Story of Garuda - Part 1

(Source: Story of Garuda - Part 1 - Stories from Mahabharata)


The great sage Kashyapa, the wish-born son of Lord Brahma, was married to the two daughters Kadru and Vinata of Daksha. (Kashyapa was married to many more women, some of them the daughters of Daksha.) Both these sisters were of great beauty and jealous of each other. Kashyapa was exceedingly pleased with both of them and offered to grant each of them a boon.

Kadru said, "Let a thousand sons of incomparable strength and valor be born to me!" Kashyapa said, "So be it!", and to Kadru were born the race of serpents, a full thousand of them, endowed with great strength.

When it was her turn to chose her boon, Vinata said, "Let two sons be born to me, who shall eclipse the sons of my sister in strength, valor and fame."



Kashyapa said, "So be it!"



In due course of time, Vinata laid two eggs. She gave them to her maid-servants for safe-keeping. They put these two eggs in warm containers and guarded them day and night. Five-hundred years passed, but the eggs had not hatched. Vinata grew impatient, for her sister already had a thousand snakes as her offspring. She broke open one of her eggs. The embryo in it had the upper part fully developed, but its lower half was still to be formed. The child grew angry at his mother and said, "How could you be so impatient? You have nearly killed me by your rash act. I curse you to slavery! Do not disturb my brother in the other egg. If you wait for another five hundred years, he shall be the means of delivering you from your servitude."



Some time after this, the two sisters Kadru and Vinata were involved in an argument. Kadru asked her sister, "Sister, what is the color of the divine horse Uchaishravas that belongs to Indra?"



Her sister replied, "It is of a flawless white color, right from its nose to its magnificent tail."

Kadru said, "You are wrong. While it is true that his face and his body are of a flawless white color, I think that his tail alone is a shiny black color. Tell you what, let us have a bet on this topic. If you are right, I shall become your slave. If I am right, you must become my slave instead."



Vinata accepted the bet. She was confident that she would win. Kadru knew that the horse was white through and through, so she hatched a plan. She called her sons and said, "I have bet with your aunt that the horse Uchaishravas possesses a black tail. You must make my words come true. Go forth and entwine yourself around his tail and give it a black appearance."

The snakes did not want to be a part of this deception. Kadru became exceedingly angry. She said, "How dare you disobey the command of your mother? There is no use in having offspring that disobeys my commands. I curse that all you will be destroyed by fire before too much time has elapsed!" (Note: This is the curse that was responsible for the so many snakes being destroyed in King Janamejaya's snake-sacrifice.)



When Lord Brahma heard this curse, he further strengthened it by saying, "So be it!". When Kashyapa heard how his sons were cursed, and that his father Brahma had also sanctioned it, he went to Brahma and pleaded with him to mitigate the curse.

Brahma said, "Your sons are wicked. Their poison is threatening to destroy all creation. If left unchecked, nothing else can live on the earth. However, not all of them shall be destroyed. Those who are virtuous, who did not swerve from the path of truth shall be saved." Thus comforting his son, he taught Kashyapa an infallible Mantra to neutralize the poison of the snake. (This is how Kashyapa worsted his son Takshaka in a challenge, by reviving a banyan tree that had been reduced to ashes by the serpent's venom).



Meanwhile, the Nagas decided after a consultation among themselves that it was better to do their mother's bidding. The blackest among them went and entwined themselves around the tail of Uchaishravas. When the two sisters arrived, the tail of the horse was as dark as night. According to the terms of the wager, Vinata became the slave of her sister. She had to serve Kadru and the serpents as their servant.



When the appointed time came, Garuda emerged, radiant like the sun and Agni, from his egg-shell. His lusture was like that of the fire that would consume all creation when this world would end. The Devas in heaven suddenly beheld this bright shining light and nearly became blind.



Indra then asked Agni, "Tell me, O Fire, who is this second Fire who rivals you in brightness? It appears as if the end of the world is near!"



Agni then replied, "My King, This is Garuda, the son of Kashyapa and Vinata. He is destined to be the King of the birds. His father had granted a boon to his mother that he will surpass all the immortals in his lusture and glory, and that is what you all are being blinded by."
» Go back to Mahabharata Story Index

__________________

I am a Hindu and I can say, with certainty, that those 'forbidden verses' are pretty nonsensical. The only source for those verses is a random geocities site with a stated bias of demeaning Hinduism. If you disagree, you're welcome to post another source (an academic one, hopefully) for those verses as support.

I think there is no harm is understanding Hinduism, in order to get a better understanding of some of the refernces in Bani.

__________________
Randip Singh
Sikh History Website

"Let no man be proud because of his caste/race (Jaat).
For the man who has God in his heart, he alone is the true Brahmin.
O stupid fool, be not proud of your caste/race (Jaat), by this pride many sins arise.
Everyone says there are four castes/races (Jaat), but they are all created from the Lords seed (essence).
All men are moulded from the same clay, but the potter has fashioned it into vessels of numerous forms.
By joining the five elements, the form of the body is made, no one can say that the element is less in one and more in another" Pg 1128 SGGS

But, just as an aside, I think you have to be aware of what sources you use to that end, whether you turn to some academic source that seeks to present the proper interpretation of the relevant verses or some shoddy geocities site that seeks to intentionally misrepresent the context and substance of those verses.

Hi Indianx ji,

I have read Geeta and Geeta by Ashtavakra [hindi edition].

Both are mentally stimulating.
I think Geeta by Ashtavakra is very enlightening.

If you have time, why don't you start discourse on Geeta that explains very clearly the relationship of soul and body or mind.

You may avoid the reference to Krishna admitting Himself as God. it may not be digested by us.

Kindly begin chapter-wise. Begin from Chapter-1 and verse one and suitably edit so that we can consume it.

We believe that God is one only and, may be, it is not Krishna.
Make this assumption for our sake.

Things will be easier and all that you shall state will be , i am sure, acceptable to all.

It is the best way of sharing.


Quote

"It is not that the Geeta is quite unconcerned with MATERIAL LIFE AND PROSPERITY. Krishn promises in Chapter 9 :

"Men who do the pious deeds enjoined by the three Ved, who have tasted nectar and freed themselves from sin, and who wish for heavenly existence through worshipping me by yagya, go to heaven and enjoy godly pleasures for their virtuous acts."

It is said that God grants what the worshippers desire. After enjoying the joys of heaven, however, they have to return to the mortal world-the world that is governed by the three properties. But since they abide in God, the ultimate bliss, and are protected by him, they are never destroyed. It is also God who gradually liberates them by fulfilling their yearning for enjoyment and thus setting them on to the way that leads to the highest good."

unquote"

A commentary on Geeta.



We may not believe in Vedas as the scriptures to be practiced but we are tolerant enough to listen to view points. Sikhs are very humble by nature and that none can deny. It is a God gift to them.


We believe in the three properties of Maya [the illusion]. Kindly explain these in detail else it is all humbug. We also believe that God is within all of us. Many things are common still we have some differences that can be forgotten for a wider perspective.

kindly carry on with this and please take your time, we await your guidance in these matters.

Regards and good luck as well as you are also a seeker like all of us.

__________________

~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

I'm not quite sure what I'm being asked to do here. It seems that you want to me to present a discourse on the Gita. Do you think that that's feasible or would you rather that we focus on some specific aspect of it?

I believe in Brahman, the transcendent and infinite being that exists within and without all of us and unites us. If that's what you mean when you say God is one, I certainly don't disagree with that.

My only intention in posting in this thread was to point out the questionable interpretations of a few verses provided in a geocities site. I had no interest in questioning the validity of your beliefs or the nature of the differences between our beliefs, but if you're inviting me to engage in such a discussion, I'll try to present as best a representation of Sanatana Dharma as I am able to.

If it is that interests you I shall begin with some other thread sometime some other day my dear brother. But we expect you to contribute that you can and share that you wish. kindly continue with the thread.
Sanatan is also another form of the word that we call as 'sat' i.e reality and ever continuing. Dharam is all but 'righteousness'.


But please be guided by your priorities.

Good night.
[It is fairly late here in India.]

__________________

~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

quote
My only intention to start this thread was to understand the details of the mythical Hindu legends as references given in Gurbani and how these references apply in our daily lives.

quote aad0002
NamJap's point is well taken. Guru Naanak and the Guru's to follow were offering a new paradigm to emancipate anyone who would be emancipated. But to make their paradigm understandable they used the images that were ingrained in the culture

All Jio

As quoted above by namjap ji and aad0002 ji, these mere references, took many of the Sikhs believing in Devtas, (or call it Hindu gads) as they are mentioned in GGS Ji because many preachers just to attract more people to their shops, openly showed respect towards them as Gods stating they were also avtaras. Guru Sahiban repudiate their being God in various Shabdas, besides Guru Sahiban, Bhagatas like Kabeer ji, Namdev ji showed them just those kind of human beings heavily influenced MAYA. As explained by Sikh80 who studied Geeta, krishna declares himself GOD to be worshiped to get better fruits. Hindu hang over continues till now. I am very happy naamjap ji has started the thread. Many shabadas will prove in what extent these references were used and why. THANKS.

__________________
HAR bisrat sda khuari Mehla 5
pk70

pk70 ji

You have hit the nail on the head.

__________________
ਮਨ ਕਰਹਲਾ ਗੁਰ ਗੋਵਿੰਦੁ ਸਮਾਲਿ ॥ man karehalaa gur govindh samaal O camel-like mind, dwell upon the Guru and the Lord of the Universe.

Curious position to take since that isn't the teaching of Gurbani. Guruji doesn't teach an Abrahamic monotheism, but a Oneness of God which is pervading all creation. According to Abrahamic religions, Ek Oankar represents a pantheistic Oneness and is very similar to some schools of Hindu thought, which also believe the ultimate Parabrahm or Parameswar is One yet pervading in all beings. Also Gurbani doesn't invalidate the Vedas but says Gurbani is the sum total of the Vedas. Gurbani says the Vedas are not enough in the Kalyug, but in Kalyug only the Naam is the boat of salvation. Gurbani doesn't deny the Hindu devas but says they were all creations of Vaheguru, curiously Bhai Gurdas Ji informs the Gursikhs that Vaheguru Gurmantara is derivative of the name of God Vishnu, Har Krishan, Gobind and Ram. The major avtaraas.

ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੩॥
kab kal sujas gaavo gur naanak raaj jog jin maaniou ||3||
KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raja Yoga. ||3||

ਗਾਵਹਿ ਕਪਿਲਾਦਿ ਆਦਿ ਜੋਗੇਸੁਰ ਅਪਰੰਪਰ ਅਵਤਾਰ ਵਰੋ ॥
gaavehi kapilaadh aadh jogaesur aparanpar avathaar varo ||
Kapila and the other Yogis sing of Guru Nanak. He is the Avataar, the Incarnation of the Infinite Lord.
~SGGS Ji p. 1389

ਏਕ ਕ੍ਰਿਸਨੰ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਾ ॥
eaek kirasanan sarab dhaevaa dhaev dhaevaa th aathamaa ||
The One Lord Krishna is the Divine Lord of all; He is the Divinity of the individual soul.

ਆਤਮਾ ਬਾਸੁਦੇਵਸ੍ਯ੍ਯਿ ਜੇ ਕੋ ਜਾਣੈ ਭੇਉ ॥ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ ॥੪॥
aathamaa baasudhaevasiy jae ko jaanai bhaeo || naanak thaa kaa dhaas hai soee niranjan dhaeo ||4||
Nanak is a slave to anyone who understands this mystery of the all-pervading Lord; he himself is the Immaculate Divine Lord. ||4||
~SGGS Ji p. 469

ਜਾ ਕੀ ਸੇਵ ਸਿਵ ਸਿਧ ਸਾਧਿਕ ਸੁਰ ਅਸੁਰ ਗਣ ਤਰਹਿ ਤੇਤੀਸ ਗੁਰ ਬਚਨ ਸੁਣਿ ਕੰਨ ਰੇ ॥
jaa kee saev siv sidhh saadhhik sur asur gan tharehi thaethees gur bachan sun kann rae ||
Serving Him, Shiva and the Siddhas, the angels and demons and servants of the gods, and the thrity-three million gods cross over, listening to the Word of the Guru's Teachings
~SGGS Ji p. 1401

ਗੁਰਮੁਖਿ ਮਧੁਸੂਦਨੁ ਨਿਸਤਾਰੇ ॥
guramukh madhhusoodhan nisathaarae ||
The Gurmukhs are emancipated by the Lord.

ਗੁਰਮੁਖਿ ਸੰਗੀ ਕ੍ਰਿਸਨ ਮੁਰਾਰੇ ॥
guramukh sangee kirasan muraarae ||
The Lord Krishna becomes the Gurmukh's Companion.

ਦਇਆਲ ਦਮੋਦਰੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ਹੋਰਤੁ ਕਿਤੈ ਨ ਭਾਤੀ ਜੀਉ ॥੨॥
dhaeiaal dhamodhar guramukh paaeeai horath kithai n bhaathee jeeo ||2||
The Gurmukh finds the Merciful Lord. He is not found any other way. ||2||

ਨਿਰਹਾਰੀ ਕੇਸਵ ਨਿਰਵੈਰਾ ॥
nirehaaree kaesav niravairaa ||
He does not need to eat; His Hair is Wondrous and Beautiful; He is free of hate.

ਕੋਟਿ ਜਨਾ ਜਾ ਕੇ ਪੂਜਹਿ ਪੈਰਾ ॥
kott janaa jaa kae poojehi pairaa ||
Millions of people worship His Feet.
~SGGS Ji p. 98

ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥
guramukh naadhan guramukh vaedhan guramukh rehiaa samaaee ||
The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥
gur eesar gur gorakh baramaa gur paarabathee maaee ||
The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥
jae ho jaanaa aakhaa naahee kehanaa kathhan n jaaee ||
Even knowing God, I cannot describe Him; He cannot be described in words.

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥
guraa eik dhaehi bujhaaee ||
The Guru has given me this one understanding:

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥
sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||5||
there is only the One, the Giver of all souls. May I never forget Him! ||5||
~SGGS Ji p. 2

ਨਿਰਾਹਾਰੀ ਨਿਰਵੈਰੁ ਸਮਾਇਆ ॥
niraahaaree niravair samaaeiaa ||
He is beyond need of any sustenance, free of hate and all-pervading.

ਧਾਰਿ ਖੇਲੁ ਚਤੁਰਭੁਜੁ ਕਹਾਇਆ ॥
dhhaar khael chathurabhuj kehaaeiaa ||
He has staged His play; He is called the four-armed Lord.

ਸਾਵਲ ਸੁੰਦਰ ਰੂਪ ਬਣਾਵਹਿ ਬੇਣੁ ਸੁਨਤ ਸਭ ਮੋਹੈਗਾ ॥੯॥
saaval sundhar roop banaavehi baen sunath sabh mohaigaa ||9||
He assumed the beautiful form of the blue-skinned Krishna; hearing His flute, all are fascinated and enticed. ||9||

ਬਨਮਾਲਾ ਬਿਭੂਖਨ ਕਮਲ ਨੈਨ ॥
banamaalaa bibhookhan kamal nain ||
He is adorned with garlands of flowers, with lotus eyes.

ਸੁੰਦਰ ਕੁੰਡਲ ਮੁਕਟ ਬੈਨ ॥
sundhar kunddal mukatt bain ||
His ear-rings, crown and flute are so beautiful.

ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਹੈ ਧਾਰੀ ਮਹਾ ਸਾਰਥੀ ਸਤਸੰਗਾ ॥੧੦॥
sankh chakr gadhaa hai dhhaaree mehaa saarathhee sathasangaa ||10||
He carries the conch, the chakra and the war club; He is the Great Charioteer, who stays with His Saints. ||10||

ਪੀਤ ਪੀਤੰਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥
peeth peethanbar thribhavan dhhanee ||
The Lord of yellow robes, the Master of the three worlds.

ਜਗੰਨਾਥੁ ਗੋਪਾਲੁ ਮੁਖਿ ਭਣੀ ॥
jagannaathh gopaal mukh bhanee ||
The Lord of the Universe, the Lord of the world; with my mouth, I chant His Name.

ਸਾਰਿੰਗਧਰ ਭਗਵਾਨ ਬੀਠੁਲਾ ਮੈ ਗਣਤ ਨ ਆਵੈ ਸਰਬੰਗਾ ॥੧੧॥
saaringadhhar bhagavaan beethulaa mai ganath n aavai sarabangaa ||11||
The Archer who draws the bow, the Beloved Lord God; I cannot count all His limbs. ||11||

ਨਿਹਕੰਟਕੁ ਨਿਹਕੇਵਲੁ ਕਹੀਐ ॥
nihakanttak nihakaeval keheeai ||
He is said to be free of anguish, and absolutely immaculate.
~SGGS Ji p. 1082

ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥
thraethai thai maaniou raam raghuvans kehaaeiou ||
In the Silver Age of Traytaa Yuga, You were called Raam of the Raghu dynasty.

ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥
dhuaapur kirasan muraar kans kirathaarathh keeou ||
In the Brass Age of Dwaapur Yuga, You were Krishna; You killed Mur the demon and saved Kans.

ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥
ougrasain ko raaj abhai bhagatheh jan dheeou ||
You blessed Ugrasain with a kingdom, and You blessed Your humble devotees with fearlessness.

ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥
kalijug pramaan naanak gur angadh amar kehaaeiou ||
In the Iron Age, the Dark Age of Kali Yuga, You are known and accepted as Guru Nanak, Guru Angad and Guru Amar Das.

ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥
sree guroo raaj abichal attal aadh purakh furamaaeiou ||7||
The sovereign rule of the Great Guru is unchanging and permanent, according the Command of the Primal Lord God. ||7||
~SGGS Ji p. 1390

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੇਵ ਉਪਾਇਆ ॥
brehamaa bisan mehaes dhaev oupaaeiaa ||
Brahma, Vishnu, Shiva and the deities were created.

ਬ੍ਰਹਮੇ ਦਿਤੇ ਬੇਦ ਪੂਜਾ ਲਾਇਆ ॥
brehamae dhithae baedh poojaa laaeiaa ||
Brahma was given the Vedas, and enjoined to worship God.

ਦਸ ਅਵਤਾਰੀ ਰਾਮੁ ਰਾਜਾ ਆਇਆ ॥
dhas avathaaree raam raajaa aaeiaa ||
The ten incarnations, and Rama the king, came into being.

ਦੈਤਾ ਮਾਰੇ ਧਾਇ ਹੁਕਮਿ ਸਬਾਇਆ ॥
dhaithaa maarae dhhaae hukam sabaaeiaa ||
According to His Will, they quickly killed all the demons.

ਈਸ ਮਹੇਸੁਰੁ ਸੇਵ ਤਿਨ੍ਹ੍ਹੀ ਅੰਤੁ ਨ ਪਾਇਆ ॥
ees mehaesur saev thinhee anth n paaeiaa ||
Shiva serves Him, but cannot find His limits.

ਸਚੀ ਕੀਮਤਿ ਪਾਇ ਤਖਤੁ ਰਚਾਇਆ ॥
sachee keemath paae thakhath rachaaeiaa ||
He established His throne on the principles of Truth.

ਦੁਨੀਆ ਧੰਧੈ ਲਾਇ ਆਪੁ ਛਪਾਇਆ ॥
dhuneeaa dhhandhhai laae aap shhapaaeiaa ||
He enjoined all the world to its tasks, while He keeps Himself hidden from view.
~SGGS Ji p. 1279

ਸਿਮਰਉ ਜਾਸੁ ਬਿਸੁੰਭਰ ਏਕੈ ॥
simaro jaas bisunbhar eaekai ||
Remember in praise the One who pervades the whole Universe.

ਨਾਮੁ ਜਪਤ ਅਗਨਤ ਅਨੇਕੈ ॥
naam japath aganath anaekai ||
His Name is chanted by countless people, in so many ways.

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸੁਧਾਖ੍ਯ੍ਯਰ ॥
baedh puraan sinmrith sudhhaakhyar ||
The Vedas, the Puraanas and the Simritees, the purest of utterances,

ਕੀਨੇ ਰਾਮ ਨਾਮ ਇਕ ਆਖ੍ਯ੍ਯਰ ॥
keenae raam naam eik aakhyar ||
were created from the One Word of the Name of the Lord.
~SGGS Ji p. 262

ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ ॥
naam kae dhhaarae khandd brehamandd ||
The Naam is the Support of the earth and solar systems.

ਨਾਮ ਕੇ ਧਾਰੇ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ਪੁਰਾਨ ॥
naam kae dhhaarae simrith baedh puraan ||
The Naam is the Support of the Simritees, the Vedas and the Puraanas.

ਨਾਮ ਕੇ ਧਾਰੇ ਸੁਨਨ ਗਿਆਨ ਧਿਆਨ ॥
naam kae dhhaarae sunan giaan dhhiaan ||
The Naam is the Support by which we hear of spiritual wisdom and meditation.
~SGGS Ji p. 284

ਬੇਦ ਕਤੇਬ ਸੰਸਾਰ ਹਭਾ ਹੂੰ ਬਾਹਰਾ ॥
baedh kathaeb sansaar habhaa hoon baaharaa ||
He is beyond the world of the Vedas, the Koran and the Bible.

ਨਾਨਕ ਕਾ ਪਾਤਿਸਾਹੁ ਦਿਸੈ ਜਾਹਰਾ ॥੪॥੩॥੧੦੫॥
naanak kaa paathisaahu dhisai jaaharaa ||4||3||105||
The Supreme King of Nanak is immanent and manifest. ||4||3||105||
~SGGS Ji p. 397

ਸਤਿਜੁਗਿ ਸਤਿਗੁਰ ਵਾਸਦੇਵ ਵਵਾ ਵਿਸਨਾ ਨਾਮੁ ਜਪਾਵੈ ।
satijugi satigur vaasadayv vavaa visanaa naamu japaavai|
In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.

ਦੁਆਪਰਿ ਸਤਿਗੁਰ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ ।
duaapari satigur haree krisan haahaa hari hari naamu japaavai|
The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari.

ਤੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ ।
taytay satigur raam jee raaraa raam japay sukhu paavai|
In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness.

ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਬਿੰਦ ਗਗਾ ਗੋਬਿੰਦ ਨਾਮੁ ਅਲਾਵੈ ।
kalijugi naanak gur gobind gagaa gobind naamu alaavai|
In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited.

ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣ ਵਿਚਿ ਜਾਇ ਸਮਾਵੈ ।
chaaray jaagay chahu jugee panchaain vichi jaai samaavai|
The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man.

ਚਾਰੋ ਅਛਰ ਇਕੁ ਕਰਿ ਵਾਹਗੁਰੂ ਜਪੁ ਮੰਤ੍ਰ ਜਪਾਵੈ ।
chaaro achhar iku kari vaahaguroo japu mantr japaavai|
When joining four letters Vahiguru is remembered,

ਜਹਾ ਤੇ ਉਪਜਿਆ ਫਿਰਿ ਤਹਾ ਸਮਾਵੈ ॥੪੯॥੧॥
jahaa tay upajiaa dhiri tahaa samaavai ॥49॥1॥
The jiv merges again in its origin.
~Vaar 1 Pauri 49 of Vaaran Bhai Gurdas Ji

ਸਤਜੁਗਿ ਸਤੁ ਤੇਤਾ ਜਗੀ ਦੁਆਪਰਿ ਪੂਜਾਚਾਰ ॥
sathajug sath thaethaa jagee dhuaapar poojaachaar ||
In the Golden Age of Sat Yuga, was Truth; in the Silver Age of Trayta Yuga, charitable feasts; in the Brass Age of Dwaapar Yuga, there was worship.

ਤੀਨੌ ਜੁਗ ਤੀਨੌ ਦਿੜੇ ਕਲਿ ਕੇਵਲ ਨਾਮ ਅਧਾਰ ॥੧॥
theena jug theena dhirrae kal kaeval naam adhhaar ||1||
In those three ages, people held to these three ways. But in the Iron Age of Kali Yuga, the Name of the Lord is your only Support. ||1||
~SGGS Ji p. 346

ਹਰਿ ਨਾਮੁ ਬੋਹਿਥੁ ਬਡੌ ਕਲਿ ਮੈ ਭਵ ਸਾਗਰ ਪਾਰਿ ਉਤਾਰਨ ਕਉ ॥੨॥
har naam bohithh badda kal mai bhav saagar paar outhaaran ko ||2||
In this Dark Age of Kali Yuga, the Lord's Name is the Great Ship, to carry us all across the terrifying world-ocean, safely to the other side. ||2||

ਸੰਤਤ ਹੀ ਸਤਸੰਗਤਿ ਸੰਗ ਸੁਰੰਗ ਰਤੇ ਜਸੁ ਗਾਵਤ ਹੈ ॥
santhath hee sathasangath sang surang rathae jas gaavath hai ||
The Saints dwell in the Saadh Sangat, the Company of the Holy; imbued with pure celestial love, they sing the Lord's Praises.

ਧ੍ਰਮ ਪੰਥੁ ਧਰਿਓ ਧਰਨੀਧਰ ਆਪਿ ਰਹੇ ਲਿਵ ਧਾਰਿ ਨ ਧਾਵਤ ਹੈ ॥
dhhram panthh dhhariou dhharaneedhhar aap rehae liv dhhaar n dhhaavath hai ||
The Support of the Earth has established this Path of Dharma; He Himself remains lovingly attuned to the Lord, and does not wander in distraction.
~SGGS Ji p. 1404

~Bhul chak maaf