jvalasingh

Done and done for the day

ਦੋਹਰਾ ॥

ਸਰਬ ਬਯਾਪੀ, ਨਿਤ ਨਯੋ; ਸਤਿ, ਚਿਤ ਆਨੰਦ ਰੂਪ ।

ਮੋ ਉਰ ਮੈਂ ਪ੍ਰਗਟੋ ਸਦਾ; ਜੋ ਚਰ ਅਚਰ ਅਨੂਪ ॥੩॥

Couplet - O Lord you are omnipresent throughout creation and never age or become old. You are the form of supreme truth, supreme consciousness and complete bliss. O Lord forever be radiant within my heart and remain present within me. 3.

ਸ੍ਵੈਯਾ ॥

ਅੰ ਪਰਮਾਤਮ ਆਤਮਭੂ ਪਦਮਾਪਤਿ ਪੰਚ ਖਤੰਗ ਅਰਾਤੀ ।

ਬਾਯੁ ਬਿਨਾਯਕ ਬਾਯੁ ਸਖਾ ਬਨਰਾਇ ਬ੍ਰਿਖਾਬ੍ਰਿਖ ਸੈਲਨ ਪਾਤੀ ।

ਸ੍ਰੀਦਹਿ ਸੂਰ ਸਸੀ ਉਡ ਅੰਤਕ ਮਾਨਵ ਦਾਨਵ ਦੇਵ ਸੰਗਾਤੀ ।

ਬੰਦਨਤਾ ਕਰ ਬੰਦਨ ਕੈ ਨਿਤ ਆਨੰਦ ਕੰਦ ਮੁਕੰਦ ਜਿ ਖਯਾਤੀ ॥੪॥

Savaiya - O Lord you one, unique and without an equal. All the beings within creation pay their respects to you. The demi god Brahma pays his respects to you, The husband to Laxmi who is the demi god Vishnu pays his respects to you, the holder of the five arrows Kaamdev is also paying his respects to you along with Shiva. The element of wind, Ganesh, the element of fire, the element of water, the nature and the king of the demi gods Indar are all paying their respects to you and offering salutations. The demi gods such as Kuber, the sun, the moon, the stars, Dharamraaj who is the righteous king, the demons and demi gods along with their families stand with both of their hands folded pay their respects and salutations to the divine Lord. O God you are the root of all bliss like a cloud showering all with bliss. You are the granter of liberation and ever present. 4.

ਦੋਹਰਾ ॥

ਸ਼੍ਰੀ ਨਾਨਕ ਪੁਰੁਸ਼ੋਤਮੰ ਪਰਮ, ਪਰਾਵਰ ਨਾਥ ।

ਯੁਗਲ ਚਰਨ ਮਮ ਬੰਦਨਾ ਧਰ ਪਰ ਧਰਿਕਰਿ ਮਾਥ ॥੫॥

Couplet - Sri Guru Nanak Dev Ji you are greater then the greatest beings in creation. You are the leader (Nath) of the the greatest of beings to have ever lived including the demi gods. I pay my respect to the two holy feet of Sri Guru Nanak Dev Ji by placing my forehead to the earth in reverance to you. 5.

ਸ੍ਵੈਯਾ ॥

ਬਰ ਚਾਰ ਪਦਾਰਥ ਦਾ ਬਰ ਚਾਰ

ਬਿਚਾਰ ਕੋ ਮੂਰ ਉਦਾਰ ਸੁਹਾਵੈਂ ।

ਉਪਕਾਰਿ ਸਖਾ ਸੁਖਕਾਰ ਸਦਾ

ਤਮ ਪਾਰ ਕਰੈਂ ਉਰ ਮੋਂ ਬਸ ਜਾਵੈਂ ।

ਅਘ ਜਾਲਨਿ ਤੇ ਜਮ ਜਾਲਿਨਿ ਤੇ

ਕਲਿ ਕਾਲਨ ਤੇ ਤਤਕਾਲ ਛੁਟਾਵੈਂ ।

ਅਰਬਿੰਦ ਬਿਖੇ ਗੁਨ ਏ ਸਭਿ ਹੋਹਿਂ

ਤਬੈ ਉਪਮਾ ਪਗ ਸ਼੍ਰੀ ਗੁਰ ਪਾਵੈਂ ॥੬॥

Savaiya - Sri Guru Nanak Dev Ji a devotee is able to gain the four greatest virtues of Dharam (Religious action), Arth (Acquisition of wealth and worldly possessions), Kama (fulfillment and enjoyment of desires) and Moksh (liberation from the cycle of birth and death) from your holy feet. Your feet is the sanctuary from where deliberation takes place and one is able to propagate the radiance of knowledge within. Sri Guru Nanak Dev Ji were the great being who manifest on the earth for the assistance of others and forever granted a feeling of peace. Those people who are able to propagate the feet of Sri Guru Nanak Dev Ji within their heart will be able to eradicate their ignorance and safely swim across this worldly ocean to liberation. The feet of Sri Guru Nanak Dev Ji are able to eradicate the sins of an individual, the pain and suffering of Kaljug (the current age of ignorance) and the noose of death from the angel of death (Jamdhoot). Bhai Santokh Singh Ji says that if a person is to have all of the good virtues similar to a lotus blossom (This metaphor is given as a lotus blossom remains in the dirt but unaffected by its surroundings and focuses totally on the son, in the was a Sikh should be untouched by the surroundings and focus on the Guru) then only then can they propagate and gain the praise for the holy feet of Sri Guru Nanak Dev Ji. 6.

Here you go Kam! I just saw that you have posted some more ! Yikes, I hate playing catch up lol

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

There is One God who is realised through the grace of the True Guru.

ਅਥ ਸ਼੍ਰੀ ਗੁਰ ਨਾਨਕ ਪ੍ਰਕਾਸ਼ ਲਿਖਯਤੇ ।

Now the text of the Sri Nanak Parkash is being written

ਅਧਯਾਯ ਪਹਿਲਾ

The First Adhyai

ਦੋਹਰਾ ॥

ਏਕੁੰਕਾਰਾ ਸਤਿਗੁਰੂ ਤਿਹਿ ਪ੍ਰਸਾਦਿ ਸਚੁ ਹੋਇ ।

ਵਾਹਿਗੁਰੂ ਜੀ ਕੇ ਫਤੇ ਵਿਘਨ ਵਿਨਾਸ਼ਨ ਸੋਇ ॥੧॥

Couplet - The Guru is the form of the One Lord and through his grace does one realise the true form of God. God is continuously victorious and so are those who meditate on him also, for this reason God remove all obstacles and problems to enable this text from being completed.1.

ਕਬਿੱਤ ॥

ਤੀਨੋ ਲੋਕ ਬਰ ਦਾਨੀ, ਤੀਨੋ ਜਾਚੈਂ ਮਹਾਰਾਨੀ

ਤੀਨੋ ਤਾਪ ਹਾਨੀ, ਆਦਿ ਤੀਨੋ ਗੁਨ ਮੰਡਿਕਾ ।

ਤੀਨੋ ਕਾਲ ਮਾਨੀ, ਤੀਨੋ ਸ਼ਕਤਿ ਪ੍ਰਧਾਨੀ ਤਵ

ਤੀਨੋ ਕ੍ਰਿਤਵਾਨੀ, ਤੀਨੋ ਗਾਨੀ ਬਰ ਬੰਡਿਕਾ ।

ਦੀਨੀ ਰਜਧਾਨੀ ਬੱਜ੍ਰ ਪਾਨੀ ਕੋ ਕ੍ਰਿਪਾਨ ਪਾਨੀ

ਜਾਨੀ ਮੈਂ ਭਵਾਨੀ ਸੁਖ ਖਾਨੀ ਖਲ ਖੰਡਿਕਾ ।

ਨਮੋ ਨਮੋ ਬਾਕ ਬਾਨੀ, ਜੋਤਿ ਬਿਦਤਾਨੀ

ਦਾਸ ਰਸਨਾ ਬਸਾਨੀ, ਜੈਤਿ ਜੈਤਿ ਮਾਤ ਚੰਡਿਕਾ ॥੨॥

Couplet - The Guru is the form of the One Lord and through his grace does one realise the true form of God. God is continuously victorious and so are those who meditate on him also, for this reason God remove all obstacles and problems to enable this text from being completed.1.

Kabit - O Saraswati (whose transcendent form is that of the pen) you are the one who is enabling me to write this enormous Granth. You are the one who gives knowledge in the three realms. The demons, the humans and the demi gods all are asking you for knowledge. You are the one who alleviates the three different types of pain and suffering. You are the one from the primal beginning who gives the three different virtues of Sato, Rajo and Tamo to the writers bringing them praise. You have been respected by the poets during the three phases of time. You are the three different types of power that bring about boons. You are the doer of the three duties of creation, sustenance and destruction. You are the one who has been praised by the poets in the three time periods as you are the granter of boons. You are the one who enables one to grasp a sword and the one who returned the rule over the demi gods and the heavens to Indar. You are the one who gives bliss to those who worship God and destroys others such as demons. I pay my salutations to you again and again Saraswati who is present within each and every being. You are the one who resides on the tongue of the poet Bhai Santokh Singh Ji, may you be forever praised who is the motherly power within creation. 2.

Dalsingh i was trying to put the Gurmukhi text on but i just could not understand the Gurmukhi Unicode esp when youa re so used to using other Gurmukhi fonts. So i left it in the end. The other reason was that it would slow the completion of the work down. I hope to Get the Sri Nanak Parkash done which should take about a year then move onto some of the other dharam granths, vedant granths and ithaasak granths. Bhai Jvala Singh who has a beautiful blog gave me instructions how to set up the Gurmukhi unicode but me being as thick as I am was unable to use it properly. Please accept my apologies for this

I have however tried to keep the numbering system as in the Granths so you can read the Gurmukhi on www.ik13.com and the english fromt he blog if ti makes life easier?

It is tricky trying to do a basic english translation of the Sooraj Parkash as it is really deep. The Mangal for Saraswati has so many different meanings that if expounded it could go on for a long time so have tried to keep with the literal meanings of the text whilst trying to preserve the sampardaic arths.

I will try to update this blog at least once in every two days as am quite busy tring to finish off one book and assisting with another book. Along with the seva i can do for gurmatveechar.com i am busy juggling many balls. Gurus Kirpa if I am graced by the divine these tasks will be completed in accordance to his will.

Matheen thank you for posting this on the forum.

I will type up the first section that you translated and will msg it to you over Facebook and will post it here. I will type up any section you want brother just let me know I am an extremely quick typer

Great seva!

I asked a question on another topic but I tihnk I will start a new one

The question was, what is Rudra Rass? How is it different than Bir Rass?

On Shaheediyan's status it says, "Rudra Ras is a negative essence, one should not try to acquire it. Bir Ras is to be pursued, as it is aligned with dharmic action."

If that is true, then why did Guru Gobind Singh Ji write in his Chandi Chritar composition:

Furthermore in Krishnavatar we can see Guru Gobind Singh Ji describe the state of Kharag Singh as:

Again in Krishnavatar it says:

Now can anyone define what Rudra Rass is? Are those translations correct?

Bhai Kahn Singh Nabha defines Rudra Ras as:

ਰੁਦ੍ਰ ਰਸ

ਦੇਖੋ, ਨਵਰਸ ਅਤੇ ਰੌਦ੍ਰ. ''ਬਰਨੋ ਸਭ ਹੀ ਰਸ ਰੁਦ੍ਰ ਮਈ ਹੈ.'' (ਚੰਡੀ ੧) ਅਜਾਣ ਲਿਖਾਰੀਆਂ ਨੇ ਉਂਕੜ ਨੂੰ ਰਾਰੇ ਨਾਲ ਜੋੜਕੇ ਰਸਰੁਦ੍ਰ ਦੀ ਥਾਂ ਰਸਭਦ੍ਰ ਬਣਾ ਦਿੱਤਾ ਹੈ.

Bhai Kahn Singh first says to look at the Navras, the nine Ras's in indian classical thought. Rudra Rass is distinct from Bir Ras.

If we look under Raudr as it says to above it defines it as:

ਰੌਦ੍ਰ

ਰੁਦ੍ਰ ਹੈ ਜਿਸ ਦਾ ਦੇਵਤਾ, ਐਸਾ ਇੱਕ ਕਾਵਰਸ. ਦੇਖੋ, ਨਵ ਰਸ, ਭਾਵ ਅਤੇ ਰਸ। ੨. ਕ੍ਰੋਧ। ੩. ਧੁੱਪ ਆਤਮ। ੪. ਯਮ। ੫. ਵਿ- ਡਰਾਉਣਾ. ਭਯਾਨਕ। ੬. ਰੁਦ੍ਰ (ਸ਼ਿਵ) ਦਾ.

Isn't it odd that we find the words Rudra Rass in the writings of Dasam Guru Granth Sahib yet I cannot seem to find the words Bir Ras, if you do find it please post.

Please post other explanations/definitions etc

Just want to get peoples thoughts out about this

http://sikh-reality.blogspot.com/2010/02/guru-gobind-singh-jis-call-to-arms.html

This post again shows the importance of the kamar kasa as Khalsa attire.

back to the topic, i am hopefully going to be able to get my hands on an unedditted version of Pracheen Panth Prakash.

This is the version by Balwant Singh Dhillon. He has compared the old hand written manuscripts and has complied, what he hopes, to be an original of Panth Prakash without the eddittings of Bhai Vir Singh.

Once I go through it and examine it i will post my thoughts

What do you guys think the difference is between Rudra Ras and Bir Ras? Please look at tukhs in Chandi Chritar for reference of the words, 'Rudhra Rass'

Mahan Kosh also talks about it

excellent !

Kam,

I cannot find it on that site, can you send me a link? I've been searching it on that site with no luck

thanks!

beautiful

Gurdev/Murshid role is to connect jaigaso(student) from sargun saroop of vahiguroo with nirgun paratama by using gurbani vaikhiya, methods of naam jap guiding them through stages in spirituality and as well as guiding them through social issues. Gurdev/Murshid is not responsible for japping naam for yourself or just giving you most precious thing in life- bhramgyan in the ready plate. As they say, there are four types of kirpa:

here are four types of kirpa (grace) one goes through in order to meet Vahiguroo-

1) first kirpa is given to human is actual human life to vichar- whats your essence? where you come from? whats your real self ? etc, that is straight given by vahiguroo. We should remember that.

2) second kirpa is kirpa of shaastar/gurbani, where gurbani an divine discourse tells us and make us understand concept about life, reality, illusion, our real self(soul/atma),mind, ignorance, reincarnations, 5 vices- anger, lust, attachment, greed, ego and much more

3) third kirpa is kirpa of a sant, kirpa of sant is important because through real sant, one can really understand deep gurbani meanings, lets just put it this way, having teacher(sant/vidya gurdev) really helps an individual to decipher the gurbani message because they make very very simple for us to understand, comprehend and act up on it with their discourses.

4) last kirpa is kirpa of their own self, if one gets all the above three kirpa that means gyan(knowledge) is there but its just a matter of acting upon it so reach the realm of bhramgyan/atamgyan not just book gyan but that knowledge which can be expereinced on each level in life, in order to have that one need to make actual effort, without one effort everything is useless. In house of guru nanak dev ji, effort(karni) is everything.

enjoy!!

good post, what is this from? did a sant mahapursh tell you this or did you read this somewhere? please let me know!

http://sikh-reality.blogspot.com/2010/02/khalsa-dharam-shaastar.html

I know we have beat this topic to death on this forum, but here is a passage from Khalsa Dharam Shaastar explaining the whole concept of Shastar and Chandi/Devi along with why Devi became pargat by Guru Gobind Singh Ji.

Post commments/concerns etc

the more and more we discriminate against caste we are fueling these things, either it be conversions by low caste to other religions, or stuff like this

thanks to 'Gurbar Akaal' who posted it on sikhsangat.com

If someone could post the above link on Sikh Sangat under this thread it would be much appreciated, because it was requested

http://www.sikhsangat.com/index.php/topic/42477-sri-bhagauti-astotar/

I cannot seem to get a login on that site, must have been from me posting a few years ago they banned my IP

http://sikh-reality.blogspot.com/2010/01/bhagauti-astotar-paat-is-very-rare.html

i believe it comes in 11 volumes

I have the one by Ajeet Singh Aulakh, its the only one I have seen so I cannot comment if its the best out there.

But I am pleased with it, even though a lot of the times the punjabi is difficult.

it may shock people by...

most if not all itihaastik granths refer to us as Hindus (Suraj prakash, pracheen panth prakash before it was editted by bhai veer singh etc)

Again, the term is not reffering to Hindu as most people know it today.

I have added something to my blog about babaji from the naveen panth prakash

check it out at http://sikh-reality.blogspot.com/2010/01/baba-deep-singh-shahid.html

I have found the story of Baba Deep Singh Ji in Giani Gian Singhs Naveen Panth Prakash.

You can read it here http://www.ik13.org/PDFS/Panth_Parkash_2.pdf

page 1112 out of 1613

just looked through Pracheen Panth Prakash and Suraj Prakash, did not find detailed information on Baba Deep Singhs Shahidi.

Does anyone know what is the earliest full account of Baba Deep Singh Ji Shahids battle? Has anyone gone through Naveen Panth Prakash? Is it described in there?

If not don't you agree that thats odd?

"As an amritdhari I went to visit a Hindu sant and had a spiritual experience that threw me very far out of the AKJ. What else do you want to know?"

Bhenji, would you be kind enough to share, if not over the forum then over PM...?

please do share with me as well

Historical proofs proves that Guru Gobind Singh ji gace gurgaddi to SGGSji only not any other granth.

Actually, if you look at historical granths, (i'll start with the oldest and work up), Gurbilas Patshahi 10, Bansavalinama, Suraj Prakash, Rehatnaams from the 17th century (bhai daya singh, desa singh etc), Panth Prakash, they all mention Guru Gobind Singh jis bani. Bansavalinama (written 1750) even talks about the prakash of both Adi and Dasam Guru Granth Sahib Ji.

It reminds me of what the great scholar Giani Baba Inderjit Singh Ji once told me, "You ask these non-believers, Tell me where it says Adi Granth was given gurgaddi historically. They all believe this, but if they want to quote any source they cannot because all also mention the bani written by Guru Gobind Singh Ji, and then they will not recognize those historical granths"

For your kind information, Brahmanical teachings are there in DG, not SGGSji. For eg:

"Ab mai apni katha bakhano........Mur pit purab kiyas payan, bhant bhant ke tirath nana... Jab eh jaat triveni bahye, punn daan din kart bitaye... tahi parkash hamar bhayo, patna shahar vikhe bahv layo...

Tell me, which Gurmat is this. Guru Teg Bahadur condemned all the rituals, and he himslef will indulge himself in these rituals. Guru Teg Bahadur ji himself in Gurbani says (p 1428 SGGS)

"Teerath barat ar daan kar, man mai dhare gumaan

Nanak nihfal jat tih, jeo kunchar isnaan"

Those who make pilgrimages to sacred shrines, observe ritualistic fasts and make donations to charity while still taking pride in their minds - O Nanak, their actions are useless, like the elephant, who takes a bath, and then rolls in the dust. ||46||

You did not notice how Maharaj put a qualification in his statement ? (i.e. man mai dhare gumaan (with Pride within ones mind while performing these rituals).

Please when you read Gurbani pay more attention, Dear.