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Found 11 results

  1. Guest

    Ravidassia Sant

    Has anybody ever met a Ravidassia Sant? They usually wear all orange/peachy bana and I believe each of the Sants have their own Deras. I went to a friend's Akhand Paath and one of the Sants from this sect was there. His family members were devout followers of this particular Sant. I know this sect tried to break away from Sikhi at one point to create their own religion due to caste conflicts I believe? But this Sant was preaching for all to believe in Guru Granth Sahib Ji and nothing else. However, at the same time, after the Akhand Paath was over, I noticed a lot of families were gathering around him and matha taking/massaging his feet. The families would also have personal questions to ask him and I caught a glimpse of the Baba ji pulling out and studying what looked like an astrology chart and giving the families answers. This is the first time I've ever seen stuff like this before and I felt like it was not Gurmat. But then again I am not the most Gurmukh person in the world either so my opinion may be flawed. My friend seemed to be normal about all this stuff so I didn't say anything out of respect. However, do you guys know if the Ravidassia Sants are legit and if their practices are in line with Sikhi? I am not sure if other Sants do this kind of stuff as well. Any info would be much appreciated! Thank you!
  2. wahegurubhagatsingh

    Kabir And Kesh

    Bhagat Kabir Ji writes on Ang. 1365 of Adhi Guru Granth Sahib, "Kabeer, when you are in love with the One Lord, duality and alienation depart. You may have long hair, or you may shave your head bald." What does Kabirji mean here, and more specifically, why would this be included in Shri Adhi Guru Granth Sahib? The Khalsa is instructed to wear unshorn kesh, but Bhagat Kabir Ji seems to say that is not relevant in merging with God.....then what's the point of being keshadhari? Blessings, Bhagat Singh PS: Neither Bhagat Jayadeva nor Bhagat Namdev wore unshorn kesh, and many other bhagats (including Kabirji himself) are rumoured not to have. What is up with that?
  3. simran345

    Bhagat Pipa Ji

    Bhagat Pipa, also known as Raja Pipaji or Rao Pipa or Sardar Pipa or Pipa Bairagi or Pipanand Acharya, was a mystic poet, Rajput ruler turned bhagat and one of devotees whose hymns is incorporated in Guru Granth Sahib. Venerated in region of Punjab, among Sikhs his devotional hymn is widely quoted by most of preachers. Since childhood, He was a Sakta follower, thereafter adopted Vaishnavism in company of Ramananda and then adopted Gurmat way of life. His hymn is considered among one of influences of Bhakti movement in India. Early Life Raja Pipaji was born, as Pratap Rao, at Gagaron, in present-day Jhalawar district of Rajasthan in a Khichi Chauhan Rajput family. His great grandfather King Jaitpal obtained possession of Gagron by killing Kamal-Ud-Din, Governor. Raja Pipaji was successor of Rao Khandwa and ruled Gagron possibly between 1360 to 1385. He had 12 queens among those Rani Sita was his devout lady and was very dear to him. Sita was daughter of King Haja Solanki of Toda Rai Singh in District Tonk. Her name was Padmavati which was changed to Sita after marriage. Shakta King to Bairagi Ascetic As ancestors were worshiper of Goddess Bhavani, he continued worshiping Bhavani in the form an Idol with eight arms holding weapons, bearing the head of the slain demon Mahishasura. He accepted Bairagi faith later on under influence of Ramananda. Ramananda was following tyaga section of Ramanuja's Bairagi tradition, when this historical encounter occurred in Kashi and was ascetic rely upon meditation and strict ascetic practices and also believe that the grace of god is required for them to achieve liberation. When King Pipa went to Benaras, Ramananda refused to see him in his gaudy robes. Pipa cast off his royal apparel and put on a mendicants garment. He returned home after initiation and began to live like an ascetic. At his invitation Ramanand visited Gagrongarh, and the Raja lent his shoulder to the palanquin carrying him in a procession. After conversion to Bairagi, one has to adopt the following karmas: 1. Pilgrimage to Dwarka 2. Shankha, Chakra etc. Symbols on body 3. Tilaka of Gopichand 4. Worshipping Idols of Krishna and Rama 5. Putting Bead garland of Tulsi around Neck Pipa devoutly follow all of above Karmas. Pipa now finally decided to give up his throne and retire to a life of seclusion and meditation. He went to Dwarka (Gujrat) where Lord Krishna, after the Mahabharata war, had spent the last years of his life. All the twelve wives of Pipa insisted on accompanying him, but he took along only one, named Sita, who was of a pious temperament. He selected a cave for his residence from where he daily walked through a tunnel to the temple of Krishna on the sea coast. The temple is still a popular place of pilgrimage. and a fair is held there annually in Pipas memory. After what he thought was a personal encounter with the Lord, he gave up idol-worship. Bairagi to Strict Monotheism Though, the prevalent belief is that Ramananda and some of his disciples got converted by Kabir from Bairagi denomination to strict monotheism. Kabir was disciple of Ramananda and when he was not getting any spiritual benefit, Seeking the same he shifted to Maghar and studied Vedas. After attaining spiritual wisdom and essence of vedas, he returned Kashi and discussed his essence with Ramananda and other disciples including Pipaji. They started understang his wisdom and thoughts were accepted by all and everyone left Idolatry and Karmic philosophy thereafter. From an Idol worshiper, Pipaji turned worshiper of the Formless One. As he says in his hymn in the Guru Granth Sahib, the subtle body itself is the Supreme Beings temple (kaiau deval) and one need not make stone images of him and burn incense or light candles in front of them. His great grand father named Jotpal won the Malwa area from muslims and became its king. As Pipa's father died young, so Pipa became king. Because of youthfulness and customs he had 12 to 16 queens. Though he was very rich and had a great personality, he was also a spiritual and Godly person. He was a devotee of the Goddess Bhavani whose idol was enshrined in a temple within the premises of his palace. It is said that the Goddess once told him in a dream to visit Kashi (Varanasi) and receive initia­tion from Bhagat Ramanand. Did Pipa and Nanak meet? Some people claim that Pipa met Nanak during journeys but this point is not proven. It is also said that Bhagat Pipa once met Guru Nanak in the town of Toda. This discovery is said to have been found through the teachings of Anant Das (who was the grandson of Bhagat Pipa), found by Principal Harbhajan Singh of Chandigarh. Anant Das wrote that the tola of the sadhus from Punjab (Guru Nanak) was going from Pushkar to Kashi and stayed at Toda town. However, the fact has not been proven. It is believed that Pipa lived before Nanak's time and was here on earth at same time as Kabir, Ramanand, Sain etc were. Bhagat Pipa in Dwarka Pipa finally decided to give up his throne and retire to a life of seclusion and meditation. He went to Dwarka (Gujarat) where Lord Krishna, after the Mahabharata war, had spent the last years of his life. All the twelve wives of Pipa insisted on accompanying him, but he took along only one, named Sita, who was of a pious temperament. He selected a cave for his residence from where he walked daily through a tunnel to the temple of Krishna on the sea coast. The temple is still a popular place of pilgrimage and a fair is held there annually in Pipas memory. After what he thought was a personal encounter with the Lord, he gave up idol-worship. He and his companion-wife started living in a jungle. After a period of penance, he set out roam­ing about the country to serve the common people. He, along with his wife, sang hymns and prayers of his own composition and collected money to be distributed among the poor. He fed the beggars and treated them as Gods chosen ones. Once an idol-worshipper (saguna bhakta) Pipa became a worshipper of the Formless One (nirguna devotee). As he says in his hymn in the Guru Granth Sahib, the body itself is the Supreme Beings temple (kaiau deval). One need not make stone images of Him and burn incense or light candles in front of them. Pipa composed many hymns in praise of the Lord and sang them along with his wife for seeking alms. The money he received was put to the service of the poor. Merging with God The traditional genealogy of Gagron suggests his death as early as 1400. His son, Maharaja Dwarka Nath, was successor of Gagron. His grandson Maharaja Achal Das ruled Gagron from 1410 AD and was killed by hereditary Muslim enemies in 1448 and captured Gagron. Two collections of Pipas sayings are known to exist, namely Shñ Pipa ji Bani and Sarab Gutaka, both in manuscript form. Pipa Math, a monastery in Dwãrkã, honours his memory. Life Study through his Bani A Gurmukh can easily understand life of Bhagat Pipa's through his Bani, in which he himself tells his beliefs before encountering with Gurmat. Following facts are clear from his Bani: 1. Renouncer turned householder: This belief is confirmed from above story and from his Bani too. Before finding Gurmat, he was an ascetic, as written ਕਾਇਆ ਬਹ੝ ਖੰਡ ਖੋਜਤੇ ਨਵ ਨਿਧਿ ਪਾਈ ॥ , but after experiencing Gurmat he changed. He said ਜੋ ਬ੝ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥, which means what one finds in the world is actually present in one's inner body. It means after having encounter with Gurmat he came back to his home or preached Gurmat only thereafter. 2. Do not support pilgrimages: Peepa find that there is no use of going for pilgrimages as God is present in one's heart all the time and one should visit there and purify it with God's name, ਕਾਇਅਉ ਜੰਗਮ ਜਾਤੀ ॥ 3. Was against ritualism: While worshipping, people use light essence etc. which Peepa says is of no use. It's better if one does aarti of one's own inner body with Gurmat. Hymn in Adi Granth Sahib Raja Pipaji, like Ramananda, used to visit temple for worship Idols with incense, lamps and offerings but when he got to know about Formless attribute of lord he left physical worship and wrote following hymn which was included in Adi Granth Sahib: Shabad by Bhagat Pipa: ਕਾਯਉ ਦੇਵਾ ਕਾਇਅਉ ਦੇਵਲ ਕਾਇਅਉ ਜੰਗਮ ਜਾਤੀ ॥ ਕਾਇਅਉ ਧੂਪ ਦੀਪ ਨਈਬੇਦਾ ਕਾਇਅਉ ਪੂਜਉ ਪਾਤੀ ॥੧॥ ਕਾਇਆ ਬਹੁ ਖੰਡ ਖੋਜਤੇ ਨਵ ਨਿਧਿ ਪਾਈ ॥ ਨਾ ਕਛੁ ਆਇਬੋ ਨਾ ਕਛੁ ਜਾਇਬੋ ਰਾਮ ਕੀ ਦੁਹਾਈ ॥੧॥ ਰਹਾਉ ॥ ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥ ਪੀਪਾ ਪ੍ਰਣਵੈ ਪਰਮ ਤਤੁ ਹੈ ਸਤਿਗੁਰੁ ਹੋਇ ਲਖਾਵੈ ॥੨॥੩॥ Within the Subtle body, the Divine Lord is embodied. The Subtle body is the temple, the place of pilgrimage, and the pilgrim. Within the Subtle body are incense, lamps and offerings. Within the Subtle body are the flower offerings. ॥1॥ I searched throughout many realms, but I found the New treasure within the Subtle body. Nothing comes, and nothing goes; I pray to the Lord for Mercy. ॥1॥ Pause॥ The One who pervades the Universe also dwells in the physical body; whoever seeks Him, finds Him there. Pipa prays, the Lord is the supreme essence; He reveals Himself through the True Guru.
  4. 13Mirch

    On Bhagat Bani.

    I recently read a debate regarding the so-called status of Bhagat Ravidass as the Guru of Guru Nanak Dev Ji. This is sheer fallacy in light of certain facts which I have incorporated into this article. http://tisarpanth.blogspot.co.nz/2014/09/the-elephant-in-room-i.html?view=magazine I don't believe that the Bhagats actually met the Gurus, or all of the Bhagats met the Gurus. I base my assertion on the fact that no substantive chronology of any Bhagat can be established. Other than that, each to his own but Sikhs would do well to remember that the claim, 'all the writings of the Bhagats are in the AGGS,' is extremely exacerbated. There are certain hymns of Bhagat Ravidass, seeing the debate, which are not housed in the AGGS due to their pantheistic content.
  5. 13Mirch

    Bhagat Bani.

    I have a few questions regarding Gurbani i.e. specifically the Bani of the Bhagats or Bhagat Bani. 1.) As per Gurbani who is a Bhagat and who is a Guru? 2.) How do both inter-relate? 3.) Was Bhagat Bani edited by the Gurus? If so how and why? 4.) What criterion do the Bhagat's set for a Guru and vice versa? 5.) Why and how did Guru Nanak Dev Ji select the 15 Bhagats whose compositions we revere? 6.) Chronologically when did these Bhagats reside in relation to the Gurus? 7.) In light of both Bhagat Bani (and Guru-Bani) are we given to understand that the following statement holds coin in Sikhi? 'Sikh Dharma was always there in the form of "Sanataan Dharma" or the ever-existent faith. As per the times, Guru Nanak Dev Ji and his successors initiated revolutionary changes.' -S.J.S Pall. 8.) How did Purataan sampradas co-relate with the apostles of the Bhagats? ​9.) How embellished are the Janamsaakhis which relate meetings between the Gurus and the Bhagats despite substantive chronological variations?
  6. I run a page on facebook and want to do an article on Ravidassias. Who they are etc. Can anyone please tell me about them and why they are copying Sikh traditions such as Jaikara and Nishaan Sahib and changing it to their own style? Why Sachkhand Ballan rejected Guru Granth Sahib Ji and only uses Bhagat Ravidassi's bani. Why they view him as Guru and no one else? The history of Bhagat Ravidass and Gurbani. And what our Gurus have said about him.
  7. BhagatBalmik

    History Of Sikh Misals -Dr.bhagat Singh

    Waheguru History of the Sikh Misals Book Ramgarhia Misal Faizullapuria Misal Kanaihya Misal Sukarchakia Misal Dallewalia Misal Shahid or Nihang Misal Nakkai Misal Nishanwalia Misal Karorsinghia Misal Phulkian Misal Ahluwalia Misal Bhangi Misal Waheguru
  8. Bhagat Jog: Mann neewaan rakhna / nimrata ch rakhna– “hum nahin change bura nahin koi” Satsang vich nem naal jao – katha keertan sarvan karo Ekagar chit /Ekanti mann – sareyan ch ik waheguru dekho – pyare manda kisnu kayihe, sabh ghat raam vasda Man da aasan banauna–Waheguru nu hajar nahar jaan ke mann nu bahar jaan ton bachao Simran / Pranayam - Swaas ander khichna matlab / guru de bachan mann mann vich dhaari jane ne bachan bahar ni jaan dene / suneya samjheya hirde vich dhaar ke saambh ke rakh laina /abheyaas karke ena bachna nu pakao / bachan sunke uste veechar karo – mann vich thehrao / sunke baachon galan na karan lag jawo Swaas bahar kadna matlab – ninda, kaam, krodh, bura sochna, eerkha, mann chon bahar kadnia shuru karo, Dhyaan – gurbani de artha ch dhyaan launa – a) gurbani diyan laga matraan te dhyaan rakhna, b) shabad de arth vich dhyaan rakhna c) shabad de bhaav val dhyaan lagauna – ena 3 jugtiaan nall mann bahar nahin bhajega. Dharna – Je mann sankalp kare, bahar bare soche , ta usnu rok ke jithon bhuleya othon pher parhna shuru karo, pehra deo baar baar jithon bhaje othon laawo – is taran karan naal maan da morh chota hunda jawega te mann tikan lag jawega Smadhi - je 2-4 ghariaan mann tik jawe usnu smadhi kehnde ne – is time nu vadhaunde jao 1. Rehats 1. Ahinsa – man, juban, sharer, aatmak, budhi 2. Sat da jeewan – andron bahron iko jeha 3. Chori – man (paap karke chupaune te changa banana), tan (sharer karke chori karni) 4. Brahamcharaj – shareer di taakat di rakheya karni 5. Dheeraj - 6. Khima 7. Daya – jithe daya othe dharma - Kise nu dukhi dekh ke haso na, apni pahunch anusar duje de dukh nu door karan da yatan karma 8. Komal Hirdha – sareyan nu shudh updesh dena, kade misguide na karma 9. Maryada khan di – alp ahaar sulp si nidra dya shima tan preet 10. Pavitarta – swash baster, sharer da ishnaan, bachan di pavitarta, mann do pavitarta, Budhi nu nirmal karma gurbani di veechar karke, aham bhaaw di pavitarta (mein koi vakhri cheez nahin, waheguru di ansh haan, “mein” sharer nahin) 2 Niyam /Nem Tap – rajo guni, sato guni, tamo guni - mehnat zada, fal ghat – no gyaan Santokh – bina kite kuch ni milda te kehan santokh karda eh dalidri hunda hai, mehnat karke jo mileya ote santushat rehna Asstak Budhi – Guru di parteet Daan – Rajo, Tamo, Guni Puja – mann karke pooja karni – guru nu parmesher manana Guru shabad/bani te bharosa/nehcha karma Path nu pyar / nehche naal sunana – shabad naal pyar karma / amal karna Nitnem nahin miss karna Santki birti Langar shakauna - Bhukhe nu parshada shakauana / indriya nu bas karma 3. Assan – Ekant thaan te bhajan karma / aasan launa 4. Pranayam – swaasan nu santulan / mann nu bahar daurhan ton bachauna te morh morh ke shabad vich launa 5. Pratihaar – mann nu baar baar guru val morhna 6. Dharna – mann ikagar karan layi guru de charna ch jorhna 7. Dhyaan – guru de sakaar roop/guru da dhyaan / shabad da dhyaan 8. Smadhi lagni – trikuti shutke mann de furne band ho jaane…………..
  9. Does anyone have any purataan sources relating to meetings between Guru Nanak Dev Ji and the Bhagats whose Bani is in Guru Granth Sahib? I just want to know what transpired in these meetings.
  10. WJKK WJKF! The SIKHI EXPLORED team (university students) has just published its 8th article.. This edition is on the life of BHAGAT RAVIDAS JEE and will reveal stories about his life, as told by Sant Maskeen Singh, Sant Waryam Singh and Baba Lakhbir Singh. Who was he? What did he do? Why do Sikhs show him so much respect? The article will answer these questions and use examples from His teachings and Sri Guru Granth Sahib Jee to tackle 'caste' issues, which are still prevalent in society today (despite the Gurus abolishing it centuries ago!) Please check it out @ www.kclsikhsoc.wordpress.com. Wjkk wjkf Other articles in the first series: 1- Martrydom of Sri Guru Tegh Bahadur Sahib Jee 2- Sahibzaada Baba Fateh Singh 3- Battle of Chamkaur 4- Saka Sirhind 5- Sri Guru Gobind Singh Jee and His Gurbani 6- Complete history of Sri Harmandar Sahib 7-The life and Shaheedi of Sant Baba Deep Singh Jee 8-Bhagat Ravidas Jee Sikhi Explored, Articles by the Sikh Youth
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