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The Episode about Taru Singh- the fearless martyr who refused to retreat from impeding death. Dohra: Oh devout acolyte heed to with firm devotion of heart and mind, This is the episode concerning Taru Singh who had Khan Bahadur damned, By relinquishing his scalp he forced Khan into eternal perdition. (1) In Majha, Punjab, is the village Poolha, In flawless peace and piety did Taru Singh reside there, Famed for his nature, known as Taru Singh Nihung he was. (2) Chaupai: As his demise heeded so did the Lahore Nawab's tether fray, Debauchery abounded and unholiness ran rife, It was in the year of Bikrami Samvat, 1802, that did Taru Singh earn his glory. (3) Dohra: Inquiring of his subjects did the Nawab make his fears plain, The Singhs possessed no business, nor did they till the land, thus from whence did they gain their financial prowess? (4) Chaupai: Royal decrees had forbidden any tithes or donations to be made to the Singhs*, The Nawab's own proclamations had forbidden financial cultivation of the Singhs, Why then did the pangs of hunger not wreck them? (5) All roads to and fro were picketed, Singhs were shot on sight and looted, A village sheltering a Singh was razed to the ground with it's inhabitants, Why then did the Singhs not perish? Were they disguised, now, as nomadic mendicants?**(6) He had laboriously slaughtered even the relations of the Singhs, As diligently as a falcon he had dragged and shredded them from their underground havens, His forces had slaughtered them left and right. (7) How long could humans breathe without food? How did the Singhs survive solely on wild mush? How did they even remain operational against him? (8) Dohra: A serpent's mouth unfurled the entire matter, Nor were the Singhs dying of starvation nor had they deserted the Nawab's domains, They relied upon those Sikhs who first ate themselves and then fed them. (9) Chaupai: The pseudo Guru, Harbhagat Niranjana, a self styled rival to Sri Kalgidhar***, confirmed this, There was no dearth of such Singhs in this nation, who after sustaining themselves, sustained their militant brethren. (10) Poverty, and starvation were accepted by these Singhs, A fellow Singh without comfort however was unbearable to them, Suffering only fires, they collated warm garments for their sword wielding siblings in faith. (11) Whatever they earned through labor, they dispatched to their warring brethren, Those among them who made mats and ropes also followed suite, With such support the Singhs of the wild resided and warred like monarchs. (12) Even those who resided at great distances served their militant brethren with devotion, Even those who breathed the air of foreign lands sent their earnings to these Singhs, These Singhs were very dear to them. (13) Upon hearing this the Nawab was distressed, Indeed the Khalsa panth was very onerous, Only Allah alone could annihilate it, man was but a straw in his efforts. (14) Reiterating his initial policies to efface the Singhs, He ordered his forces to prey upon all Singh sympathizers, With the deaths of them would the militant Singhs be deprived of their sustenance. (15) Chaupai: Niranjana's joy knew no bounds then, He disclosed the identity and whereabouts of Taru Singh Nihung, He also disclosed the Singh's means of concealment (16) Engaged in agriculture nothing demarcated the Nihung from his fellow villagers, Farming was his daily bread, Along with his fellows he paid the state tax (17) What remained after taxation, he sent to the Singhs, His mother and sister who performed menial tasks also emulated him, This was their means of serving the Khalsa Panth and earning merit in it's sights. (18) Surviving on the coarsest fare and minimum victuals, Taru Singh and his family reposed their faith solely in the Guru Panth Khalsa, Offering it their entire earnings. (19) The Azaan was inaudible to them, No Muslim or Sultani Pir was their solace, Salvation to them consisted solely of the Guru's word. Death was of no concern to them. (20) Ganga and Yamuna were not their shrines, Only the pool of the Guru would suffice, Jagganath to them was a deity with maimed limbs, Rama and Krishna did not concern them. (21) Dohra: Remaining inert during the day, all three traveled at night, Upon their heads they carried bundles for the Singhs, Unnoticed by foot patrols they so moved. (22) Chaupai: Mehtab Singh being another fellow Singh also resided in the wild, From Mirankot he had eluded capture since the day he had beheaded Massa the Ranghar, He had deserted his village and vanished in the jungles. Only fellows knew this. (23) Raiding local, and far paced hamlets, He supplied his 50 odd men and the Singhs with provisions, He waylaid the rich and deprived them of their goods. (24) At times requesting and at others demanding Mehtab Singh had begun collecting tax, His rates were fixed and his name was spread far and wide, Those who refused fell prey to loot and arson. (25) Dohra: Addressing Niranjana, the Nawab conferred upon him Imperial favor. Ordering him to take a battery he ordered the arrest of both Singhs, He was to engage and subdue Mehtab's band at all costs. (26) Chaupai: Taru Singh Nihung, devoid of armed support was to receive a warrant from the judiciary, The officer dispatched to arrest him was to be accompanied by a platoon of 20 men, Taru Singh was to be escorted back to Lahore. (27) Saluting the Nawab, both companies left Lahore, One proceeded towards the jungles where Mehtab Singh was said to reside, and another detained Taru Singh Nihung in his own village. (28) Encamping in the neighboring village of Bhardana, Taru Singh was produced in chains, Neighboring farmers and villagers alike rushed to see him for the Nihung was well famed, Offended and nervous, the Mughals lashed out with whips and fists. (29) Offering bribes, the villagers managed to secure the freedom of the Nihung's sister, For the Mughals possessed no courtesy, nor grace towards infidel women, The villagers glimpsed Taru Singh's tranquil complexion and felt distressed. (30) Dohra: The village of Bhardana was a village of Gursikhs, They felt enraged at the treatment of the Nihung, They resolved to slaughter the Mughals there and then, notwithstanding any retaliation. (31) Chaupai: Resolving to join the Singhs in the wild, the villagers conveyed their decision to the captive, The Mughals would cease to exist on the ends of their swords, And any after parties would discover a smoldering village. (32) The release and service of a Gursikh was deemed as a noble task in the Guru's house, It was more fruitful then saving a cow or protecting a Brahmin, Taru Singh however refused to grant his consent to the villagers. (33) He (Taru Singh) was the son of that Guru who had sacrificed his progeny but not his faith, If his Guru had not fled from the Mughals then why should he, the Guru's Sikh? Had not the Guru sacrificed his sons and grandsons for his Sikhs? (34) The glory and extrapolation of the Guru Panth Khalsa hinged on sacrifice and martyrdom, Taru Singh's own Guru had recognised this and exuberantly accepted it as a viable fact, He being a devout Sikh, how could he retreat from performing this sacrifice? (35) Dohra: It was for the Khalsa Panth that the Sikh Gurus had made so many sacrifices, The account in blood solely hinged on the malicious heads of the Mughals, The Guru not only sacrificed his family and followers but also joined them himself! (36) Chaupai: Whatever the Guru pledged, he fulfilled, His sacrifice was supreme and noble. Offering himself to the fourth Babur's wrath, he traded his life for keeping his word. (37) He had ordained that whenever the Sikhs (*) desired to regain sovereignty (**), They should valiantly discard their lives, Whenever the Mughals committed atrocities on the non-Muslims, the Sikhs should face up to them. (38) This message conveyed to Guru Angad Dev Ji, by Guru Nanak Dev Ji, Had passed from Guru to Guru until the fifth Nanak, Who with his own blood had put it into play. (39) Guru Hargobind Sahib Ji and Guru Har-Rai Ji were not ordained to make sacrifices, The eighth Nanak upon reaching Delhi solely placed the blood debt on Mughal heads, The very Mughals who reigned above all. (40) Dohra: Upon accepting the Divine crown, the ninth Nanak contemplated this fact, Recognizing the truth in this fact he marched to Delhi, There he offered his blood to sate the thirsty Mughal sword. (41) Chaupai: Then arrived the glorious Guru Gobind Singh! Fulfilling the mandate of the first Nanak, he sacrificed his entire progeny, As a final seal he pledged his own life in this cause. (42) Sacrificing his sons at the altar of war (***), The Guru ordained that faith and progeny cannot be preserved simultaneously, Two swords will never reside in one sheath. (43) The Guru ordained that Kal-Yug now held sway, In it's reign no two powers could co-exist, At this the villagers queried as to the underlying reason beyond the Gurus' sacrifices. (44) Dohra: Bhai Taru Singh answered that the veracity of the Guru can never be effaced, The Guru and the Guru's utterings were not the mere prattling of men, But the voice of the Supreme Divine. (45) The Sikh Gurus had performed Supreme sacrifices which no men could emulate, He being a Sikh was bound to remember that his Guru sacrificed his all for him, How then, could he even entertain the thought to save his own life? (46) Chaupai: Overawed at his will, the congregation wondered as to the unfortunate turn of events, What had possessed Guru Nanak Dev Ji to pledge such a vow? Begging from Taru Singh, they asked him to relate this Divine episode. (47) Why was temporal power made the abode of sacrifice? Did not the Gods and Goddesses of fortune reside at Guru Nanak Dev Ji's glorious feet? Did not sacred muses flock around him? (48) Did not Vishnu bring his own possessions to the Guru's keep? Did not Kuber serve as his treasurer? Did not Ganga and Saraswati answer to his voice? (49) Upon hearing this, the Nihung hushed his brethren, Mere mortals could not comprehend the Divine will, That was only for the Guru himself to know. (50) -End of Part I, continued in Part II. (Sri Gur Panth Prakash, Episode 106). From http://tisarpanth.blogspot.co.nz/2015/07/relinquish-thy-scalp-but-not-thy-creed.html
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
Just found this passage in a version of Bhangu's Prachin Panth Prakash, obtained from the net. Can anyone please clarify on this? Writing about the happening at Machhiwara (‘… accepted after purifying with the all steel dagger) "Quatrain: When the True Guru went further, he reached near Machhiwara. After settling the True Guru, the Pathan went and brought along Gulaba the Khatri.1 Couplet: Listen to the story of Machhiwara of how the Guru stayed at the house of a Khattri and of how the Sayyad Pathans served him by carrying him on their heads.2 Quatrain: He served some food. The Guru ate while remembering (God). At sunset he brought him inside. The mansion became his abode.3 One or two Singhs walked to the place. The Guru ordered them to conceal themselves. One day the Guru ordered a goat. He had it slaughtered by the Singhs. As the True Guru ate meat, bones were thrown into the house of the Turk. On seeing the bones the Turk remonstrated and abused the Khattri, ‘you throw bones into my house!’5 Couplet: Then the Khattri approached the True Guru saying, ‘ I am an extremely weak person. I will be killed should the Turk comes to know.’6 Quatrain: The True Guru threw money. The Qazi took the bribe and kept quiet. Like this the Guru stayed here for ten days and then desired to march on.7" Did the Guru really eat meat? Whose this Khatri Bhangu speaks off and I have never heard of maharaj bribing a Qazi.