbani by the Singhs. (3)

Dohra:

Some Singhs were seen reading and reciting scriptures in one corner,

While a few others were foud reciting the Guru's compostition "Sri Mukhvak",

At another spot, a few Singhs were singing Gurbani to the accompaniment of Rabab,

Which created an atmosphere of God Indira's majestic Divine Court. (4)

Swaiya:

If a melody of trinkets, percussion and water stringed instruments emanated from oneside,

The sound of double percussion and string instruments was heard from the other side.

If a perfect melody produced by a wind instrument ws reverberating from one place,

The delightful melody by string instruments was audible from another direction.

As if it was the creation of mythological gods like Yaksha, Kinnar, and Narda.

Combined harmoniously with hte musical compositions of Tomar and ulook.

Such was the spendour and majesty of the Guru's Divine Musical concerts,

That even God Indira would feel envious of the Guru's Divine presence. (5)

Chaupai:

While some devoted Singhs touched Guru's feet out of reverence,

Other beseeched the Guru to set up a camp nearby,

Some others burnt incense sticks and circled around the Guru,

As the stars revolved round the polestar at night. (6)

Some prostrated themselves before the Guru out of veneration,

As the gods are believed to prostrate before Chief of gods Indira.

Some stood as still in Guru's service while sheltering Guru's head with a canopy,

As a planted tree stood still and steady on the earth. (7)

They kept standing around the Guru like permanently fixed poles,

Even in the midst of scorching heat and blistering winds. (8)

Dohra:

Guru's Khalsa's standards shone like a brilliantly shining sun,

Likewise shone the sparkling majestic waving hand fans.

The canopy over Guru's head sheltered his face like a dark cloud,

Under a vast outstreched tent like a thick huge cloud. (9)

The Guru sat on his royal throne like the God Indira,

Armed with weapons like the mighty Indira with his bow.

The flywisk was being waved around his majestic face,

As if a peacock was dancing in joyful delight. (10)

does anyone have any pics?

one thing to consider is that punjabis are very different phsyically to other south asians

Was wondering what sangat thinks of the notion of different sikh sampradaye representing different guna's. I have read in a puratan rehatnama, (will look it up soon), that different types of sikhs represent different gunas.

For example, the bihamgam (nirmale, udasi, sevapanthi's) would be classified as the satoguni, the grisht would be classified as rajoguni, and the nihang/akali would be classified as the tamoguni

My understanding of this is that the bihamgams are satoguni because they deal only with adhyamaticgyan, brahmgian, shaastr, gurbani, etc. That is their duty/job, so anything else is interfering with it (i.e. spouse, work, social responsabilities etc). But their duty is to spread dharma to all others.

The Grisht are rajoguni, in the sense that they live the life of a householder, they work, have kids etc. They support (financially) the bihamgams and the warriors/nihangs/akalis. That is their dharma.

The Nihangs/Akalis/warriors are tamoguni in the sense that they are the destroyers, they deal with war only, shastarvidiya.

I forget which rehatnama this comes from, but will look it up shortly and post the translation section of it here.

What do you guys think? Nowadays there seems to be a great mix between the sampradya, ideologies etc

freed/tsingh

can you please re-upload those pics?

anyone get through this book yet?

currently i am going through it, but its taking me longer as i am noting down all interesting/vedāntic knowledge as i come across it

i.e. if anyone has read the first few pages the differences between vāsnā's, etc

so far, its a great read, it picks up on where bhavrasamrit left me hanging

When did they start calling mataji, Mata Sahib Kaur? Traditionally in historical books she is refered to Mata Sahib Devan (or Devi)

got the book yesterday! i cannot put this down!

great book so far

if you can stand the taste go for it !

n3o, is there a way we can get sacha sauda to mass order these books?

if not i think im going to mass order them and supply them to sangat in canada, let me know

tsingh,

was wondering if the book mentions or goes into any thoughts about free will in gurmat sidhant?

thank you, and can't wait to receive it!