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Gurus Mahabali guru gobind singh ji

Discussion in 'History of Sikhism' started by kds1980, Dec 20, 2008.

  1. kds1980

    kds1980 India
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    Someone on another sikh forum translated this katha of maskeen ji.I use to hear katha of maskeen ji with great interest.

    MAHABALI GURU GOBIND SINGH JI -----------------------------------------------------------------------

    Great Poet Bhai Sahib Bhai Nand Lal ji wrote 108 different verses in praise of Guru Gobind Singh Ji Maharaj, the book form of which is known as 'Bhai Nand Lal Di Maala'. It is also referred in the academic world as 'Maala Bhai Nand Lal'. There are approximately 7 books by Bhai Nand Lal ji. When he wrote his first pothi, he put it in the feet of Guru Gobind Singh Sahib Ji and said, 'Patshaah, I have given a written form to the insipiration I got from you by living in your sangat, please have a look at it'. Maharaj read 2 nazams and said, 'Nand lal, what name have you given to this pothi?' Bhai Sahib said, 'I have named it Bandgi-Namah'. Maharaj Ji wrote 'Zindagi-Namah' on it with his arrow (teer) – whoever reads it will be bestowed with spiritual life. This book is available under two different names – Bandagi-Namah and Zindagi-Namah. Maskeen Ji says recites two nazams out of this pothi as a mark of respect in Guru Gobind Singh Ji's feet:

    Bairoon ba-amad aa maye mann choozeh khaabe naaz,
    Sadd taana meezanad bairooyeh aaftaab-e-subah.


    (Sorry, being in Persian I do not understand the verse, I have just transcribed what my ears could pick up, please excuse inaccuracies)

    When my Loved One comes in front of me and utters precious words out of his rasnaa, these words put millions imprecations on the sun. Why so? Bhai Nand lal says, the sun has been shining for countless years, still it could not eliminate the haze of sorrow and darkness of my heart, but the radiant words of Satguru have awakened me and illuminated my heart.

    We celebrate Guru Gobind Singh Ji's Prakash Divas, we do not attach the process of birth to the appearance of great souls on earth. The reason: Aap Mukat, Mukat Kare Sansaar – some free souls come on this earth with their own will to liberate the world. Gurbani says:

    ਜਨਮ ਮਰਣ ਦੁਹਹੂ ਮਹਿ ਨਾਹੀ ਜਨ ਪਰਉਪਕਾਰੀ ਆਏ ॥
    janam maran dhuhehoo mehi naahee jan paroupakaaree aaeae ||
    Those generous, humble beings are above both birth and death.
    (Ang 749, SGGS Ji)

    Such great souls neither crave for life nor have fear of death. These souls are free yet they come on this earth. Why? To liberate the world. Need keeps arising for this from time to time. The arrogance of Kshatriyas (Khatris) had reached such a peak that they started spilling blood of hundreds for small pieces of land. The strong started finishing off the weak and the meek. At that time, Mahatma Buddha and Swami Mahadev came on earth. They raised the slogan: अहिंसा परमो धर्मः (Ahimsaa Paramo Dharma) against such atrocities. Such was the strength of this philosophy that even big kings and maharajahs of that time came under their influence.

    People had become so used to violence, Soorbeerta in them died in the process. The oppressors kept committing atrocities against the weak, then the Moghuls came and they started their reign of terror. Violence was so widespread that Babar, with his meagre force of five hundred soldiers, made entire India his slave. Guru Nanak Dev Ji raised his voice at that time: 'Babar, Tu Jaabar Hain' – You are not Babar, you are Jaabar, an oppressor.

    ਪਾਪ ਕੀ ਜੰਞ ਲੈ ਕਾਬਲਹੁ ਧਾਇਆ ਜੋਰੀ ਮੰਗੈ ਦਾਨੁ ਵੇ ਲਾਲੋ ॥
    paap kee jannj lai kaabalahu dhhaaeiaa joree mangai dhaan vae laalo ||
    Bringing the marriage party of sin, Babar has invaded from Kaabul, demanding our land as his wedding gift, O Lalo.
    (Ang. 772, SGGS Ji)

    O Babar, you have brought your sinners along in the marriage party and have started committing atrocities on the people of India! A philosophical question arises here – Guru Nanak Dev Ji teaches us to remain in the Hukam and says that it is very hard to accept the Bhaana, yet at this instance he prays to Paripuran Parmaatma, 'O God, whatever is happening, it is not right'. Why do Guru Nanak Dev Ji say so?

    ਜੇ ਸਕਤਾ ਸਕਤੇ ਕਉ ਮਾਰੇ ਤਾ ਮਨਿ ਰੋਸੁ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥
    jae sakathaa sakathae ko maarae thaa man ros n hoee ||1|| rehaao ||
    If some powerful man strikes out against another man, then no one feels any grief in their mind. ||1||Pause||


    ਸਕਤਾ ਸੀਹੁ ਮਾਰੇ ਪੈ ਵਗੈ ਖਸਮੈ ਸਾ ਪੁਰਸਾਈ ॥
    sakathaa seehu maarae pai vagai khasamai saa purasaaee ||
    But if a powerful tiger attacks a flock of sheep and kills them, then its master must answer for it.
    (Ang. 360, SGGS Ji)


    Guru Nanak Dev Ji says, If a lion kills another lion, I will not plead in front of you – there is no need as they are both lions. But if a powerful lion attacks a flock of cows and starts killing and eating them, I will surely ask Akaal Purakh the reason for it. Slowly and steadily, this voice within Guru-Ghar started becoming louder and more prominent. When destruction, killings and chaos was widespread everywhere, at that time Guru Gobind Singh Ji raised his voice and said, 'If such a lion is not going to change its habit of killing the cows, then I'll be forced to create lions out of these very cows'.

    The ancient Rishis and Munis of India had made the right choice. If we look at any old temple, we will see figures of lions and cows on either side of the entrance. This symbolises only that person can reach God who has the innocence and humbleness of a cow and the courage and resilience of a lion. Moghuls had the courage and power but no humbleness whereas people of India had humbleness in abundance but no courage. Cow was only a cow and lion was only a lion, but Guru Gobind Singh Ji declared he shall make such Soorbeers which shall have both the qualities of cow and lion – they will touch the peaks of humbleness and also the peaks of bravery.

    Every Avtari Purash has its own philosophy, his own principles and his message to the world. History should repeat itself. It is said that those kaums die whose history is wiped off. That is why, kaums stand on the richness of their history. Sufi saint Sheikh Saadi expresses it like this:

    Taazah Khawaahi Daastaan Dar Daagh Aaye Seenara
    Ghahe Ghahe Baaz-e-Khawaan E Vaaka-e-Peenaara


    (Again, this couplet is in Persian and thus, hard for me to transcribe, hope errors are excused!)

    The Sikh youth of today knows a lot of film stars but know nothing about Panj Pyaare, Bhai Mani Singh, Baba Deep Singh, Bhai Gurdaas Ji, Jamaal Hussein, Hans Ram Sudaama (the court poets of Guru Gobind Singh Ji Maharaaj). This Sufi poet says, If you want to keep someone's memory in your heart fresh and alive, collect the pieces of paper you have torn, join them, and then read them again. History has to be repeated, otherwise the roots, the true character of the kaum is destroyed.

    Dhan Guru Gobind Singh Ji Maharaaj has his own great history and his own message directed towards the world. His principle message is this:

    ਬਿਨ ਕਰਤਾਰ ਨ ਕਿਰਤਮ ਮਾਨੋ ॥
    Bin Kartaar na kirtam maano||
    Do not accept anyone else except God as the Creator of the universe;
    (Panna 1346, Sri Dasam Granth Ji)

    Dont accept Kirat (creation) as Kartaar (creator). Kirat is like a wave – it is made, destroyed, made and then destroyed again. Rather, accept Kartaar as Kartaar. This is what Bhai Nand lal ji is saying in the couplet at the beginning – the sun (creation) could not eliminate my sorrow, it is Your words that have illuminated my heart.

    ਕੇਵਲ ਕਾਲ ਈ ਕਰਤਾਰ ॥
    Keval kaal ek kartaar||
    The supreme Destroyer is alone the Creator,
    (Panna 1347, Sri Dasam Granth Ji)

    ਆਦਿ ਅਜੋਨਿ ਅਜੈ ਅਬਿਨਾਸ਼ੀ ਤਿਹ ਪਰਮੇਸ਼ਰ ਜਾਨੋ ॥੧॥ ਰਹਾਉ ॥
    aadh ajon(i) ajai abinaashitih patmeshar jaano|| 1||Rahaao||
    He, the Unborn, Unconquerable and Immortal, was in the beginning, consider Him as Supreme Ishvara……Pause.
    (Panna 1346, Sri Dasam Granth Ji)

    So, how do we achieve that Kartaar?

    ਜਾਗਤਿ ਜੋਤ ਜਪੈ ਨਿਸ ਬਾਸੁਰ ਏਕ ਬਿਨਾ ਮਨ ਨੈਕ ਨ ਆਨੈ ॥ ਪੂਰਨ ਪ੍ਰੇਮ ਪ੍ਰਤੀਤ ਸਜੈ ਬ੍ਰਤ ਗੋਰ ਮੜੀ ਮਟ ਭੂਲ ਨ ਮਾਨੈ ॥
    Jaagat(i) jot japai nis baasur ek binaa man naik na aanai|| Pooran prem prateet sajai brat gor ma?imat bhool na maanai||
    He is the true Khalsa (Sikh), who remembers the ever-awakened Light throughout night and day and does not bring anyone else in the mind; he practices his vow with whole heated affection and does not believe in even by oversight, the graves, Hindu monument
    (Panna 1350, Sri Dasam Granth Ji)

    Even by mistake, he must not become worshipper of graves and must never consider physical form (kaya) as Parmaatma, as this kaya is like a wave, it exists for a while, but tommorow it will be surely destroyed.

    Daan (charity) and worldly knowledge does not purify one's heart. Sevadaars have been seen fighting with each other, and likewise, gyaanis too end up fighting with each other. Heart is purified by prem instead – it become very hard to deceive, be violent, do excesses to the one we love. And if that prem is for everyone, becomes pure for everyone, then that person is a Sant, Gursikh, a Khalsa. What does Khalsa mean? Pure. Bhagat Kabir Ji has also used the word 'Khalsa', which he defines like this:

    ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥੪॥੩॥
    kahu kabeer jan bheae khaalasae praem bhagath jih jaanee ||4||3||
    Says Kabeer, those humble people become pure - they become Khalsa - who know the Lord's loving devotional worship. ||4||3||
    (Ang 655, SGGS Ji)

    Guru Gobind Singh Ji gives this his stamp of approval:

    ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭ ਪਾਇਓ ॥੯॥੨੯॥
    Saach(u) kahon sun leh(u) sabhai jin prem kooo tin hoo Prabh paaio||9||29||
    I speak Truth, all should turn their ears towards it: he, who is absorbed in True Love, he would realize the Lord. 9.29.
    (Panna 42, Sri Dasam Granth Ji)

    It is a misconception ammong certain people that the only purpose of Guru Gobind Singh Ji Maharaaj was to fight. There is a little episode in history: The kings of Bhai Dhaar had married their daughter to Moghuls, this tradition had started in Rajput community. Raja Mann Singh Walia of Jaipur had married his sister, Jodha Bai, to Akbar. From her womb, Salim was born, who later came to be known as Jahangir and sent Guru Arjan Dev Ji to martyrdom. By the time history reached Aurangzeb, he had declared: No one shall decorate their heads with plumes (Rajputs used to do so), No one shall use 'Singh' as their surname (Rajputs use Singh as their surname).

    As Dvapar Yug ended, Janmeja had named his son 'Ajai Singh'.

    ਅਜੈ ਸਿੰਘ ਰਾਖਯੋ ਰਜੀ ਪੁਤ੍ਰ ਸੂਰੰ ॥
    Ajai Singh raakhyo rajiputra soorang||
    The maid-servant’s son was named AJAI SINGH,
    (Panna 371, Sri Dasam Granth Ji)

    Her mother was the maid-servant of Raja Janmeja, she was given as dowry to Raja Janmeja. Dhan Guru Gobind Singh Ji Maharaaj has written the whole history himself:

    ਲਖੀ ਰੂਪਵੰਤੀ ਮਹਾਰਾਜ ਦਾਸੀ ॥
    Lakhiroopvantimahaaraaj daasee||
    (One day) the king saw the winsome maid-servant.


    ਮਨੋ ਚੀਰ ਕੈ ਚਾਰ ਚੰਦ੍ਰਾ ਨਿਕਾਸੀ ॥
    Mano cheer kai chaar chandraa nikaasee||
    He felt as if the moonlight hath penetrated out of the moon
    (Panna 369, Dasam Granth Ji)


    Maskeen Ji summarises the story: Because this son was a rajiputra (son of maid-servant), thats how this kaum came to be known as 'Rajput' – sons of a maid. These Rajputs used to keep long beards, would wear turbans and decorate these turbans with plumes. They also used to wear weapons on them and would ride horses, all in all lived a highly decorated life. Since they had 'Singhs' as their surnames, someone enticed Aurangzeb into believing that this very surname – Singh – is a great source of pride to the Rajputs, and the weapons they wear give them high levels of soorbeerta. Therefore, Aurangzeb issued this Hukam for the whole of India – Hindus shall not wear plumes, ride horses or carry weapons on them. The word, 'Jhatka' was also popular within Rajputs, and appears in Guru Granth Sahib Ji as follows:

    ਊਹੀ ਤੇ ਹਰਿਓ ਊਹਾ ਲੇ ਧਰਿਓ ਜੈਸੇ ਬਾਸਾ ਮਾਸ ਦੇਤ ਝਾਟੁਲੀ ॥
    oohee thae hariou oohaa lae dhhariou jaisae baasaa maas dhaeth jhaattulee ||
    You move things from here to there, like the hawk swooping down on the flesh of its prey.
    (Ang 1216, SGGS Ji)

    Those who have done larivaar paath of Guru Granth Sahib Ji will know the meaning of this: one takes things from God, then places the same things in front of Him and pretends to be a daani, it is nothing but rotting flesh. The word, 'Jhaatli' is still used in Rajasthan. So, Aurangzeb ordered that Rajputs cant do Jhatka even.

    But then, a voice roared from Anandpur Sahib: Listen O Aurangzeb! I will wear the plume, so will my Sikhs. My Sikhs will ride horses, do jhatka and wear weapons on them. This was Guruji's way of standing against that Hukam of Aurangzeb. Historians agree if this Hukam of Aurangzeb was enforced on Ananpur Sahib as well, India would have ended up like Afghanistan, Iran, Uzbekistan, etc. It is only because of Guru Gobind Singh Ji's apaar kirpaa that India has not become an Islamic state.

    Maskeen Ji describes another story from the pages of Sikh history. At Bhangaani, the Rajas of Bhai Dhaar came with thousands of their troops and surrounded Guru Gobind Singh Ji. The leader of this force was hari chand handura. Before this, these forces had trapped poet Hans Ram as well in a similar fashion. Hans ram was one of the 52 poets in the court of Guru Gobind Singh Ji. One time, Guruji posed a question to the poets and hans ram replied with beautiful couplets, which resulted in Guruji gifting him a horse with golden saddle and other costly gifts and 100 Singhs as well for making sure hans ram gets back to his place safe and sound. Moreover, Guruji put a drummer in front of Hans ram to let people know someone important is passing by. Hari chand handura had mistaken him for Guru Gobind Singh Ji and surrounded him from all sides. Hans ram realised that he has been mistaken as Guru Gobind Singh Ji and fearing that he might get attacked, stood up and said, 'I am a poet, first listen to my poem, then we can fight'.


    duMdBI DuuNkwry bwjy mwno jlDr gwjy,
    rwjiq inSwn BX Bwnu iCpy jwiq hYN[
    hwiQin ky hlkw hzwrin, gny ko hX,
    jtiq jvwhr jo jgmg gwq hY[
    kor swjy jor kr nwln ko Sor suno
    sMkiq suryS aO nryS iblKwiq hYN[
    hMs rwm kihq ibrwjo ijn Bwjo
    gur goibMd ko mWgy kvIrwj cly jwiq hYN]29]
    (Rut 5, Suraj Pratap Granth)



    Hans ram recites a poem and says it a servant of Guru Gobind Singh Ji, not the Guruji himself. Hari chand wondered if such is the richly state of a servant, what would the Master be like? Coincidently, hari chand had surrounded Guru Gobind Singh Ji this time at that very spot. Hari chand yells and says to the Guruji, 'I have heard this horse of yours can jump across the biggest of mountains, but it won't escape today. Also, I have heard you are such a brave warrior, that you can fight your way out thousands of armed forces, but you will not be able to cross today'. Hari chand handura further says, 'Athough you will not be able to go past the mountain of an army I have got here, still I would like to see your archery skills. So, lets have a battle with arrows amongst ourselves, rest of the forces will follow later'. Hari chand was confident that Guruji would not be able to go anywhere, because Guruji only had only forty Singhs with him while he had a eighty thousand army men with him. Hari chand says to Guruji, 'You go ahead and shoot an arrow at me, I will defend, then it will be my turn to shoot and You defend'. That's fine, Guruji said, but you go first. We are Fakirs, we are successors of Guru Nanak Dev Ji, we do not strike the first blow. Hari Chand thought that Guruji is naïve, He knows nothing about politics, because after all, a politician never gives the first chance to his opponent.

    Hari chand, elated deep within, pulls out an arrow and aims at Guruji's horse:

    ਹਰੀਚੰਦ ਕੋਪੇ ਕਮਾਣੰ ਸੰਭਾਰੰ ॥ ਪ੍ਰਥਮ ਬਾਜੀਯੰ ਤਾਣ ਬਾਣੰ ਪ੍ਰਹਾਰੰ ॥
    Haroochand kope kamaanang sanbhaarang|| Pratham baajooyang taan baanang prahaarang||
    Hari Chand, filled with rage, drew out his bow, he aimed and shot his arrow, which struck my horse.
    (Panna 148, Sri Dasam Granth Ji)

    Hari chand was convinced that he would be able to hit such a big horse, but with Akaal Purakh's grace, the arrow brushed past the horse's ear and no harm was done. Hari chand heart just sank, because according to the deal, it was Guru Gobind Singh Ji's turn to attack. Sheepishly, he says to Guruji, 'Go on, it is your turn to attack'. But Guruji's fakiri is enjoying in the calm waters, so Guruji says, go on, have another go. Hari chand thought not only Guruji is ignorant of politics, He is very innocent too. Guru Gobind Singh Ji Maharaaj writes:

    ਦੁਤੀਯ ਤਾਕ ਕੈ ਤੀਰ ਮੋ ਕੌ ਚਲਾਯੰ ॥ ਰਖਿਓ ਦਈਵ ਮੈ ਕਾਨ ਛ੍ਵੈ ਕੈ ਸਿਧਾਯੰ ॥੨੯॥
    Dutooyataak kai toor mo kau chalaayang|| Rakhio daoov mai kaan chhvai kai sidhaayang||29||
    He aimed and shot the second arrow towards me, the Lord protected me, his arrow only grazed my ear. 29.
    (Panna 148, Sri Dasam Granth Ji)

    This time, Hari chand got all scared because he was convinced this time Guruji would surely take his turn and attack him. But hari chand, fakir is still not angry, go on, have yet another go. When historians read this episode, they are astonished that Guruji gave third chance to the enemy in the battlefield. Only a fakir, a saint can give such a chance, no other human being can even dream of such a thing. This time, hari chand aimed at Guruji's Kamarkassa, which was a leather belt wrapped in beautiful silk cloth. Hari chand was convinced that even if he missed the Kamarkassa, it would still attack Guruji in the chest.

    ਤ੍ਰਿਤੀਯ ਬਾਣ ਮਾਰਿਯੋ ਸੁ ਪੇਟੀ ਮਝਾਰੰ ॥ ਬਿਧਿਅੰ ਚਿਲਕਤੰ ਦੁਆਲ ਪਾਰੰ ਪਧਾਰੰ ॥
    Tritooya baan maariyo su petoo majhaarang|| Bidhiang chilkatang duaal paarang padhaarang||
    His third arrow penetrated deep into the buckle of my waist-belt.
    (Panna 148, Sri Dasam Granth Ji)

    ਚੁਭੀ ਚਿੰਚ ਚਰਮੰ ਕਛੂ ਘਾਇ ਨ ਆਯੰ ॥ ਕਲੰ ਕੇਵਲੰ ਜਾਨ ਦਾਸੰ ਬਚਾਯੰ ॥੩੦॥
    Chubhi chinch charamang kachhoo ghaae na aayang||
    Kalang kevalang jaan daasang bachaayang||30||
    Its edge touched the body, but did not caused a wound, the Lord saved his servent.30.
    (Panna 148, Dasam Granth Ji)

    Guruji says, the arrow was a mere pinprick and a few drops of blood did fall. But hari chand, with that arrow touching my body, this fakir has come in resentment, now even you plead and beg in front of me, this arrow that I am about to shoot at you shall not stop.


    ਜਬੈ ਬਾਣ ਲਾਗਯੋ ॥ ਤਬੈ ਰੋਸ ਜਾਗਯੋ ॥
    Jabai baan laagyo|| Tabai ros jaagyo||
    When the edge of the arrow touched my body, it kindled my resentment.


    ਕਰੰ ਲੈ ਕਮਾਣੰ ॥ ਹਨੰ ਬਾਣ ਤਾਣੰ ॥੩੧॥
    Karang lai kamaanang|| Hanang baan taanang||31||
    I took the bow in my hand and aimed and shot the arrow.31.


    ਸਬੈ ਬੀਰ ਧਾਏ ਸਰੋਘੰ ਚਲਾਏ ॥
    Sabai boor dhaae|| Saroghang chalaae||
    All the warriors fled, when a volley of arrow was showered.


    ਹਰੀਚੰਦ ਮਾਰੇ ॥ ਸੁ ਜੋਧਾ ਲਤਾਰੇ ॥
    Haroochand maare|| Su jodhaa lataare||
    Hari Chand was killed and his brave soldiers were trampled.
    (Panna 148, Sri Dasam Granth Ji)

    The very first arrow ended the life of hari chand and he fell on the ground. His army lost its morale when they saw that their leader fell with just one arrow. Guru Gobind Ji folded his hands and thanked Akaal Purakh:

    ਭਈ ਜੀਤ ਮੋਰੀ ॥ ਕ੍ਰਿਪਾ ਕਾਲ ਕੇਰੀ ॥੩੪॥
    Bhaoo joot meroo|| Kripaa kaal keroo||34||
    I gained victory through the favour of the Eternal Lord (KAL).34.
    (Panna 148, Sri Dasam Granth Ji)

    Hey Waheguru, this is all your kirpa, otherwise we were at odds with a few of our men against a vast army of eighty thousand enemy soldiers. Historians take this as an example of Guruji's politeness because even though hari chand had spoken harsh words to Guruji, kept attacking him, but Guru Gobind Singh Ji kept his calm.

    Allahyaar Khan, a muslim poet from the state of Gujrat, wrote two books: Ganj-e-Shaheedan and Shaheedaan-e-Wafah. He writes about Guru Gobind Singh Ji in Shaheedaan-e-Wafah in the first verse:

    Insaaf Kare Jee Mein, Zamaana To Yehin Hai

    This fakir says, Scholars of the world have not given due justice to Guru Gobind Singh Ji. That is why, such a galliant defender of the faith, the protector of this country Dhan Dhan Guru Gobind Singh Ji Maharaaj, is not even mentioned once by the historians of India. The fakir says:

    Insaaf Kare Jee Mein, Zamaana To Yahin Hai,
    Keh De Guru Gobind Singh Da Koi Saani Hi Nahi Hai.


    A doubt arises as to why Allahyaar Khan has such praise for Guru Gobind Singh Ji, to this he replies in the second verse:

    Allah Ki Saugandh Hai, Nanak Ki Kasam Hai,
    Jitni Bhi Ho Gobind Ki Taareef, who Kamm Hai.
    Har Chand Mere Haath Mein Purzor Kalam Hai,
    Satgur Ke Laikhon Wasab Kahaan Taab-e-Rakam Hai


    Although I have a pen that can write beautiful and elaborate poetry, but I still do not have such a pen with me which can praise him.

    Ik Aankh Se Kya Bulbula Kul Behar Ko Dekhe,
    Saagar Ko Ya Majhdhar Ko Ya Lehar Ko Dekhe.


    Life of Guru Gobind Singh is like an ocean – the depths of it is filled with unimaginable peace, and there are waves and storms on top. That storm is just on the top level, while the core is filled with peace and tranquility.

    In the battlefield of Kurukshetra, Arjun dropped his weapons and said to Sri Krishan, 'Bhagwan, I will not fight. Bheesham on the other side, he is my Pita, Druyodhan is my brother, Dronacharya my Guru, how can I kill my own people? Even if I get the throne by killing them all, that throne would mean nothing to me'. Sri Krishan present a metaphorical analogy to Arjan and says, 'Suppose, we have a blister on our body, aches a lot and the doctor says it will have to be cut open so that the water inside can get out.' Now, if the patient says to the doctor, 'This is my own blister, a part of my body, why should I get rid of it?' Sri Krishan says, 'It will have to be cut open still, because it is harming the body. So go on, get rid of these blisters (his family on the other side of the warzone), you will not be committing any act of sin'. Such was the power of Sri Krishan's words on Arjan, he picked up his weapons again. Allahyaar Khan describes this episode in his own style:

    Katvaa Diye Shish Shaam Ne Geeta Ko Suna Kar,
    Roopank Di Gobind Ne Beton Ko Kata Kar.

    Allahyaar khan says it is common to get someone enticed to pick up arms by reciting verses from Geeta, but hey Kalgi-Dhar Pita, to teach someone how to fight for justice by sending your own children to martyrdom is beyond all that. Maskeen Ji apologises here for comparing two Avtari People, because he says that is not his habit, but this is something written by some other author, he is just describing what he has written. Further he says:

    Aik Hi Thirath Hai Hind Mein, Yatra Ke Liye,
    Katva Diye Bete Jahan Baap Ne, Khudah Ke Liye.

    There is only one pilgrimage that should be done, where a father sacrificed his sons for the sake of Akaal Purakh. Maskeen Ji narrates an episode: There was a gathering at Fatehgarh Sahib of 42 lac people some time ago, all the langar halls were full to capacity, Gurdwara Sahib was full of people, such massive was the gathering of sangat. Someone reflected on this and said to Maskeen Ji: It is the blood of Sahibzaade that has called all these people, that blood was amrit, that is why it had such attraction for the sangat.

    Lala Daulat Rai completes the above verse in his book Svaan-e-Umri Guru Gobind Singh, written in 1906 and was published for the first time at Lahore. This book was originally written in Persian style Urdu, but now a translation of this book in Punjabi is available, titiled Mahabali Guru Gobind Singh. In that book, Lala Daulat Rai writes about Guru Gobind Singh Ji: When the whole intelligence of Akal Purakh was collected, when the entire power of Akaal Purakh got together, when the entire art in Akaal Purakh gathered, when the entire beauty of Akaal Purakh gathered, when all these were collected together and put in one figure, that figure is Dhan Dhan Guru Gobind Singh Ji. Lala Daulat Rai writes in the pages: There are three principle books written on diplomacy and politics – Chanakya Neeti Darpan, Bidar Neeti Darpan and Neeti Shatak Bharatri. These three authors have stated there are only three reasons for fights – Zar (Ego), Zameen (land), and Zoru (woman). Maskeen Ji narrates stories from Mahabharat and Ramayan and give examples for these reasons of fights. On the other hand, there is the battle of Chamkaur. On one side is Moghul empire, and on the other side is a Fakir, with no worldly possessions, no land, no wealth, nothing. The reason for this conflict is not ego, land or woman, the sole reason is the defence of the faith, of the weak, of the country. Lala Daulat Rai says this is one unique example in the history, and this unique entity is Dhan Dhan Guru Gobind Singh Ji.

    Maskeen Ji concludes this Vichaar from here.

    ------------------------------------ SMAPAT
     
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  3. spnadmin

    spnadmin United States
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    kdsji

    This is very important. I will remember it always. Thank you.
     

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