amardeep

That’s nice 

Meet Jagmeet Singh: Sikh lawyer, martial artist and new NDP leader
Singh says his fashion sense helps disarm stereotypes about Sikhs with turbans and long beards
By Peter Zimonjic, CBC News Posted: Oct 01, 2017 3:34 PM ET Last Updated: Oct 01, 2017 3:58 PM ET
    Jagmeet Singh, the first turban-wearing Sikh to sit in Ontario's legislature, will now lead a federal political party with his victory in the NDP leadership race on Sunday.
Singh, 38, won on the first ballot Sunday, taking 53 per cent of the vote to top MPs Charlie Angus, Niki Ashton and Guy Caron.
Singh has represented the riding of Bramalea-Gore-Malton at Queen's Park since 2011. The unmarried MPP served as the Ontario NDP party's critic for justice and consumer services before party leader Andrea Horwath named him her deputy in 2015.
Jagmeet Singh wins leadership of federal NDP on first ballot 3 lessons from races past as NDP prepares to name its new leader A criminal defence lawyer who speaks fluent French and Punjabi, Singh was born in Scarborough, Ont., in 1979.
Singh was raised in Newfoundland and Labrador while his father, who trained as a psychiatrist in India, attended medical school there and worked as a security guard before he could practise in Canada.  
His family moved to Windsor, Ont., when he was seven years old.
Learning to fight 
 
http://www.cbc.ca/news/politics/jagmeet-singh-profile-biography-win-1.4315780

I have'nt read it myself but the stories illustrated in the Gian Prabodh about some king are said to be translations from Mahabharata.

Part's of the Mahabharat are also covered in the Gian Prabodh of the Dasam Granth.

Oh gosh you just can't stop it can you? How many times by now have I told you to stop making assumptions??? You seriosly is one of a kind aren't you??
When did I write my views on the Gursobha since you think you know my views on it??? Why are you making up stuff about me? You just make assumptions about me, and then refute those very same assumptions you made up. Technically you are just debating yourself. I told you to stop it so many times by now, Im getting really annoyed with you.
As to the rest of your arguments where some are quite good, i can't really be bothered writing a response anylonger. You're a complete waste of time.

Okay guys so I changed focus of the project to being an analysis of the Garabgani Teeka instead.
Here is a project description.
 
Crushing pride
 
Assessing the Japuji Sahib through Kavi Santokh Singh’s Garab Ganjani Teeka (“the pride crushing commentary”) from 1829
 
 
 
The Sri Japuji Sahib is regarded as the prime and foundational composition of Sikhism. It makes up the first 8 pages of the Guru Granth Sahib and is recited every morning by practicing Sikhs. As such, its importance has been emphasized in Sikh writings since the early 17th century and dozens of commentaries (teekas) have been written on it ever since. The earliest known commentaries can be dated to 1795-1796 where three different commentaries were written on the Sri Japuji Sahib; one by the Sewa Panthi scholar Baba Ram Kishan titled Japu Paramarath; one by the Udasi scholar Swami Anandghan; and one by the Nirmala scholar Baba Nihal Singh titled Gudharath Dipika which also served as a Sanskrit translation.
 
While the Sewa panthi and Nirmala commentaries appear to have been received relatively undisputed, the commentary of the Udasi scholar Swami Anandghan led to controversies and discussions on whether it was a suitable representation of the Japuji Sahib. Roughly three decades later, this led Raja Uday Singh – the king of the Sikh kingdom Kaithal - to patron a new commentary of the Japuji Sahib by another Nirmala scholar: Kavi Santokh Singh. The commentary written in the late 1820s was titled ‘the pride crushing commentary’ and its focus was to directly challenge the commentary written in 1796 by Swami Anandghan. This commentary has been published several times in Punjabi print, yet it has hardly been studied in the west.
 
Kavi Santokh Singh belonged to the Nirmala scholar tradition and he is regarded as one of their prime scholarly jewels of history. His reputation and influence appears to have been rather significant; he was closely linked to the established clergy and political elites of the time, some examples being that his private tutor was Giani Sant Singh – the head of the traditional Giani order and main Granthi of the Golden temple- as well as him having worked for several of the Sikh kingdoms. This makes his commentary on the Japji Sahib worthy of further study and scrutiny.
 
This research project will seek to present the lesser known Garab Ganjani Teeka to a western audience by:
 
·         Looking into the socio-political context of its construction.
 
·         Looking into the Nirmala scholars’ position in Sikh history.
 
·         Providing selected English translations of the commentary for the first time in history.
 
·         Analyzing Kavi Santokh Singh’s way of interpreting:
 
o   In what way does he view and interpret the Sikh tradition?
 
o   Which verses does Kavi Santokh Singh rate as specifically important by devoting long commentaries on them?
 
o   which Sikh and non-Sikh sources does he draw on in his commentary?
 
o   which terminology is used and how does he relate to Sanskrit origins of words?
 
o   In what way is the Garab Ganjani Teeka a meta-dialogue with the commentary of Swami Anandghan and where do we see cross-textual references between the two commentaries?
 
o   In what way does the Garan Ganjani Teeka differ from contemporary commentaries?
 
The project will draw heavily on the works of Kavi Santokh Singh, Professor Sahib Singh and contemporary Nirmala literature by Balwant Singh Kothaguru.
 
.
 

@Ragmaala Yeah I wondered about that part too. It is strange since most of Macauliffes writings are based on the sequence and narrative of the Suraj Prakash Granth.
He must be refering to certain parts only which did'n fit in with the Singh Sabha narrative of which Macauliffe was part. Especially the "hindu mythological" content.
Overall Sri Mahakavi Santokh Singh did'n invent stories and sakhis. His Suraj Prakash is more of a collection of all the knowledge that was availible and scattered in different writings at the time.He compiled it all into one granth. In this way you can often trace his sources to earlier 18th century writings and see where he got his info from. Late 19th century British sources also describe him as a man who travelled extensively in India to places where the Gurus had travelled to collect local stories about the Gurus (so he must also have written down some sakhis which he was the first one in history to write down). In his Nanak Prakhash for instance (which is about 700 pages long), only about 12 sakhis are unaccounted for. All the remaining sakhis can be traced back to earlier Janam sakhi granths which he then recomposed into braj bhasha chands. 
So Macauliffe must be refering either to some of the more mythological content which Sri Kavi Ji has inserted or maybe he is refering to the few stories which are unaccounted for and can't be found in any other earlier writings.
 

Silence: There is also the Gursobha from 1711 saying Shabad humara satguru after saying the Khalsa is given the gurgaddi.

Yes please post it and your thoughts on it

All right since you have left Sikhism then I have nothing else to say. I thought you were still considering yourself a Sikh and wondered why you were spreading this manmat in the name of Sikhism. But if you consider yourself to be hindu then God bless you and you are entitled to your interpretation of Sikhism from a hindu point of view.

With all due respect bhenji but you are not studying. You already have your conclusion before hand and then just pick and choose whatever suits your conclusion. This is not valid research.

Does'nt Chandi represent the art of war? So when it says Maharaj sacrificed his sons to Chandi, could'n it mean he sacrificed his sons to the battlefield?

I got mine from that shop yes

Yes. That’s why it’s called mahankosh as it’s the biggest made. I think giani Narayan singh did one no ? Titled dasam shabadarth or something 

Are sikhs allowed to asociate with naamdharis, as they have a dehdhari guru? does'nt the panj mel consist mostly of groups who've got their own Guru lineage?

Is'nt it about stop seeing two, and realize everything is one? That God is everything. the An al haqq of mansour - I am the Truth.

Here you go Singh ji


Arjuna said: The faithful who deviates from the path of meditation and fails to attain yogic perfection due to unsubdued mind — what is the destination of such a person, O Krishna? (6.37)

Do they not perish like a dispersing cloud, O Krishna, having lost both the heavenly and the worldly pleasures, supportless and bewildered on the path of Self-realization? (6.38)

O Krishna, only You are able to completely dispel this doubt of mine. Because there is none, other than You, who can dispel this doubt. (See also 15.15) (6.39)

Lord Krishna said: There is no destruction, O Arjuna, for a yogi either here or hereafter. A transcendentalist is never put to grief, My dear friend. (6.40)

The less evolved unsuccessful yogi is reborn in the house of the pious and prosperous after attaining heaven and living there for many years. The highly evolved unsuccessful yogi does not go to heaven, but is born in a spiritually advanced family. A birth like this is very difficult, indeed, to obtain in this world. (6.41-42)

There he or she regains the knowledge acquired in the previous life, and strives again to achieve perfection, O Arjuna. (6.43)

The unsuccessful yogi is instinctively carried towards God by virtue of the impressions of yogic practices of previous lives. Even the inquirer of yoga ¾ the union with God ¾ surpasses those who perform Vedic rituals. (6.44)

The yogi, who diligently strives, becomes completely free from all imperfections after gradually perfecting through many incarnations, and reaches the Supreme Abode. (6.45)

Gurfateh.

I was reading about the history of the different sampardayas, and i noticed that some of them practice doctrines that are different from the teaching of Guru Granth Sahib mahraaj.

The sewa panthis do not live the life as a householder and get married, while udasis do not keep the sign of the Guru- Kesh etc, even though they are his missionary wing. What is the reason for this? Nirmale on pictures look more like Hindu Sadhus with ashes on their bodies and dreadlocks etc.

Yes he was. It appears that the architecture of the dera is from 1707 -

Post them if they are from sikh scriptures

If you listen to the katha of Rababis you'll see they also sometimes do something similiar of mixing diversity to present unity.
Ik oankaar Allah
Satnam Allah
Karta Purakh Allah
Nirbhau Allah
etc etc.
 
Kavi Santokh Singh has a manglacharan similiar that goes something like:
 
Ik Nanak
Oankaar Angad
Karta Amardas
Purakh Ram Dass
Nirbhau Arjan
Nirvair Har Gobind
Akaal Moraat Har Rai
Ajuni Har Krishan
Saibhang Tegh Bahadur
Gur Prasaad Gobind Singh
 
Diffent guru bodies, same spirit. One.
 

So in essence:

One Oankaar, The Victory of Vahiguru
One Oankaar, [may] the Sword assist me
One Oankaar, I kneel before the Power [behind the sword]
One Oankaar, I kneel before Krishna
Now begins the vernacular translation of the tenth chapter of the Bhagavat Purana, By your power O' Shiva.
 
The above manglacharan mixes different Indic theologies into one philosophy. It would be like writing a Abrahamic text that invokes Allah, Jehova, Jesus etc in one go!. Contradictory for some, unity for others.
The first line invokes the followers of Akaal Purakh (Sikhs)
The second line invokes the Goddess Shakti worshippers
The third like invokes the Brahma worshippers (Kara refers to creator ie brahma)
The fourth line invokes the Vaishnavas
The fifth line invokes the Shivaites
The last three are the trimurti.
 

It's a grammatical form of the root "karaa" ie to do something. To perform or do something. Like Karta Purakh is the performer/doer. I read it as the power/essence behind the physical deed of performing an action. The namaskaar before hand is to the talwaar that symbolises power/shakti - so this namaskaar is to the force behind the talwaar.

In this manglacharan it is: Akaal Purakh (Nirgun), Shakti in the form of the sword (Sargun), The concept of power (Nirgun?) and finally Krishna (Sargun).  And then begins the story of Krishna.

In terms of manglacharans in Sikh literature, there was no standard per se apart from Ik Oankaar. What comes after the Ik Oankaar is always diverse. The hukamnamas of Mata Sundri and Mata Sahib Devi often has invocations like Ik Oankaar Guru Guru. Banda Singh Bahadur's was Ik Oankaar Fateh Darshan. Dasam Granth has Ik Oankaar Satgur Prasaad or Ik Oankaar Sri Vahiguru ji ki fateh. Guru Granth Sahib has Ik oankaar Satgur Praasaad but also some others variations.. Some of the kavis of Guru Gobind Singh had "Oam" which marks the author as a non-Sikh. There was no standard apart from Ik Oankaar untill at least the late 1700s when the Vahiguru ji ki Fateh becomes prominent. But alongside this you still have the "...ya namah" that continues in the samprdayas.

The constant and fixed beginning of Ik Oankaar is very vital, as it means that the prime isht and focal point for these various writers is Akaal Purakh. Not some minor God.