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Sri Chand, son of Guru Nanak, seated reading scriptures to devotees in a forest hermitage. Sri Chand travelled to Sindh in the second half of the 16th century during the reign of the Tarkhan dynasty and lighted dhuni at Faqir Jo Goth. [2] At that time, Thatta was under the rule of Mirza Baqi Baig, Tarkhan ruler of Sindh (1554–1591), who was infamous for his oppressive and tyrannical reign.
Sri Chand, a celibate since childhood, made a centre [attributed to] Baba Nanak. Dharam Chand, son of Lakhmi Das, made a show of himself. Dasu installed [himself] on the seat of authority and Datu learned to sit in the siddh posture. Mohan went mad, and Mohari was celebrated. Prithi Chand, the rascal, with his hidden agenda, spread madness.
Mural from Gurdwara Ramsar Sahib of Sri Chand meeting Guru Arjan and Bhai Gurdas at Amritsar. Likely a depiction of the tale of him contributing a verse during the composition of the Sukhmani Sahib According to a sakhi , when Guru Arjan had finished composing sixteen astpadis ( cantos ) of the Gauri Sukhmani composition, popularly known as ...
The first birs in Sikh history were the Kartarpuri Bir (also known as the Adi Bir, meaning "first corpus") and the Bhai Bhanno Bir. [2] Copies of these corpuses are also referred to as "Birs". [ 2 ] Hath-likhat biran refers to a hand-written manuscript whilst patthar shappa refers to volumes of Sikh scriptures published through stone ...
Udasi and Udasin is derived from the Sanskrit word Udāsīn, which means one who is indifferent to or disregardful of worldly attachments, a stoic, or a mendicant. [9] [1] The word Udasi is derived from the Sanskrit word udasin, [10] meaning 'detached, journey', reflecting an approach to spiritual and temporal life, [5] or from udas ('detachment'), signifying indifference to or renunciation of ...
Zafarnama and Hikayats in a different style and format appended to it in the mid 18th century. [11] Other manuscripts are said to include the Patna Birs and the Mani Singh Vali Bir all originated in mid to late 18th century. One of the 1698 CE Patna Manuscripts includes various apocryphal writings such as the Ugradanti and Bhagauti Astotar. [11]
The first Sinhalese translation of the Tirukkural was made by Govokgada Misihamy, [2] with the assistance of S. Thambaiah, in 1961 under the title Thiruvalluvar's Kural, who considered his translation an 'adaptation' rather than a translation for he believed that no translation of any classic into a foreign language can do justice to the original.
The Indologist Frits Staal who is known for his scholarship on mantras and chants in Indian religions, states the Dharani mantras reflect a continuity of the Vedic mantras. [47] He quotes Wayman to be similarly stressing the view that the Buddhist chants have a "profound debt to the Vedic religion".