Jump to content

kamalroop singh

Members
  • Posts

    8
  • Joined

  • Last visited

1 Follower

Recent Profile Visitors

1,793 profile views

kamalroop singh's Achievements

Explorer

Explorer (4/8)

  • First Post Rare
  • Superstar Rare
  • Conversation Starter Rare
  • Week One Done
  • One Month Later

Recent Badges

0

Reputation

  1. Vahiguroo ji ka Khalsa Vahiguroo ji ki fateh! While I commend Jvala Singh for posting original material, from Dasam and Sarbloh Granth Sahibs on his blog : sikh-reality.blogspot.com, I do not commend the interpretation of his translations, as well as the lack of contextulisation about the 'Devi'. It is clear what my younger brother is trying to allude to, this is obvious from his excessive focus on the Goddess presented on his site. When we read the bani of Guru Gobind Singh with great attention it is clear what the Guru is referring to by Chandi, Devi, Durga, Bhagauti etc, she represents the unlimited power of Akal Purukh - Shakti. Another reason the Guru refers to the Goddess as a symbol, is to concrete his argument to the Hindu Hill Rajas, that to truely follow their Dharam they must fight the oppression of the Moghuls, as their deity fought against tyranny in Satyug. The Devi therefore serves more than one purpose in the narratives - or charitras in the Dasam Granth Sahib. Within the Charitras the Guru is clear, Akal Purukh: ਤਾਰਨ ਲੋਕ ਉਧਾਰਨ ਭੂਮਹਿ ਦੈਤ ਸੰਘਾਰਨ ਚੰਡਿ ਤੁਹੀ ਹੈ ॥ तारन लोक उधारन भूमहि दैत संघारन चंडि तुही है ॥ Thou art the same Chandika, who ferries across the people; Thou art the redeemer of the earth and destroyer of the demons. The key point being the use of the words Thou art, Akal Purakh you are...... In Chandi di //, Pritham Bhagauti Simar Key, does not mean to first meditate on the Devi. This is what Professor Darshan Singh et al are arguing about this line. This leads to doubts and skepticism about the Holy scripture, as Sri Bhagauti is referenced throughout the Sri Dasam Granth Sahib of Guru Gobind Singh. Teja Singh Bhasauria changed this line in the Ardas to Satinam. This was complete hereticism, but it also gives us a clue to what Bhagauti actually means. Teja Singh knew that Bhagauti represented the complete form or Sargun aspect of God or Kal - the God of time, the God of action (Sukhmani Sahib record Sargun Nirgun Nirankar Sun Samadhi Ap). While Akal represents the Nirgun timeless form of God, Kal represents Gods sarguna form in time - time due to existence. The root of Sat in Sanskrit also means the same: truth, being...existence. Bhakti of Naam = the Shakti of Naam. The word (logos) gives birth to existence through its Shakti. The invocation of the bani begins with Ik Oankar Sri Vahiguru ji ki fateh. Sri Bhagauti ji sahai. Bhakti - then Shakti. This is the same Shakti that run through the veins of Sri Durga when she kills the demons....but it is not hers it belongs to Ik Oankar, through the Naam.
  2. The source is the Asiatic annual register: a view of the history of Hindustan by E Samuel. It is written by the British an therefore could have inaccuracies...that is upto readers like you to decide. I posted it up as it makes it clear Sikhs are not Hindus. Gurvah it is good to question.
  3. http://kamalroopsingh.blogspot.com/2010/04/bhai-mani-singh-shaheed-nihang-singh.html
  4. Pandit Tara Singh Narotam, in Gur Nirne Sagar put forward the view that Sarbloh Granth Sahib was written by Bhai Sukha Singh of Patna Sahib. It is good that the Nirmale Sikhs are starting to come back into the Guru Khalsa Panth.
  5. Vahiguroo Je Ka Khalsa Vahiguroo Je Ke Fateh!! bwxI bRhmw vydu Drmu idRVhu pwp qjwieAw bil rwm jIau ] Could anybody translate this line from Gurbani word for word, and give their reasoning for their translation. Thanks. Kamalroop Singh
  6. VahigurooJiKaKhalsavahigurooJikiFateh!!!! There are a number of saroops of Sri Dasam Granth Sahib in the British library, a couple of them do not appear in the catalogues, but are in the hand written inventory. From my estimation we can safely say some of the manuscripts by their histories would suggest around 1780 AD at the latest.
  7. Das, has studied at the British library over the last six years. I have been reading this thread and there are a number of issues people have raised. Firstly the British library have quite a strict policy about how manuscripts are treated, including Sri Guru Granth/Dasam Granth Sahibs: Hands must be clean, the manuscript must be positioned correctly, no pens are allowed to be used, and people are nearby supervising, no photographs are allowed. I respect all of this. However it always hurts me, that Guru Granth Sahib is not given a greater respect by the library. None of the Saroops/Gutke are in Rumalle. I have spoken to Michael O'Keefe about this, but he said that the Guru Granth Sahib Ji in Punjab libraries recieved little or no respect. Unfortunately that is the case! Guru Granth Sahib and Dasam Granth Sahib/Sarbloh Granth is kept on shelves in practically all the libraries. The most respect I have seen was as Punjabi University Patiala, where the Saroops were in Rumalle and ceremonially seated on Gaddiya. The worst example were Saroops in metal cabinets with the SGPC with no Gaddiya, and sometimes no rumalle. Apparently they are working on changing this. I complained to Jathedar Vedanti Sahib in person, of this complete and utter disrespect of the bani of our Guru Sahiban. It is a sad fact that the British library have preserved these manuscripts better than Sikhs have in Punjab and India. While us Sikhs are guilty of both cremation of extant priceless Sarups, and lack of respect and preservation. However this does not change the fact that the Guru Granth Sahib/Dasam Granth is kept unceremoniously at the British Library. There are a number of libraries in the UK that have very old copies of Guru Granth Sahib and Dasam Granth, I have had Darshan of most of them. They are all over the UK. There is a very old Saroop of Guru Granth Sahib, one of the oldest on record, circa mid to late 17th century at another top University. You will find other Saroops of Guru Granth Sahib at Edingburgh, Manchester, and Cambridge, there is a large list. There is even one Saroop in Ireland taken in the battle of Gujarat. Some of the Saroops were taken as loot by the British in the Anglo-Sikh wars. There may be a law that requires them to return them back to the Guru Khalsa Panth. Like Dasam Pita's shastar were returned back not long ago by the Crown. It is correct that the British library has the most handwritten Saroops, however there are more saroops that are printed, or stone-printed, Pathhar Chapp in the British library. I have also had Darshan of these Saroops. Therefore it is incorrect to say there are only 17 saroops of Guru Ji at the British Library, in actual fact there are many more. If the R4G want a list of numbers/etc, I can provide it. The parkash of Sri Dasam Granth Sahib at the V and A was completely wrong, and should never be repeated. The saroop was left Parkash for months. Imagine if that happended in a Gurudwara we would all get very very upset. However if powerful establishments do that, its fine! Many of the Saroops given to the British by Sikhs were given with Chananee, Gaddiya, which is sometimes recorded in the details of the Saroop. The donaters requested the British to show respect to both Guru Granth Sahib and Dasam Granth by using these. Unfortunately they have not kept to their word. Some Saroops even have records by those who took them in battle like 'never to leave England' 'taken from the camp of the Sikhs', 'taken from the hands of a dying Sikh'. Most of the people who the British library consult are Coconuts, they will do anything to please these powerful organisations to gain some favours, or get their organisation or name promoted. Sad fact is, our organisations do not represent Sikhs they represent the objectives of these organisations. In the garb of heritage, interfaith, and tolerance, they continue to sell out the Guru, the Panth, and the Shahids. What makes us a unique Panth is our reverance for our living Guru, Guru Granth Sahib. The moment we allow Maharaj to be treated like a book, is one step closer to becoming Anglicised, by moving away from our way of life, our Rahit Maryada. If you research the so-called heritage movments around, you will find they are simply lining their own pockets.
  8. http://neo-sikhism.blogspot.com/ Akali Sant Baba Nihal Singh Ji giving the original unadulterated Khalsa rahit in an Amrit Sanchar. All the best, Kamalroop Singh
  9. luk whose back from the swamp

×
×
  • Create New...

Important Information

Terms of Use