Jatro

17 hours ago, chatanga1 said:

From the story so far, Kaulan is saying to Guru Ji, that she doesn't have a son and will leave no sign on tis earth. She (I think) wants Guru Sahib to marry her and have a child with her. Guru Sahib is reluctant to do this. Kaulan is asking Guru Sahib if it's because of her background as a Turknee/Muslim. Further on in the katha Guru Sahib says that he will get a sarovar in her name so she will be remembered in this world.

 

@Jatro Bro have you had a chance to look at what has been added?  If you have and feel it's ok, I will add the next page.

Yes, time for the next page

18 hours ago, chatanga1 said:

Nice one bro. Have you had a look through mine? Does it make sense?

I asked a Gyani at Gurdwara today about the some of the words I am having difficulty with.

Yes, i think you've got it right.

1 minute ago, dalsingh101 said:

I find it one of the most difficult texts I've read yet for some reason, am I the only one? 

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

3 hours ago, paapiman said:

Bro, is this Granth in Punjabi or HIndi (Brij Basha)?

 

Bhul chuk maaf

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

31 minutes ago, dalsingh101 said:

One thing that surprises me is how puratan paintings of Guru Tegh Bahadhur show him in regal dress, often with a hawk on his wrist (like we normally associate with dasmesh pita), somewhere along the line (in recent times I think) Guru Tegh Bahadhur's image changed from a regal warrior one to a more meditative one as depicted by Sobha Singh. 

 

That last one is meant to be a contemporary painting. 

 

 

Why the change??

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

40 minutes ago, dalsingh101 said:

 

Brother, you need to get over this coyness.

 

There is no need for it. 

 

The text is talking about sex, a topic that seems to terrify too many apnay. Kaula is saying: "If Guru ji never had sex (bhog), then how could they have had 4 sons.

 

One word that turns up a few times in the text that I'm struggling with is: ਸਸਿ

 

Normally it means moon, but what does it mean here? 

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)

2 hours ago, dalsingh101 said:

 

I don't think he was being remotely amoral myself - he was just being straightforward and honest.

 

If anything, it's the later whitewashed accounts that are amoral - in that they hide the truth and create a false impression of history. 

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

19 hours ago, JustAnotherSingh said:

One thing Bhangoo doesn't hold back on is describing the brutal and gruesome details that would make modern uncles and aunties gasp

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.

24 minutes ago, paapiman said:

Bro, didn't he decide against it?

 

Bhul chuk maaf

Maybe, don't know a whole lot about this

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

8 minutes ago, paapiman said:

@Jatro - Bro, what is this book about?

Thanks

 

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

On 19/03/2016 at 10:53 PM, amardeep said:

Thanks for bringing this up. What do people here think about the story, its morale etc?

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.

45 minutes ago, amardeep said:

Singh it is good to have you here on the page sharing your knowledge with us.

The Vedant take is very common in nirmala literature. What is your view on this - is vedant a foreign element imposed onto Sikhi or has vedant been integral to Sikhi since the early beginning ? (as the nirmalas claim).

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.

14 hours ago, amardeep said:

Kavi Santokh Singh is bad bad bad:

 

"I had the urge to take each and every verse of Anandghan's commentary and refute them, but the fear of writing too bulky a granth stopped me from doing so".

lol. ouch!!!

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.

45 minutes ago, chatanga1 said:

 

The Minister is telling the King, that all these beings with supernatural or heightened powers were unable to save themselves from similair traps what could a human do to save himself?

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.

2 hours ago, paapiman said:

Bro, do you have more details regarding the story above? Also, can you please elaborate on Yakshas (ਜਛ)?

 

Bhul chuk maaf

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.