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  1. “She is the most beautiful among women who loves the Guru and wears this jewel on her forehead.” – Guru Nanak Dev ji (Guru Granth Sahib, 54) Get Prints here - http://www.sikhiart.com/product/mai-bhago-ji-second-edition/ Artist's Notes Mai Bhago ji, Mother Bhago, sought after Guru Gobind Singh ji’s blessings to have a son. But while travelling to Guru ji, she was distressed to hear that a group of 40 Singhs had deserted him during the Battle of Anandpur. She rode to their gathering, made them realize their mistake and then set off along with them to find Guru Sahib, who was still being followed by the Mughals. They reached Khidrana, where a battle took place between the two armies. In this battle, those 40 Singhs were all slain, Guru Sahib forgave them and they came to be known as the Chali Muktay, the liberated ones, and Khidrana came to be known as Muktsar. Tragically, Mai Bhago ji’s husband and brothers were killed in this battle and so she dedicated her life to meditation and attained liberation. After attaining liberation, Mata ji became detached from the physical world and its customs and traditions. She started to live her life free of all attachment to objects and any desire to do anything. Kavi Santokh Singh ji explains that her spiritual state reached a point where she became even detached from basic things such as wearing of clothes. This is when Guru Gobind Singh ji intervened and suggested to Mata ji that in order to preserve the honour of her family, she should cover her head and wrap herself with a shawl. Mata ji obeyed Guru Sahib and continued to meditate on God until her last breath. The Daughter turned Wife turned Warrior turned Saint, Mai Bhago ji’s story is very inspirational to those who are on the Path of the Saints. For me Mai Bhago ji has been a constant inspiration to take action, to take charge, and make things happen. When I heard about the latter part of her life, she then also became an immense inspiration for me to meditate and to cultivate strong states of detachment.
  2. Work in progress Started July 25, 2015 Update Aug 4 - 21-30 + Pronunciation Guide Update Aug 8 - 31-50 Source of Sanskrit - http://www.ashtangayoga.info/source-texts/yoga-sutra-patanjali/ Yog Sutr of Patanjali योग सूत्रानि पतञ्जलि ਯੋਗ ਸੁਤ੍ਰਾਨਿ ਪਤੰਜਲਿ (ਯੋਗ) Enlightenment (ਸੁਤ੍ਰ) formula (ਆਨਿ) that comes from scholar (ਪਤੰਜਲਿ) Patanjali ਗੁਰਮੁਖੀ ਪੜ੍ਹਨ ਲਈ ਅਤੇ ਅੰਗ੍ਰੇਜੀ ਵਿੱਚ ਅਰਥ Gurmukhi Reading with English Translation Pronounciation Guide Beginner ਃ - enunciate a pause (usually 'ah') ਯ੍ਯ - extend the 'ye' sound to twice as long. This is a continuous 'double y'. E.g. ਵਿਪਰ੍ਯ੍ਯ - should be pronounced similar to Wiparwaya, rather than as Wiparya ਘ ਭ ਧ ਢ ਝ - are all aspirated e.g. ਘ is "gh" rather than stressed "gg" ਙ - read as "gy", this is for beginners Advanced Reader ਙ - is an "ngy" sound, takes a lot of practice to get right (sometimes written as "ng" or "nj". In the video below he writes "dny") Pronunciation Video ष - sometimes I write this simply as ਸ਼, sometimes as ਖਸ਼. The actual pronunciation is 'sh' that is uttered from the back of the mouth. Normally we say 'sh' from the front of the mouth but try saying it from the back, it will sound much softer. That is ष , it sounds like it is halfway between ਖ and ਸ਼. Pronunciation Video We don't have a letter for this sound in Punjabi. ਖ ਖ਼ ਸ਼ are all taken. I would prefer if we used ਛ਼ to represent ਸ਼ (a soft ਛ, these sounds which are often the same in some Punjabi dialects) and ਸ਼ to represent ष (softer ਛ, and even softer than ਛ਼, it's a soft version of ਸ). The continuum starts from the front of the mouth and moves backwards - ਸ > ਛ > ਛ਼ > ਖ > ਸ਼ > ਖ਼ - snake > chair > share > care > ਮੋਸ਼ > ਖ਼ਰਗੋਸ਼ Chapter 1 - The Foundation of Samadhi समाधिपाद ਸਮਾਧਿਪਾਦ (ਪਾਦ) Basis of (ਸਮਾਧਿ) meditation अथ योगानुशासनम् ॥१॥ ਅਥ ਯੋਗਾਨੁਸ਼ਾਸਨਮ੍ [[੧]] [[1]] (ਅਥ) Now! The (ਯੋਗਾਨੁਸ਼ਾਸਨਮ੍, ਯੋਗ ਅਨੁਸ਼ਾਸਨ) discipline and science of Yog - योगश्चित्तवृत्तिनिरोधः ॥२॥ ਯੋਗਸ਼ਚਿੱਤਵ੍ਰੱਤਿਨਿਰੋਧਃ [[੨]] [[2]] (ਯੋਗ) Enlightenment comes when the (ਵ੍ਰੱਤਿ) wandering of (ਸ਼ਚਿੱਤ) consciousness (ਨਿਰੋਧਃ) stops. तदा द्रष्टुः स्वरूपेवस्थानम् ॥३॥ ਤਦਾ ਦ੍ਰਸ਼ਟੁਃ ਸ੍ਵਰੂਪੇਵਸਥਾਨਮ੍ [[੩]] [[3]] (ਤਦਾ) Then (ਦ੍ਰਸ਼ਟੁਃ) consciousness (ਸਥਾਨਮ੍) comes to dwell in its (ਸ੍ਵਰੂਪੇਵ) own form. वृत्ति सारूप्यमितरत्र ॥४॥ ਵ੍ਰੱਤਿ ਸਾਰੂਪ੍ਯਮਿਤਰਤ੍ਰ [[੪]] [[4]] The (ਵ੍ਰੱਤਿ) wandering causes us to view (ਸਾਰੂਪ੍ਯਮਿਤਰਤ੍ਰ) other different forms. वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥ ਵ੍ਰੱਤਯਃ ਪੰਚਤਯ੍ਯਃ ਕਲਿਸ਼ਟਾਕਲਿਸ਼ਟਾਃ [[੫]] [[5]] There are (ਪੰਚਤਯ੍ਯਃ) five main types of (ਵ੍ਰੱਤਯਃ) wandering that causes (ਕਲਿਸ਼ਟਾਕਲਿਸ਼ਟਾਃ, ਕਲੇਸ਼ ਕਲੇਸ਼) suffering upon suffering. प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥ ਪ੍ਰਮਾਣ ਵਿਪਰ੍ਯ੍ਯ ਵਿਕਲਪ ਨਿਦ੍ਰਾ ਸਮ੍ਰਤਯਃ [[੬]] [[6]] 1. (ਪ੍ਰਮਾਣ) Perception 2. (ਵਿਪਰ੍ਯ੍ਯ) Intellect 3. (ਵਿਕਲਪ) Imagination 4. (ਨਿਦ੍ਰਾ) Sleep 5. (ਸਮ੍ਰਤਯਃ) Memory प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥ ਪ੍ਰਤਯਕਸ਼ਾਨੁਮਾਨਾਗਮਾਃ ਪ੍ਰਮਾਣਾਨਿ [[੭]] [[7]] (ਪ੍ਰਤਯਕਸ਼, ਪ੍ਰਤਖ) That which is in front of our eyes, (ਆਨੁਮਾਨ) estimate and (ਆਗਮਾਃ) derived knowledge, all (ਪ੍ਰਮਾਣਾਨਿ) come from perception. विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥ ਵਿਪਰ੍ਯ੍ਯੋ ਮਿਥਯਾਙਾਨਮਤਦ੍ਰੂਪ ਪ੍ਰਤਿਸ਼ਠਮ੍ [[੮]] [[8]] (ਵਿਪਰ੍ਯ੍ਯੋ) Intellect is that (ਮਿਥਯਾ) mythical/idealized (ਙਾਨ) knowledge (ਤਦ੍ਰੂਪ) of various forms (ਪ੍ਰਤਿਸ਼ਠਮ੍) that is eminent. शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥ ਸ਼ਬਦਙਾਨਾਨੁਪਾਤੀ ਵਸਤੁਸ਼ੂਨ੍ਯੋ ਵਿਕਲਪਃ [[੯]] [[9]] Any (ਸ਼ਬਦ) word or (ਙਾਨ) knowledge that is (ਆਨੁਪਾਤੀ) consequent upon (ਵਸਤੁਸ਼ੂਨ੍ਯੋ) lack of objects is (ਵਿਕਲਪਃ) imagination. अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥ ਅਭਾਵਪ੍ਰਤਯਯਾਲਮਬਨਾ ਤਮੋਵ੍ਰੱਤਿਰਨਿਦ੍ਰਾ [[੧੦]] [[10]] (ਅਭਾਵ) lack of (ਪ੍ਰਤਯਯ) concepts that we (ਆਲਮਬਨਾ) support there is (ਤਮੋ) darkness (ਵ੍ਰੱਤਿਰ) and wandering in (ਨਿਦ੍ਰਾ) sleep अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥ ਅਨੁਭੂਤਵਿਖਸ਼ਯਾਸਂਪ੍ਰਮੋਖਸ਼ਃ ਸਮ੍ਰਤਿ [[੧੧]] [[11]] अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥ ਅਭ੍ਯਾਸਵੈਰਾਗ੍ਯਾਭ੍ਯਾਂ ਤਨ੍ਨੀਰੋਧਃ [[੧੨]] [[12]] तत्र स्थितौ यत्नोभ्यासः ॥१३॥ ਤਤ੍ਰ ਸਥਿਤੌ ਯਤ੍ਨੋਭ੍ਯਾਸਃ [[੧੩]] [[13]] स तु दीर्घकाल नैरन्तर्य सत्कारादरासेवितो दृढभूमिः ॥१४॥ ਸ ਤੁ ਦੀਰਘਕਾਲ ਨੈਰਨਤਰਯ ਸਤਕਾਰਾਦਰਾਸੇਵਿਤੋ ਦ੍ਰਢਭੂਮਿਃ [[੧੪]] [[14]] दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥ ਦ੍ਰਸ਼ਟਾਨੁਸ਼੍ਰਵਿਕਵਿਸ਼ਯਵਿਤੁਸ਼ਣਸ੍ਯ ਵਸ਼ੀਕਾਰਸਂਜਣਾ ਵੈਰਾਗ੍ਯਮ੍ [[੧੫]] [[15]] तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥ ਤਤਪਰਂ ਪੁਰੁਸ਼ਖ੍ਯਾਤੇਃ ਗੁਣਵੈਤ੍ਰਸ਼ਣਯਮ੍ [[੧੬]] [[16]] वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥ ਵਿਤਰਕਵਿਚਾਰਾਨੰਦਾਸਮਿਤਾਰੁਪਾਨੁਗਮਾਤਸਂਪ੍ਰਙਾਤਃ [[੧੭]] [[17]] विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोन्यः ॥१८॥ ਵਿਰਾਮਪ੍ਰਤ੍ਯਯਾਭ੍ਯਾਸਪੂਰਵਃ ਸੰਸਕਾਰਸ਼ੇਸ਼ੋਨ੍ਯਃ [[੧੮]] [[18]] भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥ ਭਵਪ੍ਰਤ੍ਯ੍ਯੋ ਵਿਦੇਹਪ੍ਰਕ੍ਰਤਿਲਯਾਨਾਮ੍ [[੧੯]] [[19]] श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥ ਸ਼੍ਰੱਧਾਵੀਰਯੋਸਮ੍ਰਤਿ ਸਮਾਧਿਪ੍ਰਙਾਪੂਰਵਕ ਇਤਰੇਸ਼ਾਮ੍ [[੨੦]] [[20]] तीव्रसंवेगानामासन्नः ॥२१॥ ਤੀਵ੍ਰਸਂਵੇਗਾਨਾਮਾਸਨ੍ਨਃ [[੨੧]] [[21]] मृदुमध्याधिमात्रत्वात्ततोपि विशेषः ॥२२॥ ਮ੍ਰਦੁਮਦ੍ਯਾਧਿਮਾਤ੍ਰਤ੍ਵਾੱਤ੍ਤਤੋਪਿ ਵਿਸ਼ੇਸ਼ਃ [[੨੨]] [[22]] ईश्वरप्रणिधानाद्वा ॥२३॥ ਈਸ਼੍ਵਰਪ੍ਰਣਿਧਾਨਾਦ੍ਵਾ [[੨੩]] [[23]] क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥ ਕਲੇਸ਼ ਕਰਮ ਵਿਪਾਕਾਸ਼ਯੈਃ ਪਰਾਮ੍ਰਸ਼ਟਃ ਪੁਰੁਸ਼ਵਿਸ਼ੇਸ਼ ਈਸ਼੍ਵਰਃ [[੨੪]] [[24]] तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥ ਤਤ੍ਰ ਨਿਰਤਿਸ਼ਯਂ ਸਰਵਙਬਿਜਮ੍ [[੨੫]] [[25]] स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥ ਸ ਏਸ਼ ਪੂਰਵਕਸ਼ਾਮਪਿਗੁਰੁਃ ਕਾਲੇਨਾਨਵੱਛੇਦਾਤ੍ [[੨੬]] [[26]] तस्य वाचकः प्रणवः ॥२७॥ ਤਸ੍ਯ ਵਾਚਕਃ ਪ੍ਰਣਵਃ [[੨੭]] [[27]] तज्जपः तदर्थभावनम् ॥२८॥ ਤੱਜਪਃ ਤਦਰਥਭਾਵਨਮ੍ [[੨੮]] [[28]] ततः प्रत्यक्चेतनाधिगमोप्यन्तरायाभवश्च ॥२९॥ ਤਤਃ ਪ੍ਰਤਯਕ੍ਚੇਤਨਾਧਿਗਮੋਪ੍ਯੰਤਰਾਯਾਭਵਸ਼੍ਚ [[੨੯]] [[29]] व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः ॥३०॥ ਵ੍ਯਾਧਿ ਸਤ੍ਯਾਨ ਸਂਸ਼ਯ ਪ੍ਰਮਾਦਾਲਸ੍ਯਾਵਿਰਤਿ ਭ੍ਰਾਂਤਿਦਰਸ਼ਨਾਲਬਧਭੂਮਿਕਤ੍ਵਾਨਵਸਥਿਤਤਤ੍ਵਾਨਿ ਚਿੱਤਵਿਕਸ਼ੋਪਾਃ ਤੇ ਅੰਤਰਾਯਾਃ [[੩੦]] [[30]] दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः ॥३१॥ ਦੁਃਖਦੌਰਮਨਸ੍ਯਾਙਗਮੇਜਯਤ੍ਵਸ਼੍ਵਾਸਪ੍ਰਸ਼੍ਵਾਸਾਃ ਵਿਕਸ਼ੇਪ ਸਹਭੁਵਃ [[੩੧]] [[31]] तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥ ਤਤਪ੍ਰਤਿਸ਼ੇਧਾਰਥਮੇਕਤਤੱਵਾਭ੍ਯਾਸਃ [[੩੨]] [[32]] मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥ ਮੈਤ੍ਰੀ ਕਰੁਣਾ ਮੁਦਿਤੋਪੇਕਸ਼ਾਣਾਂਸੁਖਦੁਃਖ ਪੁਣ੍ਯਾਪੁਣ੍ਯਵਿਸ਼ੇਯਾਣਾਂ ਭਾਵਨਾਤਃ ਚਿੱਤਪ੍ਰਸਾਦਨਮ੍ [[੩੩]] [[33]] प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥ ਪ੍ਰਛੱਰਦਨਵਿਧਾਰਣਾਭ੍ਯਾਂ ਵਾ ਪ੍ਰਾਣਸ੍ਯ [[੩੪]] [[34]] विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥ ਵਿਸ਼ਯਵਤੀ ਵਾ ਪ੍ਰਵ੍ਰੱਤਿਰੁਤਪੰਨਾ ਮਨਸਃ ਸਥਿਤਿ ਨਿਬੰਧਿਨੀ [[੩੫]] [[35]] विशोका वा ज्योतिष्मती ॥३६॥ ਵਿਸ਼ੋਕਾ ਵਾ ਜ੍ਯੋਤਿਸ਼ਮਤੀ [[੩੬]] [[36]] वीतराग विषयम् वा चित्तम् ॥३७॥ ਵੀਤਰਾਗ ਵਿਸ਼ਯਾਮ੍ ਵਾ ਚਿੱਤਮ੍ [[੩੭]] [[37]] स्वप्ननिद्रा ज्ञानालम्बनम् वा ॥३८॥ ਸ੍ਵਪ੍ਨਨਿਦ੍ਰਾ ਙਾਨਾਲਮਬਨਮ੍ ਵਾ [[੩੮]] [[38]] यथाभिमतध्यानाद्वा ॥३९॥ ਯਥਾਭਿਮਤਧ੍ਯਾਨਾਦ੍ਵਾ [[੩੯]] [[39]] परमाणु परममहत्त्वान्तोस्य वशीकारः ॥४०॥ ਪਰਮਾਣੁ ਪਰਮਮਹੱਤ੍ਵਾੰਤੋਸ੍ਯ ਵਸ਼ੀਕਾਰਃ [[੪੦]] [[40]] क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥ ਕਸ਼ੀਣਵ੍ਰੱਤੇਰਭਿਜਾਤਸ੍ਯੇਵ ਮਣੇਰਗ੍ਰਹੀਤ੍ਰਗ੍ਰਹਣਗ੍ਰਾਹ੍ਯੇਸ਼ੁ ਤਤਸਥਤਦੰਜਨਤਾ ਸਮਾਪੱਤੀਃ [[੪੧]] [[41]] तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥ ਤਤ੍ਰ ਸ਼ਬਦਾਰਥਙਾਨਵਿਕਲਪੈਃ ਸੰਕੀਰਣਾ ਸਵਿਤਰਕਾ ਸਮਾਪੱਤੀਃ [[੪੨]] [[42]] स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥ ਸਮ੍ਰਤਿਪਰਿਸ਼ੁੱਧੌ ਸ੍ਵਰੂਪਸ਼ੂਨ੍ਯੋਵਾਰਥਮਾਤ੍ਰਨਿਰਭਾਸਾ ਨਿਰਵਿਤਰਕਾ [[੪੩]] [[43]] एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥ ਏਤਯੈਵ ਸਵਿਚਾਰਾ ਨਿਰਵਿਚਾਰਾ ਚ ਸੂਕਸ਼ਮਵਿਸ਼ਯ ਵ੍ਯਾਖ੍ਯਾਤਾ [[੪੪]] [[44]] सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम् ॥४५॥ ਸੂਕਸ਼ਮਵਿਸ਼ਯਤ੍ਵਮਚਾਲਿੰਗ ਪਰਵਸਾਨਮ੍ [[੪੫]] [[45]] ता एव सबीजस्समाधिः ॥४६॥ ਤਾ ਏਵ ਸਬੀਜੱਸਮਾਧਿਃ [[੪੬]] [[46]] निर्विचारवैशारद्येध्यात्मप्रसादः ॥४७॥ ਨਿਰਵਿਚਾਰਵੈਸ਼ਾਰਧ੍ਯੇਧ੍ਯਾਤਮਪ੍ਰਸਾਦਃ [[੪੭]] [[47]] ऋतंभरा तत्र प्रज्ञा ॥४८॥ ਰ੍ਰੀਨੰਬਰਾ ਤਤ੍ਰ ਪ੍ਰਙਾ [[੪੮]] [[48]] श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥ ਸ਼੍ਰੁਤਾਨੁਮਾਨਪ੍ਰਙਾਭ੍ਯਾਮਨ੍ਯਵਿਸ਼ਯਾ ਵਿਸ਼ੇਸ਼ਾਰਥਤ੍ਵਾਤ੍ [[੪੮]] [[49]] तज्जस्संस्कारोन्यसंस्कार प्रतिबन्धी ॥५०॥ ਤੱਜੱਸਸੰਸਕਾਰੋਨ੍ਯਸੰਸਕਾਰ ਪ੍ਰਤਿਬੰਧੀ [[੫੦]] [[50]] तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥ ਤਸ੍ਯਾਪਿ ਨਿਰੋਧੇ ਸਰਵਨਿਰੋਧਾਨ੍ਨ੍ਨਿਰਬੀਜਃ ਸਮਾਧਿਃ [[੫੧]] [[51]]
  3. We are connected to the world in a way that is much more real than we can perceive.
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