Arsh1469

If anyone knows where I can find Fateh Jang Dasven Padshah Bija Mukta Sakhi Dasvi Mangal Parkash Inhi ki kirpa kay saje hum hain Muktinama Pooran Tam Avatar Prashad De Salok Gur de Salok Mata Jito ki salok Chakka Bhagauti Ji Ka

Got this from Wikipedia. I am preety sure Sharda Pooran Granth was not recited by Guru Ji it was written by Bhai Mani Singh Ji. No. Bani Title Alternate Name Description 1 Mahalla Dasven This is a composition of two letters, one by Guru Tegh Bahadur Ji and one by Guru Gobind Singh ji. Guru Tegh Bahadur Ji writes- My strength is exhausted, and I am in bondage; I cannot do anything at all. Says Nanak, now, the Lord is my Support; He will help me, as He did the elephant. My strength has been restored, and my bonds have been broken; now, I can do everything. Nanak: everything is in Your hands, Lord; You are my Helper and Support. Guru Gobind Singh Ji replies- "O Father, who would be greater than you to defend the weak and helpless? Only you can save these people and their religion. My mother may become a widow from your great sacrifice, but you will save thousands of women from becoming widows; I may become fatherless from your great sacrifice, but you will save thousands of children from becoming orphans." 2 Jaap Sahib Gobind Jaapji a prayer of 199 verses dedicated to formless, timeless, all-pervading god.[20] 3 Akal Ustat A praise of the timeless primal being Akal Purakh (god), explaining that this primal being takes numerous forms of gods and goddesses, listing most frequently Hindu names of these, but also includes a few Muslim epithets.[20] Criticizes overemphasis on rituals related to the devotional worship of god.[20] 4 Bachittar Natak Bachitra Natak Partly an autobiography that states he was born in Sodhi lineage, tracing it to the lineage of Rama and Sita of Ramayana;[21] mentions Guru Nanak was born in the Bedi clan and how the next eight Gurus came to lead the Sikhs; describes the persecution and execution of Guru Tegh Bahadur calling him the defender of dharma who protected the sacred threads and the tilaks (forehead mark of devout Hindus);[21] he mentions his own rebirth in Patna after God explained to him that he had sent religious leaders to earth, in forms such as Muhammad but these clung to their own self-interest rather than promote devotion to the true God;[21] He took birth to defend and spread the dharma, and was blessed by god to remember his past births;[21] the Bachitra Natak criticizes those who take pride in their religious rituals, mentions his own hunting expeditions, battles and journeys in Punjab and the Himalayan foothills.[21] 5 Chandi Charitar Ukti Bilas Chandi Charitar 1 a discussion of the Hindu goddess, Durga in the form of Chandi; this section of the Dasam Granth declares that it is based on the Sanskrit text Markandeya Purana; it glorifies the feminine with her fighting the mythical war between good and evil, after the gods have admitted their confusion and weakness, she anticipating and thus defeating evil that misleads and morphs into different shapes.[21] 6 Chandi Charitar II Chandi Charitar 2 a retelling of the story of the Hindu goddess, Durga again in the form of Chandi; it again glorifies the feminine with her fighting the war between good and evil, and in this section she slays the buffalo-demon Mahisha, all his associates and supporters thus bringing an end to the demonic violence and war.[21] 7 Chandi di // // Durga Ki the ballad of Hindu goddess, Durga, in Punjabi; this section of the Dasam Granth states that it is based on the Sanskrit text Durga Saptasati;[22] The opening verses from this composition, states Robin Rinehart, have been a frequently recited ardas petition or prayer in Sikh history;[22] it is also a source of controversy within Sikhism, as the opening verse states "First I remember Bhagauti, then I turn my attention to Guru Nanak"; the dispute has been whether one should interpret of the word "Bhagauti" as "goddess" or a metaphor for "sword".[22] 8 Gyan Prabodh Gyan Prabodh, Parbodh Chandra Natak The section title means "the Awakening of Knowledge", and it begins with praise of God; it includes a conversation between soul and God, weaves in many references to Hindu mythology and texts such as the Mahabharata;[23] the section summarizes those parva of the Hindu epic which discuss kingship and dharma; the role of Brahmins and Kshatriya varnas.[23] 9 Sansahar Sukhmana The Sansahar Sukhmana is a short poem that refers to many Hindu gods including Hari, Vishnu, Shiva, Durga etc. It declares the Khalsa Panth to be separate and Guru Nanak and Guru Gobind Singh Ji to be one and the same. The Masands deleted this from the Dasam Granth as it made Sikhism a separate faith. 10 Brahma Avtar Avatars of Brahma Narrative on the seven incarnations of Brahma, who is already mentioned in the Chaubis Avatar section[23] 11 Rudra Avtar Avatars of Rudra a poem that narrates Rudra and his avatars, also already mentioned in the Chaubis Avatar section[23] 12 Kalki Avatar The Kalki avatar appears in the historic Sikh texts, most notably in Dasam Granth as Nihakalanki, a text that is traditionally attributed to Guru Gobind Singh. The Chaubis Avatar (24 avatars) section mentions sage Matsyendra describing the appearance of Vishnu avatars to fight evil, greed, violence and ignorance. It includes Kalki as the twenty-fourth incarnation to lead the war between the forces of righteousness and unrighteousness, states Dhawan. 13 Ram Avatar Ath Beesvan Ram Avtar Kathan or Ram Avtar is a Composition in second sacred granth of Sikhs i.e Dasam Granth, which was written by Guru Gobind Singh, at Anandpur Sahib. Guru Gobind Singh was not worshiper of Ramchandra, as after describing whole Avtar he cleared this fact that ਰਾਮ ਰਹੀਮ ਪ੝ਰਾਨ ਕ੝ਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤਿ ਝਕ ਨ ਮਾਨਿਯੋ ॥ . Ram Avtar is based on Ramayana, but a Sikh study the spiritual aspects of this whole composition. 14 Mach Avatar Ath Pratham Mach Avtar Kathan (pa: ਅਥ ਪ੝ਰਥਮ ਮੱਛ ਅਵਤਾਰ ਕਥਨੰ) is part of composition, well known as Chobis Avtaar which was written by Guru Gobind Singh. In Sanskrit, Macch is called Matsya(Fish). This composition contains war of Macch and King Shankhasura, as Shakhasura stole Vedas and Macch retrieved them back. It is common belief that 10th guru worship Vishnu thats why he wrote whole narrative in praise of Vishnu but Guru Gobind Singh declared his worshiper in first 22 lines of Chobis avtar quite clearly. 15 Kach Avatar Kach Avatar is a story about how Indra was a very powerful and rich king and how Vishnu turned into a tortoise to carry an ocean of milk to give it. 16 Maha Mohini This story is about a battle between Vishnu and demons. Vishnu turned into a woman who the demons fell in love with. This lead them to try and please her but the other gods killed the demons while they were distracted by Maha Mohini. 17 Bariah Avatar This story is of how there was peace between the gods and demons when the demons entered the land of Vishnu. Vishnu turned himself into a boar and attacked them. This was meant to inspire the Khalsa saying that the Sikhs should be fearless and attack the enemy if they are unjust. 18 Narsingh Avatar This is fight between Gurmat and Manmatt. Narsingh is a person who have Gurmat and Hrinyakashyap is manmatt. He think that there is no god, when a person called Narsingh had Discussion of Wisdom then he able to know the presence of god. 19 Bavan Avatar This story is after the death of Narsingh and the world was in Manmatt. This story is based in Bali and how the Khalsa should not follow the rituals of demons. 20 Parasram Avatar Bhai Gurdas ji Vaar 23 Pauri 7 refers to the same sakhi as described by Dhan Guru Gobind singh Sahib ji Maharaj. This is about how demons manifested themselves into castes and turned themselves into the Brahmins and Kshatriyas. 21 Jalandhar Avatar This is a story about how Jalandhar loves the daughter of Shiva and Shiva does not allow it. Later Jalandhar asks Shiva for her hand in marriage. 22 Bisan Avatar This is about a story about the Bisan Avatar of the Aditi Clan 23 Killing of Madhu and Kaitabh This is about the Bisan Avatar killing the demons practicing rituals. The demon kings are called Madhu and Kaitabh. 24 Arihant Dev Avtar The word Arihanta is made up of two words: 1) Ari, meaning enemies, and 2) hanta, meaning destroyer. Therefore, Arihanta means a destroyer of the enemies. These enemies are not people, but rather inner desires known as passions. These includes anger, ego, deception, and greed. These are the internal enemies within us. It is the same Jain religion which is also refereed in first Line of "Taav Praasad Swaiyiye" which is part of the Sikh Nitnem. 25 Manu Raja Avatar This is a poem about the Avatar of Lord Vishnu who was a servant of Akaal Purakh. Many people were stopping following god (Jains) so he send his avatar Manu Raja to preach the ways of the lord. 26 Dhanantar Vayd This poem is about how the world had started to get diseases due to eating various foods and Akaal Purakh seeing this sent a medicne, Dhanantar Vayd. This is the first time Guru Gobind Singh Ji described Akaal Purakh as Sarbloh. 27 Suraj Avatar This is a poem about how the Sun is the greatest king of all. It rules all the land and makes the life there prosper, the plants ad animals are its citizens and the moon its enemy. The Moon and sun are in a constant power struggle/ 28 Chandra Avatar This is the story of the Moon who helps its citizens (All life in the world) get rest. 29 Krishna Avatar The Hinduism view of krishna is totally rejected in Gurmat. In Krishna Avtar, Guru Gobind SIngh is exposing Krishna life as described by hindus. 30 Nara Avatar It is a short poem about Vishnu's Nara incarnation- The Lord is one and He can be attained through the Grace of the True Guru. Now beings the description of Nara incarnation. Now I enumerate the twenty-second incarnation as to how he assumed this form. Arjuna became the Nara incarnation, who conquered the warriors of all the world. In the first place, he by killing all the warriors, weaing unfailing coat of mail, removed the anxiety of his father Indra; then he fought a battle with Rudra (Shiva), the king of ghosts, who bestowed a boon on him. Then he redeemed Duryodhana and burnt the king of Gandharavas in the fire of the Khandav forest; all these could not comprehend his secret. He conquered all the places, where several proud Kauravas lived; he pleased Krishna and obtained the certificate of victory from him. He killed Bhishma, the son of Ganga and Karan, the son of Surya after fighting a dreadful war with them; he conquered the mighty warrior Duryodhana and obtained the eternal kingdom. 31 Gautama Buddha Avatar In this is the famous line- I do not adore Ganesha in the beginning and also do not meditate on Krishna and Vishnu; I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kal . Ath Baudh Avtar Teiysvo Kathan(ਅਥ ਬਉਧ ਅਵਤਾਰ ਤੇਈਸਵੌ ਕਥਨੰ ),also called Baudh Avtar, which is generally belief about Gautam Siddarth the 23rd Incarnation of Vishnu in many hindu scriptures like Harivamsha 32 Nehkalank Avatar This is the story about the all powerful Nehkalank Avatar who would rule the world and destroy all sins. 33 Raja Kharag Singh Di Vaar King Kharag Singh was a great king warrior who destroyed Lord Shiva and his sons, in a Battle with Lord Krishna. Lord Shiva joined battle on request of Lord Krishna. The battle is narrated in Dasam Granth written by Guru Gobind Singh. Kharag Singh was ally of King Jarasandha and was deceptively won by Lord Krishna. 34 Gobind Gita Sri Bhagwat Gita Bhakha Sri Gobind Singh Kirt This is a composition in the historical Patna Sahib Bir of Dasam Granth. This composition was deleted by the Sodhak Comittee (1895-1897). This composition is a translation and commentary of the Bhagavad Gita and how "Guru Gobind Singh", supposedly, saw the composition. It talks about the Khalsa warriors and the warriors in Krishna's army and other things. There is however doubt regarding the author. It starts with "Ik Oankaar Sri Waheguru ji ki fateh pahshahi 10" but the writing style seems more similiar to one of the court poets than that of Akal Ustat or Bachitar Natak, etc. 35 Shabad Hazare Thousand hymns actually contains nine hymns, each set to a raga (melody), with content similar to Chaubis Avatar section; the sixth is filled with grief and generally understood to have been composed by Guru Gobind Singh after the loss of all four sons in the wars with the Mughal Empire;[23] this section is missing in some early manuscripts of Dasam Granth.[23] 36 Malkauns Ki Vaar This is a very poetic song devoted to Akal Purakh. There is not much information about this chapter in Sikh History of literature. 11 pauris, Nanak Jo Prabh Bhawangey, Harji Harmandar Awangey. 37 Savaiye Swayyee thirty-three verses that praise a god; asserts the mystery of god who is beyond what is in the Vedas and Puranas (Hindu), beyond the one in Quran (Muslim) and famously the Bible (Christian).[24] 38 Sharda Pooran Granth This Granth is uttered by Guru Gobind Singh Ji at Heera Ghat and talks about the job of a Khalsa and his duties to the faith. This Granth has lots of sub-chapters in it. 39 Sabad Patshahi 10 Shabads of the tenth master Sabad Patshahi 10, under the title Shabad (Punjabi: ਸਬਦ), are ten religious hymns composed by Guru Gobind Singh that are present in Dasam Granth. These hymns have comments on ritualistic practices in Sanyas, Jogis and Bairagis, and also against any form of idolatry, human or deity worship. 40 Sudham Marg Granth This was written by Guru Gobind Singh ji before he received Jot Jot in Nanded Sahib. It has relations to Shaster Naam Mala. It also has lots of sub-chapters within it. 41 Tav-Prasad Savaiye Tavprasad means with thy grace. This composition strongly rejects idolatry, pilgrimages, grave worshiping, samadhis of yogis and other ritualistic beliefs of Hinduism, Jainism, Buddhism and Islam as being of no use in attaining God if performed without the love of God and all her creation . It is included in Nitnem, the daily morning prayers of Sikhs, and recited after completing Jaap Sahib. 42 Khalsa Mahima Praise of Khalsa a short passage that explains why offerings to goddess Naina Devi by the general public are distributed to the Khalsa soldiers rather than Brahmin priests.[24] 43 Ath Sri Shastar Naam Mala Purana Likhyate Shastar nam mala The section title means a "garland of weapon names", and it has 1,300 verses;[24] it lists and exalts various weapons of violence, declaring them to be symbols of God's power, states Rinehart;[24] it includes the names of Hindu deities and the weapon they carry in one or more of their hands, and praises their use and virtues; the list includes weapons introduced in the 17th-century such as a rifle; some of the verses are riddles about weapons.[24] 44 Sri Charitropakhyan Charitropakhian, Pakhyan Charitra, Tria Charitra the largest part of the Dasam Granth, it is a controversial section; it includes material which is not in tune with Guru Gobind Singh's writings, authenticity being put in to question';[25] it includes over 400 character features and behavioral sketches;[25] these are largely characters of lustful women seeking extramarital sex and seducing men for love affairs without their husbands knowing; the characters delight in gambling, opium and liquor;[25] these stories either end in illustrating human weaknesses with graphic description of sexual behavior, or illustrate a noble behavior where the seduction target refuses and asserts that "he cannot be a dharmaraja if he is unfaithful to his wife";[25] the section is controversial, sometimes interpreted as a didactic discussion of virtues and vices; the charitras 21 through 23 have been interpreted by some commentators as possibly relating to Guru Gobind Singh's own life where he refused a seduction attempt;[25] the final charitra (number 404) describes the Mughals and Pathans as offsprings of demons, details many battles between gods and demons, ending with the victory of gods; the Benti Chaupai found in this last charitra is sometimes separated from its context by Sikhs and used or interpreted in other ways;[25] Many modern popular print editions of Dasam Granth omit this section possibly because of the graphic nature; a few Sikh commentators have questioned the authorship of Dasam Granth in significant part because of this section, while others state that the text must be viewed in the perspective of the traumatic period of Sikh history when Guru Gobind Singh and his soldier disciples were fighting the Mughal Empire and this section could have been useful for the moral edification of soldiers at the war front against the vice.[25][note 1] 45 Bhagauti Astoar Bhagauti Astotar (PA:ਭਗਉਤੀ ਅਸਤੋਤ੍ਰ), also called Sri Bhagauti ji astotar, is a poem which is believed to be written by Guru Gobind Singh. This hymn is not available in SGPC published Dasam Granths but present in Patna Sahib Bir of Dasam Granth. Bhagauti Astotar is present in Gutka published by Buddha Dal and Hazoor Sahib and Gurmat Martand. The poem covers qualitative aspects of Bhagauti which is known as Adi Shakti or Hukam in Sikh philosophy. 46 Majh Padshahi Dasven This is a short Punjabi poem about the Sikhs in the Majh area of Punjab and how faithful and religious they are. 47 Chakka Bhagauti Ji Ka Chakka is a throwing weapon in the form of a disc with spikes. In Sikh chronicles the Chakka was used by Bhagauti to fight off evil forces. It is in this poem that the Guruji says that he does not believe in Bhagauti. Some scholars interpret this so that Guruji only wrote these poems to give the Khalsa moral esteem. 48 Benti Chaupai Benti Chaupai or Chaupai sahib is a prayer or Bani composed by the tenth Sikh Guru, Guru Gobind Singh Ji. This Bani is present in Charitar 404 of the Sri Dasam Granth Saahib Ji in Bani Ath Pakhyan Chairtar Likhyatey. This Bani is one of the five Banis recited by the initiated Sikh every morning. It is also a part of the evening prayer of the Sikhs called Rehras sahib. The Benti Chaupee can be read at any time during the day to provide protection, positive focus, and energy. 49 Fateh Jang Dasven Padshah It is a short poem describing an unnamed battle in which Guru Gobind Singh emerged a victor. The poem consists of eight stanzas only. It begins with a dohra, followed by six savaiyyas, and ends with another dohra. It panegyrizes Bhagauti (sword) as the source of power, and as the defender of faith and honour. It also pays tribute to the fearless warriors who wield the sword and never turn their back on the enemy. In capturing the battle scene, the Guruji has recourse to the usual devices of medieval warpoetry.In the traditional style, the mythological Kal and Narad are introduced with bloodthirsty Kaljogans swallowing bowlfuls of blood and jackals and vultures gorging themselves on the corpses of slain warriors. In the last line of the sixth savaiyya appears the name of The Khals, with the epithet of Fatehjang, i.e. victor of wars. In the final dohra, the poet advises the Guru`s disciples, never to have faith in any one god or goddess except God. The language of the //, written in Gurmukhi characters, is a mixture of Punjabi, Persian and Sant Bhasha. 50 Salok Dummala Da Dummala De Salok When the other Sahibzaade were sword fighting during Hola Mohalla Baba Fateh Singh was not allowed as he was too young. He came out of the tent dressed in Navy blue clothing with a long pharla coming out on top. The turban was very tall and came to be known as a fortress turban or Dastar Bunga. Afterwards the Guruji said that it would be the uniform of the Khalsa. Guru Gobind Singh ji did not write this poem and it was written by Baba Fateh Singh ji. It is meant to be recited by all Sikhs while they tie their turban.re-tying. legged, bunga/keski, kachera, break, 51 Gur De Salok Sikhs are meant to sing Gur de salok the practice of smashing the Gur (jaggery) after prashad has been prepared. The smashing of the gur is symbolic of the smashing of the enemies head as they would do this just before entering a war. Now some Nihangs wrongly sing this while crushing Nudga before the Shaheedi Degh is prepared, they call this Nadga De Salok instead of Gur De Salok. 52 Prashad De Salok This is sung while preparing prashad and some Nihangs have also altered this bani's meaning as some of them drink Shaheedi Degh. 53 Mata Jito ki Salok This is a small poem on how the Guru loved Mata Jito and how women and men are equal. 54 Salotar Mehima Here is a short poem on the club, Salotar- ਫਲ ਫੁੱਲ ਝਾੜਨੇ ਕੋ ਤਸਕਰ ਕੇ ਤਾੜਨੇ ਕੋ ਸਪ ਮਾਰ ਡਾਰਨੇ ਕੋ ਸੋਟਾ ਸਾਵਧਾਨ ਹੈ । To knock down any fruit, or to punish a thief, and to kill a snake the Club is forever ready! ਵਗ ਕੇ ਚਰਾਵਨੇ ਕੋ ਕੁੱਤੇ ਕੇ ਹਟਾਵਨੇ ਕੋ ਬਾਲਕ ਡਰਾਵਨੇ ਕੋ ਸੋਟਾ ਸਾਵਧਾਨ ਹੈ । To herd cattle or to prevent a dog attack and to scare a spoilt child, the Club is forever ready! ਭੰਗ ਭੁੰਗ ਘੋਟਨੇ ਕੋ ਵੈਰੀ ਦਲ ਰੋਕਨੇ ਕੋ ਮੂਰਖ ਕੇ ਠੋਕਨੇ ਕੋ ਸੋਟਾ ਸਾਵਧਾਨ ਹੈ । To grind up medicine, to halt an enemies army, and to punish an <banned word filter activated> the Club is forever ready! ਕਹਿਤ ਬਿਹਾਰੀ ਰਾਮ ਸੋਟੇ ਕਾ ਹੀ ਸਭ ਜਹਾਨ ਜਿਸ ਹੱਥ ਸੋਟਾ ਤਿਸਕਾ ਹੀ ਮਾਨ ਤਾਨ ਹੈ । Says Bihari Ram, the Club is for the whole world ! Whosoever has a club in their hand is granted great respect! 55 Hanuman Natak For those who have read the ancient Hindu text “Ramayana” detailing the battles between Ram Chandar and his nemesis Ravan, Hanuman’s loyalty cannot be called into doubt. He was faithful to his king up to such an extent, that he was even willing to burn himself alive for him. Such was the loyalty which the Guru wanted to view in his Sikhs. 56 Pooran Tam Avatar This is the highest Avtar. This was Guru Nanak Dev Ji. All avtars are made of satogun but according to Gurmat the early avtars were created out of maya, and hence caught up in it. Guru Nanak Dev Ji however was a 100% mirror reflection of God, and hence he was not hampered by the obstacles which hampered the earlier avtars. 57 Chaupai Sahib Kabyo Bach Benti A part of the last charitra of the Charitropakhian section above; it is sometimes separated and used independently.[25] 58 Muktinama Epistle of Enlightenment Muktinama is a composition that is said to have been recited by Guru Gobind Singh in his court. In this, Guru Gobind Singh describes how a Khalsa should live. It was apart of the Sudham Marg Granth but it has now been separated into a different chapter. 59 Ugardandi Fierce sword/tooth Guru Gobind Singh Ji invokes Adi Shakti in the form of the Fierce Toothed Ugardanti, writing various attributes of Ugardanti and asking for blessings and protection for the prosperity of the new Panth which is free from hypocrisy, ritualism, casteism, human worship and worships only One Non-Dual God. Ugardanti is a composition that is present only in Dasam Granth Bir Patna Sahib. There are six Chandds of this bani. 60 Lakhi Jungle Khalsa The Khalsa of the Lakhi Jungle The Lakhi Jungle Khalsa is a short poem of two paragraphs on the Khalsa longing to see the Guruji ; The entire Lakhi Jungle Khalsa in english- Lakhi Jungle was during Afghan Rule, on Esat of Dipalpur there was a big forest. This area was from Satluj-Beas river upto Sabo Talvandi.The South of it was Bikaner Kingdom and North of it meet with Taluka. In the Lakkhee Jungle, the Khalsa heard of His coming and they longed to see Him. Just like when the water buffalo hear the call of the herdsman, they leave their food and water to rush to him. In their joy and excitement they ran to see their Beloved, each trying to pass the other to get there first. Their pain was gone when they met the Guru, their herdsman, and they gave their thanks. 61 Zafarnamah Epistle of victory A letter written in 1706 by Guru Gobind Singh to Emperor Aurangzeb in Persian language;[27] it chastises the Mughal emperor for promising a safe passage to his family but then reneging on that promise, attacking and killing his family members;[28] In this Dhan Guru Gobind Singh Ji talks about how if the Holy Prophet were at Chamkaur in person then Aurangzeb wouldn't have lied. He also talks about the Greek Gods of Olympus and Satan. 62 Tria Chartar The Chandi Charitra follows and in fact is a part of the Bachittar Natak. The aim of writing this piece was to inspire the common man to rise up against the tyrannical rulers of the time and to fight and sacrifice all they had for their freedom. He invokes the blessings of the Almighty God thus. This composition is in the form savaiye-an Indian metre of one and a quarter line. The mood is essentially forceful and fierce. The descriptions of the battles have been brought out beautifully through the use of similes and metaphors. The battle scenes are a true portrayal of the strategies and maneuvers of warfare as practiced in the times. The style is lucid and clear leading to a vivid and true presentation of the theatre of war. 63 Fatehnamah Epistle of Victory Besides the Zafarnama, there is another work of Guru Gobind Singh Ji in Persian language known as "Fatehnama" also meaning a "letter of victory". Some opine that this letter was sent before the Zafarnama while according to some, this is in fact a part of Zafanama itself. The latter have started the Zafarnama with the 24 verses of Fatehnama; first verse of traditional Zafarnama becoming verse 25 in such compositions. In the Fatehnamah Guru Gobind Singh Ji famously mentions the Mahrattas and the Rajputs. 64 Hikayat Hikaitan Usually grouped with the Zafarnama section, these are twelve tales unrelated to Zafarnama but probably linked because some versions have these in Persian language; the content of this section is closer in form and focus to the Charitropakhian section above;[28] 65 Inhi ki kirpa kay saje hum hain Despite that fact that he was a marvellous soldier and highly intelligent person, he says that he has attained his status because of the Sikhs, “einehee kee kripaa kae sajae ham hai” – It is because of the kirpa (blessing) of them (‘einehee kee’ referring to the Khalsa) that I am established (‘sajae ham hai’)- It is through the actions of the Khalsa that I have been victorious, and have been able to give charities to others. It is through their help that I have overcome all sorrows and ailments and have been able to fill our homes with treasures. It is through their grace that I have got education, and through their assistance I have conquered all my enemies. It is through their aid that I have attained this status, otherwise there are millions of unknown men like me. 65 Prem Ambodh Pothi Book of knowledge about loving devotion This poem attributed to Guru Gobind Singh, and is included in the Dasam Granth. Written in AD 1693, the book has, besides the introductory chapter, sixteen sections, each devoted to a bhakta. In the first part of the book are described the lives of eleven bhaktas belonging to the period from 10th to 16th centuries: Bhagat Beni, Bhagat Dhanna,Bhagat Namdev, Bhagat Pipa, Bhagat Ramanand, Bhagat Ravidas, Bhagat Sadhna, Bhagat Sain, Bhagat Surdas, Bhagat Trilochan, Kabir, Sheikh Farid and Mata Meerabai. Bhaktas of earlier periods Prahlad, Dhru, Sukdev and Balmiki are dealt with in the second part. The language of the Pothi is a mixture of Hindi and Punjabi and the verse measures commonly used are Dohira and Chaupai. 66 Rajput Ghode The horses of Rajputs This poem was written when Guru Gobind Singh Ji was going through Rajputana and he gave many compliments to the courage, ferocity and chivalry of the Rajput clans and Kingdoms. Kahn Singh Nabha stated that Guru Gobind Singh Ji was very impressed when he saw the forces of Durgadas Rathore and Ajit Singh of Marwar when he was in Ranthambore and wrote a poem on their bravery in the battlefield. 67 Mangal Parkash Some Sikhs consider this to be the writing of Guru Gobind Singh Ji. The most followed version of this is that the Khalsa would dwindle to a spark and then spread like wildfire, then there would be 960 Million Khalsa warriors and only then will the Guru be in his golden age. 68 Bija Mukta Sakhi Dasvi This predicts the rise of British power, Maharaja Ranjit Singh, Anglo-Sikh Wars, Partition and the Kalki and Nehkalank Avatar. It also predicts Operation Blue Star and how many Sikhs would be slaughtered and a widow would attack and a saint would try to stop her. Then he also talks about today's Sikhs who cut their Kesh take drugs and alcohol and how they would lose their Sensibility, Pride and would fall to the five thieves. 69 Zindaginama Bandginama The author called it Bandginama (Book of Prayer) and composed it in Persian. Guru Gobind Singh Sahib changed its title to Zindginama (Book of Life). Its theme is the ‘love of God and devotion to Guru;’ God is described as Creator of Universe and as One who has imparted life to all creatures. It contains 510 verses and is believed to be his first piece of work, which he wrote after he shifted to Anandpur to join Guru Sahib Ji. At places the verses echo those in the Guru Granth Sahib. It was written by Bhai Nand Lal Goya. 70 52 Hukams of Guru Gobind Singh Ji 52 order of Dasam Padishah The 52 Hukams are a set of instruction in Sikhism set by Guru Gobind Singh in Nanded, Maharashtra, India in 1708. These edicts sum up the ideal way of life of the Khalsa and serve as a code of conduct for the Khalsa Panth. Members of the Khalsa (baptized Sikhs) aim to follow all the 52 edicts though the authenticity and origin of Hukams can be questioned and they seem to be made in more modern times as the style of Punjab is quite modern but many of them come from older writings such as Bhai Nand Lal's Tankanama.

Japji Sahib Katha 1 countined Guru Ji added the numeral 1 to show there is no duality. There is only 1 God. Oankar can be split into two separate syllables when trying to find the meaning. The first part is Aum and the second is Kar. Aum can be split into 3 different letters which are A,U and M. The three letters represent the word Akar,Ukar and Makar. The word Akar represents Brhama. Ukar represents Vishnu and Makar represents you gussed it Shiva. According to Hinduism the three demi gods are considered most sacred and are responsible for the welfare of creation. Brhama the creator. Vishnu the provider or sustainer and Shiva the destroyer. This shows that Aum represents the trinity. Kar represents the formless lord whom is known as Vahguru. Kar is placed on top of Aum to show they gain there powers form Vahguru. Akar, Ukar, Makar and the Ardhbind (Kar), when all four come together and form one then understand this to be Oankar (Adhyatam Ramayan) The Sidhs hearing this asked why add the numeral 1 it is not in the Vedas. So why do this. Guru ji said "Our faith is for everyon and all of humanity. The Mantra Aum in the Vedas is knly for the Brahmin social class of people as they can both listen and recite it. The social class of Kshatris can listen to Aum but cannot recite. The social classes of Shudras and Vais cannot listen to or recite the mantra. All of the women from all four of the social clasdes cannot listen to or recite the mantra of Aum. By placing the numeral one in front of the mantra, Oankar we show that God has no duality and Ik Oankar can be read and recited by anyone from any background. Those people who say Ik Oankar will be saved. For this reason, we have created this mantra for all of the people in the world. Just as a cloud showers all the people with rain, in the same way God is showering all of the people of the world with grace and love. Regardless of race, gender, colour, creed, social class etc. Unlike the Aum mantra everyone has the right to recit this Ik Oankar. To be countined...

This discussion is not a debate it is a discussion of teaching people the words of Sants and of Japji Sahib. If you don't agree that is okay then don't read.

Also don't make this a debate or argument.

I have been busy. Working one the next post.

off topic but somethings you learn in school you don't need to learn.

Also Guru Gobind Singh Ji told Sikhs to memorize Japji Sahib and other banis,

The thing is cows give out farts which are bad for thr environment. Worse then driving your car for hours.

I thought you were talking about something else so sorry. It is not a shabad from SGGS it is written by Kavi Santhok Singh Ji in his steek who I believe was a Brhamgiani so I believe his words.

Pooranshami is a full moon which happens every month and is celebrated as Guru Nanak Dev Ji's birthday. According to Sant Nand Singh Ji if we can we should stay up at night and do Path if you stay up for as long as you can you get the merit(Is it the right word) as one amrit vela. If you stay uo the entire night and day you get the merit of a year worth of amrit vela. Sant Nand Singh Ji also said that Guru Nanak Dev Ji was born at 12:51 am. So if you are staying up at least stay up untill 12:51. If you are worried you will miss amrit vela you don't have to stay up at night. Just do simrin while sleeping.

By forgot I mean not recite. The person forgots Japji and lives in Maya

Why say this? Guru Gobind Singh Ji gave a Hukam to read the translated version of his text which guru ji ordered to be translated.

Just want to add all I wrote was from a translation of katha and steeks of Sant Gurbachn Singh by Giani Kamalpreet Singh Ji who also added vidya from other sants too. Here is the bibliography

One meaning of Ik Oankar which is in dasam granth says Oankar was the sound that created all. Kind of like the big bang though there are over a 151 meanings according sant sunder singh.

Mahant Asa Singh

Sant Gurbachan Singh Sant Kartar Singh Sant Mohan Singh Sant Isher Singh

Well depends. Sant Gurbachan Singh said to understand Guebani you must study the Vednat texts and recommend Sikhs to study the Upishands.

Oh okay sorry for my mistake

Gurbals Patshai 6 says that Guru Hargobind let the Sangat make portraits of him. https://m.facebook.com/TuriyaSeva/photos/pcb.1176905369065172/1176887992400243/?type=3&source=48&__tn__=EH-R It says Bhai Bdih Chand made it.

Translations were done Lala Sreeram. I will copy word by word what he wrote as it is so beautiful. Preface and Introduction Part 1 PREFACE A worm that is already well-known needs no word of commendation. It has made it’s way in the outlying districts of the Punjab, and every Sadhu who knows to read and write receives instruction from his Guru, on this very work, so that by perusing it, he learns all that is worth knowing of the Upanishads. It embodies a mass of instruction which cannot be otherwise had, unless a large number of original works difficult to understand, and requiring the life-time of an individual, are gone through, It is the only work of its kind in the vernacular. To increase its utility, and to make it easily understood without any extraordinary pains, or the assistance of Pundits, its present garb will be unusually facilitating to those who understand the language in which it is written. Where the text is obscure or requires elucidation by reference to other subjects beyond the pale of the work in hand, ample notes and references have been given to avoid the necessity of consulting the original works. No pains have been spared to increase its utility, and give a true and correct rendering of the text, so that it can be confidently recom¬mended. The original work abounds in the technicalities of the original Sanscrit from which our author has drawn largely, and their rendering into English has always been given in the plainest terms, so that there may be no mistake. But no philosophy can be taken up like a romance, or a book of travel ; it requires deep thinking, and constant reading, with patience and tranquility of mind. The times we live in are extremely auspicious for works like the present, Thanks to the late Swamy Dyanand Saraswati and other allumini, there is an increasing activity noticeable everywhere for a study of our Shastras and what they teach ; and the English education which had hitherto turned our young men into rank materialists, or scientific athe¬ists, is now giving way for a more healthy spirit of inquiry for our ancient philosophies. The impulse to this novel movement received no mean help from the Theosophical Society. The noble and self-sacrificing career of Madame Blavatsky and Colonel Olcott for regenerating our ancient litera¬ture and faith, deserves the highest encomium everywhere. Had it not been for their example and co-operation it would have taken several leng¬thened periods before the revival of things as they are, could have been accomplished. Thus then, if the present work would tend to increase the national spirituality, if it would be the means of inviting the active sympathies of our young men and old, and stimulate the study our ancient writings and the faith they inculcate, if it would stem the tide of materialism and supplant it with the noble and high aspirations which Non-duality teaches, if it will suppress bad karma and incite the good of our fellow-creatures, we would think ourselves highly gratified and amply repaid. It cannot be insisted too often, that a nation without spirituality is but on the road to ruin and self-destruction. It is indeed a sorrowful sight to find the struggle for existence gaining a strong ascendancy over us everywhere; hungering for material comforts and thirst for accumulation of wealth is omnipotent here as in Europe, we are now no longer satisfied as our fore¬fathers used to be, increased civilisation means increased luxury, that has become a necessity and for its gratification we must have increased re¬sources and that again signifies our best attention and energies in pursuit of wealth. It cannot be expected, the present state of things will suddenly collapse, no, there are cycles in the life of a nation, and all these are to be passed as surely as night follows day, and day, night. But if our inner consciousness may be roused to perceive and feel the utter worthlessness and unreality of this world, and if we draw our lessons from the sad experience of nations that have preceded us, we may receive a check in our headlong path to ruin, That this may so be is the earnest prayer of the Translator. INTRODUCTION WITH a view of facilitating an enquirer of self-knowledge to comprehend the main doctrine of the Upanishads, which forms the subject of the accompanying treatise, a few explanations, are needed; and it is hoped that they will be of much help to him. Non-duality or the oneness of the Individual and Universal Spirit is the subject to be demonstrated, and an elaborate and critical analysis of the rival systems which look upon them as different and otherwise, have been fully discussed. That does not concern us for the present. What we propose is to lay down a few salient points, to give a skeleton sketch, leaving the rest to our author. In the discussion of his subject he has brought in, a mass of arguments from all available sources; the work itself is a result of a vast amount of reading, and whatever is worth knowing of the Vedas, Mimansa, Nyaya, Sankhya, Puranas &c., has been included in it. It contains likewise a discussion of the merits of personal and impersonal forms of worship, and seeks to satisfactorily account for the apparent and seemingly anomalous dictum of the several Puranas, wherein each sets up a different form of worship and particularly insisting upon it, in lieu of others. In this way, the different sects of worshippers—Vishnuvite, Sivite, Ganpat, Sakta,—who have hither¬to been taught to regard his especial Deity to be superior to the rest will find much to unlearn. Reason, and analogy, with the proofs derived from the Shastras have been amply introduced to help the comprehension, and to erect at much labor, a neutral ground where the most inveterate bigot will cast away his rancor, and shake hands in fraternal love and harmony with one whom he had hitherto looked upon as a fool and knave. Thus then there is much to engage the attention of the reader; caste and creed, stands not in the way of acquiring the knowledge inculcated hero; for we find no mention about it by our author. The only caste he seems to recog¬nise is that of qualification, and any person having the necessary qualities may profitably engage himself in its study. He will find much to interest him, much to engage his attention, much to evoke his sympathy; the scale from his eyes will be dropped of and it is hoped, he will rouse to realise a new existence; the clue to solve the mighty problem of existence, the end and aim of human life is here spoken out with as much fervour, as its dignity demands, and though to realise it and form the basis of turning a new life can only happen to the fewest of the few,—to those who have sown the seeds of knowledge in their previous births—yet it can be profitably made use of by all alike. colour With this preamble, we enter into the few necessary explanations which we have promised at the outset. Brahma is described as “Sat-chit-ananda,” ‘Sat’ signifies Existence, ‘chit’ Intelligence and ‘ananda’ Bliss. It is therefore essentially Existent, Intelligence and Bliss. In the Mun¬daka Upanishad the story is related of the illustrious son of Sanaka, who desirous of knowledge, repaired to Angiras the sage, and enquired of him “what that was, which being known, every thing else would be known.” He was told in reply, that the wise regard “the invisible, intangible, un-related, colourless one, who has neither eyes nor cars, nor hands and feet, eternal, all-pervading, subtle, and indestructible as the cause of all that exists”. This is the Impersonal God of the Vedas, called severally by the names of Parabrahma, Brahma and Paramatma. It is said, prior to the evolution of the objective world there was present only ‘Sat’ the ONE EXISTENCE Parabrahma without name or form, for name and form are indi¬cations of creation, and what is created is open to destruction hence non-eternal, therefore Parabrahma being eternal is devoid of both. The three expletives ‘one’ secondless’ and ‘Existence’ (ekam, ebam, adwaitam) with which Parabrahma is always connected are only for differentiating it from bodies similar and dissimilar. That is to say, as It is one and secondless, and there exists not another body of Its kind, inasmuch as It is eternal,—while the world and its contents are non-eternal—It has only one indication. But a sect of Buddhists (Madhyamiks) contend that in the beginning there was present ‘Asat’ or nothing instead of ‘Sat.’ Virtually they teach that nothing produced everything, which is clearly impossible. Now if it be said, as Parabrahma also existed in the beginning, whence did the materials come from which the world was ushered into existence! The reply is as steam exists potentially in water, so was Prakriti, Maya or Ajnana, so many names of matter residing potentially in the supreme Brahma. To be more explicit, Parabrahma is the supreme force residing within Matter in its primordial condition, or cosmic state. Thus then, we have both Matter and Force, or Matter and Motion, as the Western Scientists would have it, to satisfactorily account for whatever that exists. So much in common with the Materialist only, the difference is yet more marked. For, while Materialism discards any hereafter, the Vedantin looks upon metampsychosis as the inevitable lot of humanity, and as life means suffering and an incessant struggle, he wants to crush the seed which produces the tree of life, and lays his axe at its root, so that there be nothing left to produce it again.

On the bottom part your friend is wrong as the Vedas do mention it. The Vedas are kind of like Sikhi as they say there is one god. Are all others are demi Gods. Mordern Hinduism is a bunch of religious as one. The Puranas put the focus more on other Demi Gods. The Puranas are not bad as he says they are more about Demi Gods. I don't think Durga/Chandi is mentioned in the Vedas. The Vedas were more about philosophy while the Puranas are stories and epics. Also Indra is not a person but a title given to a elected person. Atleast from what I have heard and Read.

Next will be Gopala Tanpani Upanishad. It predicted Guru Nanak so it must have been wrriten by People who had high levels of Gian and were Sants. It will be a commentary so stay tuned.

Sorry Sangat Ji for the delays but here it is Part 4 Creation of Japji Sahib One day while Guru Nanak Dev Ji was at Kartarpur Bhai Lehnna Ji who would be Guru Angad. Mahraj did seva of the sangat. They asked him four questions. Those were 1. What path does your religion take 2. What is the mantra you use for the name of God 3. What is your Mool Mantar 4. What is your Mala Mantra To the first one Mahraj said there faith focused on the worship of Vahguru. To the second he said we use the name Vahguru. (Fun fact Maha Sant and Sarbloh Bani says that Vava comes from Brahma who created the Mantar of Vasnudev. Haha from Manu Raja (Son of Brahma) He gave the Mantar of HarHar. Gaga from Rishi Vyas who gave the mantar of Govind and lastly Rara from Shankaracharya who gave the mantar of Ram. Then Guru Nanak came and gave the ultimate Vahguru Mantar) Bhai Lehna did not know the answer to 3 and 4 so he asked Guru Nanak. To 3 Guru Ji says that the roots of the Mool Mantar are from Vahguru. And finally Guru Ji says our Mala Mantra is Japji Sahib which is mostaly conversations with the holy men. (Sidhs) Katha Basic Translation Ik = One with no equals Oankar = Gives Gian(Knowledge) There is one Vahgir who Gives Gian and no one is even near the leval of Vahguru Sat = indestructible God cannot be destroyed Nam = well known The name of God is well known. Karta = Creator of all God created everything including the universe Purkh = complete God is complete Nirbhou = no fear God is fearless Nirvair = No enmity God is without enmity Akal = immortal God does not fall into death Murat = form The form of God is immortal Ajuni = exempt from transmigration God is exempt from transmigration Sai Bhan = Self enlightened God is self enlightened Gur = Perceptive and conscious God is the form of perceptive and conscious being Parsad = Supreme Bliss God is the form of Supreme bliss Jap = referring to the name of the path Originally called Jap Sahib or Jap Nisan Aad = Primal beginning Sach = truth God was true at the start before creation Jugad = Numerous ages Sach = Truth God has been true through the 4 jugs and the jugs before Hai bhi = still is Sach = Truth God is still true right now Nanak = Guru Nanak says Hosi Bhi = in the future Sach = truth Guru Nanak says God in the future will remain true and the form of truth Deep definition 1 Guru Nanak on their travels to save the world from Kaljug went to Mount Sumer. Where he meet 84 Sidhs and there leader Gorakh Nath. The Sidhs asked Guru Ji what power brought him here. Guru Nanak said "O, Sidhs. I have come here with the strength of the almighty lord who is known as Ik Oankar." The Sidhs said "According to teh Vedas the name of God is Aum. Why have you used Ik Oankar." Guru Nanak said Aum stands for the trinity. Each of whom represent attribute of Maya. Which are Passion, truth and darkness. They represent illusion. Due to this we have created Ik Oankar. The numral 1 to show there is one God who has no equals. We have wrriten this due to there being 63 different terms for Oankar which cause contoversy in Hinduism. There are 3 different forms of God givien each with the form of the trinity, which become nine. There a 7 different knowledgeable people who have each given nine forms. That makes the total 63. (Sorry if the above was confusing) They are 1. The first theory called the Hirangarb, which is created by Brahma. The names and forms of Oankar are Trimatra Rup Tribrahm Rup and Triakhar Rup (Tri for the trinity) 2. Kapal Muni says the names are Trigian Rup Trigun Rup Trikaran Rup 3. Aptar Muni says they are Trimukh Rup Tridevta Rup and Tripyarojan Rup 4. The order of Sanat Kumara are Trikal Rup Triling Rup and Trisangya Rup 5. Brahmnishant state the form are Tristhan Rup Tripad Rup and Tripragya Rup 6. The order of Shiva is Trai Avashta Rup Trai Bhog Rup and Trai Bhogata Rup 7. The order of Vaishnav's and Narad Muni is Triatama Rup Tri Subhav Rup and finalky Tribyhu Rup. This is why Guru Nanak put a Ik as all had three showing duality. The Christians believe God in three forms Holy Sprit, The father and The son Muslims belive God in two forms which are God and the Prophet. To be countined... Sorry if this one is short

It is in the start of Mach avtar and Brhama Avtar and like all the other avtar paths also Ram avtar I think