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Discussions
Hard Talk
Bachittar Natak
Answers To The Issues Raised By Gyani Bhag Singh Ji On The Verses Onto Tenth Master
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<blockquote data-quote="vijaydeep Singh" data-source="post: 104189" data-attributes="member: 313"><p><strong>Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast</strong></p><p></p><p>Gurfateh</p><p> </p><p> Now let us see the facts about The verse which is sung during the Arti.</p><p> </p><p> </p><p> ਦੋਹਰਾ ॥ </p><p> </p><p> Dohraa||</p><p> </p><p> DOHRA</p><p> </p><p> Line 9 </p><p> </p><p> </p><p> ਲੋਪ ਚੰਡਕਾ ਹੋਇ ਗਈ ਸੁਰਪਤਿ ਕਉ ਦੇ ਰਾਜ ॥ </p><p> </p><p> Lop Chan?akaa hoe gaoo surpat(i) kau de raaj||</p><p> </p><p> In this way Chandika disappeared after bestowing the kingship on Indra.</p><p> </p><p> Line 10 </p><p> </p><p> </p><p> ਦਾਨਵ ਮਾਰੇ ਅਭੇਖ ਕਰਿ ਕੀਨੇ ਸੰਤਨ ਕਾਜ ॥੫੩॥ </p><p> </p><p> Daanav maare abhekh kar(i) koone sanan kaaj||53||</p><p> </p><p> She killed the demons and destroyed them for the well-being of the saints.53.</p><p> </p><p> Line 11 </p><p> </p><p> </p><p> ਸ੍ਵੈਯਾ ॥ </p><p> </p><p> Swaiyaa||</p><p> </p><p> SWAYYA</p><p> </p><p> Line 12 </p><p> </p><p> </p><p> ਯਾ ਤੇ ਪ੍ਰਸੰਨ ਭਏ ਹੈ ਮਹਾਂ ਮੁਨਿ ਦੇਵਨ ਕੇ ਤਪ ਮੈ ਸੁਖ ਪਾਵੈਂ ॥ </p><p> </p><p> Yaa te prasann bhae hai mahaan mun(i) devan ke tap mai such paavain||</p><p> </p><p> The great sages became pleased and received comfort in meditating on the gods.</p><p> </p><p> Line 13 </p><p> </p><p> </p><p> ਜੱਗਯ ਕਰੈ ਇਕ ਬੇਦ ਰਰੈ ਭਵ ਤਾਪ ਹਰੈ ਮਿਲਿ ਧਿਆਨਹਿ ਲਾਵੈਂ ॥ </p><p> </p><p> Jaggya karai ik Bed rarai bhav taap harai mil(i) dhiaanah(i) laavain||</p><p> </p><p> The sacrifices are being performed, the Vedas are being recited and for the removal of suffering, contemplation is being done together.</p><p> </p><p> Line 14 </p><p> </p><p> ਝਾਲਰ ਤਾਲ ਮ੍ਰਿਦੰਗ ਉਪੰਗ ਰਬਾਬ ਲੀਏ ਸੁਰ ਸਾਜ ਮਿਲਾਵੈਂ ॥ </p><p> </p><p> Jhaalar taal mridang upang rabaab looe sur saaj milaavain||</p><p> </p><p> The tunes of various musical instruments like cymbals big and small, trumpet, kettledrum and Rabab are being made harmonies.</p><p> </p><p> Line 1 </p><p> </p><p> </p><p> ਕਿੰਨਰ ਗੰਧ੍ਰਬ ਗਾਨ ਕਰੈ ਗਨਿ ਜੱਛ ਅਪੱਛਰ ਨਿਰਤ ਦਿਖਾਵੈਂ ॥੫੪॥ </p><p> </p><p> Kinnar Gaaadhrab gaan karai gan(i) jachchh apachchhar nirat dikhaavain||54||</p><p> </p><p> Somewhere the Kinnars and Gandharvas are singing and somewhere the Ganas, Yakshas and Apsaras are dancing.54.</p><p> </p><p> Line 2 </p><p> </p><p> </p><p> ਸੰਖਨ ਕੀ ਧੁਨ ਘੰਟਨ ਕੀ ਕਰਿ ਫੂਲਨ ਕੀ ਬਰਖਾ ਬਰਖਾਵੈਂ ॥ </p><p> </p><p> Sankhan koo dhun ghantan koo kar(i) phoolan koo barkhaa barkhaavain||</p><p> </p><p> With the sound of conches and gongs, they are causing the rain of flowers.</p><p> </p><p> Line 3 </p><p> </p><p> </p><p> ਆਰਤੀ ਕੋਟਿ ਕਰੈ ਸੁਰ ਸੁੰਦਰ ਪੇਖ ਪੁਰੰਦਰ ਕੇ ਬਲਿ ਜਾਵੈਂ ॥ </p><p> </p><p> aaratoo kottee karai sur sundar pekh purandar ke bal(i0 jaavain||</p><p> </p><p> Millions of gods fully decorated, are performing aarti (circumambulation) and seeing Indra, they show intense devotion.</p><p> </p><p> Line 4 </p><p> </p><p> </p><p> ਦਾਨਤਿ ਦੱਛਨ ਦੈ ਕੈ ਪ੍ਰਦੱਛਨ ਭਾਲ ਮੈ ਕੁੰਕਮ ਅੱਛਤ ਲਾਵੈਂ ॥ </p><p> </p><p> Daanat(i0 dachchhan dai kai pradachchhan bhaal mai kunkam achchat laavain||</p><p> </p><p> Giving gifts and performing circumambulation around Indra, they are applying the frontal –mark of saffron and rice on their foreheads.</p><p> </p><p> Line 5 </p><p> </p><p> </p><p> ਹੋਤ ਕੁਲਾਹਲ ਦੇਵ ਪੁਰੀ ਮਿਲਿ ਦੇਵਨ ਕੇ ਕੁਲਿ ਮੰਗਲ ਗਾਵੈਂ ॥੫੫॥ </p><p> </p><p> Hot kulaahal dev puroo mil(i) devan ke kul(i) mangal gaavain||55||</p><p> </p><p> In all the city of gods, there is much excitement and the families of gods are singing songs of feliciations.55.</p><p> </p><p> Line 6 </p><p> </p><p> </p><p> ਦੋਹਰਾ ॥ </p><p> </p><p> Dohraa||</p><p> </p><p> DOHRA</p><p> </p><p> Line 7 </p><p> </p><p> </p><p> ਐਸੇ ਚੰਡ ਪ੍ਰਤਾਪ ਤੇ ਦੇਵਨ ਬਢਿਓ ਪ੍ਰਤਾਪ ॥ </p><p> </p><p> Aise Chan? prataa- te devan ba?hio prataap||</p><p> </p><p> In this way, through the Glory of Chandi, the splendour of gods increased.</p><p> </p><p> Line 8 </p><p> </p><p> </p><p> ਤੀਨ ਲੋਕ ਜੈ ਜੈ ਕਰੈ ਰਰੈ ਨਾਮ ਸਤਿ ਜਾਪ ॥੫੬॥ </p><p> </p><p> Toon lok jai jai karai rarai naam sat(i) jaap||56||</p><p> </p><p> All the there worlds are rejoicing and the sound of the recitation of True Name is being heard.56.</p><p> </p><p> Line 9 </p><p> </p><p> (Preceding this verse are verse related to Durga killing Mahishasur while succeding this are fights with Shumbh and Nishumbh.</p><p> </p><p> </p><p> First over here person posing as Ambala trys to tell that Third master has used one type of Nayay in this verse</p><p> </p><p> and interprets it that Bani other than that of Guru should not be used.</p><p> </p><p> Verse is on Ang 920 as per this book.</p><p> </p><p> ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥ </p><p> </p><p> sathiguroo binaa hor kachee hai baanee ||</p><p> </p><p> Without the True Guru, other songs are false.</p><p> </p><p> 7 Raamkalee Guru Amar Das </p><p> </p><p> </p><p> ਬਾਣੀ ਤ ਕਚੀ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥ </p><p> </p><p> baanee th kachee sathiguroo baajhahu hor kachee baanee ||</p><p> </p><p> The songs are false without the True Guru; all other songs are false.</p><p> </p><p> 7 Raamkalee Guru Amar Das </p><p> </p><p> </p><p> ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚਂ*ੀ ਆਖਿ ਵਖਾਣੀ ॥ </p><p> </p><p> kehadhae kachae sunadhae kachae kachanaee aakh vakhaanee ||</p><p> </p><p> The speakers are false, and the listeners are false; those who speak and recite are false.</p><p> </p><p> 8 Raamkalee Guru Amar Das </p><p> </p><p> </p><p> ਹਰਿ ਹਰਿ ਨਿਤ ਕਰਹਿ ਰਸਨਾ ਕਹਿਆ ਕਛੂ ਨ ਜਾਣੀ ॥ </p><p> </p><p> har har nith karehi rasanaa kehiaa kashhoo n jaanee ||</p><p> </p><p> They may continually chant, 'Har, Har' with their tongues, but they do not know what they are saying.</p><p> </p><p> 8 Raamkalee Guru Amar Das </p><p> </p><p> </p><p> ਚਿਤੁ ਜਿਨ ਕਾ ਹਿਰਿ ਲਇਆ ਮਾਇਆ ਬੋਲਨਿ ਪਏ ਰਵਾਣੀ ॥ </p><p> </p><p> chith jin kaa hir laeiaa maaeiaa bolan peae ravaanee ||</p><p> </p><p> Their consciousness is lured by Maya; they are just reciting mechanically.</p><p> </p><p> 9 Raamkalee Guru Amar Das </p><p> </p><p> </p><p> ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥੨੪॥ </p><p> </p><p> kehai naanak sathiguroo baajhahu hor kachee baanee ||24||</p><p> </p><p> Says Nanak, without the True Guru, other songs are false. ||24||</p><p> </p><p> </p><p> while we need to understand that nayay is the fifth Hindu Darshan and Arya Samaj is based upon this thing started by Gautam Rishi perhaps.</p><p> </p><p> Openly a person says that Guru is following the Hindu Darshan and our so called Panthic scholars call such person a great Sikh,what an irony!</p><p> </p><p> Verse above means that without True Guru Ie God verses are weak.Verse without praise to Lord are weak.</p><p> </p><p> The verse from Shri Dasham Granth Sahib Ji is from Chandi Charitar and it starts with the praise of Akal with the fact.</p><p> </p><p> </p><p> ਚੰਡੀ ਚਰਿਤ੍ਰ (ੳਕਤਿ ਬਿਲਾਸ)</p><p> चंडी चरित्र (उकति बिलास)</p><p> NAME OF THE BANI.</p><p> </p><p> ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥</p><p> ੴ वाहिगुरू जी की फतहि ॥</p><p> The Lord is one and the Victory is of the Lord.</p><p> </p><p> ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥</p><p> स्री भगउती जी सहाइ ॥</p><p> xxxx</p><p> </p><p> ਅਥ ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਕਤਿ ਬਿਲਾਸ ਲਿਖਯਤੇ ॥</p><p> अथ चंडी चरित्र उकति बिलास लिखयते ॥</p><p> Now begin the extraordinary feats from the Life of Chandi:</p><p> </p><p> ਪਾਤਸਾਹੀ ੧੦</p><p> पातसाही १०</p><p> From the Holy Mouth of the Tenth King (Guru)</p><p> </p><p> ਸ੍ਵੈਯਾ</p><p> स्वैया</p><p> SWAYYA</p><p> </p><p> ਆਦਿ ਅਪਾਰ ਅਲੇਖ ਅਨੰਤ ਅਕਾਲ ਅਭੇਖ ਅਲਖ ਅਨਾਸਾ ॥</p><p> आदि अपार अलेख अनंत अकाल अभेख अलख अनासा ॥</p><p> The Lord is Primal, Infinite, Account less, Boundless, Deathless, Garbless, Incomprehensible and Eternal.</p><p> </p><p> ਕੈ ਸਿਵ ਸਕਤ ਦਏ ਸ੍ਰੁਤਿ ਚਾਰ ਰਜੋ ਤਮ ਸਤ ਤਿਹੂੰ ਪੁਰ ਬਾਸਾ ॥</p><p> कै सिव सकत दए स्रुति चार रजो तम सत तिहूं पुर बासा ॥</p><p> He created Shiva-Shakti, forur Vedas and three modes of maya and Pervades in three worlds.</p><p> </p><p> ਦਿਉਸ ਨਿਸਾ ਸਸਿ ਸੂਰ ਕੈ ਦੀਪਕ ਸ੍ਰਿਸਟਿ ਰਚੀ ਪੰਚ ਤਤ ਪ੍ਰਕਾਸਾ ॥</p><p> दिउस निसा ससि सूर कै दीपक स्रिसटि रची पंच तत प्रकासा ॥</p><p> He created day and night, the lamps of sun and moon and the whole world with five elements.</p><p> </p><p> ਬੈਰ ਬਢਾਇ ਲਰਾਇ ਸੁਰਾਸੁਰ ਆਪਹਿ ਦੇਖਤ ਬੈਠ ਤਮਾਸਾ ॥੧॥</p><p> बैर बढाइ लराइ सुरासुर आपहि देखत बैठ तमासा ॥१॥</p><p> He extended enmity and fight between the gods and demons and Himself seated (on His Throne) scans it.1.</p><p> </p><p> ਦੋਹਰਾ ॥</p><p> दोहरा ॥</p><p> DOHRA</p><p> </p><p> ਕ੍ਰਿਪਾ ਸਿੰਧ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਜੋ ਕਛੁ ਮੋ ਪਰਿ ਹੋਇ ॥</p><p> क्रिपा सिंध तुमरी क्रिपा जो कछु मो परि होइ ॥</p><p> O Ocean of Mercy, if Thy Grace is bestowed upon me:</p><p> </p><p> ਰਚੋ ਚੰਡਿਕਾ ਕੀ ਕਥਾ ਬਾਣੀ ਸੁਭ ਸਭ ਹੋਇ ॥੨॥</p><p> रचो चंडिका की कथा बाणी सुभ सभ होइ ॥२॥</p><p> I may compose the story of Chandika and my poetry be all good.2.</p><p> </p><p> ਜੋਤ ਜਗਮਗੈ ਜਗਤਿ ਮੈ ਚੰਡ ਚਮੁੰਡ ਪ੍ਰਚੰਡ ॥</p><p> जोत जगमगै जगति मै चंड चमुंड प्रचंड ॥</p><p> Thy light is shining in the world, O Powerful Chand-Chamunda!</p><p> </p><p> ਭੁਜ ਦੰਡਨ ਦੰਡਨਿ ਅਸੁਰ ਮੰਡਨ ਭੁਇ ਨਵ ਖੰਡ ॥੩॥</p><p> भुज दंडन दंडनि असुर मंडन भुइ नव खंड ॥३॥</p><p> Thou art the Punisher of the demons with Thy strong arms and art the Creator of the nine regions.3.</p><p> </p><p> ਸ੍ਵੈਯਾ ॥</p><p> स्वैया ॥</p><p> SWAYYA</p><p> </p><p> ਤਾਰਨ ਲੋਕ ਉਧਾਰਨ ਭੂਮਹਿ ਦੈਤ ਸੰਘਾਰਨ ਚੰਡਿ ਤੁਹੀ ਹੈ ॥</p><p> तारन लोक उधारन भूमहि दैत संघारन चंडि तुही है ॥</p><p> Thou art the same Chandika, who ferries across the people; Thou art the redeemer of the earth and destroyer of the demons.</p><p> </p><p> ਕਾਰਨ ਈਸ ਕਲਾ ਕਮਲਾ ਹਰਿ ਅਦ੍ਰਸੁਤਾ ਜਹ ਦੇਖੇ ਉਹੀ ਹੈ ॥</p><p> कारन ईस कला कमला हरि अद्रसुता जह देखे उही है ॥</p><p> Thou art the cause of the Shakti of Shiva, Lakshmi of Vishnu and Parvati, the daughter of Himavan, wherever we see, Thou art there.</p><p> </p><p> ਤਾਮਸਤਾ ਮਮਤਾ ਨਮਤਾ ਕਵਿਤਾ ਕਵਿ ਕੇ ਮਨ ਮਧਿ ਗੁਹੀ ਹੈ ॥</p><p> तामसता ममता नमता कविता कवि के मन मधि गुही है ॥</p><p> Thou art Tams, the quality of morbidity, mineness and modesty; Thou art poetry, latent in the mind of the poet.</p><p> </p><p> ਕੀਨੋ ਹੈ ਕੰਚਨ ਲੋਹ ਜਗਤ੍ਰ ਮੈ ਪਾਰਸ ਮੂਰਤਿ ਜਾਇ ਛੁਹੀ ਹੈ ॥੪॥</p><p> कीनो है कंचन लोह जगत्र मै पारस मूरति जाइ छुही है ॥४॥</p><p> Thou art the philosopher`s stone in the world, which transforms the iron into gold that it touches.4.</p><p> </p><p> </p><p> </p><p> Here Guru tells that devi,which weather in real or in mind is nothing elsse but Akal. Some guys try to paint the fact that Devi is given the attribute of Akal and Abekh.</p><p> </p><p> They realy kill their own logic.Without form or outfit and without time,who else could be but Akal.Then they say that in old so called Hindu Text also Devi is termed formless.Das does not disagree but in practicle no one worship formless Devi now or then at time of Guru or ever in between. But yes guru did told Devi worshippers that true Devi is From less Akal Purakah only who is genderless.</p><p> </p><p> In so called Hindu Texts we have Vishnu also termed as formless in Bhagwat Purana and Tandav Storam talks of Shiva as formless.Both terms are used for Akal in Guru Granth Sahib Ji.So whats up.If Vishnu and Shiva of inspitie of old so called Hindus calling them formless could be Akal ,the God of Sikhs,formless in Guru Granth Sahib Ji,then what is the problem to behold Devi also Akal only in real ?</p><p> </p><p> In this chapter so called Ambala Sahib Writes that in Markandey Purana we have Chapter dedicated to Chandi as from 82 to 94 and have 700 verses.</p><p> </p><p> no one ever treid to verify his truth.</p><p> </p><p> There are chapters from 78 to 90 and total verse are 589 (from 87 to 90 here we give number of verse for each chapter 78,70,44,38,79,20,26,61,39,28,51,38 and 17).</p><p> </p><p> He igoned the verse 25 of work of Guru.Where it is said that kal(Akal) has taken birth as Devi.so Devi is nothing else but Manifestation of Akal.</p><p> </p><p> Das will talk about Brahm Kavach which is mentioned in here and not in Markande Purana in next xhapter.</p><p> </p><p> So let us talk of weather Rarre Namm Sati Japu has anything to do with Durga Sapt Shati.</p><p> </p><p> Well first of all as so called Ambala sahib say that there are seven Chapters in Chandi Charitra Ukti Vilas.he is wrong as the verse talking aboiut Satsai are not from these Seven Chapters but are outsie them and after the Seven Chapters.</p><p> </p><p> so his logic that seven Chapters here represents the 700 names of Durga is false. as there are extra verse then seven chapters.Further Seven chapters here to do not have any sum of 700 .</p><p> </p><p> Things do not end here.When some one say says seven hundred names then he /she should say are saying seven hundred(Sat So)Names and not Sat(Seven) names.</p><p> </p><p> But things do not end here.</p><p> </p><p> This verse comes at the end of second chapter. while Durga kills Bufflo Demon and gets vanished. Das has a question,in real Markandey Purana some praises are said but before Durga Vanishses. If it had to be praise with 700 verse then it should have come after Chapter 7.Ie if we deem this false notion of 700 hundre then how could be those seven hundred names be said in verse much much before the culmination of Seven Hundre Verse.</p><p> </p><p> How can a person who so far knows A to W,could say A To Z at point W ?What a Nayay or what a Logic,das will later tell you how halp statement are used by Arya Samajis to misinterpret the writings of thier idealogical enemies.</p><p> </p><p> Lastly 700 are never name as so called Amabla Sahib say that 700 are Saloks or Verses.Then why term Naam or Name is there?</p><p> </p><p> At the Salok Number 56 how could the all Seven hundred names be said ?</p><p> </p><p> when Three worlds say so called Seven Hundred Names ?Just After Buffalo Demon is killed,while total Sevan Hundred "Names" become a reality much more after killed Chand,Mundh,Sumbh, Nishumbh etc. which comes after theses so called Seven Hundred Names being said.So niether there are 700 Saloks nor name.</p><p> </p><p> Term is True Name.</p><p> </p><p> when Durga ie Akal Purakh Gives throne of kingdom To Indra(Shri Guru Granth Sahib Ji) Sikhs rejoice.That is the symbol.And Three worlds sing praises of True Name.</p></blockquote><p></p>
[QUOTE="vijaydeep Singh, post: 104189, member: 313"] [b]Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast[/b] Gurfateh Now let us see the facts about The verse which is sung during the Arti. ਦੋਹਰਾ ॥ Dohraa|| DOHRA Line 9 ਲੋਪ ਚੰਡਕਾ ਹੋਇ ਗਈ ਸੁਰਪਤਿ ਕਉ ਦੇ ਰਾਜ ॥ Lop Chan?akaa hoe gaoo surpat(i) kau de raaj|| In this way Chandika disappeared after bestowing the kingship on Indra. Line 10 ਦਾਨਵ ਮਾਰੇ ਅਭੇਖ ਕਰਿ ਕੀਨੇ ਸੰਤਨ ਕਾਜ ॥੫੩॥ Daanav maare abhekh kar(i) koone sanan kaaj||53|| She killed the demons and destroyed them for the well-being of the saints.53. Line 11 ਸ੍ਵੈਯਾ ॥ Swaiyaa|| SWAYYA Line 12 ਯਾ ਤੇ ਪ੍ਰਸੰਨ ਭਏ ਹੈ ਮਹਾਂ ਮੁਨਿ ਦੇਵਨ ਕੇ ਤਪ ਮੈ ਸੁਖ ਪਾਵੈਂ ॥ Yaa te prasann bhae hai mahaan mun(i) devan ke tap mai such paavain|| The great sages became pleased and received comfort in meditating on the gods. Line 13 ਜੱਗਯ ਕਰੈ ਇਕ ਬੇਦ ਰਰੈ ਭਵ ਤਾਪ ਹਰੈ ਮਿਲਿ ਧਿਆਨਹਿ ਲਾਵੈਂ ॥ Jaggya karai ik Bed rarai bhav taap harai mil(i) dhiaanah(i) laavain|| The sacrifices are being performed, the Vedas are being recited and for the removal of suffering, contemplation is being done together. Line 14 ਝਾਲਰ ਤਾਲ ਮ੍ਰਿਦੰਗ ਉਪੰਗ ਰਬਾਬ ਲੀਏ ਸੁਰ ਸਾਜ ਮਿਲਾਵੈਂ ॥ Jhaalar taal mridang upang rabaab looe sur saaj milaavain|| The tunes of various musical instruments like cymbals big and small, trumpet, kettledrum and Rabab are being made harmonies. Line 1 ਕਿੰਨਰ ਗੰਧ੍ਰਬ ਗਾਨ ਕਰੈ ਗਨਿ ਜੱਛ ਅਪੱਛਰ ਨਿਰਤ ਦਿਖਾਵੈਂ ॥੫੪॥ Kinnar Gaaadhrab gaan karai gan(i) jachchh apachchhar nirat dikhaavain||54|| Somewhere the Kinnars and Gandharvas are singing and somewhere the Ganas, Yakshas and Apsaras are dancing.54. Line 2 ਸੰਖਨ ਕੀ ਧੁਨ ਘੰਟਨ ਕੀ ਕਰਿ ਫੂਲਨ ਕੀ ਬਰਖਾ ਬਰਖਾਵੈਂ ॥ Sankhan koo dhun ghantan koo kar(i) phoolan koo barkhaa barkhaavain|| With the sound of conches and gongs, they are causing the rain of flowers. Line 3 ਆਰਤੀ ਕੋਟਿ ਕਰੈ ਸੁਰ ਸੁੰਦਰ ਪੇਖ ਪੁਰੰਦਰ ਕੇ ਬਲਿ ਜਾਵੈਂ ॥ aaratoo kottee karai sur sundar pekh purandar ke bal(i0 jaavain|| Millions of gods fully decorated, are performing aarti (circumambulation) and seeing Indra, they show intense devotion. Line 4 ਦਾਨਤਿ ਦੱਛਨ ਦੈ ਕੈ ਪ੍ਰਦੱਛਨ ਭਾਲ ਮੈ ਕੁੰਕਮ ਅੱਛਤ ਲਾਵੈਂ ॥ Daanat(i0 dachchhan dai kai pradachchhan bhaal mai kunkam achchat laavain|| Giving gifts and performing circumambulation around Indra, they are applying the frontal –mark of saffron and rice on their foreheads. Line 5 ਹੋਤ ਕੁਲਾਹਲ ਦੇਵ ਪੁਰੀ ਮਿਲਿ ਦੇਵਨ ਕੇ ਕੁਲਿ ਮੰਗਲ ਗਾਵੈਂ ॥੫੫॥ Hot kulaahal dev puroo mil(i) devan ke kul(i) mangal gaavain||55|| In all the city of gods, there is much excitement and the families of gods are singing songs of feliciations.55. Line 6 ਦੋਹਰਾ ॥ Dohraa|| DOHRA Line 7 ਐਸੇ ਚੰਡ ਪ੍ਰਤਾਪ ਤੇ ਦੇਵਨ ਬਢਿਓ ਪ੍ਰਤਾਪ ॥ Aise Chan? prataa- te devan ba?hio prataap|| In this way, through the Glory of Chandi, the splendour of gods increased. Line 8 ਤੀਨ ਲੋਕ ਜੈ ਜੈ ਕਰੈ ਰਰੈ ਨਾਮ ਸਤਿ ਜਾਪ ॥੫੬॥ Toon lok jai jai karai rarai naam sat(i) jaap||56|| All the there worlds are rejoicing and the sound of the recitation of True Name is being heard.56. Line 9 (Preceding this verse are verse related to Durga killing Mahishasur while succeding this are fights with Shumbh and Nishumbh. First over here person posing as Ambala trys to tell that Third master has used one type of Nayay in this verse and interprets it that Bani other than that of Guru should not be used. Verse is on Ang 920 as per this book. ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥ sathiguroo binaa hor kachee hai baanee || Without the True Guru, other songs are false. 7 Raamkalee Guru Amar Das ਬਾਣੀ ਤ ਕਚੀ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥ baanee th kachee sathiguroo baajhahu hor kachee baanee || The songs are false without the True Guru; all other songs are false. 7 Raamkalee Guru Amar Das ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚਂ*ੀ ਆਖਿ ਵਖਾਣੀ ॥ kehadhae kachae sunadhae kachae kachanaee aakh vakhaanee || The speakers are false, and the listeners are false; those who speak and recite are false. 8 Raamkalee Guru Amar Das ਹਰਿ ਹਰਿ ਨਿਤ ਕਰਹਿ ਰਸਨਾ ਕਹਿਆ ਕਛੂ ਨ ਜਾਣੀ ॥ har har nith karehi rasanaa kehiaa kashhoo n jaanee || They may continually chant, 'Har, Har' with their tongues, but they do not know what they are saying. 8 Raamkalee Guru Amar Das ਚਿਤੁ ਜਿਨ ਕਾ ਹਿਰਿ ਲਇਆ ਮਾਇਆ ਬੋਲਨਿ ਪਏ ਰਵਾਣੀ ॥ chith jin kaa hir laeiaa maaeiaa bolan peae ravaanee || Their consciousness is lured by Maya; they are just reciting mechanically. 9 Raamkalee Guru Amar Das ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥੨੪॥ kehai naanak sathiguroo baajhahu hor kachee baanee ||24|| Says Nanak, without the True Guru, other songs are false. ||24|| while we need to understand that nayay is the fifth Hindu Darshan and Arya Samaj is based upon this thing started by Gautam Rishi perhaps. Openly a person says that Guru is following the Hindu Darshan and our so called Panthic scholars call such person a great Sikh,what an irony! Verse above means that without True Guru Ie God verses are weak.Verse without praise to Lord are weak. The verse from Shri Dasham Granth Sahib Ji is from Chandi Charitar and it starts with the praise of Akal with the fact. ਚੰਡੀ ਚਰਿਤ੍ਰ (ੳਕਤਿ ਬਿਲਾਸ) चंडी चरित्र (उकति बिलास) NAME OF THE BANI. ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥ ੴ वाहिगुरू जी की फतहि ॥ The Lord is one and the Victory is of the Lord. ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ स्री भगउती जी सहाइ ॥ xxxx ਅਥ ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਕਤਿ ਬਿਲਾਸ ਲਿਖਯਤੇ ॥ अथ चंडी चरित्र उकति बिलास लिखयते ॥ Now begin the extraordinary feats from the Life of Chandi: ਪਾਤਸਾਹੀ ੧੦ पातसाही १० From the Holy Mouth of the Tenth King (Guru) ਸ੍ਵੈਯਾ स्वैया SWAYYA ਆਦਿ ਅਪਾਰ ਅਲੇਖ ਅਨੰਤ ਅਕਾਲ ਅਭੇਖ ਅਲਖ ਅਨਾਸਾ ॥ आदि अपार अलेख अनंत अकाल अभेख अलख अनासा ॥ The Lord is Primal, Infinite, Account less, Boundless, Deathless, Garbless, Incomprehensible and Eternal. ਕੈ ਸਿਵ ਸਕਤ ਦਏ ਸ੍ਰੁਤਿ ਚਾਰ ਰਜੋ ਤਮ ਸਤ ਤਿਹੂੰ ਪੁਰ ਬਾਸਾ ॥ कै सिव सकत दए स्रुति चार रजो तम सत तिहूं पुर बासा ॥ He created Shiva-Shakti, forur Vedas and three modes of maya and Pervades in three worlds. ਦਿਉਸ ਨਿਸਾ ਸਸਿ ਸੂਰ ਕੈ ਦੀਪਕ ਸ੍ਰਿਸਟਿ ਰਚੀ ਪੰਚ ਤਤ ਪ੍ਰਕਾਸਾ ॥ दिउस निसा ससि सूर कै दीपक स्रिसटि रची पंच तत प्रकासा ॥ He created day and night, the lamps of sun and moon and the whole world with five elements. ਬੈਰ ਬਢਾਇ ਲਰਾਇ ਸੁਰਾਸੁਰ ਆਪਹਿ ਦੇਖਤ ਬੈਠ ਤਮਾਸਾ ॥੧॥ बैर बढाइ लराइ सुरासुर आपहि देखत बैठ तमासा ॥१॥ He extended enmity and fight between the gods and demons and Himself seated (on His Throne) scans it.1. ਦੋਹਰਾ ॥ दोहरा ॥ DOHRA ਕ੍ਰਿਪਾ ਸਿੰਧ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਜੋ ਕਛੁ ਮੋ ਪਰਿ ਹੋਇ ॥ क्रिपा सिंध तुमरी क्रिपा जो कछु मो परि होइ ॥ O Ocean of Mercy, if Thy Grace is bestowed upon me: ਰਚੋ ਚੰਡਿਕਾ ਕੀ ਕਥਾ ਬਾਣੀ ਸੁਭ ਸਭ ਹੋਇ ॥੨॥ रचो चंडिका की कथा बाणी सुभ सभ होइ ॥२॥ I may compose the story of Chandika and my poetry be all good.2. ਜੋਤ ਜਗਮਗੈ ਜਗਤਿ ਮੈ ਚੰਡ ਚਮੁੰਡ ਪ੍ਰਚੰਡ ॥ जोत जगमगै जगति मै चंड चमुंड प्रचंड ॥ Thy light is shining in the world, O Powerful Chand-Chamunda! ਭੁਜ ਦੰਡਨ ਦੰਡਨਿ ਅਸੁਰ ਮੰਡਨ ਭੁਇ ਨਵ ਖੰਡ ॥੩॥ भुज दंडन दंडनि असुर मंडन भुइ नव खंड ॥३॥ Thou art the Punisher of the demons with Thy strong arms and art the Creator of the nine regions.3. ਸ੍ਵੈਯਾ ॥ स्वैया ॥ SWAYYA 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. ਕਾਰਨ ਈਸ ਕਲਾ ਕਮਲਾ ਹਰਿ ਅਦ੍ਰਸੁਤਾ ਜਹ ਦੇਖੇ ਉਹੀ ਹੈ ॥ कारन ईस कला कमला हरि अद्रसुता जह देखे उही है ॥ Thou art the cause of the Shakti of Shiva, Lakshmi of Vishnu and Parvati, the daughter of Himavan, wherever we see, Thou art there. ਤਾਮਸਤਾ ਮਮਤਾ ਨਮਤਾ ਕਵਿਤਾ ਕਵਿ ਕੇ ਮਨ ਮਧਿ ਗੁਹੀ ਹੈ ॥ तामसता ममता नमता कविता कवि के मन मधि गुही है ॥ Thou art Tams, the quality of morbidity, mineness and modesty; Thou art poetry, latent in the mind of the poet. ਕੀਨੋ ਹੈ ਕੰਚਨ ਲੋਹ ਜਗਤ੍ਰ ਮੈ ਪਾਰਸ ਮੂਰਤਿ ਜਾਇ ਛੁਹੀ ਹੈ ॥੪॥ कीनो है कंचन लोह जगत्र मै पारस मूरति जाइ छुही है ॥४॥ Thou art the philosopher`s stone in the world, which transforms the iron into gold that it touches.4. Here Guru tells that devi,which weather in real or in mind is nothing elsse but Akal. Some guys try to paint the fact that Devi is given the attribute of Akal and Abekh. They realy kill their own logic.Without form or outfit and without time,who else could be but Akal.Then they say that in old so called Hindu Text also Devi is termed formless.Das does not disagree but in practicle no one worship formless Devi now or then at time of Guru or ever in between. But yes guru did told Devi worshippers that true Devi is From less Akal Purakah only who is genderless. In so called Hindu Texts we have Vishnu also termed as formless in Bhagwat Purana and Tandav Storam talks of Shiva as formless.Both terms are used for Akal in Guru Granth Sahib Ji.So whats up.If Vishnu and Shiva of inspitie of old so called Hindus calling them formless could be Akal ,the God of Sikhs,formless in Guru Granth Sahib Ji,then what is the problem to behold Devi also Akal only in real ? In this chapter so called Ambala Sahib Writes that in Markandey Purana we have Chapter dedicated to Chandi as from 82 to 94 and have 700 verses. no one ever treid to verify his truth. There are chapters from 78 to 90 and total verse are 589 (from 87 to 90 here we give number of verse for each chapter 78,70,44,38,79,20,26,61,39,28,51,38 and 17). He igoned the verse 25 of work of Guru.Where it is said that kal(Akal) has taken birth as Devi.so Devi is nothing else but Manifestation of Akal. Das will talk about Brahm Kavach which is mentioned in here and not in Markande Purana in next xhapter. So let us talk of weather Rarre Namm Sati Japu has anything to do with Durga Sapt Shati. Well first of all as so called Ambala sahib say that there are seven Chapters in Chandi Charitra Ukti Vilas.he is wrong as the verse talking aboiut Satsai are not from these Seven Chapters but are outsie them and after the Seven Chapters. so his logic that seven Chapters here represents the 700 names of Durga is false. as there are extra verse then seven chapters.Further Seven chapters here to do not have any sum of 700 . Things do not end here.When some one say says seven hundred names then he /she should say are saying seven hundred(Sat So)Names and not Sat(Seven) names. But things do not end here. This verse comes at the end of second chapter. while Durga kills Bufflo Demon and gets vanished. Das has a question,in real Markandey Purana some praises are said but before Durga Vanishses. If it had to be praise with 700 verse then it should have come after Chapter 7.Ie if we deem this false notion of 700 hundre then how could be those seven hundred names be said in verse much much before the culmination of Seven Hundre Verse. How can a person who so far knows A to W,could say A To Z at point W ?What a Nayay or what a Logic,das will later tell you how halp statement are used by Arya Samajis to misinterpret the writings of thier idealogical enemies. Lastly 700 are never name as so called Amabla Sahib say that 700 are Saloks or Verses.Then why term Naam or Name is there? At the Salok Number 56 how could the all Seven hundred names be said ? when Three worlds say so called Seven Hundred Names ?Just After Buffalo Demon is killed,while total Sevan Hundred "Names" become a reality much more after killed Chand,Mundh,Sumbh, Nishumbh etc. which comes after theses so called Seven Hundred Names being said.So niether there are 700 Saloks nor name. Term is True Name. when Durga ie Akal Purakh Gives throne of kingdom To Indra(Shri Guru Granth Sahib Ji) Sikhs rejoice.That is the symbol.And Three worlds sing praises of True Name. [/QUOTE]
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