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  1. Waheguru ji ka Khalsa Waheguru ji ki Fateh Can anyone please tell me the importance of Chandi Charitar Ustat and Bhagouti Astotar Bani ? Thanks
  2. https://drive.google.com/file/d/1XOmYKZJglvuihKsYRHk8hIWnPXSAtx32/view?usp=drivesdk Baba Thaan Singh was a great sikh. A Muslim admirer made a place for him in Attock in present day Pakistan. Later Maharaja Ranjit Singh changed this place into a Gurdwara Sahib where joint parkash of Guru Granth Sahib and Dasam Granth Sahib was done and jhatka was done regularly. In 1947, sikh Sangat brought the Dasam Bir to patiala where it was in parkash uptill 2012. In 2012 this birr was considered to be too old for parkash and a new Dasam bir was parkashed by Buddha dal and late Baba Mohan Singh of bhindran taksal. This old bir is still in the Gurdwara Sahib. The Gurdwara Sahib in Pakistan is in bad shape.
  3. Been reading this. It's awesome!! Thought I'd share (thanks Paapiman): ਸਸਤ੍ਰ ਨਾਮ ਮਾਲਾ ॥ ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ ਅਥ ਸ੍ਰੀ ਸਸਤ੍ਰ ਨਾਮ ਮਾਲਾ ਪੁਰਾਣ ਲਿਖ੍ਯਤੇ ॥ ਪਾਤਿਸਾਹੀ ੧੦ ॥ ਦੋਹਰਾ ॥ ਸਾਗ ਸਰੋਹੀ ਸੈਫ ਅਸਿ ਤੀਰ ਤੁਪਕ ਤਰਵਾਰਿ ॥ ਸਤ੍ਰਾਤਕਿ ਕਵਚਾਤਿ ਕਰ ਕਰੀਐ ਰਛ ਹਮਾਰਿ ॥੧॥ ਅਸਿ ਕ੍ਰਿਪਾਨ ਧਾਰਾਧਰੀ ਸੈਫ ਸੂਲ ਜਮਦਾਢ ॥ ਕਵਚਾਤਕਿ ਸਤ੍ਰਾਤ ਕਰ ਤੇਗ ਤੀਰ ਧਰਬਾਢ ॥੨॥ ਅਸਿ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥ ਤੀਰ ਤੁਹੀ ਸੈਥੀ ਤੁਹੀ ਤੁਹੀ ਤਬਰ ਤਰਵਾਰਿ ॥ ਨਾਮ ਤਿਹਾਰੋ ਜੋ ਜਪੈ ਭਏ ਸਿੰਧੁ ਭਵ ਪਾਰ ॥੪॥ ਕਾਲ ਤੁਹੀ ਕਾਲੀ ਤੁਹੀ ਤੁਹੀ ਤੇਗ ਅਰੁ ਤੀਰ ॥ ਤੁਹੀ ਨਿਸਾਨੀ ਜੀਤ ਕੀ ਆਜੁ ਤੁਹੀ ਜਗਬੀਰ ॥੫॥ ਤੁਹੀ ਸੂਲ ਸੈਥੀ ਤਬਰ ਤੂ ਨਿਖੰਗ ਅਰੁ ਬਾਨ ॥ ਤੁਹੀ ਕਟਾਰੀ ਸੇਲ ਸਭ ਤੁਮ ਹੀ ਕਰਦ ਕ੍ਰਿਪਾਨ ॥੬॥ ਸਸਤ੍ਰ ਅਸਤ੍ਰ ਤੁਮ ਹੀ ਸਿਪਰ ਤੁਮ ਹੀ ਕਵਚ ਨਿਖੰਗ ॥ ਕਵਚਾਤਕਿ ਤੁਮ ਹੀ ਬਨੇ ਤੁਮ ਬ੍ਯਾਪਕ ਸਰਬੰਗ ॥੭॥ ਸ੍ਰੀ ਤੁਹੀ ਸਭ ਕਾਰਨ ਤੁਹੀ ਤੂ ਬਿਦ੍ਯਾ ਕੋ ਸਾਰ ॥ ਤੁਮ ਸਭ ਕੋ ਉਪਰਾਜਹੀ ਤੁਮ ਹੀ ਲੇਹੁ ਉਬਾਰ ॥੮॥ ਤੁਮ ਹੀ ਦਿਨ ਰਜਨੀ ਤੁਹੀ ਤੁਮ ਹੀ ਜੀਅਨ ਉਪਾਇ ॥ ਕਉਤਕ ਹੇਰਨ ਕੇ ਨਮਿਤ ਤਿਨ ਮੌ ਬਾਦ ਬਢਾਇ ॥੯॥ ਅਸਿ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਸੈਫ ਤੇਗ ਤਰਵਾਰਿ ॥ ਰਛ ਕਰੋ ਹਮਰੀ ਸਦਾ ਕਵਚਾਤਕਿ ਕਰਵਾਰਿ ॥੧੦॥ ਤੁਹੀ ਕਟਾਰੀ ਦਾੜ ਜਮ ਤੂ ਬਿਛੂਓ ਅਰੁ ਬਾਨ ॥ ਤੋ ਪਤਿ ਪਦ ਜੇ ਲੀਜੀਐ ਰਛ ਦਾਸ ਮੁਹਿ ਜਾਨੁ ॥੧੧॥ ਬਾਕ ਬਜ੍ਰ ਬਿਛੂਓ ਤੁਹੀ ਤੁਹੀ ਤਬਰ ਤਰਵਾਰਿ ॥ ਤੁਹੀ ਕਟਾਰੀ ਸੈਹਥੀ ਕਰੀਐ ਰਛ ਹਮਾਰਿ ॥੧੨॥ ਤੁਮੀ ਗੁਰਜ ਤੁਮ ਹੀ ਗਦਾ ਤੁਮ ਹੀ ਤੀਰ ਤੁਫੰਗ ॥ ਦਾਸ ਜਾਨਿ ਮੋਰੀ ਸਦਾ ਰਛ ਕਰੋ ਸਰਬੰਗ ॥੧੩॥ ਛੁਰੀ ਕਲਮ ਰਿਪੁ ਕਰਦ ਭਨਿ ਖੰਜਰ ਬੁਗਦਾ ਨਾਇ ॥ ਅਰਧ ਰਿਜਕ ਸਭ ਜਗਤ ਕੋ ਮੁਹਿ ਤੁਮ ਲੇਹੁ ਬਚਾਇ ॥੧੪॥ ਪ੍ਰਿਥਮ ਉਪਾਵਹੁ ਜਗਤ ਤੁਮ ਤੁਮ ਹੀ ਪੰਥ ਬਨਾਇ ॥ ਆਪ ਤੁਹੀ ਝਗਰਾ ਕਰੋ ਤੁਮ ਹੀ ਕਰੋ ਸਹਾਇ ॥੧੫॥ ਮਛ ਕਛ ਬਾਰਾਹ ਤੁਮ ਤੁਮ ਬਾਵਨ ਅਵਤਾਰ ॥ ਨਾਰਸਿੰਘ ਬਊਧਾ ਤੁਹੀ ਤੁਹੀ ਜਗਤ ਕੋ ਸਾਰ ॥੧੬॥ ਤੁਹੀ ਰਾਮ ਸ੍ਰੀ ਕ੍ਰਿਸਨ ਤੁਮ ਤੁਹੀ ਬਿਸਨੁ ਕੋ ਰੂਪ ॥ ਤੁਹੀ ਪ੍ਰਜਾ ਸਭ ਜਗਤ ਕੀ ਤੁਹੀ ਆਪ ਹੀ ਭੂਪ ॥੧੭॥ ਤੁਹੀ ਬਿਪ੍ਰ ਛਤ੍ਰੀ ਤੁਹੀ ਤੁਹੀ ਰੰਕ ਅਰੁ ਰਾਉ ॥ ਸਾਮ ਦਾਮ ਅਰੁ ਡੰਡ ਤੂੰ ਤੁਮ ਹੀ ਭੇਦ ਉਪਾਉ ॥੧੮॥ ਸੀਸ ਤੁਹੀ ਕਾਯਾ ਤੁਹੀ ਤੈ ਪ੍ਰਾਨੀ ਕੇ ਪ੍ਰਾਨ ॥ ਤੈ ਬਿਦ੍ਯਾ ਜੁਗ ਬਕਤ੍ਰ ਹੁਇ ਕਰੇ ਬੇਦ ਬਖ੍ਯਾਨ ॥੧੯॥ ਬਿਸਿਖ ਬਾਨ ਧਨੁਖਾਗ੍ਰ ਭਨ ਸਰ ਕੈਬਰ ਜਿਹ ਨਾਮ ॥ ਤੀਰ ਖਤੰਗ ਤਤਾਰਚੋ ਸਦਾ ਕਰੋ ਮਮ ਕਾਮ ॥੨੦॥ ਤੂਣੀਰਾਲੈ ਸਤ੍ਰ ਅਰਿ ਮ੍ਰਿਗ ਅੰਤਕ ਸਸਿਬਾਨ ॥ ਤੁਮ ਬੈਰਣ ਪ੍ਰਥਮੈ ਹਨੋ ਬਹੁਰੋ ਬਜੈ ਕ੍ਰਿਪਾਨ ॥੨੧॥ ਤੁਮ ਪਾਟਸ ਪਾਸੀ ਪਰਸ ਪਰਮ ਸਿਧਿ ਕੀ ਖਾਨ ॥ ਤੇ ਜਗ ਕੇ ਰਾਜਾ ਭਏ ਦੀਅ ਤਵ ਜਿਹ ਬਰਦਾਨ ॥੨੨॥ ਸੀਸ ਸਤ੍ਰੁ ਅਰਿ ਅਰਿਯਾਰਿ ਅਸਿ ਖੰਡੋ ਖੜਗ ਕ੍ਰਿਪਾਨ ॥ ਸਤ੍ਰੁ ਸੁਰੇਸਰ ਤੁਮ ਕੀਯੋ ਭਗਤ ਆਪੁਨੋ ਜਾਨਿ ॥੨੩॥ ਜਮਧਰ ਜਮਦਾੜਾ ਜਬਰ ਜੋਧਾਤਕ ਜਿਹ ਨਾਇ ॥ ਲੂਟ ਕੂਟ ਲੀਜਤ ਤਿਨੈ ਜੇ ਬਿਨੁ ਬਾਧੇ ਜਾਇ ॥੨੪॥ ਬਾਕ ਬਜ੍ਰ ਬਿਛੁਓ ਬਿਸਿਖ ਬਿਰਹ ਬਾਨ ਸਭ ਰੂਪ ॥ ਜਿਨ ਕੋ ਤੁਮ ਕਿਰਪਾ ਕਰੀ ਭਏ ਜਗਤ ਕੇ ਭੂਪ ॥੨੫॥ ਸਸਤ੍ਰੇਸਰ ਸਮਰਾਤ ਕਰਿ ਸਿਪਰਾਰਿ ਸਮਸੇਰ ॥ ਮੁਕਤ ਜਾਲ ਜਮ ਕੇ ਭਏ ਜਿਨੈ ਗਹ੍ਰਯੋ ਇਕ ਬੇਰ ॥੨੬॥ ਸੈਫ ਸਰੋਹੀ ਸਤ੍ਰੁ ਅਰਿ ਸਾਰੰਗਾਰਿ ਜਿਹ ਨਾਮ ॥ ਸਦਾ ਹਮਾਰੇ ਚਿਤਿ ਬਸੋ ਸਦਾ ਕਰੋ ਮਮ ਕਾਮ ॥੨੭॥ ਇਤਿ ਸ੍ਰੀ ਨਾਮ ਮਾਲਾ ਪੁਰਾਣੇ ਸ੍ਰੀ ਭਗਉਤੀ ਉਸਤਤਿ ਪ੍ਰਿਥਮ ਧਿਆਇ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੧॥ DASAM BANI - 718 SRI SHASTAR NAAM MALA PURAAN GURU GOBIND SINGH JI
  4. Does anybody know which banis are present in this pothi?
  5. Can someone help me find out where these swaiye are in sri dasam granth, found a interesting article quoting and claiming bhai daya singh ji pyares rehitnama to refer to these along with sravag shabad, dinan ki pritpal, etc. Most of these commonly recited swaiye are present in sri akaal ustat so if anyone can find these two before, please provide feedback on this forum waheguru jio.
  6. Hi can anyone help me find the original text of the following Dasam Bani: “He who repeats night and day the name of Him,Who has full love and confidence in God,Who bestows not a thought on anv but one God,Whose enduring light is inextinguishable,Who puts no faith in fasting and worshipping cemeteries and monasteries,Who only recognises the one God and makes no fetish, Of pilgrimages,alms, charities and austerities:He is recognised as a true member of the Khalsa,In whose heart the light of the Perfect One shines.”
  7. There has been a lot of discussions on Kalki but none about Mahdi Meer who is practically the Kalki of Islam. Guru ji says in chobis avtar that he will kill Kalki avtar. What are the sangats thoughts?
  8. I want to hear the sangatd thoughts on chobis avtar. I highly recommend you to read it. It explains all about Vishnu and his 24 avtars.
  9. Does anybody know who is singing ਖਗ ਖੰਡ ਬਿਹੰਡੰ ਖਲ ਦਲ ਖੰਡੰ ਅਤਿ ਰਣ ਮੰਡੰ ਬਰ ਬੰਡੰ ॥ below https://youtu.be/RGRoK1QTy2M I have been looking for the audio and i cant find it
  10. When reading Chandi Di Vaar you should be standing and holding a shastar in your hand. Big or small it does not matter. You could also do it sitting but then you must place your shastar in front of you. It should be read at amritvela and before the sun sets. I like to read path with a jot as a big light is usually to bright. You should use a toof for good smell. You can sit on a blanket which is laid out on floor or a bed. You should have some water near you while reading the path. At the end you should drink it and sprinkle it around. I also recommend doing kirtan of this path witj the sal sangat or listening to it. I recommend reading ugardanti after reading Chandi di Vaar In short you need Shastars Jot Toof Water Full ishnan(including kes) Hopefully this has taught you something about the maryada. (Maryada is the same for Ugardanti and Shastar naam mala and other dasam bani for the most part)
  11. WhatsApp Video 2020-06-06 at 8.34.16 PM.mp4 I was never really fully convinced on Brahm Kavach, but he is saying Uggardanti too? What will Dhumma supporters say now?
  12. Guest

    I want dasam bani sanchiaa

    Sangat ji , I want to read dasam bani from sanchiaa without line to line explanation. But I don't know where i can get those sanchiaa from punjab . I asked to many shops near gurughar but they have teeka by pandit narain singh sanchiaa . Please help
  13. The above video is telling the viewer certain Bani of Sri Dasam Granth Sahib ji make the person angry. They say because Dasam Bani is full of bir ras they can't control it and start to get angry. The guy making the claim he gets angry is a 3ho member, Jagat Guru Singh. He reads the Banis he claims which make him angry as part of his nitnem. In a Sikhs nitnem their are Banis from Sri Guru Granth Sahib ji; Jap ji sahib and Anand Sahib. If he was doing his nitnem properly wouldn't the Banis of Sri Guru Granth Sahib ji calm this guy down? Gurbani read with attention actually gets rid of anger in a person. Yet this wild claim is being made of how Dasam Bani is making this guy angry. Some years back Jagat Guru Singh, the guy in the video who is making this wild claim of Dasam Bani making him angry, threatened Gursant Singh because Gursant Singh was filming the wrongful acts being done at the 3ho festival. Jagat Guru Singh is an angry man overall. This is another publicity stunt by the 3ho members. First they latched yoga to twist Sikhi and are selling it as a new way of life and now they are trying to please these gullible punjabis in the video with him to hide their true intentions. The 3ho are acting like the nirmalas who learnt Sanskrit from the hindus. The difference is the nirmalas came back to help Sikhs learn Sanskrit. The 3ho followers are only learning Gurbani to go back and twist what the Guru has written and sell it to gullible westerners.
  14. Are there any Gurdwaras in the UK that hold Akhand Paaths of Sri Dasam Granth Sahib Ji (preferably in the Birmingham area).
  15. VJKK VJKF I am wishing to increase my nitnem with more Dasam Bani because I really feel as if I need the bir-ras right now. I already listen to Shastar Naam Mala and Bhagauti Astotar and Brahm Kavach. I am also finding it hard to find a gutka or gutkas with these bani's in them. I would really appreciate it if someone could recommend any gutka with these bani's in them or any other Dasam Bani that they feel is good to do in the day. Thanks in advance! VJKK VJKF!
  16. Waheguru Ji Ka Khalsa Waheguru Ji Ke Fateh Question for the sangat here regarding Chaupai Sahib. When reciting the bani what is the correct way of pronouncing this portion of it. ਦੁਸ਼ਟ ਜਿਤੇ ਉਠਵਤ ਉਤਪਾਤਾ ॥ ਸਕਲ ਮਲੇਛ ਕਰੋ ਰਣ ਘਾਤਾ ॥੩੯੬॥ As you can see the first word Dusht has a bindi within it, however I have seen many Gutka Sahib which DON'T have this within it, Some do, some don't. The predicament has been weighing on my mind alot as I don't want to mispronounce gurbani, I'm already very imperfect and probably make millions of mistakes, if there is one I can stop I'd love to. Dusht is a word used frequently in the bani so it's a pretty big concern of mine.
  17. Due to a number of rising technical difficulties with Blogger, we have decided to return to our original Wordpress site.Tisarpanth on blogger, however, will still be available as an archive and will occasionally be updated. Winston Churchill once elaborated that to 'change constantly is to be perfect.' Our aim is to be perfect in our mission i.e. reflecting the Sikh past and relating it to the present. In this vein we have also now designed a site which will be much more accessible on SmartPhones and tablets etc. This is not the end of our journey, this is only the beginning. -Tisarpanth. https://tisarpanthdotcom.wordpress.com/
  18. This book written by Dr. Harbhajan Singh answers ALL questions on Dasam pita's bani If you have guts, read it before putting any efforts to comment.
  19. guru gobind singh ji wrote himself as " patshahi 10 " during writing the bani? I have this gutka sahib ji as per saying it is gutka of GGS ji but it has patshahi 10 written on it or it is not that gutka ... features of gutka sahib ji -- outlined pages with 2 purple/black lines.. beautifully handwritten bani especially dasam bani...with red coloured words. bani then outlined with thick yellow line... definitely quite old ... as said by researcher,it dates 1698 A.D.. now only thing that contradicts is the word " patshahi 10 " any opinions? ?? note -- I know patshahi 10 is written during compilation period ..or maybe not? discuss...
  20. Do we let other individuals influence our perception and understanding of Gurbani? I was recently researching Chibber's Bansavalinamah and several elements spoke out to me. 1.) It is via the Bansavalinamah that many Sikh scholars and academicians craft their principle understanding of Dasam Bani, Chandi and Uggardanti but: a.) Chibber is openly hostile to non-Brahmins and decries Gurmat's annihilation of the Vedic caste system. b.) The manifestation of the devi myth is found only in his text and none other. It is important to remember that he was writing in 1769 A.D. whereas Sainapati and other Kavis wrote their accounts in or around 1711 A.D. c.) Chibber blatantly ignores many Gurmat principles whilst attempting to appease his Brahminism. d.) His work is almost a campaign against Brahmins losing their historic prowess. In light of the latter is it really possible to base our perceptions and understanding of Dasam Bani, Chandi and Uggardanti on his words? How many other such politically or socially oriented authors/individuals have construed our modern day understanding of Gurbani and have they had a positive effect on the latter?
  21. I was wondering if anyway has ever have done Paath of Chandi Charitar and is fluent cos at 58:50 in this video Gyani Thakur Singh talks about a Charitar which i want to know which it is cos he says it fast thats why and i can't get the jist of it Does anyone know where it might be in this website maybe ? http://searchgurbani.com/dasam_granth/page/175 and another one i need is at 1:01:55 and 1:03:00 in that video where i can find these lines of gurbani Thanks
  22. A history of the neo-Chaupai Sahib. A plea-ful ballad wrought by Guru Gobind Singh Ji to depict the supreme dominance of his monotheistic entity, the 'Kabiyo Bach Bentai Chaupai' was an early victim of Colonial interests during the Anglo-Sikh Wars. Captivated by the mystical initiative imparted by the Khalsa ethos, the Colonial administration despite professing an ardent belief in extreme Abrahamic doctrines was not above indulging in subtle superstitious norms. Incorporating various intelligence emissaries in it's diplomatic delegations to Punjab, the latter hoped to learn the pivotal expressions behind the Khalsa's iron grip upon militant sovereignty. Various analyzations and essaying procedures presented a similar conclusion, highlighting the factor that the Khalsa's socio-textual heritage granted it an almost supernatural willpower which refused to bend under any decisive pressure. Refuting such a 'preposterous notion,' as perceived by the colonial nucleus, the latter dispatched a military agent Captain Murray who was tasked with preparing an elaborate exegesis upon the Khalsa universe and presenting it to the East India Company's military nerve center. Presenting himself as an arduous Bona Fide emissary tasked with advancing the perceived cordial relations between the Khalsa Court and the British Regency, the latter succeeded in assuring the assistance of the elusive Akali-Nihung, Ratan Singh Bhangu. As per Murray's instructions, and the Khalsa court's patronage, Bhangu prepared an excessive memorabilia visualizing the Khalsa's arduous struggle against the sub-continent's xenophobic Islamic rulers and multi-faceted Hindu traitors. His work, aptly entitled 'Sri Gur Panth Prakash' or the Guru's Adherence to Political Sovereignty, was dispatched to the heads of the Colonial polity in Britain and extensively combed through to identify the Khalsa's vulnerable heel. Realizing that the scriptural canons adhered to by the latter were a repository of fundamental and orthodox strength a bid was made, in the aftermath of the Khalsa empire's annexation into Colonial domains, to establish a new superficial evolution of the puritanical Khalsa and render it obsolete in face of Christian advances. Realizing the intensive influence of the Khalsa's heterogeneous parallels, the Akali-Nihungs; Udasis, Nirmalas etc. The later Colonial polity sought to establish a Catholicized precedent via establishing a census to identify and taxonomize the varied traditions permeating the sub-continent. To this end it emboldened various fundamental reformers-cum-revivalists such as the nefarious Arya-Samaj and the decisive Singh-Sabha to ingrain an evolved notion of 'faith' and 'religion' in the minds of their respective adherents. Both movements were constructed via a subtle European influence and easily dismantled the core functionaries of their respective faiths giving vent to intensively fallacious diatribes. Various enlistees of the Singh-Sabha 'revolution' launched an unwarranted offensive against their heterogeneous counterparts, catalyzing in the latter's alienation from the general mainstream. With the commencement of the latter movement's periodical influence into the early 1900's, the Colonial/Missionary aim was rendered blatantly mistimed in face of the various Khalsa revolutions birthed to eradicate all Christian, Hindu and Islamic influences from Punjab. Unfettered, however the regional Punjab polity dispatched the idiotic Teja Singh Bahasuria to render the very canonical heart of the Khalsa obsolete by birthing a new Adi Guru Granth. The Teja manuscript would be passed off as a historical artifact of paramount importance due to it's deliberate exclusion of the 'Raagmala' and be pertained as the authentic Guru of the panth. Teja's imbecilic execution failed, yet the latter succeeded in engineering a new design. The vilification and exclusion of the Dasam Granth from panthic circles. Revered on par with the Adi Guru Granth, the latter canon, parallel to the Sarbloh Granth, was traditionally paid obeisance to and was seen as a scriptural entity of the Guru's body. “Gur Nanak Puran Avtar...Agaya Pai Akaal Ki Tabhi Chalayo Panth Sabb Sikhon Ko hukam hai Guru Maneyo Granth. Dohra: Aad Guru te Dasam Loh Granth Panth Ki Tek. Gehe Puran Thiya Granth Yeh Daya Sarb Har Ek”. 'Guru Nanak is the full manifestation of the lord... only with the latter's blessings did the panth manifest. All Sikhs are commanded to obey the edicts of the holy Granth. This Granth consists of the Adi Guru Granth, the tenth (Dasam) and all-metal (Sarbloh) Granth. These shall consist as entities of veneration for the path and shall herewith be viewed as a singular entity.' -Giani Gian Singh Nirmala, 'Naveen Panth Prakash,' Vol.1, pg. 1840. With the advent of the 1920's, and the formation of the anti-puritanical SGPC, the 'Chaupai Sahib,' among other parallel sibling writings, was excessively shortened and vilified. Consisting of 27 poetic analyzations, it was deliberately minimized to 25 and perpetually reiterated at the Khalsa Vatican, the Darbar Sahib. Under Teja's equally imbecilic contemporary, Giani Kartar Singh Kalasiwala, the dual compositions of 'Chaupai Sahib' were expelled and various traditional norms were discarded. Via the guise of polarity and an Utopian infrastructure, the Khalsa's historic emphasis on retaining weaponry and a militant blue uniform was discarded. This brought the modernist mainstream in conflict with the traditional entities such as the Akali-Nihungs and the various educational entities promoting a puritanical perspective on the Khalsa ethos. Veiling their nefarious elemental offensives via reiterating the need for a 'Sikhism' (the suffix was an European addition to vilify the entire ethos), the latter succeeded in ousting the Akali-Nihung Singh Khalsa from the Akal-Takhat and excessively sidelining and stratifying the Udasis. The Akali-Nihungs commenced an arduous preservation of the various puritanical manuscripts which housed the authentic undiluted essayed essences of the Gurus. An operation which was revamped under the late Akali-Nihung Santa Singh who obtained and operated a printing press at Anandpur Sahib, which commenced an extensive printing of authentic scriptural treatises. Simultaneously various historic orders and schools also established a similar norm, a course which was heavily targeted by the neo-generation of modern Sikhs. The contemporary 'Chaupai' commences from 'Hamree Karo Hath De Racha,' and concludes at 'Gobind Das Tuhar.' It does not house the honorary 'Kirpa Kari ham par Jagmata,' or the 'Arril' nomenclature. Various arguments have been advanced for the latter portions expulsion, but it seems that the expulsion was a choice of random exclusion and there was no operational procedure constructed for the execution. Esoterically a shortened canon, such as the Gurus' recorded reiterations, presents an inescapable abyss, one which threatens to engulf the virgin panth. It is up to the contemporary panthic generation to preserve it's puritanical heritage and re-establish it's historic supremacy. http://tisarpanth.blogspot.co.nz/2013/08/the-minimized-request.html Now I have a facebook page people. So no need for you to say I ignore your righteous criticism. https://www.facebook.com/Tisarpanth
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