Jatro

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

Thank you. If you notice Baba ji's turban it is a puratan dumalla from the early 1700s.
Btw I think Banda ji's choice was mostly due to the fact that the Mughals would often wear blue.
ਨੀਲ ਬਸਤ੍ਰ ਲੇ ਕਪੜੇ ਪਹਿਰੇ ਤੁਰਕ ਪਠਾਣੀ ਅਮਲੁ ਕੀਆ ॥
Wearing blue clothes, the Turks and Pathans (Muslim groups) ruled (over India).
If you look at this Sikh painting from the 1800s, it shows the Mughals or Afghanis wearing blue and the Sikhs wearing all kinds of random colours.

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

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.

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

@Jatro @paapiman@dalsingh101@amardeep
here is a discussion of GB6 from after the time when Vedanti's book was pubished and then withdrawn.
 

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

Please listen to Gyani Pooran Singh jee, talking about the bighearted nature of Vidya Martand Srimaan 108 Sant Gyani Gurbachan Singh jee Khalsa Bhindranwale.
Please start listening after 14:00 min:
http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Giani_Pooran_Singh_%28Delhi_wale%29/Raagmala_Viakhya/Giani.Pooran.Singh--Raagmala.Viakhya.Part.08.mp3
 
Bhul chuk maaf

@dalsingh101 and @Jatro, agreed on Bhangoo's unapologetic attitude. Funny story, the first time I read PPP was in early middle school/late elementary school, and I was very much schooled in the "modernist" apologetic group A form of thought. My impression of Shaheedan of old was that they were all like Yoda, spending all their time in meditation, always calm and saintly, and only reaching for the sword in pure self-defense. When I read PPP, I was legitimately disturbed (the violent imagery's a bit much for a kid, especially one raised in a coddled household), and I remember telling my father that I didn't "believe" the text was real and that it was all Brahmin interpolations. He just shook his head, and told me to approach it when I was a bit older. 
 
And now that I have, I love it! In a way, it's sort of comforting to know that Singh's back in the day weren't all esoteric god-men; they were relatable, and I think that makes their sacrifice and struggle more pertinent in a way. Reading Bhangoo also is a great gateway to Puratan texts, in that it helps contextualize a lot of the rigid rituals that didn't make sense if you had this sanitized idea of our history. For example, the rigidness of certain Rehitname makes a ton more sense when you recognize the rough-ass, martial, and hyper-masculine environment these guys lived in. Of course, I don't agree w/Bhangoo on *everything* (e.g., Khalsa identity, some Guru-period history), and I feel like he does sometimes elaborate for rhetorical effect, but his description of misl life and culture on balance is spot-on. 
 
In some cases though, it's all too relatable...When he gives the description of the Tat vs Bandai Khalsa argument, he mentions that the young Tat Khalsa wanted to just butcher the Bandai into extinction while it was the elders that calmed things down (shit eventually went down anyway). It's not too comforting of a history to read for someone who's a bit wary of our confrontational culture when it comes to discussion...
 
Also on a sidenote, the story where the Tat wrestler pins down the Bandai wrestler and stuffs pork down his throat was intense as hell. Imagine that in contrast to much of modern Sikh culture, where so much as mentioning that "I don't believe Sikhi mandates that we have to be vegetarian," leads to a slew of nindaks and abuses.

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.

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.

Bhai Gurdas has narrated (Varan, X.1 3) the entire episode about Bhagat Dhanna Ji in a beautiful verse.
He says;
Brahmin used to worship idols 
And Dhanna went out to graze cows; 
When Dhanna saw this all 
He put queries to Brahmin who said: '
We who serves the Lord Gets fulfilled all desires of his heart; 
Dhanna made supplication to him: 
'Give me one (Idol) if it pleases thee 
Brahmin wrapped a stone in cloth 
And gave it to Dhanna to get rid of him, 
Dhanna first bathed the stone, 
Then offered food and butter-milk; 
He prayed with folded hands, and 
Prostrated to persuade it accept the offer; 
I will not eat a morsel-
Food I relish not if Thou art annoyed.' 
God appeared before the Dhanna, 
Accepted the offering he made; 
Innocent love of Dhanna 
Thus united him into the Lord.

I was thinking about that the other day. Much of Sikh history have been written by the nirmale (Kavi Santokh Singh, Giani Gian Singh etc) and their "liberalism" is interesting in the sense that they would'n cover up things of the past even though it did'n fit in with their own view of Sikhi and their own rahit. Nirmale for instance are vegetarians but they had no issue writing that the Singhs of old were keen hunters and ate meat..Thats just one example.. Modern Sikhs however will censor most things of the past that does'nt agree with the way we percieve our rahit to be....Thats quite impressive that these authors were able to write down history as they had heard it without the usual "this is manmat. we not gonna record this".

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

In Punjabi, ਹਰਖ means happiness or joy.  ਹਰਖਤ = joy
So the line can be translated as:
The three blessed mehal [the three wives of the Guru: Mata Damodri, Mata Nanaki and Mata Maha Devi] of the Guru, Kaulan fell at their feet
In joy, [Kaulan] congratulated everybody, and they showed her great respect and affection
Kaulan then looked for the four sons [Baba Gurdita, Baba Suraj Mal, Baba Ani Rai and Guru Teg Bahadur, probably by this time Baba Atal Rai had passed away] and daughter [Bibi Biro] of the Guru, and seeing them she went in bliss.
 
Waheguru ji ka Khalsa, Waheguru ji ki Fateh
 

The following are mentioned in the manglacharan:
Ik Oankaar Satgur Prasaad
Ram Chander
Guru Nanak
Guru Gobind Singh
Vidiyaguru Maan Singh
 
According to Bhai Tirath Singh Ram Chander is praised in the beginning due to his position as the Yug avatar of a previous age. This position is then extended to Guru Nanak wherein it is explicitely stated that Guru Nanak has come in Kalyug and has removed the older practices of the previous yuga. In this way both are considered as Yug avatars with Guru Nanak having replaced Ram Chander.  Whereas Ram Chander is praised for having built a bridge that brought people across the ocean of existence, - Guru Nanak is praised as being the raft itself that will carry people across the ocean of existence. The lineage is then continued to Guru Gobind Singh and down to Pandit Maan Singh from whom Pandit Gulab Singh got his knowledge (Vidiya, Shanti, Sugyaan and Sukhi).
 
 

It begins with praise of Sri Rama, quite interesting IMO

Please watch and learn.
 

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.

Gurfateh
Do you watch TED talks ? Sometimes you come across really inspiring and usefull lectures. I just watched this which gave food for thought on how the world works and people work but also the 'real' messages behind mythological stories in religious scripture.
 
 

Brilliant point Paaji.
 
ANG 787
ਸਲੋਕੁ ਮਃ ੩ ॥
ਸਤੀਆ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜੋ ਮੜਿਆ ਲਗਿ ਜਲੰਨ੍ਹਿ ॥
They are not called Satis, who burn themselves with their husbands 'corpses.
ਨਾਨਕ ਸਤੀਆ ਜਾਣੀਅਨ੍ਹਿ ਜਿ ਬਿਰਹੇ ਚੋਟ ਮਰੰਨ੍ਹਿ ॥੧॥
Nanak they are known as Satis, who die with the sheer shock of separation.
 
Bhul chuk maaf
 

It doesn't matter what Sikhs say. It matters what is written in Guru Granth Sahib.
Sikhs are ignorant of what is actually written in Guru Granth Sahib, and have been since Guru Arjun Dev ji passed away.

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.

Different quotes i've saved over the years that I just came across again:
 
According to the information supplied in the Ruqaat I Amin ul Doula, Dastur ul Insha, Banda Singh proclaimed that “we do not oppose Muslims and we do not oppose Islam. We only oppose tyranny and we only oppose usurpation of the political power which belongs to the people and not to the privileged individuals or to the Mughals.”
As a result of his secular policy, both in theory and practice,
Banda Singh had about five thousand Muslim soldiers in his army. He looked after them, fixed their wages and allowances and permitted them to read khutba and namaz. They were free to say their prayers in their own fashion. Testifying this, a royal newswriter, reported to the Mughal Emperor on 28th April, 1711 as follow:
"The wretched Nanakworshipper has his camp in the town of Kalanaur upto the 19th instant. During the period he has promised and proclaimed ‘I do not oppress the Muslims’. Accordingly, for any Muslim who approaches him, he fixed a daily allowances and wages and looks after him. He has permitted them to khutba and namaz. As such, five thousand Muslims have gathered around him. Having entered into his friendship, they are free to shout their call and say prayers in the army of the wretched Sikhs."

Dukh Bhanjan Tera Naam