Jatro

Yes, time for the next page

Could be love, but the use of word 'tapat'(burning/fire) and the verses which follow (explicitly talking about lust) was what drove me to use 'lust'.

Yes, i think you've got it right.

Kaulan said, Chaupai O lord i have great regret, i can't even bring myself to say this Still i shall say it, listen carefully, I have lost my religion(705) i have attached myself to you, i have nothing to do with the world anymore thinking of me as a Turkani you have forgotten me, you have not destroyed the shine of the enemy of Shiva( this means that there was no physical relation)(706) Dohra [This seems to be speaking of some marriage, is there any mention of this earlier ?](707) Sri Guru said Kaulan do not have any regret, contemplate this in your mind Lustful people have to face many regrets in the world(708)

I feel Gurbilas Patshahi 10 is much more difficult to understand, GP6 is at least somewhat familiar in terms of the words used

It's not hardcore Brij of the type seen in Sri Dasam Granth Sahib, more of a Punjabized version of it, somewhat similar to the language used in Sri Guru Granth Sahib

Maybe because of the nature of his Bani which is extremely Vairaag-mayi?

Wow, so beautiful. Great attention to detail too, notice Baba Banda ji's red robes

As chatanga1 said, could be daughter. Another possibility is that it is a changed form of sanskrit "shasya" which means 'kheti', so something which grows out of something else( here children given birth through parents)

BTW this website is of great help in understanding some of the difficult words encountered: http://punjabipedia.org/index.aspx

DOHRA After touching everyone's feet and with great thought in her mind, And saying greetings to all, she(Kaulan) came to her home (695) SAWAIYYA She had this though in her mind, "Guru has left me( or will not accept me) because he thinks i'm impure", "She became attached to the turk's house", thus the Guru may have thought [not 100% sure of my translation here] Person who doesn't have a son suffers great hardship under childlessness, Without 'bhog' there can be no son, death is better than a life of such childlessness. (696) [Sorry but a bit uncomfortable putting down next two lines explicitly so will just hint, Kaulan is wondering how Guru ji had 4 sons] She had different thoughts in her mind, "i will either get a son or destroy my body, Such sadness she had, in great thinking she spent her time (697) At night she had great sadness, a few minutes feel like ages(time does not pass) She was in a bad condition for the whole night, the sadness of separation she had in her heart, She did not tell of her predicament to anyone (neither the female servants nor anyone else) "No one else can cut my sorrows, come O Prabhu only you can destroy them." (698) DOHRA Kaulan remained in the fire of separation, she could not control herself, Bhagat Singh says (or O Bhagat Singh), "Listen to the infinite katha of the Guru"(699) SAWAIYYA In the morning the Guru bathes and does 'nit nem' and goes to the court and sings the Vaar, He does path of Sukhmani and other banis and gives darshan at the (Akal?) Takht.[almost sure this verse is about the Guru, but not fully sure] That day there was a large gathering, due to the Maghi mela Sikhs had come, With great joy the lord destroys the problems of his followers(700) CHHAPAI Concentrate on the lord, do path and don't talk of other stuff, {not clear, something about refraining from other useless tasks}. The lord listened to the Vaar and came on the Takht He concentrated his mind on the path of Sukhmani. When half the day had gone by and 8 Ashtapadis of the path had finished, Kaulan, due to suffering of separation, got pulled(to the place where the Guru was?) due to great love in her mind.

Sure, i just meant that he showed it for the no holds barred contest it actually was without trying to apologize for anything.

This is the most interesting and fun thing about Bhangu, he is almost amoral and brutally honest while describing the activities of the Khalsa. It's remarkable how he describes that Khalsa doing its best to completely handicap and destroy Mughal administration.

Maybe, don't know a whole lot about this

Some British records day that Maharaja Ranjit Singh had willed the Kohinoor to Bhagwan Jagannath

I'll give it a try from 690, Chaupai Mata Kaulan gave a lot of respect to Mata Ganga ji, making her pleased she(Mata Kaulan) became happy Three fortunate wives of Guru Hargobind, whose feet she touched again and again. (690) With great happiness she congratulated all, and gave great respect to all of them, Finding 4 sons and 1 daughter of the Guru, Kaulan became very pleased in her mind (691) Dohra Great joy she had in her mind, and with happiness she said, "May you, 4 piercingly beautiful, live very very long. (692) Chaupai She greatly attached her heart to them, seeing their (the children) beauty she became fixated. The beauty of Baba Atal is striking, (unclear, something about great attraction of Baba ji).(693) The shine of his soft body cannot be described, Kaulan became very joyous looking at him. In her own mind she put in place a great hope, " regretfully i don't have any son" (694) Bhul chuk maaf

It's mostly spiritual poetry aimed at creating vairag and dharmik birti, might be a summary of Pandit Gulab Singh's views on these topics

It begins with praise of Sri Rama, quite interesting IMO

Bhaji, the bit about 'raula' is very striking, this is similar to how Rattan Singh Bhangu describes the activities of the Khalsa after its formation. He uses words like 'dunga' (riot). He describes how Mughal administration had been made impossible by the activities of the Khalsa. When i first heard this i thought that Bhangu was exaggerating for bir ras, but i think this extract from Chaupa Singh makes it clear that there was a method to all of this.

This Charitar also ties in with the re-definition of Sati which the Guru gave. In the Charitar people are leading an essentially evil character to the pyre with much fanfare, not realising that this is not what a Sati is.

Dukh Bhanjan Tera Naam

I think there are many similarities between Gurmat and Vedanta, but there are differences too. For instance in Sankara-s Advait Vedanta primacy is given to Gyan and Bhakti has little, if any, role to play. Ramanujan's school does integrate Bhakti in a big way and is most similar to Guru Nanak's core message. But Gurmat can be interpreted in a "secular" non-Vedantic manner also which will have more in common with moral philosophy and philosophy of the self which is prevalent today. This is a part of the greatness of Gurbani, it makes sense at countless levels.

Bhaji from what little I've seen of both teeka-s it seems that the main difference between are that Anandghan's teeka is much less detailed than Kavi Santokh Singh's. Also Anandghan wrongly states that the avatar-s are equal to Akal Purakh and Guru Nanak in all respects, so that saying the name of Brahmaji is equal to saying Waheguru. I personally have nothing against this but this is difficult to relate to the larger message of Gurbani. Kavi Santokh Singh's teeka also has a Vedantic feel to it which Anandghan's teeka doesn't have as it is much more literal and straightforward.

Yes bro, that seems to be the message. It puts the seriousness of the situation in perspective. Of course these cultural references may have deeper meaning which only someone well read in Indian classical literature could tell, i know very little about it.

Sure bro, the story is basically written in verse, its primary aim is not instructional but the account of the Yaksha given in it may help us understand what Guru Gobind Singh Ji is pointing towards. It is related to a Yaksha who, despite being a supernatural/divine entity, is suffering because of banishment which has separated him from his wife and sends a cloud to carry his message to her. I'm attaching some pics which give the meaning of Yaksha and first few verses of the poem which describe the condition of the Yaksha.