Answering Doubts Of Dalbeer Singh Ji Regarding Bani Onto The Tenth Master | SIKH PHILOSOPHY NETWORK
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Answering Doubts Of Dalbeer Singh Ji Regarding Bani Onto The Tenth Master

Jul 30, 2004
1,744
88
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Gurfateh
Covering letter by Mr Dalbeer Singh.

He wrongly calls head serviceman or Mukh Sevadar as per his creed as Jathedar Akal Takhat Sahib.

He talks of people appearing as Singh killing animals as scarifies and offering liquor to one temple of Demigoddess .He should now that there a great lot of Sikhs who could be seen with bodies gurudom like Radhwamis, Sachha Sauda or Nirankarsi(who are also of the faith that Tenth Master did not wrote any text). All these guys preach Bani from Guru Granth Sahib Ji. Further we have Hindus preaching bani from the same text, by which they claim that Vishnu be worshipped by Sikhs . Better to see Ashta Channel or other Hindu Channels where we see so called Sikhs dancing in front of picture of Vishnu.

Then writer talks about Shri Dasham Granth Sahib as one text which tries to prove tenth Master as goddess worshipper. While there are verses in Guru Granth Sahib Ji,which could be used by same logic of writer to prove it as for Vishnu worshippers. He talks of teeka or explanation by Mr Ratan Singh Jaggi. Well ,will he agree to Teeka of Shri Guru Granth Sahib by Fareedkotis Nirmalas?

Then he talks of Adhar Granth. Well those Hindus text themselves have no standard edition at all.

He talks of 9 points.

  • Details of text included and some points for 2 pages
  • 7 pages to prove that Ardh Narishwar is talked about in this text. We will prove that how writer is intellectually bankrupt and such logic could play havoc with Adi Shri Guru Granth Sahib Ji’s interpetaion.
  • Names of poet Syam,Ram and Kal and who are they in two pages.
  • Well one page to prove that poet is committing mistake and it will be proved at last that writer himself is mistaken. There are verse in Shri Guru Granth Sahib where Guru could use term dog or Haramkhor for poet.
  • He claims that Hiqayats are there to encourage vulgar terminology and usage of intoxicants. He will be proven wrong on the basis of Shir Guru Granth Sahib ji.2 pages
  • His claims about condemning the female will be sorted out.one page.
  • So called vulgar terms exposing the racial inclination of the writer.
  • He calls present day Rahit Maryada as Hippocratic based upon his so called intellect, with same logic tomorrow keeping hairs could be proved as against Shri Guru Granth Sahib Ji.Right of Sikhs to defend will be off.
  • Then its comparision with Hindu texts. Das has seen a pamphlet by B L Sharama Prem Singh Sher, who used reference from Shri Guru Granth Sahib, to prove that Rama is god of us and we should defend Ram setu. Logic of his was same as writer.
Then writer does a self praise of knowing Shri Guru Granth Sahib Ji well. It will be proved at last that how good does he know.
He says that he does not believes in Ardas and misquote that part of Anand Sahib which says that voice is false with without true Guru ie Akal.

He talks of verse by Tenth Master as poison as milk. It proves that he is afraid of poison and it also proves that he has not yet gained eternity by the nectar of Guru Granth Sahib Ji.

He tries to create rift between faith and the guide while both are same ie Akal. He claims that Shri Guru Granth Sahib Ji and Shri Dasham Granth Sahib Ji are opposite.

Then he gives another plea that he could be non believer as not reading the verse of tenth Master. Das has question that while he talks of the form of demigods yet he does not talk about attributes of Sikh God. Then maybe his claim to be a non believer could be true.

He further says that if he is not replied in few days then he thinks that he is true. Well does he thinks Panths is only bounded to reply to his hoaxes.

Let us show the sangat his hoaxes.
 
Jul 30, 2004
1,744
88
world
Gurfateh
He talks of one version of 1328pages and give details of the publishers.

  • Japu(Sahib).As per writer there is no ending sign of it. So what is fuss about it ? Only one examples from many ie Salok Sahas Kirti Mahala Panjavan (5th ) in Shri Guru Granth Sahib Ji also does not have any ending sign. Then he says that some similar words are there in Japu Sahib Ji, which are there in Hiqayats so what is so fuss as writer of both is same ie Tenth Master getting words from God or Syam. Does not term Akal, Agadh, Anoop, Apaar are to be found in Shri Guru Granth Sahib Ji and in fact whole of that text is work of poet Shyam ie poet God.
  • Then he talks about Akalustat without any starting. So what about a line before Sarang Mahala 5 Surdas? He further cribs upon Akal being termed as killer of buffalo demon so it becomes Kal or Devi. Well where on earth term Kal is used for Devi in Hindus ? This term is used for Shiv or some times his warrior form. Akal is told to be killing the same demon in Shri Guru Granth Sahib Ji also.
  • Then he talks of Bachitar Natak and tells that form of worshipped is Sarabkal Kalka. So as per this logic of Hindu names only we can say that from of worshipped as per Japu Sahib Ji is Lord Rama of Hindus as per verse
(੭੮੩-੧੮, ਸੂਹੀ, )
ਪੂਰਨ ਪੁਰਖ ਅਚੁਤ ਅਬਿਨਾਸੀ ਜਸੁ ਵੇਦ ਪੁਰਾਣੀ ਗਾਇਆ
pooran purakh achuth abinaasee jas vaedh puraanee gaaeiaa ||
The Vedas and the Puraanas sing the Praises of the Perfect, Unchanging, Imperishable Primal Lord.
18 Soohee Guru Arjan Dev
(Ang 783)
(-, ਜਪੁ, )
ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ
jin kai raam vasai man maahi ||
within whose minds the Lord abides.
4 Jap Guru Nanak Dev
(Ang 8)


  • Here he talks of Chandi Charitar Ukti Bilas, as per him as per Markandeya Purana is mentioned so it becomes Brahmanical. While the fact is that as per Hindus as if Sudra listen to even a word of Veda, the molten lead should be put in his/her ear, So Veda Vysa,who was son of boat woman and a sage without wedlock wrote Puranas.

(੮੩੯-, ਬਿਲਾਵਲੁ, )
ਅਸਟ ਦਸਾ ਖਟੁ ਤੀਨਿ ਉਪਾਏ
asatt dhasaa khatt theen oupaaeae ||
He created the eighteen Puraanas, the six Shaastras and the three qualities.
8 Bilaaval Guru Nanak Dev
(Ang 839)
(੮੮੬-, ਰਾਮਕਲੀ, )
ਦਸ ਅਸਟੀ ਮਿਲਿ ਏਕੋ ਕਹਿਆ
dhas asattee mil eaeko kehiaa ||
The eighteen Puraanas all speak of the One God.
4 Raamkalee Guru Arjan Dev
(Ang 886)
So what Guru tells is that Puranas talk of God and these are only a few verses.
Why did Guru talks of so called Brahmanical texts ?

  • Then we find him talking about the end of next of Last Chandi Charitra where demigods sing the praise of formless manifesting as killer of demons. Which as per writer is ploy to preach us worship of demigoddess while term refered there is Brahm Kavach or aroumour of God in manifested form.
  • Then he asks that why third time again Var Durga Ki is written ? Answer is that this time it is Punjabi. First one was from Markandey Purana but some details were not given like Brahm Kavach etc. Which were given in second one. It is the case of time management. First arise natives with symbol of their demigoddess attributed to from less in fast mode, then strengthen it further with details latter on. He cribs on term Durga Path. He should know that there is verse in Shri Guru Granth Sahib Ji with name Karhale or camel. That does not mean that we are told to worship camel in there. In fact it is written in there that Durga is creation of God.
  • Then perhaps without reading Gyan Prabodh writer says that it encourages alter fire Yagnas and demigoddess worshipping. While fact is that it discourages this with explicit verses that no Yagana could come near name(of God) remembering. And twice demigoddess are told singing praises to lord of Sikhs, further at last we are told to have such sort of Yagna like demigoddess killed demons in war. We are told that war is Yagna.
  • Then in Chaubees Avtar he says of poet Shyam, who he does not know is meant for God as poet. He further tells lie that it is wholly based upon Shrimad Bhagwat Puranas, While Vishnu taking incarnation as told by Akal Purakh is not in that text nor we have Rudra/Brhama/Sun/Moon as Avtars. So this tells that he has not understood Shrimad Bhagwat Purana.
  • Then he talks of Krishna Avtar. He talks that term Shrimad Bhagvat Purana being mentioned makes it from Shrimad Bhagvat Purana. As per Bhai Kahan Singh Nabha it has amalgamation of both Devi Bhagwat Purana and Shrimad Bhagwat Purana. While writer forgets here that there are some ditto reference from Shrimad Bhagwat Purana regarding lion man manifestation is there in Shri Guru Granth Sahib Ji
He also talks of vulgar language and poet Shyam who is God in which Dalbeer singh Ji has no faith declares that this is work of God. Langugae vulgarity could be understood by the fact that writer is not in touch with the language used by farmers, laborer, urban poor or rural folks. He tries to fit Guru who is in all into the mould of upper caste urbanite. Demigoddess worshipping Krishna who is black is proven to be Dravidian in here and he has been told abusing Brahmins also(while he sends his companions to get food from Brahmins of Mathura). Then with regard to term Mahakal he talks of Chritropakhyan 266. In there we are told that when Princess worships formless God, Brahmin calls he drug addict type of lady, when she makes that Brahmin also give up worship of demigods. Then that is termed as addiction. Such examples are there in Shri Guru Granth Sahib Ji, where worship of God is told to be like having wine or cannabis.

  • Then he talks of other manifestations and Kalki also. No where it is written that Mahidi Meer is Avtar yet he writes him as Avtar. No Hindu will write that tier demigod will be killed by future holy person of Islam ie Mehadi Meer as we are told here. Coming of Mehdi Meer is at end of Kalki and not an avtar as in Islam such things are not there. At last Mehadi Meer is also told be killed by an insect created by Akal. Then he talks as Kalki being Anti Shudra while he misses verse 163 ,where is written that by lowly deeds creation become lowly. Further in coming verse term Chhatri is used for armed kings fighting Kalki. eg verse 402.
  • Then writer talks of Brahmas Avtar while he forgets that here an outcaste Balmeek is told to be the manifestation of God.
  • Then he talks about strange way of Datt’s birth while forgets Brhama born of lotus as per Shri Guru Granth Sahib Ji, Parasnath is told wrongly about worshipping demigoddess. Here in Rudra Avtara we are told that Akal commands Rudra and that is not demigoddess as in Akal Ustat, Var Durga Ji Ki and Gyan Prabodh and even in Parasnath Avtar(Verse12.86) demigoddess is termed inferior to God of Sikhs.
  • In Shaster Nam Mala Purana he says that start is with praises of Bhagouti, does not Bhagouti over there is termed as sword. Verse 1 to 4. Likewise we find sword being praised with Jai Tegan ,in the start of Bachitar Natak
  • Then he talks of Charitropakhyan. Well as per poet Kal, Syam and Ram are concerned they all are name of Gods. Then again he wrongly takes sword as demigoddess as per first Charitropakhyan. He repeats the mistake of 266th Charitropakhyan as told before. He attacks Chaupayee Sahib again which is at end of last Charitropakhyan ,He says that Mahakal term is not for God of Sikhs while demigod Shiv and his Shakta version also is mentioned within that Chartropakhyan and demigoddess is also mentioned as separate over there but One God of Sikhs is there who is in all. He further talks of vulgarity, adultery ,hair removal and usage of intoxicant being mentioned. So just by mentioning such things in oppressing rulers who are from upper caste or foreign invaders hardly makes the differences.
  • Then he cribs upon Guru Ji’s having a satire over the irony of Aurangzeb. Any objective person could analysis as person and informs his weaknesses and strengths. But Guru is never a subjective like missionaries. There is figure in Hindi poetry called Stuti Ninda or praise criticism ,which Guru has no bonding to not to use.
  • Then he cribs upon the similarty between Hiqyats and Charitropakhyan. It has to be as Guru’s Sikhs were as far as in Afghanistan, Central Asia and Iran and perhaps Sipleeds of Iraq. All could understand Farsi. They were also tob e told of Miri and Piri concept.
Some issues regarding the text.

  • This text has not been given Guruship So what is so fuss about it. When was Guruship given to Shri Guru Granth Sahib Ji, during first Prakash and Vak taking by Baba Budha Ji or during Tenth Master becoming one with Akal leaving his human body ? Why is it not written in Shri Guru Granth Sahib Ji that Guruship is given to them ? Are words outside Shri Guru Granth Sahib telling us to behold them as our Guru, said by Tenth Master not words of Guru or Gurbani, if yes then Gurbani could be outside Shri Guru Granth Sahib Ji, Five ks, surname as Singh , all are outside Shri Guru Granth Sahib Ji. We take daily Hukam Nammah, that is Gurbani from Shri Guru Granth Sahib Ji, then why is not rest of Rahit Nammah also not Huqam or order of Guru so Gurbani. Term Granth comes once only in Shri Guru Granth Sahib, Asankh Granth Mukh Ved Path. Term Granth in Hindi stands both for Granth and Granths ie singular and plural respectively. So by this logic what do you understand for Guru Manya Granth ?
  • The ideology of this text does not matches with Shri Guru Granth Sahib ji, but does writer is clear about what ideology of Shri Guru Granth Sahib Ji is ?
  • There is no term Nanak for poet or Mahala in here, so what, there are verse without term Nanak in Shri Guru Granth Sahib Ji(Even a few verse in Japu Sahib or veres talking Na Hum Hindu Na Musalman(we are neither Hindu nor Muslims), also there are verse without Mahala in Shri Guru Granth Sahib Ji also(See Devgandhari Raga unto Fifth Master).
  • Then he says that poetry figure or language here is different here then rest of Shri Guru Granth Sahib Ji, well who told Tenth Master to not to use new language and new poetry figure.
  • Then without proof he says that this text tries to bring Sikhs into Brahmanism. He has not seen Rama Parshurama dialogue or Charitropakhyan 266 or as told before Krishna Abusing Brahmins as told Before. So writer repeat the brhaman phobia jingoism endemic to Kala Afghanaism.
  • He wrongly tells that female are slandered in here. Verse he gives talks of the fact about comment of Hindu Minister about these specific ladies who could be used to let political head astray (some what like honey trap). Term Kartara is used for Brahma, Three terms ie Bidhana, Brhama and Kartara could be used for Brahma and we are told about his getting befooled by a lady in one Charitropakhyan (Charitropakhyan 332) also.
  • Term Bhagouti is Akal’s manifestation as sword which writer confuses with demigoddess.
  • The humble way of calling self as forgetfull is there in Shri Guru Granth Sahib Ji, While so called principle(of leftism perhaps)History(Bhatt Svayyes) and science (As told about Brhama getting out of lotus before)are there in Shri Guru Granth Sahib Ji also.
 
Jul 30, 2004
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The form of worshipped(Esth )
As per writer Shri Dasham Granth Sahib Ji are based upon Brhamanical texts of Markandev Purana, Shrimad Bhagavat Purana and Shiv Purana. Fact is none of the text is Brahmanical as told before. He wrongly tells that heroine of Markandey Purana is demigoddess while the fact is that she is menitioned only in few chapters ie 78 to 90. Further another thing is that there is not a standard version of most of the Hindu Texts including Vedas even. His talk of Shiv Purana bases is bogus as only some part of Devi/Uma Mahtam comes to appear similar while in fact there is not at all any thing as such regarding Shiv Purana mentioned in Shri Dasham Granth Sahib. We need to know that both Brahmsutra Bhashaya and Manu Samriti talks of household life or grahasti as best. Gurbani also says the same but that does not means that Gurbani is based upon it. Coming to Shirmad Bhagvat Purana as told before some things are there from Devi Bhagvat Purana also, if we go by Bhai Kahan Singh Ji Nabha.

From Brahmanical things writer switches over to Vam Margi Shakta. It is very strange as this faith itself is averse to Brahmanism. In this faith, when one has to join, he has to eat from one vessel, the wine and the meat, this is called the Bhairavi Chakra. Vam Margis in general had history to have intercourse with Domani/Rajjaki/ outcaste female as their way of worshipping while pro Brahmin Manu Samriti forbids an intercourse with outcaste/Chandalinie(means same as Domani). He tries to prove that Mahakal Kalka are demigod and demigoddess in further lines to come. He discusses the vulgarity of charitropakhyan which is only to his being racial interpreter of Gurmat.

Page 11, he gives

Page 33, Line 6


ਸਰਬ ਕਾਲ ਜੀ ਦੀ ਰਛਿਆ ਹਮਨੈ
Sarab kaal joo doo rachhiaa hamnai||
The All-Destroying Lord is my Protector.

Page 33, Line 7


ਸਰਬ ਲੋਹ ਜੀ ਦੀ ਸਦਾ ਰਛਿਆ ਹਮਨੈ
Sarab loh joo doo sadaa racchiaa hamnai||
The All-Steel Lord is ever my Protector.

Page 33, Line 8

And tells that this is not for Ek Oankar, And Sarbloh and and Srabkal stands for some one else. He says that start of text is not given.

See

ਛਾਡਿ ਮਨ ਹਰਿ ਬਿਮੁਖਨ ਕੋ ਸੰਗੁ
shhaadd man har bimukhan ko sang ||
O mind, do not even associate with those who have turned their backs on the Lord.
(Ang 1253)

Further to it we are aware of next line also which is there in verse by Surdas Ji but not included in Shri Guru Granth Sahib Ji.

Anyway writer does not give full details.


ਮੁਖ ਭਾਗ 2

Chapter 2

Page 33, Line 1


ਅਕਾਲ ਉਸਤਤ
Akaal Ustat
EULOGY OF THE NON-TEMPORAL LORD

Page 33, Line 2


ਅਕਾਲ ਉਸਤਤ
Akaal Ustat
EULOGY OF THE NON-TEMPORAL LORD

Page 33, Line 2


ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
Ik Oankaar Sat(i)gur Prasaadh||
The Lord is One and he can be attained through the grace of the True Guru.

Page 33, Line 3


ਉਤਾਰ ਖਾਸੇ ਦਸਖਤ ਕਾ ਪਾਤਿਸਾਹੀ ੧੦
Utaar khaase daskhat kaa|| Patishaahoo 10||
Copy of the manuscript with exclusive signatures of the Tenth Sovereign.

Page 33, Line 4


ਅਕਾਲ ਪੁਰਖ ਕੀ ਰਛਾ ਹਮਨੈ
Akaal purakh koo rachhaa hamnai||
The non-temporal Purusha (All-Pervading Lord) is my Protector.

Page 33, Line 5


ਸਰਬ ਲੋਹ ਦੀ ਰਛਿਆ ਹਮਨੈ
Sarab loh doo rachhiaa hamnai||
The All-Steel Lord is my Protector.

Page 33, Line 6


ਸਰਬ ਕਾਲ ਜੀ ਦੀ ਰਛਿਆ ਹਮਨੈ
Sarab kaal joo doo rachhiaa hamnai||
The All-Destroying Lord is my Protector.

Page 33, Line 7


ਸਰਬ ਲੋਹ ਜੀ ਦੀ ਸਦਾ ਰਛਿਆ ਹਮਨੈ
Sarab loh joo doo sadaa racchiaa hamnai||
The All-Steel Lord is ever my Protector.

Page 33, Line 8


ਆਗੈ ਲਿਖਾਰੀ ਕੇ ਦਸਤਖਤ
aagai likhaarooke dastkaht||
Then the signatures of the Author (Guru Gobind Singh).

Page 33, Line 9


ਤ੍ਵ ਪ੍ਰਸਾਦਿ ਚਉਪਈ
Tva Prasaadh|| Chaupaoo||
BY THY GRACE QUATRAIN (CHAUPAI)

Page 33, Line 10


ਪ੍ਰਣਵੋ ਆਦਿ ਏਕੰਕਾਰਾ
Pranvo aadh Ekankaaraa||
I Salute the One Primal Lord.

Page 33, Line 11


ਜਲ ਥਲ ਮਹੀਅਲ ਕੀਓ ਪਸਾਰਾ
Jal thal mahooal kooo pasaaraa||
Who pervades the watery, earthly and heavenly expanse.

Page 33, Line 12


ਆਦਿ ਪੁਰਖ ਅਬਗਤਿ ਅਬਿਨਾਸੀ
aadi purakh abgat(i) abinaasoo||
That Primal Purusha is Unmanifested and Immortal.

Page 33, Line 13


ਲੋਕ ਚੱਤ੍ਰੁ ਦਸ ਜੋਤਿ ਪ੍ਰਕਾਸੀ
Lok chattr(u) das jot(i) prakaasoo||1||
His Light illumines the fourteen worlds. I.

Page 33, Line 14

So is not Ekoankar is written explicitly and deliberated fraud is done by the writer.

Further about god Shiva and demigoddess we have verse ahead of this verse the verses 5 and 6.
age 34, Line 12


ਅਨਹਦ ਰੂਪ ਅਨਾਹਦ ਬਾਨੀ
Anhad roop anaahad baanoo||
He is Limitless Entity and hath infinite celestial strain.

Page 34, Line 13


ਚਰਨ ਸਰਨ ਜਿਹ ਬਸਤ ਭਵਾਨੀ
Charan saran jih basat bhavaanoo||
The goddess Durga takes refuge at His Feet and abides there.

Page 34, Line 14

ਬ੍ਰਹਮਾ ਬਿਸਨ ਅੰਤੁ ਨਹਿ ਪਾਇਓ
Brahmaa Bisan ant(u) nahoo paaio||
Brahma and Vishnu Could not know His end.

Page 35, Line 1


ਨੇਤ ਨੇਤ ਮੁਖਚਾਰ ਬਤਾਇਓ
Net net mukhchaar bataaio||5||
The four-headed god Brahma described Him ad ‘Neti Neti’ (Not this, Not this).5.

Page 35, Line 2


ਕੋਟਿ ਇੰਦ੍ਰ ਉਪਇੰਦ੍ਰ ਬਨਾਏ
Kottee Indra Upindra banaae||
He hath created millions of Indras and Upindras (smaller Indras).

Page 35, Line 3


ਬ੍ਰਹਮਾ ਰੁਦ੍ਰ ਉਪਾਇ ਖਪਾਏ
Brahmaa Rudra upaae khapaae||
He hath created and destroyed Brahmas and Rudras (Shivas).

Page 35, Line 4


ਲੋਕ ਚੱਤ੍ਰ ਦਸ ਖੇਲ ਰਚਾਇਓ
Lok chattra das khel rachaaio||
He hath created the play of fourteen worlds.

Page 35, Line 5


ਬਹੁਰ ਆਪ ਹੀ ਬੀਚ ਮਿਲਾਇਓ
Bahur aap hoo booch milaaio||6||
And then Himself merges it within His Self.6.

Then he cribs about
Verses 211 to 230 and cribs about the name hail the one who tramples the buffalo demon.

Well same Mahishasur ‘s killer is there

(੨੨੪-੧੭, ਗਉੜੀ, )
ਸਹਸਬਾਹੁ ਮਧੁ ਕੀਟ ਮਹਿਖਾਸਾ
sehasabaahu madhh keett mehikhaasaa ||
The Lord killed the thousand-armed Arjun, and the demons Madhu-keetab and Meh-khaasaa.
17 Gaurhee Guru Nanak Dev


(੨੨੪-੧੮, ਗਉੜੀ, )
ਹਰਣਾਖਸੁ ਲੇ ਨਖਹੁ ਬਿਧਾਸਾ
haranaakhas lae nakhahu bidhhaasaa ||
He seized Harnaakhash and tore him apart with his nails.
18 Gaurhee Guru Nanak Dev


(੨੨੪-੧੮, ਗਉੜੀ, )
ਦੈਤ ਸੰਘਾਰੇ ਬਿਨੁ ਭਗਤਿ ਅਭਿਆਸਾ
dhaith sanghaarae bin bhagath abhiaasaa ||6||
The demons were slain; they did not practice devotional worship. ||6||
18 Gaurhee Guru Nanak Dev


(੨੨੪-੧੯, ਗਉੜੀ, )
ਜਰਾਸੰਧਿ ਕਾਲਜਮੁਨ ਸੰਘਾਰੇ
jaraasandhh kaalajamun sanghaarae ||
The demons Jaraa-sandh and Kaal-jamun were destroyed.
19 Gaurhee Guru Nanak Dev


(੨੨੪-੧੯, ਗਉੜੀ, )
ਰਕਤਬੀਜੁ ਕਾਲੁਨੇਮੁ ਬਿਦਾਰੇ
rakathabeej kaalunaem bidhaarae ||
Rakat-beej and Kaal-naym were annihilated.
19 Gaurhee Guru Nanak Dev


(੨੨੪-੧੯, ਗਉੜੀ, )
ਦੈਤ ਸੰਘਾਰਿ ਸੰਤ ਨਿਸਤਾਰੇ
dhaith sanghaar santh nisathaarae ||7||
Slaying the demons, the Lord saved His Saints. ||7||
19 Gaurhee Guru Nanak Dev
(Ang 224)

Likewise it is unprecedented that any one used term Kal for demigoddess. While the fact is that Kal is term used of God of Sikhs and demigoddess is just an attribute/manifestation of the same. This in fact invites demigoddess worshipped mostly outcaste/apostate into the fold of Sikhism. They are told that as per History also their demigoddess is in fact the from less one so go back to the true lord who is formless. Fact is that Allah(Al Elah) was the God of both Bani Israel(Jews) and Bani Ishmael(Arabs) but Arabs started to make an idol of female demigoddess and called her Allah,she has three daughters also ie Al lat, Manat ,Al Ujja. Prophet Muhammad(SWAS) brought back the Arabs to true lord. Similar thing is done by the Tenth Master.

Verse from Shri Guru Granth Sahib ji regarding Kal as God.


(੧੪੦੩-੧੯, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਮਾਨਹਿ ਬ੍ਰਹਮਾਦਿਕ ਰੁਦ੍ਰਾਦਿਕ ਕਾਲ ਕਾ ਕਾਲੁ ਨਿਰੰਜਨ ਜਚਨਾ
maanehi brehamaadhik rudhraadhik kaal kaa kaal niranjan jachanaa ||
Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You.
19 Sava-yay (praise of Guru Ram Das Ga-yand
(Ang 1403)


(੧੧੫੯-੧੮, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸੋ ਮੁਲਾਂ ਜੋ ਮਨ ਸਿਉ ਲਰੈ
so mulaan jo man sio larai ||
He alone is a Mullah, who struggles with his mind,
18 Bhaira-o Saint Kabir


(੧੧੫੯-੧੯, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਗੁਰ ਉਪਦੇਸਿ ਕਾਲ ਸਿਉ ਜੁਰੈ
gur oupadhaes kaal sio jurai ||
and through the Guru's Teachings, fights with death.
19 Bhaira-o Saint Kabir


(੧੧੫੯-੧੯, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਾਲ ਪੁਰਖ ਕਾ ਮਰਦੈ ਮਾਨੁ
kaal purakh kaa maradhai maan ||
He crushes the pride of the Messenger of Death.
19 Bhaira-o Saint Kabir


(੧੧੫੯-੧੯, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਤਿਸੁ ਮੁਲਾ ਕਉ ਸਦਾ ਸਲਾਮੁ
this mulaa ko sadhaa salaam ||1||
Unto that Mullah, I ever offer greetings of respect. ||1||
19 Bhaira-o Saint Kabir
(Ang 1159)

Over here Kal Purakh is interpreted as messenger of death, while Jurai is deemed as to fight.

Let us see the thing clearer.

(੧੧੫੯-੧੯, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਗੁਰ ਉਪਦੇਸਿ ਕਾਲ ਸਿਉ ਜੁਰੈ
gur oupadhaes kaal sio jurai ||
and through the Guru's Teachings, fights with death.
19 Bhaira-o Saint Kabir

The term Jurai is never meant to fight in Shri Guru Granth Sahib Ji. But is is meant to unite or to get united.

(੨੩੮-੧੦, ਗਉੜੀ, )
ਗਉੜੀ ਮਹਲਾ
gourree mehalaa 5 ||
Gauree, Fifth Mehl:
10 null null


(੨੩੮-੧੦, ਗਉੜੀ, )
ਹਰਿ ਸਿਉ ਜੁਰੈ ਸਭੁ ਕੋ ਮੀਤੁ
har sio jurai th sabh ko meeth ||
When someone attaches himself to the Lord, then everyone is his friend.
10 Gaurhee Guru Arjan Dev


(੨੩੮-੧੦, ਗਉੜੀ, )
ਹਰਿ ਸਿਉ ਜੁਰੈ ਨਿਹਚਲੁ ਚੀਤੁ
har sio jurai th nihachal cheeth ||
When someone attaches himself to the Lord, then his consciousness is steady.
10 Gaurhee Guru Arjan Dev


(੨੩੮-੧੧, ਗਉੜੀ, )
ਹਰਿ ਸਿਉ ਜੁਰੈ ਵਿਆਪੈ ਕਾੜ੍ਹ੍ਹਾ
har sio jurai n viaapai kaarrhaa ||
When someone attaches himself to the Lord, he is not afflicted by worries.
11 Gaurhee Guru Arjan Dev


(੨੩੮-੧੧, ਗਉੜੀ, )
ਹਰਿ ਸਿਉ ਜੁਰੈ ਹੋਇ ਨਿਸਤਾਰਾ
har sio jurai th hoe nisathaaraa ||1||
When someone attaches himself to the Lord, he is emancipated. ||1||
11 Gaurhee Guru Arjan Dev
(Ang 238)

So it may mean that by preaching of Guru unite with Kal.

(੭੨੩-, ਤਿਲਗ, )
ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ
aavan athatharai jaan sathaanavai hor bhee outhasee maradh kaa chaelaa ||
Coming in seventy-eight (1521 A.D.), they will depart in ninety-seven (1540 A.D.), and then another disciple of man will rise up.
4 Tilang Guru Nanak Dev
(Ang 723)

So term is used for strong masculine person is Marad. In Farsi this means male human. We need to understand that person discussed here is a Muslim who has to know farsi at that time. While he may not know Mardan of Sanskrit.

With term Ai joined to Mara die Mardai we understand that
As per
(੪੨੧-੧੮, ਆਸਾ, )
ਅਉਗਣਿਆਰੇ ਕਉ ਗੁਣੁ ਨਾਨਕੈ ਸਚੁ ਮਿਲੈ ਵਡਾਈ ੨੦
aouganiaarae ko gun naanakai sach milai vaddaaee ||8||20||
Please, grant virtue to Nanak, the virtueless one; bless him with the glorious greatness of the Truth. ||8||20||
18 Aasaa Guru Nanak Dev
(Ang 421)

We see Nanakai means to Nanak.

So exact meaning of this should be

To Marad, there is Maan(glory/pride) of Kaal Purakh.

We have another example which as follows.


(੧੧੦੪-, ਮਾਰੂ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਾਲੁ ਅਕਾਲੁ ਖਸਮ ਕਾ ਕੀਨ੍ਹ੍ਹਾ ਇਹੁ ਪਰਪੰਚੁ ਬਧਾਵਨੁ
kaal akaal khasam kaa keenhaa eihu parapanch badhhaavan ||
Death, and deathlessness are the creations of our Lord and Master; this show, this expanse, is only an entanglement.
7 Maaroo Saint Kabir
(Ang 1104)

Here why do we take death as kaal and deathlessness as Akal ?

As both Kal and Akal has Anukarh ie Kal(u) Akal(u) that makes both joined for one entity like
(੭੫੦-, ਸੂਹੀ, )
ਸਭ ਤੇ ਡਾ ਸਤਿਗੁਰੁ ਨਾਨਕੁ ਜਿਨਿ ਕਲ ਰਾਖੀ ਮੇਰੀ ੧੦੫੭
sabh thae vaddaa sathigur naanak jin kal raakhee maeree ||4||10||57||
Guru Nanak is the greatest of all; He saved my honor in this Dark Age of Kali Yuga. ||4||10||57||
4 Soohee Guru Arjan Dev
(Ang 750)
As over here with Anukarh Satigur(u) and Nanak(u) becomes one entity.

Like wise on Ang 1079.

(੧੦੭੯-, ਮਾਰੂ, )
ਸਿਮਰੈ ਕਾਲੁ ਅਕਾਲ ਸੁਚਿ ਸੋਚਾ
simarai kaal akaal such sochaa ||
Death and life, and thoughts of purification, meditate in remembrance.
8 Maaroo Guru Arjan Dev
(Ang 1079)

We find term Akal used for Birth while it may means that remembers the purity related to eternal death(God).

Like wise at end of Akal Ustat we have

ਸਾਤੋ ਅਕਾਸ ਸਾਤੋ ਪਤਾਰ ਬਿਥਰਿਓ ਅਦਿਸਟ ਜਿਹ ਕਰਮ ਜਾਰਿ
Saato akaas saato pataar||Bithario adist jih karam jaar(i)||
In all the seven Heavens and seven nether-worlds His net of karmas (actions) is invisibly spread.

Page 94, Line 1


ਉਸਤਤ ਸੰਪੂਰਣੰ
Ustat sanpooranang||
THE EULOGY IS COMPLETE.

Page 94, Line 2

It starts with Akal Purakh and ends with Ustat Sampurana, yet it could be not called
Akalustat is it not strange ? While there are versions of Shri Dasham Granth Sahib in which heading is Akalustat also added to it we find that oldest version also has Akalustat written for this text in its index. So writer attempt to misguide Sikhs has failed here too.

Page 39 he talks of Kal Ji Ki Ustat

For that let us see what does Kaal means in Shri Dasham Granth Sahib Ji.

ਚੌਪਈ
Chaupaee||
CHAUPAI

Page 412, Line 13


ਕਾਲ ਸਭਨ ਕਾ ਕਰਤ ਪਸਾਰਾ
Kaal sabhan kaa karat pasaaraa||
The KAL (Destroyer Lord) causes the expansion of all;

Page 412, Line 14

ਅੰਤ ਕਾਲ ਸੋਈ ਖਾਪਨ ਹਾਰਾ
Ant kaal soikhaapan haaraa||
The same Temporal Lord ultimately destroys all;

Page 413, Line 1


ਆਪਨ ਰੂਪ ਅਨੰਤਨ ਧਰਹੀ
aapan roop anantan dhar-hee||
He manifests Himself in innumerable forms,

Page 413, Line 2


ਆਪਹਿ ਮਧ ਲੀਨ ਪੁਨ ਕਰਹੀ
aapah(i) madh leen pun kar-hee||3||
And Himself merges all within Hmself.3.
(Chaubees Avtar)

ਚੌਪਈ
Chaupaee||
CHAUPAI
Line 1


ਅੰਤ ਕਰਤ ਸਭ ਜਗ ਕੋ ਕਾਲਾ
Ant karat sabh jag ko kaalaa||
At time Thou destroyest the universe;
Line 2


ਨਾਮੁ ਕਾਲ ਤਾ ਤੇ ਜਗ ਡਾਲਾ
Naam(u) kaal taa te jag ?aalaa||
Therefore the world hath named you KAL (the Destroyer Lord);
Line 3


ਸਮੈ ਸੰਤ ਪਰ ਹੋਤ ਸਹਾਈ
Samai sant par hot sahaaee||
Thou hast been helping all the saints;
Line 4


ਤਾ ਤੇ ਸੰਖਯਾ ਸੰਤ ਸੁਨਾਈ
Taa te sankhyaa sant sunaaee||9||
Therefore the saints have reckoned Thy incarnations.9.
Line 5
(Chaubees Avtar)

Likewise in Shri Guru Granth Sahib Ji same entity it told to be destroyer of all creation.



(੨੨੭-, ਗਉੜੀ, )
ਜਿਨਿ ਕਰਿ ਸਾਜੀ ਤਿਨਹਿ ਸਭ ਗੋਈ
jin kar saajee thinehi sabh goee ||
He who created and fashioned everything, shall destroy it.
8 Gaurhee Guru Nanak Dev
(Ang 287)






(੮੬੨-, ਗੋਂਡ, )
ਰਾਗੁ ਗੋਂਡ ਮਹਲਾ ਚਉਪਦੇ ਘਰੁ
raag gonadd mehalaa 5 choupadhae ghar 1
Raag Gond, Fifth Mehl, Chau-Padas, First House:
3 null null


(੮੬੨-, ਗੋਂਡ, )
ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
3 null null


(੮੬੨-, ਗੋਂਡ, )
ਸਭੁ ਕਰਤਾ ਸਭੁ ਭੁਗਤਾ ਰਹਾਉ
sabh karathaa sabh bhugathaa ||1|| rehaao ||
He is the Creator of all, He is the Enjoyer of all. ||1||Pause||
4 Gond Guru Arjan Dev


(੮੬੨-, ਗੋਂਡ, )
ਸੁਨਤੋ ਕਰਤਾ ਪੇਖਤ ਕਰਤਾ
sunatho karathaa paekhath karathaa ||
The Creator listens, and the Creator sees.
4 Gond Guru Arjan Dev


(੮੬੨-, ਗੋਂਡ, )
ਅਦ੍ਰਿਸਟੋ ਕਰਤਾ ਦ੍ਰਿਸਟੋ ਕਰਤਾ
adhrisatto karathaa dhrisatto karathaa ||
The Creator is unseen, and the Creator is seen.
4 Gond Guru Arjan Dev


(੮੬੨-, ਗੋਂਡ, )
ਓਪਤਿ ਕਰਤਾ ਪਰਲ ਕਰਤਾ
oupath karathaa paralo karathaa ||
The Creator forms, and the Creator destroys.
5 Gond Guru Arjan Dev


(੮੬੨-, ਗੋਂਡ, )
ਬਿਆਪਤ ਕਰਤਾ ਅਲਿਪਤੋ ਕਰਤਾ
biaapath karathaa alipatho karathaa ||1||
The Creator touches, and the Creator is detached. ||1||
5 Gond Guru Arjan Dev


(੮੬੨-, ਗੋਂਡ, )
ਬਕਤੋ ਕਰਤਾ ਬੂਝਤ ਕਰਤਾ
bakatho karathaa boojhath karathaa ||
The Creator is the One who speaks, and the Creator is the One who understands.
5 Gond Guru Arjan Dev


(੮੬੨-, ਗੋਂਡ, )
ਆਵਤੁ ਕਰਤਾ ਜਾਤੁ ਭੀ ਕਰਤਾ
aavath karathaa jaath bhee karathaa ||
The Creator comes, and the Creator also goes.
6 Gond Guru Arjan Dev


(੮੬੨-, ਗੋਂਡ, )
ਨਿਰਗੁਨ ਕਰਤਾ ਸਰਗੁਨ ਕਰਤਾ
niragun karathaa saragun karathaa ||
The Creator is absolute and without qualities; the Creator is related, with the most excellent qualities.
6 Gond Guru Arjan Dev


(੮੬੨-, ਗੋਂਡ, )
ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਸਮਦ੍ਰਿਸਟਾ
gur prasaadh naanak samadhrisattaa ||2||1||
By Guru's Grace, Nanak looks upon all the same. ||2||1||
6 Gond Guru Arjan Dev
(Ang 862)


Page 41 – over here writer tries to prove that as some (wrongly understood) visible attributes are given to God so this God could not be God of Sikhs. Likewise as God is told over here killing the demons which are in Hindus being told to be killed by Goddess so by this “logic” goddess is praises and not the God of Sikhs. Let us see.

Here we are told in Shri Guru Granth Sahib Ji that God of Sikhs doing work which are as per Hindus attributed to Vishnu, And even name of attributed to God are used for Vishnu in Hindus.


(੧੧੯੨-, ਬਸੰਤੁ, )
ਬਸੰਤੁ ਮਹਲਾ ਘਰੁ ਦੁਤੁਕੀਆ
basanth mehalaa 5 ghar 1 dhuthukeeaa
Basant, Fifth Mehl, First House, Du-Tukee:
2 null null


(੧੧੯੨-, ਬਸੰਤੁ, )
ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
2 null null


(੧੧੯੨-, ਬਸੰਤੁ, )
ਸੁਣਿ ਸਾਖੀ ਮਨ ਜਪਿ ਪਿਆਰ
sun saakhee man jap piaar ||
Listen to the stories of the devotees, O my mind, and meditate with love.
3 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਅਜਾਮਲੁ ਉਧਰਿਆ ਕਹਿ ਏਕ ਬਾਰ
ajaamal oudhhariaa kehi eaek baar ||
Ajaamal uttered the Lord's Name once, and was saved.
3 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਬਾਲਮੀਕੈ ਹੋਆ ਸਾਧਸੰਗੁ
baalameekai hoaa saadhhasang ||
Baalmeek found the Saadh Sangat, the Company of the Holy.
3 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਧ੍ਰੂ ਕਉ ਮਿਲਿਆ ਹਰਿ ਨਿਸੰਗ
dhhroo ko miliaa har nisang ||1||
The Lord definitely met Dhroo. ||1||
3 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਤੇਰਿਆ ਸੰਤਾ ਜਾਚਉ ਚਰਨ ਰੇਨ
thaeriaa santhaa jaacho charan raen ||
I beg for the dust of the feet of Your Saints.
4 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਲੇ ਮਸਤਕਿ ਲਾਵਉ ਕਰਿ ਕ੍ਰਿਪਾ ਦੇਨ ਰਹਾਉ
lae masathak laavo kar kirapaa dhaen ||1|| rehaao ||
Please bless me with Your Mercy, Lord, that I may apply it to my forehead. ||1||Pause||
4 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਗਨਿਕਾ ਉਧਰੀ ਹਰਿ ਕਹੈ ਤੋਤ
ganikaa oudhharee har kehai thoth ||
Ganika the prostitute was saved, when her parrot uttered the Lord's Name.
5 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਗਜਇੰਦ੍ਰ ਧਿਆਇਓ ਹਰਿ ਕੀਓ ਮੋਖ
gajaeindhr dhhiaaeiou har keeou mokh ||
The elephant meditated on the Lord, and was saved.
5 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਬਿਪ੍ਰ ਸੁਦਾਮੇ ਦਾਲਦੁ ਭੰਜ
bipr sudhaamae dhaaladh bhanj ||
He delivered the poor Brahmin Sudama out of poverty.
5 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਰੇ ਮਨ ਤੂ ਭੀ ਭਜੁ ਗੋਬਿੰਦ
rae man thoo bhee bhaj gobindh ||2||
O my mind, you too must meditate and vibrate on the Lord of the Universe. ||2||
6 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਬਧਿਕੁ ਉਧਾਰਿਓ ਖਮਿ ਪ੍ਰਹਾਰ
badhhik oudhhaariou kham prehaar ||
Even the hunter who shot an arrow at Krishna was saved.
6 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਕੁਬਿਜਾ ਉਧਰੀ ਅੰਗੁਸਟ ਧਾਰ
kubijaa oudhharee angusatt dhhaar ||
Kubija the hunchback was saved, when God placed His Feet on her thumb.
6 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਬਿਦਰੁ ਉਧਾਰਿਓ ਦਾਸਤ ਭਾਇ
bidhar oudhhaariou dhaasath bhaae ||
Bidar was saved by his attitude of humility.
6 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਰੇ ਮਨ ਤੂ ਭੀ ਹਰਿ ਧਿਆਇ
rae man thoo bhee har dhhiaae ||3||
O my mind, you too must meditate on the Lord. ||3||
7 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਪ੍ਰਹਲਾਦ ਰਖੀ ਹਰਿ ਪੈਜ ਆਪ
prehalaadh rakhee har paij aap ||
The Lord Himself saved the honor of Prahlaad.
7 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਬਸਤ੍ਰ ਛੀਨਤ ਦ੍ਰੋਪਤੀ ਰਖੀ ਲਾਜ
basathr shheenath dhropathee rakhee laaj ||
Even when she was being disrobed in court, Dropatee's honor was preserved.
7 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਜਿਨਿ ਜਿਨਿ ਸੇਵਿਆ ਅੰਤ ਬਾਰ
jin jin saeviaa anth baar ||
Those who have served the Lord, even at the very last instant of their lives, are saved.
8 Basant Guru Arjan Dev


(੧੧੯੨-, ਬਸੰਤੁ, )
ਰੇ ਮਨ ਸੇਵਿ ਤੂ ਪਰਹਿ ਪਾਰ
rae man saev thoo parehi paar ||4||
O my mind, serve Him, and you shall be carried across to the other side. ||4||
8 Basant Guru Arjan Dev
(Ang 1192)

Physical attribute like turban is given to God in Shri Guru Granth Sahib Ji, which in here interpretation could be different .

(੭੨੭-੧੭, ਤਿਲਗ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਖੂਬੁ ਤੇਰੀ ਪਗਰ ਮੀਠੇ ਤੇਰੇ ਬੋਲ
khoob thaeree pagaree meethae thaerae bol ||
How handsome is your turban! And how sweet is your speech.
17 Tilang Saint Nam Dev
(Ang 727)

Then we have dark skinned God in Shri Guru Granth Sahib Ji and could have hairs also.

(੩੩੫-, ਗਉੜੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸਾਵਲ ਸੁੰਦਰ ਰਾਮਈਆ
saaval sundhar raameeaa ||
O my dark and beautiful Lord,
9 Gaurhee Saint Kabir
(Ang 335)
(੨੦੩-੧੦, ਗਉੜੀ ਬੈਰਾਗਣਿ, )
ਸੁਪ੍ਰਸੰਨ ਭਏ ਕੇਸਵਾ ਸੇ ਜਨ ਹਰਿ ਗੁਣ ਗਾਹਿ
suprasann bheae kaesavaa sae jan har gun gaahi ||4||
Those humble beings, with whom the beautifully-haired Lord is thoroughly pleased, sing the Glorious Praises of the Lord. ||4||
10 Gaurhee Bairaagan Guru Arjan Dev
(Ang 203)

Likewise in Shri Guru Granth Sahib Ji, we have demons being killed by Demigoddess are told to be killed by God as mentioned above while in here there are many entities which were as per Hindus helped by demigoddess or gave help to her or were on side are being told to be killed by God so this God could not be demigoddess at all by the same logic.

Then writer crookedly gives one verse from First Chapter of Vachitar Natak and says that as these were killed by demigoddess so Kal means Demigoddess let us see.


ਮਧੁ ਕੀਟਭੰ ਰਾਛਸੇਸੰ ਬਲੀਅੰ ਸਮੈ ਆਪਨੀ ਕਾਲ ਤੇਊ ਦਲੀਅੰ
Madhu Kootabhang raachhsesang balooang|| Samai aapnoo kaal teoo dalooang||
There had been mighty demon-kings like Madhu and Kaitabh, the KAL crushed them on their turn.
Line 10


ਭਏ ਸੁੰਭ ਨੈਸੁੰਭ ਸ੍ਰੋਣੰਤ ਬੀਜੰ ਤੇਊ ਕਾਲ ਕੀਨੇ ਪ੍ਰਰੇਜੰ ਪ੍ਰਰੇਜੰ ੬੪
Bhae Sunbh Naisunbh Sronant Boojang|| Teoo kaal koone purejang purejang||64||
Then there were Sumbah, Nisumbh and Sranavat Beef. They were also chopped into bits by KAL.64.
Line 11
(Vachitar Natak 1.64)

Let us see the next verse after this

ਬਲੀ ਪ੍ਰਿਥੀਅੰ ਮਾਨਧਾਤਾ ਮਹੀਪੰ ਜਿਨੈ ਰਥ ਚੱਕ੍ਰ ਕੀਏ ਸਾਤ ਦੀਪੰ
Baloo Prithooang Maandhaataa mahoopang|| Jinai rath chakkra kooe saat dipang||
The mighty king Prithu and the great sovereign like Mandhata who had demarcated seven continents with his chariot-wheel.
Line 12


ਭੁਜੰ ਭੀਮ ਭਰਥੰ ਜਗੰ ਜੀਤਿ ਡੰਡੰਯਾ ਤਿਨੈ ਅੰਤ ਕੇ ਅੰਤ ਕੌ ਕਾਲ ਖੰਡੰਯਾ ੬੫
Bhujang Bhoom Bharathang jagang joot(i) ?an?yang|| Tinai ant ke ant kau kaal khan?yang||65||
The king Bhim and the Bharat, who had conquered and brought the world under their control with the strength of arms. They were all destroyed by KAL, when they were nearing their end.65.
Line 13
(Vachitar Natak 1.65)

So did demigoddess killed Prithu,Maandhata, Bhim or Bharat ? No but God of Sikhs did kill them.

Then more about incarnation of Vishnu etc are being told to be killed in here in the same chapter.


ਜਿਨੈ ਦੀਪ ਦੀਪੰ ਦੁਹਾਈ ਫਿਰਾਈ ਭੁਜਾ ਦੰਡ ਦੈ ਛੋਣਿ ਛੱਤ੍ਰੰ ਛਿਨਾਈ
Jinai doop doopang duhaaoo phiraaoo|| Bhujaa dan? dai chhon(i) chhattrang chhinaaoo||
He, who hath created the frightening dominance of His Name. He, who had snatched the earth from the Kshatriyas with the strength of staff-like arms.

Page 104, Line 14

ਕਰੇ ਜੱਗ ਕੋਟੰ ਜਸੰ ਅਨੇਕ ਲੀਤੇ ਵਹੈ ਬੀਰ ਬੰਕੇ ਬਲੀ ਕਾਲ ਜੀਤੇ ੬੬
Kare jagg kotang jasang anek loote|| Vahai boor banke baloo kaal joote||66||
He, who had performed millions of Yajnas (sacrifices) and erned multi-faceted approbation. Even that winsome warrior (Parasuram) hath been conquered by KAL.66.

Page 105, Line 1


ਕਈ ਕੋਟ ਲੀਨੇ ਜਿਨੈ ਦੁਰਗ ਢਾਹੇ ਕਿਤੇ ਸੂਰਬੀਰਾਨ ਕੇ ਸੈਨ ਗਾਹੇ
Kaee kot loone jinai durg ?haahe|| Kite soorbooraan ke sain gaahe||
Those who had conquered millions of forts and razed them. Those who had treaded the forces of innumerable warriors.

Page 105, Line 2


ਕਈ ਜੰਗ ਕੀਨੇ ਸੁ ਸਾਕੇ ਪਵਾਰੇ ਵਹੈ ਦੀਨ ਦੇਖੇ ਗਿਰੇ ਕਾਲ ਮਾਰੇ ੬੭
Kaee jang koone su saake pavaare|| Vahai doon dekhe gire kaal maare||67||
Those who had indulged in many wars, events and disputes, I have seen them subdued and killed by KAL.67

Page 105, Line 3


ਜਿਨੈ ਪਾਤਸਾਹੀ ਕਰੀ ਕੋਟ ਜੁਗੰਯਾ ਰਸੰ ਆਨ ਰੱਸੰ ਭਲੀ ਭਾਂਤਿ ਭੁਗੰਯਾ
Jinai paatsaahoo karoo kot jugyaaag|| Rasang aanRassang bhaloo bhaant(i) bhugyang||
Those who had ruled for millions of ages, and had enjoyed nicely the pleasures and vicious tastes.

Page 105, Line 4


ਵਹੈ ਅੰਤ ਕੋ ਪਾਵ ਨਾਗੇ ਪਧਾਰੇ ਗਿਰੇ ਦੀਨ ਦੇਖੇ ਹਠੀ ਕਾਲ ਮਾਰੇ ੬੮
Vahai ant ko paav naage padhaare|| Gire doon dekhe hathoo kaal maare||68||
They had ultimately gone with naked feet. I have seen them having been subdued, fallen and killed by the persistent KAL.68.

Page 105, Line 5


ਜਿਨੈ ਖੰਡੀਅੰ ਦੰਡ ਧਾਰੰ ਅਪਾਰੰ ਕਰੇ ਚੰਦ੍ਰਮਾ ਸੂਰ ਚੇਰੇ ਦੁਆਰੰ
Jinai khan?iang dan? dhaarang apaarang|| Kare chandramaa soor chere duaarang||
He, who had destroyed many kings, He, who had enslaved the moon and the sun in his house.

Page 105, Line 6


ਜਿਨੈ ਇੰਦ੍ਰ ਸੇ ਜੀਤ ਕੈ ਛੋਡ ਡਾਰੇ ਵਹੈ ਦੀਨ ਦੇਖੇ ਗਿਰੇ ਕਾਲ ਮਾਰੇ ੬੯
Jinai Indra se joot kai chho? ?aare|| Vahai doon dekhe gre kaal maare||69||
He (as Ravana), had conquered the god Indra in war and later released him. I have seen (him and Meghnad) being subdued, fallen and killed by KAL.69.

Page 105, Line 7


ਰਸਾਵਲ ਛੰਦ
Rasaaval Chhand||
RASAAVAL STANZA

Page 105, Line 8


ਜਿਤੇ ਰਾਮ ਹੂਏ ਸਭੈ ਅੰਤ ਮੂਏ
Jite Raam hooe|| Sabhai ant mooe||
All the Ramas who incarnated, ultimately passed away.

Page 105, Line 9


ਜਿਤੇ ਕ੍ਰਿਸਨ ਹ੍ਵੈਹੈਂ ਸਭੈ ਅੰਤ ਜੈਹੈਂ ੭੦
Jite Krisan hvaihain|| Sabhai ant jaihain||70||
All the Krishnas, who had incarnated, have all passed away.70.

Page 105, Line 10


ਜਿਤੇ ਦੇਵ ਹੋਸੀ ਸਭੇ ਅੰਤ ਜਾਸੀ
Jite dev hosoo|| Sabhe ant jaasoo||
All the gods who will come into being in future, they will all ultimately expire.

Page 105, Line 11


ਜਿਤੇ ਬੋਧ ਹ੍ਵੈਹੈਂ ਸਭੈ ਅੰਤ ਛੈਹੈਂ ੭੧
Jite bodh hvaihain|| Sabhai ant chhaihain||71||
Alll the Buddhas, who came into being, expired ultimately.71.

Page 105, Line 12


ਜਿਤੇ ਦਈਤ ਏਸੰ ਸਭੈ ਅੰਤ ਜਾਯੰ
Jite dev raayang|| Sabhai ant jaayang||
All the god-kings, who came into being, ultimately passed away.

Page 105, Line 13


ਜਿਤੇ ਦਈਤ ਏਸੰ ਤਿਤਿਓ ਕਾਲ ਲੇਸੰ ੭੨
Jite daoot esang|| Titio kaal lesang||72||
All the demon-kings, who came into being, they were all destroyed by KAL.72.

Page 105, Line 14

ਨਰਸਿੰਘਾਵਤਾਰੰ ਵਹੈ ਕਾਲ ਮਾਰੰ
Narsinghaavtaarang|| Vahai kaal maarang||
The incarnation Narsingh was also killed by KAL.

Page 106, Line 1


ਬਡੋ ਡੰਡ ਧਾਰੀ ਹਣਿਓ ਕਾਲ ਭਾਰੀ ੭੩
Ba?o ?un? dhaaroo|| Hanio kaal bhaaroo||73||
The incarnation with grinder teeth (i.e. Boar) was killed by mighty KAL.73.

Page 106, Line 2


ਦਿਜੈ ਬਾਵਨੇਯੰ ਹਣਿਓ ਕਾਲ ਤੇਯੰ
Dijai baavaneyang|| Hanio kaal teyang||
Vaman, the Brahmin incarnation, was killed by KAL.

Page 106, Line 3


ਮਹਾ ਮੱਛ ਮੁੰਡੰ ਫਧਿਓ ਕਾਲ ਝੁੰਡੰ ੭੪
Mahaa machchh mun?ang|| Phadhio kaal jhun?ang||74||
The Fish incarnation of spatious mouth, was entrapped by KAL.74.

Page 106, Line 4


ਜਿਤੇ ਹੋਇ ਬੀਤੇ ਤਿਤੇ ਕਾਲ ਜੀਤੇ
Jite hoe boote|| Tite kaal joote||
All those who had come into being, they were all conquered by KAL.

Page 106, Line 5


ਜਿਤੇ ਸਰਨਿ ਜੈਹੈਂ ਤਿਤਿਓ ਰਾਖ ਲੈਹੈਂ ੭੫
Jite saran(i) jaihain|| Titio raakh laihain||75||
Those who will go under His Refuge, they will all be saved by him.75.

Page 106, Line 6
(Vachitar Natak Chapter 1)
 
Jul 30, 2004
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world
Page 45- he again tries to prove that kal and Akal are different but without any proof.

Page 47- he tries to remove the initial lines on creation and talks of illogical thing of making creation with wax of ear. Well we have egg being told to create creation in Shri Guru Granth Sahib Ji. A fraud of Kala Afghana is repeated over here.




ਚੌਪਈ
Chaupaoo||
CHAUPAI
Line 4


ਪ੍ਰਿਥਮ ਕਾਲ ਜਬ ਕਰਾ ਪਸਾਰਾ ਓਅੰਕਾਰ ਤੇ ਸ੍ਰਿਸਟ ਉਪਾਰਾ
Pritham kaal jab karaa pasaaraa|| Oankaar te srist upaaraa||
In the beginning, when KAL created the world, it was brought into being by Aumkara (the One Lord).
Line 5


ਕਾਲਸੈਣ ਪ੍ਰਿਥਮ ਭਇਓ ਭੂਪਾ ਅਧਿਕ ਅਤੁਲ ਬਲਿ ਰੂਪ ਅਨੂਪਾ ੧੦
Kaalsain prithmai bhaeo bhoopaa|| Adhik atul bal(i) roop anoopaa||10||
Kal sain was the first king, who was of immeasurable strength and supreme beauty.10.
Line 6


ਕਾਲਕੇਤ ਦੂਸਰ ਭੂਅ ਭਯੋ ਕ੍ਰੂਰ ਬਰਸ ਤੀਸਰ ਜਗ ਠਯੋ
Kaalket doosar bhooa bhayo|| Kroor baras toosar jag thayo||
Kalket became the second king and Kurabaras, the third.
Line 7


ਕਾਲਧੁਜ ਚਤੁਰਥ ਨ੍ਰਿਪ ਸੋਹੈ ਜਿਹ ਤੇ ਭਇਓ ਜਗਤ ਸਭ ਕੋ ਹੈ ੧੧
Kaaldhuj chaturath nrip sohai|| Jih te bhaeo jagat sabh ko hai||11||
Kaldhuj was the fourth kin, from whon the whole world originated. 11.
Line 8


ਸਹਸਰਾਛ ਜਾ ਕੇ ਸੁਭ ਸੋਹੈਂ ਸਹਸ ਪਾਦ ਜਾ ਕੇ ਤਨ ਮੋ ਹੈਂ
Sahasraachh jaa ke subh sohain|| Sahas paad jaa ke tan mo hain||
He had a thousand eyes a thousand feet.
Line 9


ਸੇਖਨਾਗ ਪਰ ਸੋਇਬੋ ਕਰੈ ਜਗ ਤਹਿ ਸੇਖਸਾਇ ਉਚਰੈ ੧੨
Sekhnaag par soebo karai|| Jag tah(i) Sekhsaae uchrai||12||
He slept on Sheshanaga, therefore he was called the master of Shesha.12.
Line 10


ਏਕ ਸ੍ਰਵਣ ਤੇ ਮੈਲ ਨਿਕਾਰਾ ਤਾ ਤੇ ਮਧੁ ਕੀਟਭ ਤਨ ਧਾਰਾ
Ek sravan te mail nikaaraa|| Taa te Madhu kootabh tan dhaaraa||
Out of the secretion from one of his ears, Madhu and Kaitabh came into being.
Line 11


ਦੁਤੀਯ ਕਾਨ ਤੇ ਮੈਲੁ ਨਿਕਾਰੀ ਤਾ ਤੇ ਭਈ ਸ੍ਰਿਸਟਿ ਇਹ ਸਾਰੀ ੧੩
Dutooya kaan te mail(u) nikaaroo|| Taa te bhaoo sristtee ih saaroo||13||
And from the secretion of the other ear, the whole world materialized.13.
Line 12


ਤਿਨ ਕੋ ਕਾਲ ਬਹੁਰ ਬਧ ਕਰਾ ਤਿਨ ਕੋ ਮੋਦ ਸਮੁੰਦ ਮੋ ਪਰਾ
Tin ko kaal bahur badh karaa|| Tin ko med samund mo paraa||
After some period, the Lord killed the demons (Madhu and Kaitabh). Their marrow flowed into the ocean.
Line 13


ਚਿਕਨ ਤਾਸ ਜਲ ਪਰ ਤਿਰ ਰਹੀ ਮੇਧਾ ਨਾਮ ਤਬਹਿ ਤੇ ਕਹੀ ੧੪
Chikan taas jal par tir rahoo|| Medhaa naam tabah(i) te kahoo||14||
The greasy substance floated thereon, because of that medital (marrow), the earth was called medha (or medani).14.
Line 14
(Vachitar Natak Chapter 2.10-14)

While writer starts with concealing verses inbetween vide.

ਪ੍ਰਿਥਮ ਕਾਲ ਜਬ ਕਰਾ ਪਸਾਰਾ
Pritham kaal jab karaa pasaaraa||
In the beginning, when KAL created the world,
….
ਏਕ ਸ੍ਰਵਣ ਤੇ ਮੈਲ ਨਿਕਾਰਾ ਤਾ ਤੇ ਮਧੁ ਕੀਟਭ ਤਨ ਧਾਰਾ
Ek sravan te mail nikaaraa|| Taa te Madhu kootabh tan dhaaraa||
Out of the secretion from one of his ears, Madhu and Kaitabh came into being.

Page 114, Line 11


This is a case of forgery as we are told that Kal created the universe with Oangkar.

Reason of talking of Medha is to let us understand that why earth is told as Medini.

(੫੪੨-, ਬਿਹਾਗੜਾ, )
ਆਵਣੁ ਜਾਣਾ ਤਿਨਹਿ ਕੀਆ ਜਿਨਿ ਮੇਦਨਿ ਸਿਰਜੀਆ
aavan th jaanaa thinehi keeaa jin maedhan sirajeeaa ||
The One who fashioned the world causes them to come and go.
1 Bihaagrhaa Guru Arjan Dev
(Ang 542)
There are still many a places in Shri Guru Granth Sahib Ji, where term Medini is used for earth.

Then about egg, in creation.


(੮੩੯-, ਬਿਲਾਵਲੁ, )
ਆਪੇ ਸਚੁ ਕੀਆ ਕਰ ਜੋੜਿ
aapae sach keeaa kar jorr ||
The True Lord Himself created the universe, joining the elements together.
4 Bilaaval Guru Nanak Dev


(੮੩੯-, ਬਿਲਾਵਲੁ, )
ਅੰਡਜ ਫੋੜਿ ਜੋੜਿ ਵਿਛੋੜਿ
anddaj forr jorr vishhorr ||
Breaking the cosmic egg, He united, and separated.
5 Bilaaval Guru Nanak Dev


(੮੩੯-, ਬਿਲਾਵਲੁ, )
ਧਰਤਿ ਅਕਾਸੁ ਕੀਏ ਬੈਸਣ ਕਉ ਥਾਉ
dhharath akaas keeeae baisan ko thhaao ||
He made the earth and the sky into places to live.
5 Bilaaval Guru Nanak Dev


(੮੩੯-, ਬਿਲਾਵਲੁ, )
ਰਾਤਿ ਦਿਨੰਤੁ ਕੀਏ ਭਉ ਭਾਉ
raath dhinanth keeeae bho bhaao ||
He created day and night, fear and love.
5 Bilaaval Guru Nanak Dev


(੮੩੯-, ਬਿਲਾਵਲੁ, )
ਜਿਨਿ ਕੀਏ ਕਰਿ ਵੇਖਣਹਾਰਾ
jin keeeae kar vaekhanehaaraa ||
The One who created the Creation, also watches over it.
5 Bilaaval Guru Nanak Dev


(੮੩੯-, ਬਿਲਾਵਲੁ, )
ਅਵਰੁ ਦੂਜਾ ਸਿਰਜਣਹਾਰਾ
avar n dhoojaa sirajanehaaraa ||3||
There is no other Creator Lord. ||3||
6 Bilaaval Guru Nanak Dev
(Ang 839)

Akal created universe many times and there could be as many ways Akal wants creation to occur and Akal is not bounded by any rules of science and in fact could change the theory of the same. But yes people with atheist ideology do not agree to it.


(੨੭੫-੧੧, ਗਉੜੀ ਸੁਖਮਨੀ, )
ਨਾਨਕ ਰਚਨਾ ਪ੍ਰਭਿ ਰਚੀ ਬਹੁ ਬਿਧਿ ਅਨਿਕ ਪ੍ਰਕਾਰ
naanak rachanaa prabh rachee bahu bidhh anik prakaar ||1||
O Nanak, God created the creation, with its many ways and various species. ||1||
11 Gaurhee Sukhmanee Guru Arjan Dev
(Ang 275)
Page 54-55, he talks of Hemkunt Parvat and says that Tenth Master never visited there. So what Tenth Master never visited Darbar Sahib Ji of Amritsar also. He says that as per a verse in Shri Guru Granth Sahib Ji(Ang 450), where only Guru goes that could be a Gurudham. Strange, he is not beholding Shri Guru Granth Sahib Ji as Guru which is already there in Shri Hemkunt Sahib. Like a communist he abuses Sikhs going there.

This in fact proves the lack of understanding of the Gurmat as per writer as he sees importance of place by visiting of Guru with Body, while our Guru is Body less as that one is in all bodies. So no pilgrimage anywhere in Sikhism. All places are holy. Only inspiration from the places related to Sikhism could be drawn while visiting them. Hemkunt episode is way to tell the state of mind.

ਤਹ ਹਮ ਅਧਿਕ ਤਪੱਸਿਆ ਸਾਧੀ ਮਹਾਕਾਲ ਕਾਲਿਕਾ ਅਰਾਧੀ
Tah ham adhik tapassiaa saadhoo|| Mahaakaal Kaalikaa araadhoo||2||
There I was absorbed in deep meditation on the Primal Power, the Supreme KAL.2.
Line 5
The Mahakal, who is Kalika was Ardhya(to be worshiped/ie Aradhi in Ampbransha or slang) that is then a lot of meditation done by me. We could have Rashtri from Rashtriya or national in the same way.
Page 62: Here we are told that Kal means demigoddess which is untrue.
Page 73: Here writer says that as per Shiv Purana we have half lady and half male for of Shiv and Parwati vide this.

ਸਰਬ ਕਾਲ ਹੈ ਪਿਤਾ ਅਪਾਰਾ ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ
Sarab kaal hai pitaa apaaraa|| Deb(i) Kaalikaa maat hamaaraa||
He, my Lord is Father and Destroyer of all, the goddess Kalika is my mother.
Line 3

And as the left side of this form is goddess so this is the work of left side worshipper or Vam Margi.

This is height of lack of knowledge on the part of writer.

Vam Marga has nothing to do with worshipping the left side as such. Then what about Vam Margi Shavite or Kapaliks or what about Vam Margi Buddhists or Vajryanis as both do not worship demigoddess as such. Then what about Dakshin Margi Shaktas or demigoddess worshippers? What about Dakshin Margi shaivtes.

Fact is vam marg is meant by left hand drive of difficult way and Dakshin Margis is right hand drive or easy way.

Let us only discuss the Shakta or demigoddess worshippers.

The Dakshin Marg is new and their main demigoddess is Vaishno devi, worshiper does not drink alcohol or eat meat and celibacy is encouraged(Nine form of Durga) while in Vam marg Mahakali is man demigoddess and total of Ten super knowledge or forms of demigoddess and meat, alcohol and sex is part of worship. Their motto is to get their deity while in vices.

In Vamamrg name of Shiv is Vamdev and Kali’s name is Dakshinadevi(refer Dash Mahvidya,Tantra Mahashashtra by Tantracharya Pandit Rajesh Dikshit.


Then coming to Shiv Purana
He see that as per details given before we find that Hari(Vishnu and Shiva are one and the same)
Harihar Shiv Purana second Rudra Sanhita first Srishtikhand chapter 10.

So by this should we deem these lines of Shri Guru Granth Sahib Ji taken from Shiv Purana ?


(੧੬੩-, ਗਉੜੀ ਬੈਰਾਗਣਿ, )
ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ
gourree bairaagan mehalaa 3 ||
Gauree Bairaagan, Third Mehl:
7 null null


(੧੬੩-, ਗਉੜੀ ਬੈਰਾਗਣਿ, )
ਸਤਿਗੁਰ ਤੇ ਗਿਆਨੁ ਪਾਇਆ ਹਰਿ ਤਤੁ ਬੀਚਾਰਾ
sathigur thae giaan paaeiaa har thath beechaaraa ||
From the True Guru, I obtained spiritual wisdom; I contemplate the Lord's essence.
7 Gaurhee Bairaagan Guru Amar Das


(੧੬੩-, ਗਉੜੀ ਬੈਰਾਗਣਿ, )
ਮਤਿ ਮਲੀਣ ਪਰਗਟੁ ਭਈ ਜਪਿ ਨਾਮੁ ਮੁਰਾਰਾ
math maleen paragatt bhee jap naam muraaraa ||
My polluted intellect was enlightened by chanting the Naam, the Name of the Lord.
8 Gaurhee Bairaagan Guru Amar Das


(੧੬੩-, ਗਉੜੀ ਬੈਰਾਗਣਿ, )
ਸਿਵਿ ਸਕਤਿ ਮਿਟਾਈਆ ਚੂਕਾ ਅੰਧਿਆਰਾ
siv sakath mittaaeeaa chookaa andhhiaaraa ||
The distinction between Shiva and Shakti - mind and matter - has been destroyed, and the darkness has been dispelled.
8 Gaurhee Bairaagan Guru Amar Das


(੧੬੩-, ਗਉੜੀ ਬੈਰਾਗਣਿ, )
ਧੁਰਿ ਮਸਤਕਿ ਜਿਨ ਕਉ ਲਿਖਿਆ ਤਿਨ ਹਰਿ ਨਾਮੁ ਪਿਆਰਾ
dhhur masathak jin ko likhiaa thin har naam piaaraa ||1||
The Lord's Name is loved by those, upon whose foreheads such pre-ordained destiny was written. ||1||
8 Gaurhee Bairaagan Guru Amar Das


(੧੬੩-, ਗਉੜੀ ਬੈਰਾਗਣਿ, )
ਹਰਿ ਕਿਤੁ ਬਿਧਿ ਪਾਈਐ ਸੰਤ ਜਨਹੁ ਜਿਸੁ ਦੇਖਿ ਹਉ ਜੀਵਾ
har kith bidhh paaeeai santh janahu jis dhaekh ho jeevaa ||
How can the Lord be obtained, O Saints? Seeing Him, my life is sustained.
9 Gaurhee Bairaagan Guru Amar Das


(੧੬੩-੧੦, ਗਉੜੀ ਬੈਰਾਗਣਿ, )
ਹਰਿ ਬਿਨੁ ਚਸਾ ਜੀਵਤੀ ਗੁਰ ਮੇਲਿਹੁ ਹਰਿ ਰਸੁ ਪੀਵਾ ਰਹਾਉ
har bin chasaa n jeevathee gur maelihu har ras peevaa ||1|| rehaao ||
Without the Lord, I cannot live, even for an instant. Unite me with the Guru, so that I may drink in the sublime essence of the Lord. ||1||Pause||
10 Gaurhee Bairaagan Guru Amar Das
(Ang 163)

Term Shiv has a Siahri so Shiv(i) means by Shiv(God ) Shakti(Mammon) is erased.


(੧੨੦੧-੧੫, ਸਾਰਗ, )
ਸਾਰਗ ਮਹਲਾ
saarag mehalaa 4 ||
Saarang, Fourth Mehl:
15 null null


(੧੨੦੧-੧੫, ਸਾਰਗ, )
ਜਪਿ ਮਨ ਨਿਰਭਉ
jap man nirabho ||
O my mind, meditate on the Fearless Lord,
15 Sarang Guru Ram Das


(੧੨੦੧-੧੬, ਸਾਰਗ, )
ਸਤਿ ਸਤਿ ਸਦਾ ਸਤਿ
sath sath sadhaa sath ||
who is True, True, Forever True.
16 Sarang Guru Ram Das


(੧੨੦੧-੧੬, ਸਾਰਗ, )
ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ
niravair akaal moorath ||
He is free of vengeance, the Image of the Undying,
16 Sarang Guru Ram Das


(੧੨੦੧-੧੬, ਸਾਰਗ, )
ਆਜੂਨੀ ਸੰਭ
aajoonee sanbho ||
beyond birth, Self-existent.
16 Sarang Guru Ram Das


(੧੨੦੧-੧੬, ਸਾਰਗ, )
ਮੇਰੇ ਮਨ ਅਨਦਿਨ+ ਧਿਆਇ ਨਿਰੰਕਾਰੁ ਨਿਰਾਹਾਰੀ ਰਹਾਉ
maerae man anadhinuo dhhiaae nirankaar niraahaaree ||1|| rehaao ||
O my mind, meditate night and day on the Formless, Self-sustaining Lord. ||1||Pause||
16 Sarang Guru Ram Das


(੧੨੦੧-੧੭, ਸਾਰਗ, )
ਹਰਿ ਦਰਸਨ ਕਉ ਹਰਿ ਦਰਸਨ ਕਉ ਕੋਟਿ ਕੋਟਿ ਤੇਤੀਸ ਸਿਧ ਜਤੀ ਜੋਗੀ ਤਟ ਤੀਰਥ ਪਰਭਵਨ ਕਰਤ ਰਹਤ ਨਿਰਾਹਾਰੀ
har dharasan ko har dharasan ko kott kott thaethees sidhh jathee jogee thatt theerathh parabhavan karath rehath niraahaaree ||
For the Blessed Vision of the Lord's Darshan, for the Blessed Vision of the Lord's Darshan, the three hundred thirty million gods, and millions of Siddhas, celibates and Yogis make their pilgrimages to sacred shrines and rivers, and go on fasts.
17 Sarang Guru Ram Das


(੧੨੦੧-੧੮, ਸਾਰਗ, )
ਤਿਨ ਜਨ ਕੀ ਸੇਵਾ ਥਾਇ ਪਈ ਜਿਨ੍ਹ੍ਹ ਕਉ ਕਿਰਪਾਲ ਹੋਵਤੁ ਬਨਵਾਰੀ
thin jan kee saevaa thhaae pee jinh ko kirapaal hovath banavaaree ||1||
The service of the humble person is approved, unto whom the Lord of the World shows His Mercy. ||1||
18 Sarang Guru Ram Das


(੧੨੦੧-੧੯, ਸਾਰਗ, )
ਹਰਿ ਕੇ ਹੋ ਸੰਤ ਭਲੇ ਤੇ ਊਤਮ ਭਗਤ ਭਲੇ ਜੋ ਭਾਵਤ ਹਰਿ ਰਾਮ ਮੁਰਾਰੀ
har kae ho santh bhalae thae ootham bhagath bhalae jo bhaavath har raam muraaree ||
They alone are the good Saints of the Lord, the best and most exalted devotees, who are pleasing to their Lord.
19 Sarang Guru Ram Das


(੧੨੦੧-੧੯, ਸਾਰਗ, )
ਜਿਨ੍ਹ੍ਹ ਕਾ ਅੰਗੁ ਕਰੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਨ੍ਹ੍ਹ ਕੀ ਨਾਨਕ ਹਰਿ ਪੈਜ ਸਵਾਰੀ ੧੧
jinh kaa ang karai maeraa suaamee thinh kee naanak har paij savaaree ||2||4||11||
Those who have my Lord and Master on their side - O Nanak, the Lord saves their honor. ||2||4||11||
19 Sarang Guru Ram Das
(Ang 1201)

Here again term Sambhu which is used for Shiv is used and Terms used for Vishnu are used. As none of the above tells of Puranic gods but tell that all attributive names belong to Gods of Sikhs, so is the case of Shri Dasham Granth Sahib Ji.

The term Ardh Narishvar comes in this part ie.

Third Shat Rudra Sanhita Chapter 3, Shiv comes into form of half lady and half man and then seprates lady and give blessing to Brahma who was doing tap for that.

Here Brahma wants female for reproduction so he worships Shiv with devi in Shiv heart. Shiv comes out in form of Devi, then separates her into full demigoddess which gives blessing to Brahma, and creates another devi out of her who is born into the house of Daksha. Then both Shiv and Devi get Vanished.

This is Shiv Purana which is mostly in prase of demigod Shiv and Shiv is told as one who made devi emrged out of him.

We see what we are told about of him in Vachitar Natak.

Page 98, Line 2


ਸਿਰੰ ਮਾਲ ਰਾਜੰ ਲਖੇ ਰੁਦ੍ਰ ਲਾਜੰ
Sirang maal raajang|| Lakhe Rudra laajang||
The rosary of heads glorified his neck, seeing which the god Shiva feels abashed.
1.22


ਕਾਲ ਹੀ ਪਾਇ ਭਯੋ ਬ੍ਰਹਮਾ ਸਿਵ ਕਾਲ ਹੀ ਪਾਇ ਭਯੋ ਜੁਗੀਆ ਹੈ
Kaal hoo paae bhayo Brahmaa Siv kaal hoo paae bhayo jugooaa hai||
At the instance of KAL, Brahma appeared and also at the instance of KAL the Yogi Shiva appeared.
Line 1
1.84


ਮਹਾਦੇਵ ਅਚੁੱਤ ਕਹਾਯੋ ਬਿਸਨ ਆਪ ਹੀ ਕੋ ਠਹਿਰਾਯੋ
Mahaadev achutt kahnyo|| Bisan aap hoo ko thahiraayo||
Mahadeo (Shiva) was called Achyuta (blotless), Vishnu considered himself the Supreme.
Line 4


ਬ੍ਰਹਮਾ ਆਪ ਪਾਰਬ੍ਰਹਮ ਬਖਾਨਾ ਪ੍ਰਭ ਕੋ ਪ੍ਰਭੂ ਕਿਨਹੂੰ ਜਾਨਾ
Brahmaa aap Paarbrahm bakhaanaa|| Prabh ko Prabhoo na kinhoon jaanaa||8||
Brahma called himself Para Brahman, none could comprehend the Lord.8.
Line 5
6.8

So by this Shiva is negated here.
Anyway for same black we have chapter 1 having Vamdev. Chapter 17 having 10 Avtars of Shiva for Dashm Mahvidya of Tantra but here Shiva is told higher then demigoddess.,Chapter-18 has incarnations of 11rudras.

Fifth Uam Sanhita Chapter 45 to 51 has story overlapping with Devi Mahmatya of Markandey Purana yet story of why Durga name was given for killing Durg demon is not in many versions of Markandya Purana.

Yet we are told for idol worshipping, in these chapters we see devi talking about self with attributes similar to God of Sikhs but same could be true with Krishna when he too talks about himself apparently in Geeta part of Mahabharata but that does not wean Sikh away from deeming name of Krishna as for Akal Purakh in Shri Guru Granth Sahib Ji. We are told about idol worshipping in this part.

What does Vachitar Nataks says ?
ਬ੍ਰਹਮ ਜਪਿਓ ਅਰੁ ਸੰਭੁ ਥਪਿਓ ਤਿਹ ਤੇ ਤੁਹਿ ਕੋ ਕਿਨਹੂੰ ਬਚਾਯੋ
Brahm japio ar(u) sanbh(u) thapio tih te tuh(i) ko kinhoon na bachaayo||
Thou hast recited the name of Brahma and established Shivalingam, even then none could save thee.
Line 2
1.97



ਪਖਾਣ ਪੂਜ ਹੋਂ ਨਹੀਂ ਭੇਖ ਭੀਜ ਹੋ ਕਹੀਂ
Pakhaan pooj hon nahoon|| Na bhekh bhooj ho kahoon||
I do not worship stones, nor I have any liking for a particular guise.
Line 8
6.35

So writers talking to join the verse of Shri Dasham Granth Sahib Ji to Shiv Purana and Ardhnarishvar Rupa is just the fiction of his imagination.

So meaning of the lines should be .

Death of all, is limitless father.(Same) as mammon(demigoddess Kalika) makes us intoxicated/becomes mother of ego.

Term Hamara is masculine gender. Mat Hamara. Had it been Maat Hamari, then some lady could have been there with feminine gender.

Page 74-79-here writer tries to prove that as one line comes into our Arti ie say the true name. There it should be deemed as seven hundred names of Durga or Durga Shaptsati.

Let us see Chandi Charitar first.

Initially who is praised ?

Page 175, Line 4


ਚੰਡੀ ਚਰਿਤ੍ਰ

NAME OF THE BANI.

Page 175, Line 5


ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ
Ik Oankaar Waheguroo joo koo Fateh||
The Lord is one and the Victory is of the Lord.

Page 175, Line 6


ਅਥ ਚੰਡੀ ਚਰਿਤ੍ਰ ਚਰਿਤ੍ਰ ਉਕਤਿ ਬਿਲਾਸ
Ath Chan?oo charitra Ukat(i) Bilaas||
New begin the extraordinary feats from the Life of Chandi:

Page 175, Line 7


ਸ੍ਵੈਯਾ
Swaiyaa||
SWAYYA

Page 175, Line 8


ਆਦਿ ਅਪਾਰ ਅਲੇਖ ਅਨੰਤ ਅਕਾਲ ਅਭੇਖ ਅਲੱਖ ਅਨਾਸਾ
aadh apaar alekh anant akaal abhekh alakkh anaasaa||
The Lord is Primal, Infinite, Account less, Boundless, Deathless, Garbless, Incomprehensible and Eternal.

Page 175, Line 9


ਕੈ ਸਿਵ ਸਕਤ ਦਏ ਸ੍ਰੁਤਿ ਚਾਰ ਰਜੋ ਤਮ ਸੱਤ ਤਿਹੂ ਪੁਰ ਬਾਸਾ
Kai Siv sakat dae srut(i) chaar rajo tam satt tihoo pur baasaa||
He created Shiva-Shakti, forur Vedas and three modes of maya and Pervades in three worlds.

Page 175, Line 10


ਦਿਉਸ ਨਿਸਾ ਸਸਿ ਸੂਰ ਕੈ ਦੀਪ ਸੁ ਸ੍ਰਿਸਟਿ ਰਚੀ ਪੰਚ ਤੱਤ ਪ੍ਰਕਾਸਾ
Dius nisaa sas(i) soor kai doop su sristtee rachoo panch tatt prakaasaa||
He created day and night, the lamps of sun and moon and the whole world with five elements.

Page 175, Line 11


ਬੈਰ ਬਢਾਇ ਲਰਾਇ ਸੁਰਾਸੁਰ ਆਪਹਿ ਦੇਖਤ ਬੈਠ ਤਮਾਸਾ
Bir ba?haae laraae suraasur aapah(i) dekhat baith tamaasaa||1||
He extended enmity and fight between the gods and demons and Himself seated (on His Throne) scans it.1.

Page 175, Line 12


But things do not end here. Guru tells that these are the story of his previous life

ਜਿਹ ਜਿਹ ਬਿਧ ਮੈ ਲਖੇ ਤਮਾਸਾ ਚਾਹਤ ਤਿਨ ਕੋ ਕੀਯੋ ਪ੍ਰਕਾਸਾ
Jih jih bidh mai lakhe tamaasaa|| Chaahat tin ko kooo prakaasaa||
The kinds of spectacles that I have seen, I want to enlighten (the world) about them.

Page 174, Line 1


ਜੋ ਜੋ ਜਨਮ ਪੂਰਬਲੇ ਹੇਰੇ ਕਹਿਹੋ ਸੁ ਪ੍ਰਭੁ ਪਰਾਕ੍ਰਮ ਤੇਰੇ
Jo jo janam poorbale bere|| Kahiho su Prabh(u) praakram tere||4||
All the past lives that have peeped into, I shall speak about them with Thy Power.4.

Page 174, Line 2


ਸਰਬ ਕਾਲ ਹੈ ਪਿਤਾ ਅਪਾਰਾ ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ
Sarab kaal hai pitaa apaaraa|| Deb(i) Kaalikaa maat hamaaraa||
He, my Lord is Father and Destroyer of all, the goddess Kalika is my mother.

Page 174, Line 3


ਮਨੂਆ ਗੁਰ ਮੁਰਿ ਮਨਸਾ ਮਾਈ ਜਿਨ ਮੋ ਕੋ ਸੁਭ ਕ੍ਰਿਆ ਪੜ੍ਹਾਈ
Manooaa gur mur(i) mansaa maaoo|| Jin mo ko subh kriaa pa?haaoo||5||
The mind is my Guru and the discriminating intellect, the Guru’s wife is my mother, who hath taught me all about good deeds.5.

Page 174, Line 4


ਜਬ ਮਨਸਾ ਮਨ ਮਯਾ ਬਿਚਾਰੀ ਗੁਰ ਮਨੂਆ ਕਹ ਕਹਿਯੋ ਸੁਧਾਰੀ
Jab mansaa man mayaa bichaaroo|| Gur manooaa kah kahiyo sudhaaroo||
When I (as mind) reflected on the kindness of the discriminating intellect, the Guru0mind uttered his refined statement.

Page 174, Line 5


ਜੇ ਜੇ ਚਰਿਤ ਪੁਰਾਤਨ ਨਹੇ ਤੇ ਤੇ ਅਬ ਚਹੀਅਤ ਹੈ ਕਹੇ
Je je charit puraatan lahe|| Te te ab chahooat hai kahe||6||
All the wonderful things that were comprehended by the ancient sages, I want to speak about all of them.6.

Page 174, Line 6


ਸਰਬ ਕਾਲ ਕਰਣਾ ਤਬ ਭਰੇ ਸੇਵਕ ਜਾਨ ਦਯਾ ਰਸ ਢਰੇ
Sarab kaal karnaa tab bhare|| Sevak jaan dayaa ras ?hare||
Then my Lord, Destroyer of all, was filled with kindness and considering me as His servant, He was gracefully pleased.

Page 174, Line 7


ਜੋ ਜੋ ਜਨਮ ਪੂਰਬਲੋ ਭਯੋ ਸੋ ਸੋ ਸਭ ਸਿਮਰਣ ਕਰ ਦਯੋ
Jo jo janam poorbalo bhayo|| So so sabh simran kar dayo||7||
The births of all the incarnations in the previous ages, He hath caused me to remember all of them.7.

Page 174, Line 8


ਮੋ ਕੌ ਇਤੀ ਹੁਤੀ ਕਹ ਸੁੱਧੰ ਜਸ ਪ੍ਰਭ ਦਈ ਕ੍ਰਿਪਾ ਕਰਿ ਬੁੱਧੰ
Mo kau itoo hutoo kah suddhang|| Jas Prabh daoo kripaa kar(i) buddhang||
How could I have all this information? The Lord mercifully gave such intellect.

Page 174, Line 9


ਸਰਬ ਕਾਲ ਤਬ ਭਏ ਦਇਆਲਾ ਲੋਹ ਰਛ ਹਮ ਕੋ ਸਬ ਕਾਲਾ
Sarab kaal tab bhae daiaalaa|| Loh rachh ham ko sab kaalaa||8||
My Lord, the Destroyer of all, then became Benevolent, At all times, I gave the Protection of at that steel-incarnated Lord.8.

Page 174, Line 10


ਸਰਬ ਕਾਲ ਰੱਛਾ ਸਬ ਕਾਲ ਲੋਹ ਰੱਛ ਸਰਬਦਾ ਬਿਸਾਲ
Sarab kaal rachchhaa sab kaal|| Loh rachchh sarbadaa bisaal||
At all times, Lord, Destroyer of all, protects me. That All-Pervading Lord is my Protector like Steel.

Page 174, Line 11


ਢੀਠ ਭਯੋ ਤਵ ਕ੍ਰਿਪਾ ਲਖਾਈ ਐਂਡੋ ਫਿਰੋ ਸਭਨ ਭਯੋ ਰਾਈ
?hooth bhayo tav kripaa lakhaaoo|| Ain?o phiro sabhan bhayo raaoo||9||
Comprehending Thy Kindness, I have become fearless and in my pride, I consider myself as the king of all. 9.

Page 174, Line 12


ਜਿਹ ਜਿਹ ਬਿਧ ਜਨਮਨ ਸੁਧਿ ਆਈ ਤਿਮ ਤਿਮ ਕਹੇ ਗਿਰੰਥ ਬਨਾਈ
Jih jih bidh janman sudh(i0 aaoo|| Tim tim kahe giranth bannoo||
The way in which I came to know about the births of incarnations, in the same manner, I have rendered them in books.

Page 174, Line 13


ਪ੍ਰਥਮੇ ਸਤਿਜੁਗ ਜਿਹ ਬਿਧਿ ਲਹਾ ਪ੍ਰਥਮੇ ਦੇਬਿ ਚਰਿਤ੍ਰ ਕੋ ਕਹਾ ੧੦
Prathme satijug jih bidh(i) lahaa|| Prathme deb(i) charitra ko kahaa||10||
The way, in which I came to know about Satyuga, I have narrated it in the first poem of the miraculous feats of the goddess.10.

Page 174, Line 14

ਪਹਿਲੇ ਚੰਡੀ ਚਰਿਤ੍ਰ ਬਨਾਯੋ ਨਖ ਸਿਖ ਤੇ ਕ੍ਰਮ ਭਾਖ ਸੁਨਾਯੋ
Pahile Chan?oo charitra banaayo|| Nakh sikh te kram bhaakh sunaayo||
The miraculous feats of goddess Chandi have been composed earlier, I have compsed (the same) in strict order from top to toe.

Page 175, Line 1


ਛੋਰ ਕਥਾ ਤਬ ਪ੍ਰਥਮ ਸੁਨਾਈ ਅਬ ਚਾਹਤ ਫਿਰਿ ਕਰੋਂ ਬਡਾਈ ੧੧
Chhor kathaa tab pratham sunaaoo|| Ab chaahat phir(i) karon ba?aaoo||11||
In the beginning I composed a comprehensive discourse, but now I want again to compose an Eulogy.11.

Page 175, Line 2
14.4 to 14.10 Vachitar Natak

Likewise in same text we find Guru’s being one with Akal(Mahakal Kalika)


ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਸਿਆ ਭਯੋ ਦ੍ਵੈ ਤੇ ਏਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ
Ih bidh(i) karat tapasiaa bhayo|| Dvai te ek roop hvai gayo||
In this way, my meditation reached its zenith and I became One with the Omnipotent Lord.
Line 6


ਤਾਤ ਮਾਤ ਮੁਰ ਅਲਖ ਅਰਾਧਾ ਬਹੂ ਬਿਧਿ ਜੋਗ ਸਾਧਨਾ ਸਾਧਾ
Taat maat muralakh araadhaa|| Bahu bidh(i) jog saadhnaa saadhaa||3||
My parents also meditated for the union with the Incomprehensible Lord and performed many types of disciplines for union.3.
Line 7
6.3

Over here we need to understand that Tat MatMu.. should be held as I worshipped invisible God, who is my mother and father.


So Guru was one with Akal.

Likewise we find another thing in the same Chandi Charitar.

Ie.

ਦੈਤ ਸੰਘਾਰਨ ਕੇ ਨਮਿਤ ਕਾਲ ਜਨਮੁ ਇਹ ਲੀਨ
Dait sanghaaran ke namit kaal janam(u) eh leen||
It seemed that Death itself had taken the birth to destroy the demons.
Line 5

ਸਿੰਘ ਚੰਡ ਬਾਹਨ ਭਇਓ ਸਤ੍ਰਨ ਕਉ ਦੁਖੁ ਦੀਨ ੨੫
Singh Chan? baahan bhaio satran kau dukh(u) doon||25||
The lion, who causes great suffering to the enemies, became the vehicle of the goddess Chandi.25.

Page 182, Line 6

1.25 The First Chandi Charitar. Here Kal is not death but God.who took form of demigoddess. God did take form of Krishna once

(੬੦੬-੧੬, ਸੋਰਠਿ, )
ਆਪੇ ਗੋਪੀ ਕਾਨੁ ਹੈ ਪਿਆਰਾ ਬਨਿ ਆਪੇ ਗਊ ਚਰਾਹਾ
aapae gopee kaan hai piaaraa ban aapae goo charaahaa ||
The Beloved Himself is the milk-maid and Krishna; He Himself herds the cows in the woods.
16 Sorith Guru Ram Das


(੬੦੬-੧੬, ਸੋਰਠਿ, )
ਆਪੇ ਸਾਵਲ ਸੁੰਦਰਾ ਪਿਆਰਾ ਆਪੇ ਵੰਸੁ ਵਜਾਹਾ
aapae saaval sundharaa piaaraa aapae vans vajaahaa ||
The Beloved Himself is the blue-skinned, handsome one; He Himself plays on His flute.
16 Sorith Guru Ram Das


(੬੦੬-੧੭, ਸੋਰਠਿ, )
ਕੁਵਲੀਆ ਪੀੜੁ ਆਪਿ ਮਰਾਇਦਾ ਪਿਆਰਾ ਕਰਿ ਬਾਲਕ ਰੂਪਿ ਪਚਾਹਾ
kuvaleeaa peerr aap maraaeidhaa piaaraa kar baalak roop pachaahaa ||2||
The Beloved Himself took the form of a child, and destroyed Kuwalia-peer, the mad elephant. ||2||
17 Sorith Guru Ram Das
(Ang 606)

So Sati is for truth as it is on Ang 1 in Sat(i)Nam(u) of Mool Mantra. And not seven


(੨੮੫-, ਗਉੜੀ ਸੁਖਮਨੀ, )
ਨਾਮੁ ਸਤਿ ਸਤਿ ਧਿਆਵਨਹਾਰ
naam sath sath dhhiaavanehaar ||
His Naam is True, and True are those who meditate on it.
7 Gaurhee Sukhmanee Guru Arjan Dev
(Ang 285)

Here name is not of Durga but of God of Sikhs



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
1.56 First Chandi Charitar,

As this singing the true name is part of whole story which writer claims is seven hundred names then how could be within that story, the whole story could be sung as large part of the story happens succeeding this part. This is absurd logic of late Ambala Ji.

It is like a person learning A to Z, tells the story of his learning A to Z at the stage where he has just learn A to M and his learning M to Z is yet to start even.

Page 99- he cribs that Shiva stands for Demigoddess.

ਦੇਹ ਸਿਵਾ ਬਰ ਮੋਹਿ ਇਹੈ ਸੁਭ ਕਰਮਨ ਤੇ ਕਬਹੂੰ ਟਰੋਂ
Deh Sivaa bar mob(i) ihai subh karman te kab-hoon na taron||
O Goddess, grant me this that I may not hesitate from performing good actions.
Line 4

1.231 First Chandi Chairtar

Here writer tries to say that Shiva is demigoddess.

Lest us see. In chapter 7 of Second Chandi Charitar we have term Brahma Kavach written which is meant by armour of God in manifested form.

ਚੌਪਈ
Chaupaoo||
CHAUPAI

Page 285, Line 5


ਉਸਤਤ ਸਭਹੂੰ ਕਰੀ ਅਪਾਰਾ ਬ੍ਰਹਮ ਕਵਚ ਕੋ ਜਾਪ ਉਚਾਰਾ
Ustat sabh-hoon karoo apaaraa|| Brahm kavach ko jaap uchaaraa||
All of them extremely eulogized the goddess and repeated the mantra known as “Brahm-Kavach”.

Page 285, Line 6


ਸੰਤ ਸੰਬੂਹ ਪ੍ਰਫੁੱਲਤ ਭਏ ਦੁਸਟ ਅਰਿਸਟ ਨਾਸ ਹੁਐ ਗਏ ੨੨੧
Sant sanbooh praphullat bhae|| Dust arist naas huai gae||2||221||
All the saints were pleased because the tyrants have been destroyed.2.221.

Page 285, Line 7
7.2 Second Chandi Charitar.

We have Shiva mentioned over here as


ਨਮੋ ਕਾਰਤਿਕਯਾਨੀ ਸਿਵਾ ਸੀਤਲਾਯੰ ੧੦੨੨੯
Namo kaartikyaanoo sivaa sootalaayang||10||229||
Thou art the power of Kartikeya and Shiva etc.! I salute thee.10.229.
Line 10
7.10 Second Chandi Charitar.

Same Entity is termed further as all pervading and formless in same Brahm Kavach


ਨਮੋ ਰੂੜੂ ਗੂੜ੍ਹੰ ਨਮੋ ਸਰਬ ਬਿਆਪੀ
Namo roo?h goo?hang namo sarab biaapoo||
Thou art most prodfound, omnipresent,

Page 289, Line 1


7.15 Second Chandi Charitar.


ਅਜੇਯੰ ਅਭੇਯੰ ਨਿਰੰਕਾਰ ਨਿਤਯੰ
Ajeyang abheyang nirankaar nityang||
Thou art unconquerable, indistinguishable, formless, eternal;

Page 294, Line 3


ਨਿਰੂਪੰ ਨ੍ਰਿਬਾਣੰ ਨਿਮਿਤਯੰ ਅਕਿਤਯੰ ੩੩੨੫੨
Niroopang nripaanang nimityang akityang||33||252||
Shapeless and the cause of nirvana (salvation) and all the works.33.252.

Page 294, Line 4
7.33 Second Chandi Charitar

If some one says that demigoddess is told to be formless by her worshipper then some could say that as per Shrimad bhagvat Purana Vishnu is termed formless and Shri Guru Granth Sahib Ji is work not for God of Sikhs but Vishnu, then he wrong the way one is wrong in calling formless God being told manifesting as devi in the text which Tenth Master wrote.

Then let us talk of Sat Sai.





ਗ੍ਰੰਥ ਸਤਿ ਸਇਆ ਕੋ ਕਰਿਓ ਜਾ ਸਮ ਅਵਰ ਕੋਇ
Granth sat(i) saiaa ko kario jaa sam avar na koe||
I have translated the book named Satsayya (a poem of seven hundred shalokas), which hath nothing equal to it.
Line 13
1.233 First Chandi Charitar.

Here writer tries to prove that Sat sayya is to do with Durga Saptshati. It is again funny of his limited knowledge. In Hindi this is type of poetry and we have one Sat Sayyai from poet Bihari with nothing to do with demigoddess. This only one example, more examples could [/FONT]seen in text written to counter Ambala’s thesis by v d Singh.[/FONT]
 
Jul 30, 2004
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world
The form of worshipped(Esth )part2

Page 119 to 127: here he attacks Var Durga Ji Ki and our Ardas.

As per him he takes few lines only from Verse 1,Verse 53 and verse 55.

Let us all have these below




ਚੰਡੀ ਦੀ ਵਾਰ
Chan?oo ?oo Vaar
NAME OF THE BANI.

Page 297, Line 7


ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ
Ik Oankaar Waheguroo joo koo Fateh||
The Lord is one and the Victory is of the Lord.

Page 297, Line 8


ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ
Sroo Bhagautoo joo sahaae||
May SRI BHAGAUTI JI (The Sword) be Helpful.

Page 297, Line 9


ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ਪਾਤਸਾਹੀ ੧੦
Vaar Sroo Bhagautoo ji koo|| Paatsaahoo||10||
The Heroic Poem of Sri Bhagauti Ji (Goddess Durga). (By) Th Tenth Kingg (Guru).

Page 297, Line 10


ਪ੍ਰਿਥਮ ਭਗੌਤੀ ਸਿਮਰਿ ਕੈ ਗੁਰੁ ਨਾਨਕ ਲਈਂ ਧਿਆਇ
Pritham bhagautoo simar(i) kai Gur Naanak laoon dhiaae||
In the beginning I remember Bhagauti, the Lord (Whose symbol is the sword and then I remember Guru Nanak.

Page 297, Line 11

Verse 1 of Var Durga Ki,


ਪਉੜੀ
Pauree||
PAURI

Page 323, Line 12


ਦੁਹਾਂ ਕੰਧਾਰਾਂ ਮੁਹਿ ਜੁੜੇ ਨਾਲ ਧਉਸਾ ਭਾਰੀ
Duhaan kandhaaraan muh(i) ju?e naal dhausaa bhaaree||
Alongwith the sounding of the large trumpet, both the forces faced each other.

Page 323, Line 13


ਲਈ ਭਗਉਤੀ ਦੁਰਗਸਾਹ ਵਰ ਜਾਗਨ ਭਾਰੀ
LaibhagautiDurgsaah var jaagan bhaaree||
Durga held out her sword, appearing like great lustrous fire;

Page 323, Line 14
(Verse 53)
ਦੁਰਗਾ ਪਾਠ ਬਣਾਇਆ ਸਭੇ ਪਉੜੀਆਂ
Durgaa paath banaaiaa sabhe pau?eeaan||
All the Pauris (stanza) of this DURGA PATH (The text about the exploits of Durga) have been composed;

Page 325, Line 3


ਫੇਰ ਜੂਨੀ ਆਇਆ ਜਿਨ ਇਹ ਗਾਇਆ ੫੫
Pher na jooniaaiaa jin eh gaaiaa||55||
And that person who sings it, will not take birth again.55.

Page 325, Line 4
(Verse 55)

So as per writer first verse talks of demigoddess as bhagouti and not sword while verse 53 has sword for the same while in the case of 55 we are as if told to praise the demigoddess.

As per him it is out of context to deem sword in verse one.

Let us see Bhagouti used for sword outside Shri Dasham Granth Sahib Ji.


ਜਾਣੁ ਕਥੂਰੀ ਮਿਰਗ ਤਨਿ ਨਾਉ ਭਗਉਤੀ ਲੋਹੁ ਘੜਾਇਆ
jaanu kadooree mirag tani naau bhagautee|ohu gharhaaiaa|
The musk is found in the navel of deer and from ordinary iron the powerful sword is aced.
Line 5
Var 25 Pauri 6

Then there is an example already in text which is before Var Durga Ki where start is done with praise of sword.



ਬਚਿਤ੍ਰ ਨਾਟਕ
BACHITRA NaatAK
NAME OF THE BANI.

Page 94, Line 4


ਭਾਗ

SECTION I

Page 94, Line 5


ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
Ik Oankar Sat(i)gur Prasaadh||
The Lord is One and He can be attained through the grace of the true Guru.

Page 94, Line 6


ਅਥ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥ ਲਿਖਯਾਤੇ
Ath Bachitra Naatak Granth likhyate||
Now the Granth (Book) entitled ‘BACHITTAR NATAK’ is composed.

Page 94, Line 7


ਤ੍ਵ ਪ੍ਰਸਾਦਿ
Tva Prasaadh||
BY THY GRACE.

Page 94, Line 8


ਸ੍ਰੀ ਮੁਖਬਾਕ ਪਾਤਸ਼ਾਹੀ ੧੦
Sroo Mukhbaak Paatshaahoo 10 (Dasvoon)||
From the Holy Mouth of the Tenth King (Guru)

Page 94, Line 9


ਦੋਹਰਾ
Dohraa||
DOHRA

Page 94, Line 10


ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ ਕਰੋਂ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ
Namaskaar sroo kha?ag ko karon su hit(u) chit(u) laae||
I salute the Glorious SWORD with all my heart’s affection.

Page 94, Line 11


ਪੂਰਨ ਕਰੋਂ ਗਿਰੰਥ ਇਹੁ ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ
Pooran karon giranth eh(u) tum muh(i) karoh sahaae||1||
I shall complete this Granth only if Thou Helpest me. I.

Page 94, Line 12

Here start is with praise of sword and help is beseeched by the same further term Asi and Tegh come in first line of Shri Kal Ji Ki Ustat .

ਤ੍ਰਿਭੰਗੀ ਛੰਦ
Tribhangoo Chhand||
TRIBHAGI STANZA

Page 94, Line 13


ਸ੍ਰੀ ਕਾਲ ਜੀ ਕੀ ਉਸਤਤਿ
Sri kaal joo koo ustat(i)||
The Eulogy of the Revered Death (KAL).

Page 94, Line 14

ਖਗ ਖੰਡ ਬਿਹੰਡੰ ਖਲ ਦਲ ਖੰਡੰ ਅਤਿ ਰਣ ਮੰਡੰ ਬਰ ਬੰਡੰ
Khag khan? bihan?ang khal dal khan?ang at(i) ran man?ang bar ban?ang||
The sword chops well, chops the forces of fools and this mighty one bedecks and glorifies the battlefield.

Page 95, Line 1


ਭੁਜ ਦੰਡ ਅਖੰਡੰ ਤੇਜ ਪ੍ਰਚੰਡੰ ਜੋਤਿ ਅਮੰਡੰ ਭਾਨ ਪ੍ਰਭੰ
Bhuj dan? akhan?ang tej prachan?ang jot(i) aman?ang bhaan prabhang||
It is the unbreakable staff of the arm, it has the powerful luster and its light even bedims the radiance of the sum.

Page 95, Line 2


ਸੁਖ ਸੰਤਾ ਕਰਣੰ ਦੁਰਮਤਿ ਦਰਣੰ ਕਿਲਬਿਖ ਹਰਣੰ ਅਸਿ ਸਰਣੰ
Sukh santaa karanang durmat(i) daranang kilbikh haranang as(i) saranang||
It brings happiness to the saints, mashing the vicious ones, it is the destroyer of sins and I and under its refuge.

Page 95, Line 3


ਜੈ ਜੈ ਜਗ ਕਾਰਣ ਸ੍ਰਿਸਟਿ ਉਬਾਰਣ ਮਮ ਪ੍ਰਤਿਪਾਰਣ ਜੈ ਤੇਗੰ
Jai jai jag kaaran sristtee ubaaran mam pratipaaran jai tegang||2||
Hail, hail to the cause of the world, saviour of the universe, it is my preserver, I hail its victory. 2.

Page 95, Line 4


As God is in all so does manifests self in weapons.


(੧੦੨੧-, ਮਾਰੂ, )
ਆਪੇ ਧਨਖੁ ਆਪੇ ਸਰਬਾਣਾ
aapae dhhanakh aapae sarabaanaa ||
He Himself is the bow, and He Himself is the archer.
1 Maaroo Guru Nanak Dev
(Ang 1021)

Sarbana also means arrows.

So as in previous text here too praise are done for sword and not demigoddess.

Then does this text praises for demigoddess, let us see.

As in last or 55th Verse. Let us see another verse.


ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸੁ ਕਰਾਇਆ
Tai hoo Durgaa saaj(i) kai daigaa daa naas(u) karaaiaa||
O Lord! By creating Durga, Thou hast caused the destruction of demons.

Page 298, Line 8
Verse 2 of Durga Ki Var.

So demigoddess is tool of God who let that destroy demon.

So this verse is concealed by the writer as Ambala Ji did in past.

So last verse does not tells us to praise the Durga. As we see in Kuchajee(unprofessional housewife for home maker jobs),Karhale(Camel) etc name given to texts in Shri Guru Granth Sahib Ji, but none talk of worship of anything else but God and not to worship Camel etc. So just as Durga name is coming so name is Durga Path and nothing to do with any demigoddess worship.

Then why is name Var Durga Ki, well we see Asa Di Var in Shri Guru Granth Sahib Ji, as Asa is Raga(musical tune) so do we have Durga Raga.

Further to it writer attempts to bring in Syam Kavi other than Tenth Master are futile.
Page 157-158
Over here we are told the truth about Bhavani(happenable /happening) which is more a power. First the God Kal is father of universe, from that famous glory/light happened, that is called Bhavani, that has created creation.

Energy beyond space, time and matter, when takes form of light, we see something visible, based upon visible light energy we can take account of rate of change in energy so we get power or Shakti.


(੨੧-, ਸਿਰੀਰਾਗੁ, )
ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ
jeh dhaekhaa theh rav rehae siv sakathee kaa mael ||
Wherever I look, I see the Lord pervading there, in the union of Shiva and Shakti, of consciousness and matter.
4 Sriraag Guru Nanak Dev
(Ang 21)

It is strange that when term Tata or father is used then how could it be mother goddess ?


(੧੦੮੧-੧੯, ਮਾਰੂ, )
ਆਪੇ ਸਕਤੀ ਸਬਲੁ ਕਹਾਇਆ
aapae sakathee sabal kehaaeiaa ||
You Yourself are called the God of Supreme Power.
19 Maaroo Guru Arjan Dev


(੧੦੮੨-, ਮਾਰੂ, )
ਆਪੇ ਸੂਰਾ ਅਮਰੁ ਚਲਾਇਆ
aapae sooraa amar chalaaeiaa ||
You Yourself are the hero, exerting Your regal power.
1 Maaroo Guru Arjan Dev


(੧੦੮੨-, ਮਾਰੂ, )
ਆਪੇ ਸਿਵ ਵਰਤਾਈਅਨੁ ਅੰਤਰਿ ਆਪੇ ਸੀਤਲੁ ਠਾਰੁ ਗੜਾ ੧੩
aapae siv varathaaeean anthar aapae seethal thaar garraa ||13||
You Yourself spread peace within; You are cool and icy calm. ||13||
1 Maaroo Guru Arjan Dev
(Ang 1081-1082)
(Kindly see term Shiv and Shakati used for God)


(੧੦੮੧-੧੪, ਮਾਰੂ, )
ਕਉਤਕੁ ਕਾਲੁ ਇਹੁ ਹੁਕਮਿ ਪਠਾਇਆ
kouthak kaal eihu hukam pathaaeiaa ||
You issue Your Command for this amazing thing, death.
14 Maaroo Guru Arjan Dev


(੧੦੮੧-੧੫, ਮਾਰੂ, )
ਜੀਅ ਜੰਤ ਓਪਾਇ ਸਮਾਇਆ
jeea janth oupaae samaaeiaa ||
You create all beings and creatures, and absorb them back into Yourself.
15 Maaroo Guru Arjan Dev


(੧੦੮੧-੧੫, ਮਾਰੂ, )
ਵੇਖੈ ਵਿਗਸੈ ਸਭਿ ਰੰਗ ਮਾਣੇ ਰਚਨੁ ਕੀਨਾ ਇਕੁ ਆਖਾੜਾ
vaekhai vigasai sabh rang maanae rachan keenaa eik aakhaarraa ||9||
You gaze in delight upon the one arena of the world, and enjoy all the pleasures. ||9||
15 Maaroo Guru Arjan Dev

(Ang 1081)

Kal(u) could be used for God over here.


ਚੌਪਈ
Chaupaee||
CHAUPAI

Page 422, Line 3


ਪ੍ਰਥਮ ਕਾਲ ਸਭ ਜਗ ਕੋ ਤਾਤਾ
Pratham kaal sabh jag ko taataa||
First of all the Lord as KAL is the primal ****her of the whole universe;

Page 422, Line 4


ਤਾਤੇ ਭਥੋ ਤੇਜ ਬਿਖਯਾਤਾ
Taate bhayo tej bikhyaataa||
And from him emanated the Powerful Lustre;

Page 422, Line 5


ਸੋਈ ਭਵਾਨੀ ਨਾਮੁ ਕਹਾਈ
SoiBhavaaninaam(u) kahaaee||
The same Lord was considered as Bhavani,

Page 422, Line 6


ਜਿਨ ਸਿਗਰੀ ਯਹ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ੨੯
Jin sigariyah sristtee upaaee||29||
Who created the whole world.29.

Page 422, Line 7


ਚੌਪਈ
Chaupaee||
CHAUPAI

Page 422, Line 8


ਪ੍ਰਿਥਮੈ ਓਅੰਕਾਰ ਤਿਨ ਕਹਾ
Prithmai Oankaar tin kahaa||
First of all, He uttered ‘Oankar’:

Page 422, Line 9


ਸੋ ਧੁਨ ਪੂਰ ਜਗਤ ਮੋ ਰਹਾ
So dhun poor jagat mo rahaa||
And the sound of “Onkar’ Pervanded the whole world,

Page 422, Line 10


ਤਾ ਤੇ ਜਗਤ ਭਯੋ ਬਿਸਥਾਰਾ
Taa te jagat bhayo bisthaaraa||
There was expansion of the whole world,

Page 422, Line 11


ਪੁਰਖ ਪ੍ਰਕ੍ਰਿਤ ਜਬ ਦੁਹੂ ਬਿਚਾਰਾ ੩੦
Purakh prakrit jab duhoo bichaaraa||30||
From the union of Purusha and Prakriti.30.

Page 422, Line 12
(Cahubees Avtar)
Need to remember here that other name of Purukh is shiv(the mind) and Prakriti is Shiva(the matter).

Here Bhavani is referred to light.
Pageb160: here as term poet Shyam comes writer thinks that it is not the Tenth Master, well thing is that poet here is God of The Tenth Master ie Shyam.

Page 182: Here we have verse that body of God of Sikhs has many demigods within it. Writer uselessly says that this is demigoddess. As by manifesting self Akal could create billions of demigods so this thing is there but demigoddess her self was a creation as seen in both Markandey Purana and Shiv Purana and again told in Var Durga Ki.


(੪੫੫-੧੩, ਆਸਾ, )
ਛੰਤ
shhanth ||
Chhant:
13 null null


(੪੫੫-੧੩, ਆਸਾ, )
ਜਾ ਕਉ ਖੋਜਹਿ ਅਸੰਖ ਮੁਨੀ ਅਨੇਕ ਤਪੇ
jaa ko khojehi asankh munee anaek thapae ||
Countless silent sages and innumerable ascetics seek Him;
13 Aasaa Guru Arjan Dev


(੪੫੫-੧੪, ਆਸਾ, )
ਬ੍ਰਹਮੇ ਕੋਟਿ ਅਰਾਧਹਿ ਗਿਆਨੀ ਜਾਪ ਜਪੇ
brehamae kott araadhhehi giaanee jaap japae ||
millions of Brahmas meditate and adore Him; the spiritual teachers meditate and chant His Name.
14 Aasaa Guru Arjan Dev


(੪੫੫-੧੪, ਆਸਾ, )
ਜਪ ਤਾਪ ਸੰਜਮ ਕਿਰਿਆ ਪੂਜਾ ਅਨਿਕ ਸੋਧਨ ਬੰਦਨਾ
jap thaap sanjam kiriaa poojaa anik sodhhan bandhanaa ||
Through chanting, deep meditation, strict and austere self-discipline, religious rituals, sincere worship, endless purifications and humble salutations,
14 Aasaa Guru Arjan Dev


(੪੫੫-੧੫, ਆਸਾ, )
ਕਰਿ ਗਵਨੁ ਬਸੁਧਾ ਤੀਰਥਹ ਮਜਨੁ ਮਿਲਨ ਕਉ ਨਿਰੰਜਨਾ
kar gavan basudhhaa theerathheh majan milan ko niranjanaa ||
wandering all over the earth and bathing at sacred shrines of pilgrimage, people seek to meet the Pure Lord.
15 Aasaa Guru Arjan Dev


(੪੫੫-੧੫, ਆਸਾ, )
ਮਾਨੁਖ ਬਨੁ ਤਿਨੁ ਪਸੂ ਪੰਖੀ ਸਗਲ ਤੁਝਹਿ ਅਰਾਧਤੇ
maanukh ban thin pasoo pankhee sagal thujhehi araadhhathae ||
Mortals, forests, blades of grass, animals and birds all meditate on You.
15 Aasaa Guru Arjan Dev


(੪੫੫-੧੬, ਆਸਾ, )
ਦਇਆਲ ਲਾਲ ਗੋਬਿੰਦ ਨਾਨਕ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਹੋਇ ਗਤੇ
dhaeiaal laal gobindh naanak mil saadhhasangath hoe gathae ||1||
The Merciful Beloved Lord, the Lord of the Universe is found; O Nanak, joining the Saadh Sangat, the Company of the Holy, salvation is attained. ||1||
16 Aasaa Guru Arjan Dev


(੪੫੫-੧੬, ਆਸਾ, )
ਕੋਟਿ ਬਿਸਨ ਅਵਤਾਰ ਸੰਕਰ ਜਟਾਧਾਰ
kott bisan avathaar sankar jattaadhhaar ||
Millions of incarnations of Vishnu and Shiva, with matted hair
16 Aasaa Guru Arjan Dev


(੪੫੫-੧੭, ਆਸਾ, )
ਚਾਹਹਿ ਤੁਝਹਿ ਦਇਆਰ ਮਨਿ ਤਨਿ ਰੁਚ ਅਪਾਰ
chaahehi thujhehi dhaeiaar man than ruch apaar ||
yearn for You, O Merciful Lord; their minds and bodies are filled with infinite longing.
17 Aasaa Guru Arjan Dev


(੪੫੫-੧੭, ਆਸਾ, )
ਅਪਾਰ ਅਗਮ ਗੋਬਿੰਦ ਠਾਕੁਰ ਸਗਲ ਪੂਰਕ ਪ੍ਰਭ ਧਨੀ
apaar agam gobindh thaakur sagal poorak prabh dhhanee ||
The Lord Master, the Lord of the Universe, is infinite and unapproachable; God is the all-pervading Lord of all.
17 Aasaa Guru Arjan Dev


(੪੫੫-੧੮, ਆਸਾ, )
ਸੁਰ ਸਿਧ ਗਣ ਗੰਧਰਬ ਧਿਆਵਹਿ ਜਖ ਕਿੰਨਰ ਗੁਣ ਭਨੀ
sur sidhh gan gandhharab dhhiaavehi jakh kinnar gun bhanee ||
The angels,the Siddhas,the beings of spiritual perfection,the heavenly heralds and celestial singers meditate on You. The Yakhsha demons,the guards of the divine treasures,and the Kinnars, the dancers of the god of wealth chant Your Glorious Praises.
18 Aasaa Guru Arjan Dev


(੪੫੫-੧੮, ਆਸਾ, )
ਕੋਟਿ ਇੰਦ੍ਰ ਅਨੇਕ ਦੇਵਾ ਜਪਤ ਸੁਆਮੀ ਜੈ ਜੈ ਕਾਰ
kott eindhr anaek dhaevaa japath suaamee jai jai kaar ||
Millions of Indras and countless gods and super-human beings meditate on the Lord Master and celebrate His Praises.
18 Aasaa Guru Arjan Dev


(੪੫੫-੧੯, ਆਸਾ, )
ਅਨਾਥ ਨਾਥ ਦਇਆਲ ਨਾਨਕ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਉਧਾਰ
anaathh naathh dhaeiaal naanak saadhhasangath mil oudhhaar ||2||
The Merciful Lord is the Master of the masterless, O Nanak; joining the Saadh Sangat, the Company of the Holy, one is saved. ||2||
19 Aasaa Guru Arjan Dev


(੪੫੫-੧੯, ਆਸਾ, )
ਕੋਟਿ ਦੇਵੀ ਜਾ ਕਉ ਸੇਵਹਿ ਲਖਿਮੀ ਅਨਿਕ ਭਾਤਿ
kott dhaevee jaa ko saevehi lakhimee anik bhaath ||
Millions of gods and goddesses of wealth serve Him in so many ways.
19 Aasaa Guru Arjan Dev

(੪੫੬-, ਆਸਾ, )
ਗੁਪਤ ਪ੍ਰਗਟ ਜਾ ਕਉ ਅਰਾਧਹਿ ਪਉਣ ਪਾਣੀ ਦਿਨਸੁ ਰਾਤਿ
gupath pragatt jaa ko araadhhehi poun paanee dhinas raath ||
The invisible and visible beings worship Him in adoration, along with wind and water, day and night.
1 Aasaa Guru Arjan Dev


(੪੫੬-, ਆਸਾ, )
ਨਖਿਅਤ੍ਰ ਸਸੀਅਰ ਸੂਰ ਧਿਆਵਹਿ ਬਸੁਧ ਗਗਨਾ ਗਾਵਏ
nakhiathr saseear soor dhhiaavehi basudhh gaganaa gaaveae ||
The stars, the moon and the sun meditate on Him; the earth and the sky sing to Him.
1 Aasaa Guru Arjan Dev


(੪੫੬-, ਆਸਾ, )
ਸਗਲ ਖਾਣੀ ਸਗਲ ਬਾਣੀ ਸਦਾ ਸਦਾ ਧਿਆਵਏ
sagal khaanee sagal baanee sadhaa sadhaa dhhiaaveae ||
All the sources of creation, and all languages meditate on Him, forever and ever.
2 Aasaa Guru Arjan Dev


(੪੫੬-, ਆਸਾ, )
ਸਿਮ੍ਰਿਤਿ ਪੁਰਾਣ ਚਤੁਰ ਬੇਦਹ ਖਟੁ ਸਾਸਤ੍ਰ ਜਾ ਕਉ ਜਪਾਤਿ
simrith puraan chathur baedheh khatt saasathr jaa ko japaath ||
The Simritees, the Puraanas, the four Vedas and the six Shaastras meditate on Him.
3 Aasaa Guru Arjan Dev


(੪੫੬-, ਆਸਾ, )
ਪਤਿਤ ਪਾਵਨ ਭਗਤਿ ਵਛਲ ਨਾਨਕ ਮਿਲੀਐ ਸੰਗਿ ਸਾਤਿ
pathith paavan bhagath vashhal naanak mileeai sang saath ||3||
He is the Purifier of sinners, the Lover of His Saints; O Nanak, He is met in the Society of the Saints. ||3||
3 Aasaa Guru Arjan Dev


(੪੫੬-, ਆਸਾ, )
ਜੇਤੀ ਪ੍ਰਭੂ ਜਨਾਈ ਰਸਨਾ ਤੇਤ ਭਨੀ
jaethee prabhoo janaaee rasanaa thaeth bhanee ||
As much as God has revealed to us, that much we can speak with our tongues.
4 Aasaa Guru Arjan Dev


(੪੫੬-, ਆਸਾ, )
ਅਨਜਾਨਤ ਜੋ ਸੇਵੈ ਤੇਤੀ ਨਹ ਜਾਇ ਗਨੀ
anajaanath jo saevai thaethee neh jaae ganee ||
Those unknown ones who serve You cannot be counted.
4 Aasaa Guru Arjan Dev


(੪੫੬-, ਆਸਾ, )
ਅਵਿਗਤ ਅਗਨਤ ਅਥਾਹ ਠਾਕੁਰ ਸਗਲ ਮੰਝੇ ਬਾਹਰਾ
avigath aganath athhaah thaakur sagal manjhae baaharaa ||
Imperishable, incalculable, and unfathomable is the Lord and Master; He is everywhere, inside and out.
4 Aasaa Guru Arjan Dev


(੪੫੬-, ਆਸਾ, )
ਸਰਬ ਜਾਚਿਕ ਏਕੁ ਦਾਤਾ ਨਹ ਦੂਰਿ ਸੰਗੀ ਜਾਹਰਾ
sarab jaachik eaek dhaathaa neh dhoor sangee jaaharaa ||
We are all beggars, He is the One and only Giver; He is not far away, but is with us, ever-present.
5 Aasaa Guru Arjan Dev


(੪੫੬-, ਆਸਾ, )
ਵਸਿ ਭਗਤ ਥੀਆ ਮਿਲੇ ਜੀਆ ਤਾ ਕੀ ਉਪਮਾ ਕਿਤ ਗਨੀ
vas bhagath thheeaa milae jeeaa thaa kee oupamaa kith ganee ||
He is in the power of His devotees; those whose souls are united with Him - how can their praises be sung?
5 Aasaa Guru Arjan Dev


(੪੫੬-, ਆਸਾ, )
ਇਹੁ ਦਾਨੁ ਮਾਨੁ ਨਾਨਕੁ ਪਾਏ ਸੀਸੁ ਸਾਧਹ ਧਰਿ ਚਰਨੀ
eihu dhaan maan naanak paaeae sees saadhheh dhhar charanee ||4||2||5||
May Nanak receive this gift and honor, of placing his head on the feet of the Holy Saints. ||4||2||5||
6 Aasaa Guru Arjan Dev

(Ang 455-456)
Page 183: Here we are told that demigod of Hindus, Vishnu took command from God of Sikhs, writer asks which Vishnu is this ? Lack of common sense. Here that Vishnu is talked about who took command of Akal, to get birth to spread Jainism so the introduction of that Vishnu is given there and then.

Likewise as from verse above from Shri Guru Granth Sahib Ji we are told about millions of Indras.

So question to writer with same logic:-


(੧੩੪੪-, ਪ੍ਰਭਾਤੀ ਦਖਣੀ, )
ਪ੍ਰਭਾਤੀ ਮਹਲਾ ਦਖਣੀ
prabhaathee mehalaa 1 dhakhanee ||
Prabhaatee, First Mehl, Dakhnee:
1 null null


(੧੩੪੪-, ਪ੍ਰਭਾਤੀ ਦਖਣੀ, )
ਗੋਤਮੁ ਤਪਾ ਅਹਿਲਿਆ ਇਸਤ੍ਰੀ ਤਿਸੁ ਦੇਖਿ ਇੰਦ੍ਰੁ ਲੁਭਾਇਆ
gotham thapaa ahiliaa eisathree this dhaekh eindhra lubhaaeiaa ||
Ahalyaa was the wife of Gautam the seer. Seeing her, Indra was enticed.
1 Parbhaatee Dakhnee Guru Nanak Dev


(੧੩੪੪-, ਪ੍ਰਭਾਤੀ ਦਖਣੀ, )
ਸਹਸ ਸਰੀਰ ਚਿਹਨ ਭਗ ਹੂਏ ਤਾ ਮਨਿ ਪਛੋਤਾਇਆ
sehas sareer chihan bhag hooeae thaa man pashhothaaeiaa ||1||
When he received a thousand marks of disgrace on his body, then he felt regret in his mind. ||1||
1 Parbhaatee Dakhnee Guru Nanak Dev
(Ang 1344)

Which Indra is this out of millions of Indras told in Shri Guru Granth Sahib Ji/

Page 245: here writer says that telling here that Sita or Balmeek worshiped “durga” is a lie and poet just wants them to prove Durga worshipper as he tries same for Guru. Well term Durga could be used for Akal as it means fortress and as Puranic Characters are told to be worshippers of Akal .

But let us think about translations from old text. In Ramcharitramanas by Goswami Tulsidasa, we are told that when Sita Ji sees Lord Ram first she prays to goddess Durga/Gauri to have Rama as her Husband. Likewise in Balakand Sarg 36 of Valmiki Ramayana Rishi Valmiki tells about the power of Uma/Gauri/Durga and her potency. Lastly he is told to be an outcase Supachara(Ang999 of Shri Guru Granth Sahib Ji) so that makes him native Indian so his worshipping native Indian demigoddess is but natural fact is that writer like ex Arya Samaji Bhag Singh is trying to strip Sikhs with all the connection with non Aryans.
(In Valmiki Ramayan Kal is told to be the son of Vishnu Uttarkand 104 Sarg).

It is quite strange, that when translation is done and is ditto to old text then its an attempt of Hindus to misguide Sikhs, while when something not in Hindus is written then it is told to be a lie as per Hindus, So with same logic all Sikhism being unique from Hindus is going to be a lie as per Hindus.

Page 254: over here writer asks that can there be a place where Kal stays, and orders Vishnu after coming of Brhama, fact is in which place does not God Kal, God of Sikhs lives see below:

ਜਿਤਿਕ ਜਗਤਿ ਕੇ ਜੀਵ ਬਖਾਨੋ
Jitik jagat(i) ke jeev bakhaano||
Consider all the beings in the world,
Line 1


ਏਕ ਜੋਤ ਸਭ ਹੀ ਮਹਿ ਜਾਨੋ
Ek jot sabh himaih jaano||
Ad the illumination of the same Light,
Line 2


ਕਾਲ ਰੂਪ ਗਵਾਨ ਭਨੈਬੋ
Kaal roop Bhagvaan bhanaibo||
The Lord, Who is known as KAL;
Line 3


ਤਾ ਮਹਿ ਲੀਨ ਜਗਤਿ ਸਭ ਹ੍ਵੈਬੋ ੩੪
Taa maih leen jagat(i) sabh hvaibo||34||
All the world will merge in Him.34.
Line 4


ਚੌਪਈ
Chaupaee||
CHAUPAI
Line 5


ਜੋ ਕਿਛੁ ਦਿਸਟ ਅਗੋਚਰ ਆਵਤ
Jo kichh(u) dist agochar aavat||
Whatever appears inconceivable to us,
Line 6


ਤਾਕਹੁ ਮਨ ਮਾਯਾ ਠਹਰਾਵਤ
Taakauh man maayaa thahraavat||
The mind gives it the name of Maya;
Line 7


ਏਕਹਿ ਆਪ ਸਭਨ ਮੋ ਬਯਾਪਾ
Ekah(i) aap sabhan mo byaapaa||
Only one lord pervades all;
Line 8


ਸਭ ਕੋਈ ਭਿੰਨ ਭਿੰਨ ਕਰ ਥਾਪਾ ੩੫
Sabh koibhinn bhinn kar thaapn||35||
But appears to everyone as distinctly separate accofding to his discernment.35.
Line 9


(Chaubees Avtar)

Then he asks which Vishnu ?

Then asks him Which Indra ? as before. Then which Brahama went into the stem of lotus as on Ang 350 ? There are millions of them(Ang 455-456).

Page 255: Here the praise of Debi or divine are to be told and divine Akal is told to be manifesting self in goddess and all acts of goddess should be attributed to Akal. Same stands for Akal manifesting self as Vishnu’s incarnation of Nar(man) Hari(lion) or lion man and strange thing is that only one line of the same verse of Shri Guru Granth Sahib Ji is given, while both Debi Ju Kis Ustat and this verse point to same God.

Let us see how.




(੪੫੧-੧੨, ਆਸਾ, )
ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ
har jug jug bhagath oupaaeiaa paij rakhadhaa aaeiaa raam raajae ||
In each and every age, He creates His devotees and preserves their honor, O Lord King.
12 Aasaa Guru Ram Das


(੪੫੧-੧੩, ਆਸਾ, )
ਹਰਣਾਖਸੁ ਦੁਸਟੁ ਹਰਿ ਮਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਤਰਾਇਆ
haranaakhas dhusatt har maariaa prehalaadh tharaaeiaa ||
The Lord killed the wicked Harnaakhash, and saved Prahlaad.
13 Aasaa Guru Ram Das


(੪੫੧-੧੩, ਆਸਾ, )
ਅਹੰਕਾਰੀਆ ਨਿੰਦਕਾ ਪਿਠਿ ਦੇਇ ਨਾਮਦੇ ਮੁਖਿ ਲਾਇਆ
ahankaareeaa nindhakaa pith dhaee naamadhaeo mukh laaeiaa ||
He turned his back on the egotists and slanderers, and showed His Face to Naam Dayv.
13 Aasaa Guru Ram Das


(੪੫੧-੧੪, ਆਸਾ, )
ਜਨ ਨਾਨਕ ਐਸਾ ਹਰਿ ਸੇਵਿਆ ਅੰਤਿ ਲਏ ਛਡਾਇਆ ੧੩੨੦
jan naanak aisaa har saeviaa anth leae shhaddaaeiaa ||4||13||20||
Servant Nanak has so served the Lord, that He will deliver him in the end. ||4||13||20||
14 Aasaa Guru Ram Das
(Ang 451)

Further to it we need to understand that there is temple in Mahrashtra, where a person can go from Hajur Sahib, having a temple moved in direction of place where Bhagat Namdev Ji sat.

Then in Krishnaavtar we are told about dark skinned Krishna who is anti Brahamin(see the story when he sends his friends to fetch food from Brahmins of Mathura) which is not mentioned in Bhagwat Purana. The way poet Syam/Ram/God tells about Krishna taking away of loins of maid is objective reporting which seems to be vulgar to writer for his obsession to Aryan/upper caste ideology. When lord of Hindus is being told to have such a way of relationship before marriage, what problem does a non hindu like writer have if Guru exposes this, does writer have any sympathy for Hindus or is he working for them ?
 
Jul 30, 2004
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Page 289 : Shrimad Bhagvat Dasham(Tenth) Skahndha(Shoulder/Volume (Purardh/earlier half) Chapter 22. we have both stealing of loins of maid and maids worshipping goddess also. So this is translation and writer has not read perhaps the Shrimad Bhagvat Purana, further to it there is neither any standard version of it in Hindus.

Page 309: Here Akal is praised with Akal’s manifestation as demigoddess attributed to Akal lines proving them follows as here.

ਤੁਹੀ ਤੇਜ ਆਕਾਸ਼ ਥੰਭੋ ਮਹੀ ਹੈ ੪੨੨
uhitej aakaaash thanbho mahihai||422||
Thou art the Light of the sky and the support of the earth.422.

…..
ਤੁਹੀ ਮੋਹ ਸੁ ਚਉਦਹੂੰ ਲੋਕ ਛਾਇਆ
Tuhimoh su chaudahoon lok chhaaiaa||
all the fourteen worlds are illumined by Thy Light;
………………

ਤੁਹੀ ਚਉਦਹੂੰ ਲੋਗ ਕੀ ਜੋਤਿ ਜਾਨੀ ੪੨੩
Tuhichaudahoon log kijot(i) jaanee||423||
Thou art the brilliance of the fourteen worlds.423.
----
ਰੀ ਤੁਹੀ ਤੀਰ ਤਰਵਾਰ ਕਾਤੀ ਕਟਾਰੀ ੪੨੭
Tuhiteer tarvaar kaatikataaree||427||
Thou art also in the form of an arrow, a a sword and a dagger.427.

ਮਹਾ ਮੋਹ ਸੋ ਚਉਦਹੂੰ ਲੋਕ ਛਾਯਾ ੪੨੯
Mahaa moh so chaudahoon lok chhaayaa||429||
there is the prevalence of your maya in all the fourteen worlds.429.

If writer says that all these things are attributed to demigoddess then we can say that there are verse in Shri Guru Granth Sahib Ji attributed to Lord Krishna or Vishnu.

(੬੦੬-੧੬, ਸੋਰਠਿ, )
ਆਪੇ ਗੋਪੀ ਕਾਨੁ ਹੈ ਪਿਆਰਾ ਬਨਿ ਆਪੇ ਗਊ ਚਰਾਹਾ
aapae gopee kaan hai piaaraa ban aapae goo charaahaa ||
The Beloved Himself is the milk-maid and Krishna; He Himself herds the cows in the woods.
16 Sorith Guru Ram Das


(੬੦੬-੧੬, ਸੋਰਠਿ, )
ਆਪੇ ਸਾਵਲ ਸੁੰਦਰਾ ਪਿਆਰਾ ਆਪੇ ਵੰਸੁ ਵਜਾਹਾ
aapae saaval sundharaa piaaraa aapae vans vajaahaa ||
The Beloved Himself is the blue-skinned, handsome one; He Himself plays on His flute.
16 Sorith Guru Ram Das


(੬੦੬-੧੭, ਸੋਰਠਿ, )
ਕੁਵਲੀਆ ਪੀੜੁ ਆਪਿ ਮਰਾਇਦਾ ਪਿਆਰਾ ਕਰਿ ਬਾਲਕ ਰੂਪਿ ਪਚਾਹਾ
kuvaleeaa peerr aap maraaeidhaa piaaraa kar baalak roop pachaahaa ||2||
The Beloved Himself took the form of a child, and destroyed Kuwalia-peer, the mad elephant. ||2||
17 Sorith Guru Ram Das


(੬੦੬-੧੭, ਸੋਰਠਿ, )
ਆਪਿ ਅਖਾੜਾ ਪਾਇਦਾ ਪਿਆਰਾ ਕਰਿ ਵੇਖੈ ਆਪਿ ਚੋਜਾਹਾ
aap akhaarraa paaeidhaa piaaraa kar vaekhai aap chojaahaa ||
The Beloved Himself sets the stage; He performs the plays, and He Himself watches them.
17 Sorith Guru Ram Das


(੬੦੬-੧੮, ਸੋਰਠਿ, )
ਕਰਿ ਬਾਲਕ ਰੂਪ ਉਪਾਇਦਾ ਪਿਆਰਾ ਚੰਡੂਰੁ ਕੰਸ ਕੇਸੁ ਮਾਰਾਹਾ
kar baalak roop oupaaeidhaa piaaraa chanddoor kans kaes maaraahaa ||
The Beloved Himself assumed the form of the child, and killed the demons Chandoor, Kansa and Kaysee.
18 Sorith Guru Ram Das


(੬੦੬-੧੮, ਸੋਰਠਿ, )
ਆਪੇ ਹੀ ਬਲੁ ਆਪਿ ਹੈ ਪਿਆਰਾ ਬਲੁ ਭੰਨੈ ਮੂਰਖ ਮੁਗਧਾਹਾ
aapae hee bal aap hai piaaraa bal bhannai moorakh mugadhhaahaa ||3||
The Beloved Himself, by Himself, is the embodiment of power; He shatters the power of the fools and idiots. ||3||
18 Sorith Guru Ram Das
(Ang 606)

We need to understand that as per Virat Rupa or gigantic form of Krishna in Gita part of Mahabharata, we are told that Krishna is in all. Likewise in Shrimad Bhagvat again Vishnu is told to be in all(see chapter dealing with lion man).


(੯੮੮-੧੪, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਕਰ ਧਰੇ ਚਕ੍ਰ ਬੈਕੁੰਠ ਤੇ ਆਏ ਗਜ ਹਸਤੀ ਕੇ ਪ੍ਰਾਨ ਉਧਾਰੀਅਲੇ
kar dhharae chakr baikunth thae aaeae gaj hasathee kae praan oudhhaareealae ||
You hold the steel chakra in Your hand; You came down from Heaven, and saved the life of the elephant.
14 Maalee Gaurhaa Saint Nam Dev
(Ang 988)

Writer puts a few questions.

First why is glory of God(which he thinks is demigoddess due to lack of spirituality) is sung here ?
Second as poet tells that Krishana is not worshipped by poet then why does such a large story of Krishna written ?

What is meant by Bhawat Ko dhyan or remembering God ?

What about forgetting ?
Answer 1. Here poet intentionally says that no one should mistake poet for pots worshipping Krishna while poet does not worship Krishna so within Krishna Avtar we find this clarified.

ਮੈ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ਕਾਨ ਸੁਨੇ ਪਹਿਚਾਨ ਤਿਨ ਸੋਂ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ੪੩੪
Mai na Ganeshah(i) pritham manaaoon|| Kishan Bishan kab-hoon nah dhiaaoon|| Kaan sune paihchaan na tin son|| Liv laagimoripag in son||434||
I do not adore Ganesha in the beginning and also do not mediatate on Krishna and Vishnu; I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kal (the Immanent Brahman).434.
Line 5

Question 2: What is the reason for writing Krishanavtar. Fact is that writer has not read the whole text or he is concealing the answer from poet who is Guru only.



ਸੱਤ੍ਰਹ ਸੈ ਪੈਤਾਲ ਮਹਿ ਸਾਵਨ ਸੁਦਿ ਥਿਤਿ ਦੀਪ ਨਗਰ ਪਾਂਵਟਾ ਸੁਭ ਕਰਨ ਜਮਨਾ ਬਹੈ ਸਮੀਪ ੨੪੯੦
Sattrah sai paitaal maih Saavan Sud(i) thit(i) deep|| Nagar Paanvtaa subh karan Jamnaa bahai sameep||2490||
In the year 1745 of the Vikrami era in the Sudi aspect of the moon in the month of Sawan, in the town of Paonta at the auspicious hour, on banks of the flowing Yamuna; (this work has been completed).2490.
Line 7


ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ੁੱਧ ਕੇ ਚਾਇ ੨੪੯੧
Dasam kathaa Bhaagaut kibhaakhaa karibanaae|| Avar baasnaa naah(i) prabh dharam juddh ke chaae||2491||
I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491.
Line 8
Answer 3: does term Bhagwat means demigoddess. Answer is no and this is mistake on the part of Mr Dalbeer Singh.

Das has a question to him.

Shrimad Bhagwat Purana and Shrimad Bhagwat Gita both deal with god Vishnu and Lord Krishna respectively ,why they have name Bhagwat ? and are they any way related to demigoddess ?

ਕੇਈ ਕਰਤ ਬੈਠ ਹਰਿ ਹਰਿ ਉਚਾਰ ਕੇਈ ਕਰਤ ਪਾਠ ਮੁਨ ਮਨ ੳਦਾਰ ਕੇਈ ਭਗਤ ਭਾਵ ਭਗਵਤ ਭਜੰਤ ਕੇਈ ਰਿਚਾ ਬੇਦ ਸਿੰਮ੍ਰਿਤ ਰਟੰਤ ੧੫੦
Kaikarat baith har(i) har(i) uchaar|| Keikarat paath mun man udaar|| Keibhagat bhaav bhagvat bhajant|| Keirichaa Bed Sinmrit ratant||150||
Some are uttering the Name of the Lord while sitting and some sages are reading the religious text with a generous heart; many are meditating on the Lord with devotion and many are repeating the Vedic verses and Smritis.150.
Line 6


ਕੇਈ ਏਕ ਪਾਨ ਅਸਥਿਤ ਅਡੋਲ ਕੇਈ ਜਪਤ ਜਾਪ ਮਨਿ ਚਿੱਤ ਖੋਲ ਕੇਈ ਕਹਤ ਏਕ ਮਨ ਨਿਰਾਹਾਰ ਇਕ ਭਛਤ ਪਉਨ ਮੁਨ ਮਨ ਉਦਾਰ ੧੫੧
Keiek paan asthit a?ol|| Keijapat jaap man(i) chitt khol|| Keikahat ek man niraahaar|| Ik bhachhat paun mun man udaar||151||
Many are standing on one hand and many are reciting mantras with fullness of mind; many go without food and many sages only subsist on air.151.
Line 7


ਇਕ ਕਰਤ ਨਯਾਸ ਆਸਾ ਬਿਹੀਨ ਇਕ ਰਹਤ ਏਕ ਭਗਵਤ ਅਧੀਨ ਇਕ ਕਰਤ ਨੈਕ ਬਨ ਫਲ ਅਹਾਰ ਇਕ ਰਟਤ ਨਾਮ ਸਿਆਮਾ ਅਪਾਰ ੧੫੨
Ik karat nyaas aasaa niheen|| Ik rahat ek bhagvat adheen|| Ik karat naik ban phal ahaar|| Ik ratat naam siaamaa|| apaar||152||
Many are sitting in postures, abandoning their desires and expectations and many have resigned themselves to the support of the Lord; Many are subsisting on small quantity of fruit in the forest and many are only repeating the Name of the Lord.152.
Line 8
(Dattatrya Rudra Avtar)

Where is demigoddess in verse given above ?

Term Bhagwat means like(wat) womb(Bhag) like to prostrate like(wat) stick(danda) means Dandwat.


(੨੫੬-, ਗਉੜੀ, )
ਡੰਡਉਤਿ ਬੰਦਨ ਅਨਿਕ ਬਾਰ ਸਰਬ ਕਲਾ ਸਮਰਥ
ddanddouth bandhan anik baar sarab kalaa samarathh ||
I bow down, and fall to the ground in humble adoration, countless times, to the All-powerful Lord, who possesses all powers.
4 Gaurhee Guru Arjan Dev
(Ang 456)

So as God gives birth to all so name Bhagwan, Bhag and Bhagwat is given to God.

(੧੧੬੨-, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਭਗਵਤ ਭੀਰਿ ਸਕਤਿ ਸਿਮਰਨ ਕੀ ਕਟੀ ਕਾਲ ਭੈ ਫਾਸੀ
bhagavath bheer sakath simaran kee kattee kaal bhai faasee ||
With the army of God's devotees, and Shakti, the power of meditation, I have snapped the noose of the fear of death.
1 Bhaira-o Guru Arjan Dev
(Ang 1161)

Should Bhagwat be beheld for demigoddess here ?

Answer 4:
ਚੂਕ ਹੋਇ ਕਬਿ ਲੇਹੁ ਸੁਧਾਰੋ ੪੪੦
Chook hoe kabi leh(u) sudhaaro||440||
if there remins any shortcoming in it, then the poets may improve it.440.

Does this mean that poet is committing mistake ? Answer is that this is a mark of humbleness else what about the verse from Shri Guru Granth Sahib Ji ?


(੨੬੦-, ਗਉੜੀ, )
ਸਾਸਿ ਸਾਸਿ ਹਮ ਭੂਲਨਹਾਰ
saas saas ham bhoolanehaarae ||
With each and every breath, I make mistakes.
7 Gaurhee Guru Arjan Dev
(Ang 260)

Page 354: Here the whole story is to deliver the sprit of a person called Sudarshan which is in Chapter 34, Dasham Skandh(Purvardh) Shrimad Bhagwat Purana, so in that Purana there is written that Lord Krishna ‘s family went to worship Shiv and his wife demigoddess. While writer says that poet Shyam has made them demigoddess worshipper. Fact is that poet Shyam/Akal did made that family demigoddess worshipper while in original text also. It is simple taken from that Purana

Page 386:

ਸਤ੍ਰਹ ਸੈ ਚਵਤਾਲ ਮੈ ਸਾਵਨ ਸੁਦਿ ਬੁਧਵਾਰ ਨਗਰ ਪਾਵਟਾ ਮੋ ਤੁਮੋ ਰਚਿਯੋ ਗ੍ਰੰਥ ਸੁਧਾਰ ੯੮੩
Satrah sai chavtaal mai Saavan Sudi Budhvaar|| Nagar Paavtaa mo tumo rachiyo granth sudhaar||983||
This Granth (book) has been prepared after revision in Paonta city on Wednesday in Sawan Sudi Samvat 1744. 983.

Page 842, Line 12


ਦੋਹਰਾ
Dohraa||
DOHRA

Page 842, Line 13


ਖੜਗਪਾਨ ਕੀ ਕ੍ਰਿਪਾ ਤੇ ਪੋਥੀ ਰਚੀ ਬਿਚਾਰ ਭੂਲ ਹੋਇ ਜਹਂ ਤਹਿਂ ਸੁ ਕਬਿ ਪੜੀਅਹੁ ਸਭੈ ਸੁਧਾਰ ੯੮੪
Kha?agpaan kikripaa te pothirachibichaar|| Bhool hoe jahan tahan su kabi pa?eeauh sabhai sudhaar||984||
With the grace of the sword-wielder Lord-God, this Granth has been prepared thoughtfully; even then, if there is any mistake anywhere, the poets may kindly recite it after revision.984.

Page 842, Line 14

Writer does not gives line preceding the line talking about humility .

As per writer mistakes are by poet while poet is telling to read after rectifying the mistakes here and there in reading.(it is more to do with correct reading and understanding the text by reader)

Fact is that Body of Tenth Master was only the speaker while poet is God and there is third person who is writer/scribe who is all the most Baba Binod Singh Ji(at that time he may not have surname Singh as such).

So mistake of writer and receiver are been told to be rectified by poet God vide a prayer which God wants them to say.(in Holy Quran for example 3:8 There God uses the term which God wants believers to say to God) .

Page 495: Here we find that Akal is called as Sun, Moon and mother of universe which writer wants to prove as demigoddess.

ਸਵੈਯਾ
Sawaiyaa||
SWAYYA

Page 1015, Line 11


ਹੇ ਰਵਿ ਹੇ ਸਸਿ ਹੇ ਕਰੁਨਾਨਿਧ ਮੇਰੀ ਅਬੈ ਬਿਨਤੀ ਸੁਨਿ ਲੀਜੈ ਅਉਰ ਮਾਂਗਤ ਹਉ ਤੁਮ ਤੇ ਕਛੁ ਚਾਹਤ ਹਉ ਚਿਤ ਮੈ ਸੋਈ ਕੀਜੈ
He rav(i) he sas(i) he karunaanidh meriabai bintisun(i) leejai|| Aur na maangat hau tum te kachhu chaahat hau chit mai soikeejai||
O Surya! O Chandra! O merciful Lord! listen to a request of mine, I am not asking for anything else from you; whatever I wish in my mind, by that with Thy Grace;

Page 1015, Line 12


ਸ਼ੱਤ੍ਰਨ ਸਿਉ ਅਤਿ ਹੀ ਰਨ ਭੀਤਰ ਜੂਝ ਮਰੋ ਕਹਿ ਸਾਚ ਪਤੀਜੈ ਸੰਤ ਸਹਾਇ ਸਦਾ ਜਗ ਮਾਇ ਕ੍ਰਿਪਾ ਕਰਿ ਸਯਾਮ ਇਹੈ ਬਰੁ ਦੀਜੈ ੧੯੦੦
Shattran sio at(i) ran bheetar joojh maro kah(i) saach patteejai|| Sant sahaae sadaa jag maae kripaa kar(i) Syaam ihai bar(u) deejai||1900||
If I fall a martyr while fighting with my enemies then I shall think that I have realised Truth; O Sustainer of the Universe ! I may always help the saints in this world and destroy the tyrants; bestow this boon on me.1900.

Page 1015, Line 13


ਜਉ ਕਿਛੁ ਇੱਛ ਕਰੋ ਧਨ ਕੀ ਤਉ ਚਲਯੋ ਧਨੁ ਦੇਸਨ ਦੇਸ ਤੇ ਆਵੈ ਅਉ ਸਭ ਰਿੱਧਨ ਸਿੱਧਨ ਪੈ ਹਮਰੋ ਨਹੀ ਨੈਕੁ ਹੀਯਾ ਲਲਚਾਵੈ
Jau kichh(u) ichchh karo dhan kitau chalyo dhan(u) desan des te aavai|| Au sabh riddhan siddhan pai hamro nahinaik(u) heeyaa lachaavai||
When I wish for the wealth, it comes to me from my country and from abroad; I have no temptation for any miraculous powers;

Page 1015, Line 14

ਅਉਰ ਸੁਨੋ ਕਛੁ ਜੋਗ ਬਿਖੈ ਕਹਿ ਕਉਨ ਇਤੋ ਤਪ ਕੈ ਤਨੁ ਤਾਵੈ ਜੂਝ ਮਰੋ ਰਨ ਮੈ ਤਜਿ ਭੈ ਤੁਮ ਤੇ ਪ੍ਰਭ ਸਯਾਮ ਇਹੈ ਬਰੁ ਪਾਵੈ ੧੯੦੧
Aur suno kachh(u) jog bikhai kah(i) kaun ito tap kai tan(u) taavai|| Joojh maro ran mai taj(i) bhai tum te prabh Syaam ihai bar(u) paavai||1901||
The science of Yoga is of no use to me; because spending time on that, there is no useful realisation from the physical austerities; O Lord ! I beg for this boon from Thee that I may fearlessly fall a martyr in the battlefield.1901.

Page 1016, Line 1


ਪੂਰ ਰਹਯੋ ਸਿਗਰੇ ਜਗ ਮੈ ਅਬ ਲਉ ਹਰਿ ਕੋ ਜਸੁ ਲੋਕ ਸੁ ਗਾਵੈ ਸਿੱਧ ਮੁਨੀਸ਼੍ਵਰ ਈਸ਼੍ਵਰ ਬ੍ਰਹਮ ਅਜੌ ਬਲ ਕੋ ਗੁਨ ਬਯਾਸ ਸੁਨਾਵੈ
Poor rahyo sigre jag mai ab lau har(i) ko jas(u) lok su gaavai|| Siddh muneeshvar eeshvar Brahm ajau bal ko gun Byaas sunaavai||
The praise of the Lord pervades the whole universe and this eulogy is being sung by Siddhas (adepts), the highest of sages, Shiva, Brahma, Vyas etc.;

Page 1016, Line 2


ਅਤ੍ਰ ਪਰਾਸੁਰ ਨਾਰਦ ਸਾਰਦ ਸ੍ਰੀ ਸੁਚ ਸ਼ੇਸ਼ ਅੰਤਹ ਪਾਵੈ ਤਾ ਕੌ ਕਬਿੱਤਨ ਮੈ ਕਬਿ ਸਯਾਮ ਕਹਯੋ ਕਹਿ ਕੈ ਕਬਿ ਕਉਨ ਰਿਝਾਵੈ ੧੯੦੨
Atra Praasur Naarad Saarad srisuch shesh na antah paavai|| Taa kau kabittan mai kabi Syaam kahyo kah(i) kai kab(i) kaun rijhaavai||1902||
His mystery has not been comprehended even by the sage Atri, Parashar, Narada, Sharda, Sheshnaga etc.; the poet Shyam has described it in poetic stanzas; O Lord ! how can I then please Thee by describing THY glory?1902.

Page 1016, Line 3

So thing is that could worshipper of demigoddess seek such thing ?

Then why a form of demigoddess Sarad/Brahmani/Saraswati is written as not being able to understand thy mystery ?

See Makandey Purana Chapter 88, verse 12 and 22, where Godess Durga is termed as Sarswati.

(-, ਜਪੁ, )
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.
9 Jap Guru Nanak Dev
(Ang 2)


(੭੮੩-, ਸੂਹੀ, )
ਪ੍ਰਭੁ ਆਪਿ ਸੁਆਮੀ ਆਪੇ ਰਖਾ ਆਪਿ ਪਿਤਾ ਆਪਿ ਮਾਇਆ
prabh aap suaamee aapae rakhaa aap pithaa aap maaeiaa ||
God Himself is my Lord and Master. He Himself is my Saving Grace; He Himself is my father and mother.
4 Soohee Guru Arjan Dev
(Ang 783)


(੨੩੪-, ਗਉੜੀ ਪੂਰਬੀ, )
ਕਰਹਲੇ ਮਨ ਪਰਦੇਸੀਆ ਕਿਉ ਮਿਲੀਐ ਹਰਿ ਮਾ
karehalae man paradhaeseeaa kio mileeai har maae ||
O my wandering mind, you are like a camel - how will you meet the Lord, your Mother?
4 Gaurhee Poorbee Guru Ram Das
(Ang 234)



(੨੯੪-, ਗਉੜੀ ਸੁਖਮਨੀ, )
ਸਸੀਅਰ ਸੂਰ ਨਖ੍ਯ੍ਯਤ੍ਰ ਮਹਿ ਏਕੁ
saseear soor nakhyathr mehi eaek ||
In the moon, the sun and the stars, He is the One.
3 Gaurhee Sukhmanee Guru Arjan Dev
(Ang 294)

Then writer cribs for so called Sikh names and Muslim names in the time of Krishan.

Well with understanding of quantum domain and random space, time is not true and traveling in time is possible as writer claims to be Msc. He should know this.

But anyway in this text we are told that in past people with Muslim names were defeated by Hindus and Hindu’s Avtar were subdued by Sikh like person Kharhag Singh.

But Mr Dalbeer Singh Ji are going to laugh at unique things of Sikhism so he will call it laughable .

So for him only.

Rana Rattan Singh of Chittor was at the time of Alauddeen Khilji, his wife was Padmini. So that was time much before the advent of First Master. Was he Sikh ?

In Gian Prabodh during the time of culminating of so called Duapr Yuga we are told to have Great grand son Pandavas Janmejya having a son called Ajay Singh, Was he a Sikh ?

Any way coming to so called Muslim names.

Term Khan is term of Farsi for mister and is derived from Shriman of Sanskrit. We have Genghis Khan, Halaku Khan, Kublai Khan all as non Muslims. Term Pathan is derived from Pashan or locals of rocky areas of present day Pak-Afghan border. Hindus of that area call themselves as Pathan/Pashtun due to their language. Another name is Pakhton. Meer is term for Mongols who were initially shamanist but later became Buddhist. Some people do deem it short of Ameer or rich in Arabic, But Moghuls used term Meerzada or Mirza. Term Sajjad is meant by King or inheritor .While Sheikh is term used for Brahman Vratya in Manu Samriti Chapter 10. In same chapter Yavans are mentioned. Just by Arebic/Turkish/Farsi name one does not becomes Muslims. Till the time of Samani or Shramans Turks were non Muslims and before Brahmanshahi is Punjab we have Turki Shahi. In fact Samanis first dislodge Muslims Arabs from Central Asia and later converted to Islam. Initial Turks were animists .

Coming to the term of Farsi, its actual name is Parsi, as in Arabic we do not have letter for p so they used f as we see like Parsi became Farsi so did Piroz(victor) became Firoz. There are non Muslim Yezdin in Areas of Iraq just on border of Arab. We have Zoroastrian in Iran. So their book Zend Avestha was written centuries before Lord Jesus and it is in Farsi.

So Farsi is an Aryan language and as old as Sanskrit ,due to Aryan connection that nation is called Iran. Guru had universal approach so beheld Muslim ,Western, Iranian etc all his own and he tried to unite the world under one God free of communal, racial or regional divide. A person who oppose this mission of Guru by opposing holy words onto Guru is doing work which make him/her unworthy to be called son/daughter of Guru.

Then writer talks of Duapar Yuga,Gurbani does not talk Yugas/ages based upon time but based upon qualities in that time by will of timeless Akal.
(੯੦੨-੧੩, ਰਾਮਕਲੀ, )
ਰਾਮਕਲੀ ਮਹਲਾ ਅਸਟਪਦੀਆ
raamakalee mehalaa 1 asattapadheeaa
Raamkalee, First Mehl, Ashtapadees:
14 null null


(੯੦੨-੧੪, ਰਾਮਕਲੀ, )
ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
14 null null


(੯੦੨-੧੫, ਰਾਮਕਲੀ, )
ਸੋਈ ਚੰਦੁ ਚੜਹਿ ਸੇ ਤਾਰੇ ਸੋਈ ਦਿਨੀਅਰੁ ਤਪਤ ਰਹੈ
soee chandh charrehi sae thaarae soee dhineear thapath rehai ||
The same moon rises, and the same stars; the same sun shines in the sky.
15 Raamkalee Guru Nanak Dev


(੯੦੨-੧੫, ਰਾਮਕਲੀ, )
ਸਾ ਧਰਤੀ ਸੋ ਪਉਣੁ ਝੁਲਾਰੇ ਜੁਗ ਜੀਅ ਖੇਲੇ ਥਾਵ ਕੈਸੇ
saa dhharathee so poun jhulaarae jug jeea khaelae thhaav kaisae ||1||
The earth is the same, and the same wind blows. The age in which we dwell affects living beings, but not these places. ||1||
15 Raamkalee Guru Nanak Dev


(੯੦੨-੧੬, ਰਾਮਕਲੀ, )
ਜੀਵਨ ਤਲਬ ਨਿਵਾਰਿ
jeevan thalab nivaar ||
Give up your attachment to life.
16 Raamkalee Guru Nanak Dev


(੯੦੨-੧੬, ਰਾਮਕਲੀ, )
ਹੋਵੈ ਪਰਵਾਣਾ ਕਰਹਿ ਧਿਙਾਣਾ ਕਲਿ ਲਖਣ ਵੀਚਾਰਿ ਰਹਾਉ
hovai paravaanaa karehi dhhin(g)aanaa kal lakhan veechaar ||1|| rehaao ||
Those who act like tyrants are accepted and approved - recognize that this is the sign of the Dark Age of Kali Yuga. ||1||Pause||
16 Raamkalee Guru Nanak Dev


(੯੦੨-੧੬, ਰਾਮਕਲੀ, )
ਕਿਤੈ ਦੇਸਿ ਆਇਆ ਸੁਣੀਐ ਤੀਰਥ ਪਾਸਿ ਬੈਠਾ
kithai dhaes n aaeiaa suneeai theerathh paas n baithaa ||
Kali Yuga has not been heard to have come to any country, or to be sitting at any sacred shrine.
16 Raamkalee Guru Nanak Dev


(੯੦੨-੧੭, ਰਾਮਕਲੀ, )
ਦਾਤਾ ਦਾਨੁ ਕਰੇ ਤਹ ਨਾਹੀ ਮਹਲ ਉਸਾਰਿ ਬੈਠਾ
dhaathaa dhaan karae theh naahee mehal ousaar n baithaa ||2||
It is not where the generous person gives to charities, nor seated in the mansion he has built. ||2||
17 Raamkalee Guru Nanak Dev


(੯੦੨-੧੮, ਰਾਮਕਲੀ, )
ਜੇ ਕੋ ਸਤੁ ਕਰੇ ਸੋ ਛੀਜੈ ਤਪ ਘਰਿ ਤਪੁ ਹੋਈ
jae ko sath karae so shheejai thap ghar thap n hoee ||
If someone practices Truth, he is frustrated; prosperity does not come to the home of the sincere.
18 Raamkalee Guru Nanak Dev


(੯੦੨-੧੮, ਰਾਮਕਲੀ, )
ਜੇ ਕੋ ਨਾਉ ਲਏ ਬਦਨਾਵੀ ਕਲਿ ਕੇ ਲਖਣ ਏਈ
jae ko naao leae badhanaavee kal kae lakhan eaeee ||3||
If someone chants the Lord's Name, he is scorned. These are the signs of Kali Yuga. ||3||
18 Raamkalee Guru Nanak Dev


(੯੦੨-੧੯, ਰਾਮਕਲੀ, )
ਜਿਸੁ ਸਿਕਦਾਰੀ ਤਿਸਹਿ ਖੁਆਰੀ ਚਾਕਰ ਕੇਹੇ ਡਰਣਾ
jis sikadhaaree thisehi khuaaree chaakar kaehae ddaranaa ||
Whoever is in charge, is humiliated. Why should the servant be afraid,
19 Raamkalee Guru Nanak Dev


(੯੦੨-੧੯, ਰਾਮਕਲੀ, )
ਜਾ ਸਿਕਦਾਰੈ ਪਵੈ ਜੰਜੀਰੀ ਤਾ ਚਾਕਰ ਹਥਹੁ ਮਰਣਾ
jaa sikadhaarai pavai janjeeree thaa chaakar hathhahu maranaa ||4||
when the master is put in chains? He dies at the hands of his servant. ||4||
19 Raamkalee Guru Nanak Dev

(੯੦੩-, ਰਾਮਕਲੀ, )
ਆਖੁ ਗੁਣਾ ਕਲਿ ਆਈਐ
aakh gunaa kal aaeeai ||
Chant the Praises of the Lord; Kali Yuga has come.
1 Raamkalee Guru Nanak Dev


(੯੦੩-, ਰਾਮਕਲੀ, )
ਤਿਹੁ ਜੁਗ ਕੇਰਾ ਰਹਿਆ ਤਪਾਵਸੁ ਜੇ ਗੁਣ ਦੇਹਿ ਪਾਈਐ ਰਹਾਉ
thihu jug kaeraa rehiaa thapaavas jae gun dhaehi th paaeeai ||1|| rehaao ||
The justice of the previous three ages is gone. One obtains virtue, only if the Lord bestows it. ||1||Pause||
1 Raamkalee Guru Nanak Dev


(੯੦੩-, ਰਾਮਕਲੀ, )
ਕਲਿ ਕਲਵਾਲੀ ਸਰਾ ਨਿਬੇੜੀ ਕਾਜੀ ਕ੍ਰਿਸਨਾ ਹੋਆ
kal kalavaalee saraa nibaerree kaajee kirasanaa hoaa ||
In this turbulent age of Kali Yuga, Muslim law decides the cases, and the blue-robed Qazi is the judge.
2 Raamkalee Guru Nanak Dev


(੯੦੩-, ਰਾਮਕਲੀ, )
ਬਾਣੀ ਬ੍ਰਹਮਾ ਬੇਦੁ ਅਥਰਬਣੁ ਕਰਣੀ ਕੀਰਤਿ ਲਹਿਆ
baanee brehamaa baedh athharaban karanee keerath lehiaa ||5||
The Guru's Bani has taken the place of Brahma's Veda, and the singing of the Lord's Praises are good deeds. ||5||
2 Raamkalee Guru Nanak Dev


(੯੦੩-, ਰਾਮਕਲੀ, )
ਪਤਿ ਵਿਣੁ ਪੂਜਾ ਸਤ ਵਿਣੁ ਸੰਜਮੁ ਜਤ ਵਿਣੁ ਕਾਹੇ ਜਨੇਊ
path vin poojaa sath vin sanjam jath vin kaahae janaeoo ||
Worship without faith; self-discipline without truthfulness; the ritual of the sacred thread without chastity - what good are these?
3 Raamkalee Guru Nanak Dev


(੯੦੩-, ਰਾਮਕਲੀ, )
ਨਾਵਹੁ ਧੋਵਹੁ ਤਿਲਕੁ ਚੜਾਵਹੁ ਸੁਚ ਵਿਣੁ ਸੋਚ ਹੋਈ
naavahu dhhovahu thilak charraavahu such vin soch n hoee ||6||
You may bathe and wash, and apply a ritualistic tilak mark to your forehead, but without inner purity, there is no understanding. ||6||
3 Raamkalee Guru Nanak Dev


(੯੦੩-, ਰਾਮਕਲੀ, )
ਕਲਿ ਪਰਵਾਣੁ ਕਤੇਬ ਕੁਰਾਣੁ
kal paravaan kathaeb kuraan ||
In Kali Yuga, the Koran and the Bible have become famous.
4 Raamkalee Guru Nanak Dev


(੯੦੩-, ਰਾਮਕਲੀ, )
ਪੋਥੀ ਪੰਡਿਤ ਰਹੇ ਪੁਰਾਣ
pothhee panddith rehae puraan ||
The Pandit's scriptures and the Puraanas are not respected.
4 Raamkalee Guru Nanak Dev


(੯੦੩-, ਰਾਮਕਲੀ, )
ਨਾਨਕ ਨਾਉ ਭਇਆ ਰਹਮਾਣੁ
naanak naao bhaeiaa rehamaan ||
O Nanak, the Lord's Name now is Rehmaan, the Merciful.
4 Raamkalee Guru Nanak Dev


(੯੦੩-, ਰਾਮਕਲੀ, )
ਕਰਿ ਕਰਤਾ ਤੂ ਏਕੋ ਜਾਣੁ
kar karathaa thoo eaeko jaan ||7||
Know that there is only One Creator of the creation. ||7||
5 Raamkalee Guru Nanak Dev


(੯੦੩-, ਰਾਮਕਲੀ, )
ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਏਦੂ ਉਪਰਿ ਕਰਮੁ ਨਹੀ
naanak naam milai vaddiaaee eaedhoo oupar karam nehee ||
Nanak has obtained the glorious greatness of the Naam, the Name of the Lord. There is no action higher than this.
5 Raamkalee Guru Nanak Dev


(੯੦੩-, ਰਾਮਕਲੀ, )
ਜੇ ਘਰਿ ਹੋਦੈ ਮੰਗਣਿ ਜਾਈਐ ਫਿਰਿ ਓਲਾਮਾ ਮਿਲੈ ਤਹੀ
jae ghar hodhai mangan jaaeeai fir oulaamaa milai thehee ||8||1||
If someone goes out to beg for what is already in his own home, then he should be chastised. ||8||1||
5 Raamkalee Guru Nanak Dev
(Ang 902-903)

Page 515: Over here we find that writer fights for the fact term Jagmai and Shiva is written for demigoddess in the case of mother of Lord Krishna and his wife. Writer says that as per page 495 this means same of the term Jagmai there. This is highly ridiculous . Say for Example for a Sikh term Vishnu may have two different meaning well within Shri Guru Granth Sahib Ji. One for Akal and another of demigod of Hindus. So here to Jagmai of poet is not the same as of family of Lord Krishna same does apply for Shiva.



(੨੭੪-੧੨, ਗਉੜੀ ਸੁਖਮਨੀ, )
ਮਨੁ ਤਨੁ ਅਰਪੈ ਬਿਸਨ ਪਰੀਤਿ
man than arapai bisan pareeth ||
He dedicates his mind and body to the Love of God.
12 Gaurhee Sukhmanee Guru Arjan Dev
(Ang 274)

Here Vishnu means God.


(੭੩੫-੧੭, ਸੂਹੀ, )
ਬ੍ਰਹਮਾ ਬਿਸਨ ਮਹਾਦੇਉ ਤ੍ਰੈ ਗੁਣ ਰੋਗੀ ਵਿਚਿ ਹਉਮੈ ਕਾਰ ਕਮਾਈ
brehamaa bisan mehaadhaeo thrai gun rogee vich houmai kaar kamaaee ||
Brahma, Vishnu and Shiva suffer from the disease of the three gunas - the three qualities; they do their deeds in egotism.
17 Soohee Guru Ram Das
(Ang 735)

Here it is demigod of Hindus.

We can not behold two the same as the writer in question uses the logic.

Anyway the story of Shrimad Bhagvar Purana Dasham Skhandha Chapter 56 in which worship of Durga by famly/tribe of Krishan mentioned.

Page 518,547: Here we find Lord Krishna’s coming to Delhi. As per writer this is a mistake on the part of poet as in that age it should be Delhi or Hastinapur.

Poof! And Sikhs call this writer as scholar.

Hastinapur still exists and it is located 108 Km north east of Delhi on the Bank of river Ganges. It is a pilgrimage center both for Jains and Hindus, while in nearby village of Saifpur, A Gurudwara is there dedicated to Second Beloved (of Sikhs)Piara Bhai Dharam Singh Ji, whose family still lives there as Hindu jaats. Area hold a relict population of swamp deer ,who is termed as Jhankhara in Shri Dasham Granth Sahib. Term jhinkai or Jhankhara is Dravidian terms used for deer in outcastes of north India and south Indians in general.

So was Delhi there in that time. Answer is yes. After partitioning of empire of Kuru, Khandav Vana was given to Pandavas. They made Five Towns for Five brothers. (Four Are given as Swarnpratha(Sonipat),VyghraPratha(Baghpat), TailPrastha(Tilpat it is very near to the house of Mr Dalbeer Singh Ji at Fareedabad),Pannpratha(Panipat). Sixth village was given to Guru Dronacharya and called Gurugram and in fact that village is present day Gurgaon and it may have temple related to Droncharya(his field range of training is further west via Gurgan into Churu district of Rajashtan called Drnaanchal Hills, near Tal Chhapar). So what about the fifth village. As per one historian of Humayan, present day Puran Qila of Delhi, which was called Din E Panah, was called inderpat in past. It is slang of Indrapastha. We have large area south of ITO of Delhi called Indraprastha. There is one station of Delhi metro named after this.

First city of Delhi out of more then seven to eight was indeed Indrprstha and Guru new that but our scholar is not knowing this. Pity on his intellect. Verse 2087 uses term IndraPrastha for Delhi, which writer ignores. In Next verse Krishna is told hunting the cows.
Page 522: here we are told that Krishna and Arjuna were taking wine and having a good time with dancing ladies. There they talk that Brhama is lowly being a Brahaman as per them, so what problem does writer has when one Hindu incarnation makes fun of oone of their god. Does writer has any sympathy with them ?
Page 571: over here we find that “poet says that after greatly making my mind aware . tell story after deliberation concentration.” As per writer poet uses intoxicants but he does not gives proof instead writer gives proof that poet says that a person who uses drugs does not get awareness/sense..5.. as per page 1137. So writer himself gives an answer. Term Sudh is used for awareness/news/care also and not only for purity



ਕਾਹੇ ਕੋ ਡੋਲਤ ਹੈ ਤੁਮਰੀ ਸੁਧ ਸੁੰਦਰ ਸ੍ਰੀ ਪਦਮਾ ਪਤਿ ਲੈਹੈ ੨੪੭
Kaahe ko ?olat hai tumroo sudh sundar sroo padmaa pat(i) laihai||5||247||
Why dost thou waver, O creature! The beautiful Lord of maya will take care of thee. 5.247.

Page 87, Line 10
(Akal Ustat)

So after having a great awareness in my mind and not purifying the mind.

Page 583: as per line we get “respected sustainer will come to the temple of susainer.Verse 153. and writer asks who is this sustainer and that is goddess. Strange so far in non of the Hindu text Hari, the term refred to Vishnu is used for demigoddess. Strange is further that Vammargi Shakta is doing such an innovativeness and that also while in misguiding Sikhs. Independently there is no such faith or such text exists in them. Any way who is that Hari, or Nihkanaki, we find answer in Shri Guru Granth Sahib Ji.



(੧੪੦੩-, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੁ ਗੁਬਿੰਦ ਜੀਉ
sathiguroo sathiguroo sathigur gubindh jeeo ||
The True Guru, the True Guru, the True Guru is the Lord of the Universe Himself.
3 Sava-yay (praise of Guru Ram Das Ga-yand


(੧੪੦੩-, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਬਲਿਹਿ ਛਲਨ ਸਬਲ ਮਲਨ ਭਗ੍ਤਿ ਫਲਨ ਕਾਨ੍ਹ੍ਹ ਕੁਅਰ ਨਿਹਕਲੰਕ ਬਜੀ ਡੰਕ ਚੜ੍ਹੂ ਦਲ ਰਵਿੰਦ ਜੀਉ
balihi shhalan sabal malan bhagio falan kaanh kuar nihakalank bajee ddank charrhoo dhal ravindh jeeo ||
Enticer of Baliraja, who smothers the mighty, and fulfills the devotees; the Prince Krishna, and Kalki; the thunder of His army and the beat of His drum echoes across the Universe.
4 Sava-yay (praise of Guru Ram Das Ga-yand


(੧੪੦੩-, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਰਾਮ ਰਵਣ ਦੁਰਤ ਦਵਣ ਸਕਲ ਭਵਣ ਕੁਸਲ ਕਰਣ ਸਰਬ ਭੂਤ ਆਪਿ ਹੀ ਦੇਵਾਧਿ ਦੇਵ ਸਹਸ ਮੁਖ ਫਨਿੰਦ ਜੀਉ
raam ravan dhurath dhavan sakal bhavan kusal karan sarab bhooth aap hee dhaevaadhh dhaev sehas mukh fanindh jeeo ||
The Lord of contemplation, Destroyer of sin, who brings pleasure to the beings of all realms, He Himself is the God of gods, Divinity of the divine, the thousand-headed king cobra.
5 Sava-yay (praise of Guru Ram Das Ga-yand


(੧੪੦੩-, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਜਰਮ ਕਰਮ ਮਛ ਕਛ ਹੁਅ ਬਰਾਹ ਜਮੁਨਾ ਕੈ ਕੂਲਿ ਖੇਲੁ ਖੇਲਿਓ ਜਿਨਿ ਗਿੰਦ ਜੀਉ
jaram karam mashh kashh hua baraah jamunaa kai kool khael khaeliou jin gindh jeeo ||
He took birth in the Incarnations of the Fish, Tortoise and Wild Boar, and played His part. He played games on the banks of the Jamunaa River.
6 Sava-yay (praise of Guru Ram Das Ga-yand


(੧੪੦੩-, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਨਾਮੁ ਸਾਰੁ ਹੀਏ ਧਾਰੁ ਤਜੁ ਬਿਕਾਰੁ ਮਨ ਗਯੰਦ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰ ਗੁਬਿੰਦ ਜੀਉ
naam saar heeeae dhhaar thaj bikaar man gayandh sathiguroo sathiguroo sathigur gubindh jeeo ||4||9||
Enshrine this most excellent Name within your heart, and renounce the wickedness of the mind, O Gayand the True Guru, the True Guru, the True Guru is the Lord of the Universe Himself. ||4||9||
7 Sava-yay (praise of Guru Ram Das Ga-yand
(Ang 1403)

As per a book published by Kanwar Ajeet Singh Ji, we find that this line above from Dasham Granth Sahib talks about a temple of Kalki converted into mosque at Sambhal town of Uttar Pradesh.

Further we find that that as per verse 169 writer tries to prove that goddess has taken form to kill lower caste Shudras.

While the fact is that there is no caste but as per the way of Gurbani people have become lowly. Have a look.



(੧੩੩੦-, ਪ੍ਰਭਾਤੀ, )
ਜਾਤਿ ਜਨਮੁ ਨਹ ਪੂਛੀਐ ਸਚ ਘਰੁ ਲੇਹੁ ਬਤਾਇ
jaath janam neh pooshheeai sach ghar laehu bathaae ||
God does not ask about social class or birth; you must find your true home.
8 Parbhaatee Guru Nanak Dev


(੧੩੩੦-, ਪ੍ਰਭਾਤੀ, )
ਸਾ ਜਾਤਿ ਸਾ ਪਤਿ ਹੈ ਜੇਹੇ ਕਰਮ ਕਮਾਇ
saa jaath saa path hai jaehae karam kamaae ||
That is your social class and that is your status - the karma of what you have done.
8 Parbhaatee Guru Nanak Dev
(Ang 1330)

While in the same Kalki Avtar we are told that people have become lowly due to lowly evil acts vide:

ਛਿਤ ਭਈ ਸੁੱਦ੍ਰ ਕ੍ਰਿਤ ਕਰਤ ਛੁੱਦ੍ਰ
Chhit bhai suddra|| Krit karat chhuddra||
All the people of the earth became Shudras and all were absorbed in base acts;
(Verse 163 Kalki Avtar)

Likewise various people with whom Kali fought are termed as Kshtriyas as they are armed.


ਬਜੇ ਘੋਰ ਬਾਜੇ ਧੁਣੰ ਮੇਘ ਲਾਜੇ ਖਹੇ ਖੇਤ ਖਤ੍ਰੀ ਤਜੇ ਤਾਣ ਪਤ੍ਰੀ ੪੨੪
Baje ghor baaje|| Dhunang megh laaje|| Khahe khet khatree|| Taje taan patree||424||
The dreadful war-drums sounded, hearing which the cloud felt shy; the Kshatriyas fought in the battlefield and pulling their bows, discharged the arrows.424.
Line 7


ਛੁਟੈ ਸ੍ਵਰਣ ਪੁੱਖੀ ਸੁਧੰਸਾਰ ਮੁੱਖੀ ਕਲੰਕੰ ਕਪਤ੍ਰੀ ਤਜੇ ਜਾਣ ਛਤ੍ਰੀ ੪੩੧
Chhutai svaran pukkhee|| Sudhansaar mukkhee|| Kalankang kapatree|| Taje jaan chhatree||431||
The arrows, with golden wings and steel tips, were discharged and in this way, the arrows with sharp tips were discharged on the Kshatriyas.431.
Line 14
(Kalki Avtar)

Fact is that these are a few examples only when term kshtriya is used against whom Kalki fights and they are termed as Sudras before due to lowly acts. Shankar varn here means mixture of two Professions which like low grade politicians.
 
Jul 30, 2004
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world
Part3 form of worshipped.
Page 669:
Page 669:
ਪੁੰਨ ਕਥਾ ਮੁਨਿ ਨੰਦਨ ਕੀ ਕਹਿ ਕੈ ਮੁਖ ਸੋ ਕਬਿ ਸਯਾਮ ਬਖਾਨੀ ਪੂਰਣ ਧਿਆਇ ਭਯੋ ਤਬ ਹੀ ਜਯ ਸ੍ਰੀ ਜਗਨਾਥ ਭਵੇਸ ਭਵਾਨੀ ੪੯੮
Punn kathaa mun(i) nandan kikah(i) kai mukh so kabi Syaam bakhaanee|| Pooran dhiaae bhayo tab hijaya sri jagnath bhaves bhavaanee||498||
In his way, the poet Shyam has described the episode of the great sage Dutt; this chapter is now being completed hailing the Lord of the world and the mother of the world.498.
Line 3

As per these lines

ਪੁੰਨ ਕਥਾ ਮੁਨਿ ਨੰਦਨ ਕੀ ਕਹਿ ਕੈ ਮੁਖ ਸੋ ਕਬਿ ਸਯਾਮ ਬਖਾਨੀ ਪੂਰਣ ਧਿਆਇ ਭਯੋ ਤਬ ਹੀ ਜਯ ਸ੍ਰੀ ਜਗਨਾਥ ਭਵੇਸ ਭਵਾਨੀ ੪੯੮
Punn kathaa mun(i) nandan kikah(i) kai mukh so kabi Syaam bakhaanee|| Pooran dhiaae bhayo tab hijaya sri jagnath bhaves bhavaanee||498||
In his way, the poet Shyam has described the episode of the great sage Dutt; this chapter is now being completed hailing the Lord of the world and the mother of the world.498.
Line 3

As per these lines we find term primal lord in first verse while lord/master of the universe in second. As been told before that manifestation of Akal in form is Bhavani.

Which is proved over here. We are told that Bhavani(maker of happening) is actually the lord of World and the lord of happening only. So here Akal is remembered as the manifestation of Bhavani/matter/visible energy giving birth to power.

Page 710: here writer commits grammatical blunders.

Rag Sorath(i) Patshahi 10 has “ocean of mercy, visionary of three times(past, present and future), doer of destruction of evil deeds” .While writer uses term Kal for God.

Rag Kaliyan Patshahi 10.. “From that all, no one came to protect from the saber stroke of Kal/God manifesting as death..

While writer tries to show Sarabkal ie all death.
Tilang Kafi Patshahi 10. only Kal/God is creator. Further in the same verse at last we are told about that God who has extended self in demons and demigods, in subjects and direction by which attribute of you should we take your name as slayer of Mura.

Page 711,715 talk of God while writer tires to prove it demigoddess while in all places we are told of formless and/or all pervading God.

In 33 Svayes we have First one talking about Khalsa. It was added later while in copies by Guru, we have 32 Svayyesonly(they will not have Khyal Patshahi 10 and Jaffernammah also).

In 7th Svvaye demigoddess as Sarada is referred as beholding God as truth so demigoddess is worshipper of Kal here. In 10th one we are told God saving those who are as per Puranic text, were saved by Vishnu like PRahlad, Ganika and Ajamil.

3rd Svvaye told Akal as living in all.

We have Masand mentioned as in negative terms 28th and 29th Savaye. This only a pro Sikh rather Guru of Sikhs could write.

Page809: Here writer talks of first Charitropakhayan and asks that why is there praise of demigoddess in first Charitropakhyan ?

So is that anything to do with demigoddess ?

In fact there is nowhere written at all this is praise of demigoddess. It is description of the characteristics of chandi/sword/one with speed/one with glory(there are many meaning of chand and chandi in mahan kosh).

So kindly read the first line of this Charitropakhyan and that solves the problem.

You only sharp edge of sword ,you only with (ability) to cut. You only arrow, saber, knife, dagger. Syrian(Sword), Armenian( Sword) , North African(Sword) you only. Where I see you stay there..1..

This is the clear cut case of Sikh God, who is Omni Visible(Everywhere seen) and does not applies to any demigoddess, and that manifests in weapons. Further to it no Hindu ever talks his demigod or demigoddess in any weapon and that also made in foreign land. They had an untouchability towards foreigners and they never went outside India at that time.

Next verse talks of God only is demigoddess, and three deities of Hindus.

Next verse has unprecedented thing regarding that God descending as faith(Path/Panth) into the creation/universe. You only make from mouth the Godism to be said..3..

Verse 4 talks of Vedas coming from the God
Verse 5 talks of acts of lion man and acts of pig god’s having land on his tusks attributed to God.

Verse 4 talks of Rama and Krishna’s act attributed to God.

Verse 9 has first line ,which makes an unprecedented revelation , you then do summery of codes making (me) happy.

Then when we see the verse 46.

First chapter sir sword(God) (I) describe the context of lady/mammon(in three qualities) . In my body you may crop up after being river (of) sentences in wave..46..

So when we go in for lesson of Politics, Diplomacy, Criminology, Warfare etc. dealing with rulers of the state, we find God manifested as sword ,the symbol of sovereign power being remembered first.

So no demigoddess over here.

Page 810: here some attribute to an entity are given and as per Dr Jodh Singh at end it is written that Kal/God nurtures that entity. So as per him that entity is other than God. Similar are the views of Dr Rattan Singh Jaggi.

But let us take what writer says and this is God. Like Mr Ambala, writer also mistakes when he understand page 41 also in wrong way. Let us take this verse 17 of First Charitropakhyan.

The garland of head(it is pineal gland or Tenth Door spreading like rosary around upper hemisphere of man and as per line that is God, unlike in Jainism and Buddhism,) , the cloath/sky/one who covers the directions ,Left hand( easy work) is pressure/weight of saber in neck(death on anyone is an easy job for God). The eyes of beloved dangerously looking shine in duality,(by this) glory sits of darkness. Children of this super dangerous, the gigantic, are librated, The light of broken path looks beautiful. The fire(pain) leaves, when serpent(of mammon) is in hand/control, good God/Kal always nourishes you..17..

Instead of any demigoddess spiritual meaning is given in here.

When pineal gland is activated by making it as cloth of direction. When we see God in us and out side us even beyond directions of creations, we are at ease(left hand grip) with fear of death(weight of sword of neck).(there is proverb in India , where something very easy is called left hand game).. Eyes of beloved(our eyes are not our but of God) are dangerous (as they with sense of vision make us attach with mammon) shine while we are in duality and light sits of darkness.. Children as librated from gigantic super dangerous, the light in broken path/line/queue looks beautiful. .When serpant is tamed the pain/fire leaves, good God always take cares of you..17..

So with further spiritual understanding bigger meanings may emerge. So writer’s further assertion about conspiracy to let Tenth Master be attached to worship of demigoddess is baseless. At end of this chapter 5 references from Shri Dasham Granth Sahib will be given which make worship of demigoddess unfit for Sikh.(for that book of Bhai Veer Singh Ji, Devi Pujan Partal has helped).

Page 813: here wrong interpretation of verse 46 of first Charitropakhyan is talked about by writer which is explained above.(Gyani Balbeer Singh Ji of saysatsriakal.com has helped to understand the meaning of tria).

Page 998: here we have a story about ladies rescuing the king trapped by enemy. Why has not writer given the courageous acts of ladies over here ? What is vulgar in this character ? line is that they all went for fight thinking what so ever God/Kal does will happen.(Verse 22) Writer puts demigoddess out of context here.

Page 1003: Here a King who worships Vishnu is befouled by his Shiv worshipping wife by concoting a story of miracle that god Shiv has thrown him off bed while he slept as he used bad words of Shiv. In fact it was his wife who did this. By fear King becomes worshipper of Shiv. As per great intellect of writer here poet tries to make a person worshipper of Shiv. With such a great self acclaimed scholars ,we could imagine the greatness of people opposing Shri Dasham Granth Sahib. It is clear from the story that Shiv did no miracle and only by lies we go in for miraculous power of Shiv and this takes the person off the Shiv worship. There are many stories in where we are told that worshippers of Shiv or demigoddess are immoral. Some miracles attributed to demigods or holy peers are just deceptions. Writer has commuted a blunder as he ignored verses from Charitropakhyan 266 and 405 which either proved Shiv inferior to God of Sikhs or Disrespect is shown to him. Verse 20,21,31-33,51,85,96,101,109,110,115,116 Charitropakhyan 266. Here verse 21 has fun Shiv being trapped in the reproductive organ of lady(Shiv Lingum is male organ from above and female organ below it). Then in Chritropakhan 405 we have Shiv being told separately from God Sikhs and even doing praise of the same. See the verses.80,82,98,383,384.

So by now it is clear that Shiv is shown different from Mahakal, the God of Sikh, who created universe with Onakar, Fact is that Akal makes universe with Onakar and Ek Oankar is only an attribute of Akal and this may not exist when creation is not there. Understanding of Ek Oankar from Shri Guru Granth Sahib Ji, is not as yet understood by writer and he tries to teach Shri Dasham Granth Sahib.

(੯੨੯-੧੭, ਰਾਮਕਲੀ ਦਖਣੀ, )
ਰਾਮਕਲੀ ਮਹਲਾ ਦਖਣੀ ਓਅੰਕਾਰੁ
raamakalee mehalaa 1 dhakhanee ouankaaru
Raamkalee, First Mehl, Dakhanee, Ongkaar:
17 null null


(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, )
ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
17 null null


(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, )
ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ
ouankaar brehamaa outhapath ||
From Ongkaar, the One Universal Creator God, Brahma was created.
18 Raamkalee Dakhnee Guru Nanak Dev


(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, )
ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ
ouankaar keeaa jin chith ||
He kept Ongkaar in his consciousness.
18 Raamkalee Dakhnee Guru Nanak Dev


(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, )
ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ
ouankaar sail jug bheae ||
From Ongkaar, the mountains and the ages were created.
18 Raamkalee Dakhnee Guru Nanak Dev


(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, )
ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ
ouankaar baedh nirameae ||
Ongkaar created the Vedas.
18 Raamkalee Dakhnee Guru Nanak Dev
(Ang 929)


(੯੩੦-, ਰਾਮਕਲੀ ਦਖਣੀ, )
ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ
ouankaar sabadh oudhharae ||
Ongkaar saves the world through the Shabad.
1 Raamkalee Dakhnee Guru Nanak Dev


(੯੩੦-, ਰਾਮਕਲੀ ਦਖਣੀ, )
ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ
ouankaar guramukh tharae ||
Ongkaar saves the Gurmukhs.
1 Raamkalee Dakhnee Guru Nanak Dev


(੯੩੦-, ਰਾਮਕਲੀ ਦਖਣੀ, )
ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ
ounam akhar sunahu beechaar ||
Listen to the Message of the Universal, Imperishable Creator Lord.
1 Raamkalee Dakhnee Guru Nanak Dev


(੯੩੦-, ਰਾਮਕਲੀ ਦਖਣੀ, )
ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ
ounam akhar thribhavan saar ||1||
The Universal, Imperishable Creator Lord is the essence of the three worlds. ||1||
1 Raamkalee Dakhnee Guru Nanak Dev
(Ang 930)

We see That it is to do with creation. Writer without knowing the creature and living with the notion of deeming creation as God commits mistake to recognize God.

So in 130 Charitropakhyan neither Shiv nor his wife is being propagated to be worshipped but it is mere mistake of writer in comprehending the truth.
Page 1199 to page 1210: This deals with Chartropakhyan 266.

Issues raised by writer.

  • Did princess made Brahmin off the worship of Vishnu ,to go for worship of God of Sikhs/Mahakal ? Answer is no as shiv is also told to be not fit to be worshipped as mentioned above.
  • Is this Mahakal same as demigoddess ?
  • 800 dives into river ! How is it possible ?
  • Did this encourages drug or wine addiction ?
  • Is there any Triya Charitar as writer wants us to believe in making Brahmin worship Akal ?
So to answer the second question, we go in for one verse which writer has given in with wrong spaces.
Kabit . To one (they) shave off(the funds), from one they take fine, to one they put wooden rosary in neck. To one they let remember the spell, to one they let write the Jantra/mostly sketches of intended paranormal results ,to one they make aware of Tantras. To one tells the debate of knowledge, to other show the shamming slowly and sturdily takes away quantity . Who believes in mother(goddess) ? (one) that does not cajole super death(God of Sikhs), that fool believes in clay and die seeking from it..53..

So here the matter is understood by this time. Further there is a fact that goddess worshipper make mound of clay called pindis as a symbol of demigoddess, this mud worshipping latter gave birth to mother India or Bharat Mata worship by Hindus.

We have a proof of Demigoddess worship vide clay in Shri Dasham Granth Sahib Ji also.

ਸਵੈਯਾ
Sawaiyaa||
SWAYYA
Line 8


ਲੈ ਅਪਨੇ ਕਰ ਜੋ ਮਿਟੀਆ ਤਿਹ ਥਾਪ ਕਹੈ ਮੁਖ ਤੇ ਜੁ ਭਵਾਨੀ ਪਾਇ ਪਰੈ ਤਿਹ ਕੇ ਹਿਤ ਸੋ ਕਰਿ ਕੋਟਿ ਪ੍ਰਨਾਮੁ ਕਹੈ ਇਹ ਬਾਨੀ
Lai apne kar jo miteeaa tih thaap kahai mukh te ju bhavaanee|| Paae parai tih ke hit so kar(i) kottee pranaam(u) kahai eh baanee||
Taking clay in their hands and installing the image of the goddess and bowing their heads at her feet, all of them are saying,
Line 9


ਪੂਜਤ ਹੈ ਇਹ ਤੇ ਹਮ ਤੋ ਤੁਮ ਦੇਹੁ ਵਹੈ ਜੀਅ ਮੈ ਹਮ ਠਾਨੀ ਹ੍ਵੈ ਹਮਰੋ ਭਰਤਾ ਹਰਿ ਜੀ ਮੁਖਿ ਸੁੰਦਰ ਹੈ ਜਿਹ ਕੋ ਸਸਿ ਸਾਨੀ ੨੪੩
Poojat hai eh te ham to tum dehu vahai jeea mai ham thaanee|| Hvai hamro bhartaa har(i) jimukh(i) sundar hai jih ko sas(u) saanee||243||
“O goddess! we worship you for bestowing the boon according t our heart’s desire, so that our husband be of the moonlike face of Krishna.243.
Line 10
(Krishna Avtar)

So this only proves that tantric rituals, goddess worshipping etc. is rejected here.

Answer 3: how could some one take 800 dives. Well such objection was raise by Ambala Sahib and befitting answer is given to him. Yet brief answer is given here.

Sai in Haryanani means is also then this may only make eight and not eight hundred. Yet if we deem it Atiotckti Alankar, High statement ornament of speech in Hindi poetry. That is made to let reader have an impression good deep into mind.

Let us give same being used in Shri Guru Granth Sahib Ji.

(੧੯੪-੧੭, ਗਉੜੀ, )
ਉਚਰਹੁ ਰਾਮ ਨਾਮੁ ਲਖ ਾਰੀ
oucharahu raam naam lakh baaree ||
Utter thou the Name of the Pervading Lord, the hundred thousand times.
,
17 Gaurhee Guru Arjan Dev
(Ang 194)

So will writer go by literal meaning of the verse above.

Answer to 4th question does it encourages use of drugs or wine. Das has replied to the same writer in another article so that part is being pasted(kindly understand term comrade used for S. Dalbeer Singh Ji).
Then he cribs over the verse 125 of Charitropakhyan 266. Which is “by making him disciple of Mahakal , (made him) drink wine, cannabis..125.1..”

Here too he ignores the line succeeding this line.
By this deception, Brhamin was decived, got stone(idols) drown(in water).
by making him disciple of Mahakal , (made him) drink wine, cannabis..125.1..

There are many temples of Mahakal(of Shaktas) in Delhi, Comrade could go there. There is another very popular name of Mahakal(of Shaktas), the husband of Mahakali. But name Mahakal is not complete of the husband of Mahakali Bhairavi. That Mahakal of Shaktas is separately mentioned in Shri Dasham Granth Sahib. So called Hindu Mahakl worshipper is an idolater or even some time stone(pindi) worshiper.

The fact is Charitrpakhyan 266 has main part of dialogue between a Brahmin and a princess, In which she tells him the worthlessness of occult, worship of goddess and gods. After not winning her in debate, Brahmin accuses her of being under the influence of cannabis (verse 36). So as per Brahmin worship of formless is like drug. At last she succeeds in weaning him away from worship of demigods etc. Term usage of wine, cannabies signifies this only. In other parts of the Chartrpakyan 266, we do find a good lot of usage of term drugs just to signify Akal’s worship(Verse 38) or some time telling an idol worshipper lower then drug addict(verse 58,71)


(੭੨੧-੧੦, ਤਿਲਗ, )
ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
10 null null


(੭੨੧-੧੦, ਤਿਲਗ, )
ਭਉ ਤੇਰਾ ਭਾਂਗ ਖਲੜੀ ਮੇਰਾ ਚੀਤੁ
bho thaeraa bhaang khalarree maeraa cheeth ||
The Fear of You, O Lord God, is my marijuana; my consciousness is the pouch which holds it.
10 Tilang Guru Nanak Dev
(Ang 721)

.

(੯੬੯-੧੦, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਦਾਸੁ ਕਬੀਰੁ ਤਾਸੁ ਮਦ ਮਾਤਾ ਉਚਕਿ ਕਬਹੂ ਜਾਈ
dhaas kabeer thaas madh maathaa ouchak n kabehoo jaaee ||3||2||
Slave Kabeer is intoxicated with that wine, which never wears off. ||3||2||
10 Raamkalee Saint Kabir
(Ang 969)

So intoxication with cannabis or wine is used for devotion.

Like wise Gurmat does not talk of heaven but heaven in proximity of lord.


(੧੧੬੧-੧੦, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਭਿਸਤ ਨਜੀਕਿ ਰਾਖੁ ਰਹਮਾਨਾ ੧੫
bhisath najeek raakh rehamaanaa ||4||7||15||
Keep me near You, O Merciful Lord God - that is heaven for me. ||4||7||15||
10 Bhaira-o Guru Arjan Dev
(Ang 1161)

Just to comrade understand similarity here and verse from Chartropakhyan given above ie By making follower of God, Brahmin as if got cannabis, wine partaking.


Answer to last question deals with Verse 119 to 122 of 266 Charitropakhyan. Here after getting defeated in debate, Brahmin threatens her to be tied down by king. She tells him instead she will tell king that Brahmin has tried to put his hand on her(this may mean to subdue the princess of state) and will let his hand cut. Then after defeating him ideologically she also defeats him psychologically as often Brahmin do use this weapon of psychological warfare when they could not win the opponent by facts and truth. Calling princess a drug addict was another example of this.

Strange are sons of Guru, when Guru teaches them how to fight information warfare or propaganda warfare, they launch war in same dimension against Guru.

There after writer comes to Chartopakhyan 405.

He makes a few observation.

Fact is that some are mere repetition of issues rasied by Amabala Ji.

  • How could so many demons be there ?
Answer is that demons could be aliens, machine, prehistoric or other strange cratures and battlefield could be the whole space. Then number does not matter.(Machine like tanks are termed as horse in army, like wise aero planes are called eagle cart in Banger Area of Haryana and Rajasthan ) so such thing which are innovative are bound to come out from Guru.

  • Question is about Pathans etc in age of truth. Answer to this is already given while dealing with Krishna Avtar.
  • Is there any form of half man and women form of Shiva in here ?

Answer is that it is more an imagination and wishful thinking of the writer. As we have told before that Shiv is told lower than Sikh God in this Chartropakhyan so there is no need to repeat it. But Mahakal over here is told to be separate from demigoddess is also proved in here which writer is ignoring.

Term Jagmata anyway can also mean one who intoxicate the world(in mammon ) or God.

Mata means intoxicated also. Jagmata may means intoxicator of universe as in Japu Sahib we find Sarbang Karata meaning doer/creator of all.

(੭੪੯-੧੯, ਸੂਹੀ, )
ਬੋਲਿ ਜਾਣੈ ਮਾਇਆ ਮਦਿ ਮਾਤਾ ਮਰਣਾ ਚੀਤਿ ਆਵੈ
bol n jaanai maaeiaa madh maathaa maranaa cheeth n aavai ||1||
The mortal being does not know how to chant Your Name - he is intoxicated with the wine of Maya, and the thought of death does not even enter his mind. ||1||
19 Soohee Guru Arjan Dev
(Ang 749)

Here we find mata is an object, but while in the case of Jagmata Jag is object, and mata verb becomes adjective/attribute to subject who is God. As the example Karta, Harta etc. are there in Jap Sahib, there term Lok Mata is used. Bow to Primal knowledge able , bow to intoxicator of world.

Coming to the case of demigoddess.

We find a lady called Dulaha Devi born out of glory, she finds no one fit to marry soshe worship God’s manifestation as intoxicator of world. God comes in that form and tells her that FORMLESS will marry her. She then sleeps and gets order from lord that she will be married once she kills breath seed demon.(verse 28 to 36)

Whole story is birth of humans mind after fight of good and bad, this mind wants to marry God or to be one. With conventional way of spells and machine/sketches she finds mammon as manifestation of God, who guides her further, but God tells her to kill breath seed demon first. When we think a lot we breath a lot, thoughts of mammon are having a seed in breath.

Then she finds herself unworthy to fight alone the mammon she surrenders self to God and God comes. Verse 51 to 56.

Then God fights and we are told about her again in verse 77, where it is Dulha Devi who is attacked by demons and she is told as Kali or blotted human spirit.

Then in verse 328 to 330, we find lots of musical instrument being told to be played. That happens before and during salvation.


(੯੮੮-੧੦, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਧਨਿ ਧੰਨਿ ਰਾਮ ਬੇਨੁ ਬਾਜੈ
dhhan dhhann ou raam baen baajai ||
Blessed, blessed is that flute which the Lord plays.
10 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੦, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਮਧੁਰ ਮਧੁਰ ਧੁਨਿ ਅਨਹਤ ਗਾਜੈ ਰਹਾਉ
madhhur madhhur dhhun anehath gaajai ||1|| rehaao ||
The sweet, sweet unstruck sound current sings forth. ||1||Pause||
10 Maalee Gaurhaa Saint Nam Dev
(Ang 998)



(੮੩੩-੧੪, ਬਿਲਾਵਲੁ, )
ਗੁਰਮੁਖਿ ਮਨੂਆ ਇਕਤੁ ਘਰਿ ਆਵੈ ਮਿਲਉ +ਪਾਲ ਨੀਸਾਨੁ ਬਜਈਆ
guramukh manooaa eikath ghar aavai milo guopaal neesaan bajeeaa ||5||
The mind of the Gurmukh returns to its own home; it meets the Lord of the Universe, to the beat of the celestial drum. ||5||
14 Bilaaval Guru Ram Das
(Ang 833)

So with all this thing in happening we find.

When in this way the battle happened. In day(light) dulha/sprit came out as wife(of God). Emblem making lion as vehicle stayed. Seeing that hordes of demon run away..331.. Here state of salvation is being told. The flag of controller of ferocious lion exists which make demons of mammon run away.

So as we see that there is no demigoddess at all over here.

Then we have the next question about so called body of This God. Just cutting and pasting from another article where writer is replied for the same issue.
Then comrade talks of God riding a chariot as per Charitropakhyan 405.

What about God riding Garuda?


(੧੧੬੬-, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਗਰੁੜ ਚੜ੍ਹ੍ਹੇ ਆਏ ਗੋਪਾਲ ੧੬
garurr charrhae aaeae gopaal ||16||
and the Lord came, mounted on the eagle garura. ||16||
4 Bhaira-o Saint Nam Dev
(Ang 1166)

Then comrade talks of bow and arrow in hand.

Let us similar thing in Shri Guru Granth Sahib Ji.


(੯੮੮-੧੪, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਕਰ ਧਰੇ ਚਕ੍ਰ ਬੈਕੁੰਠ ਤੇ ਆਏ ਗਜ ਹਸਤੀ ਕੇ ਪ੍ਰਾਨ ਉਧਾਰੀਅਲੇ
kar dhharae chakr baikunth thae aaeae gaj hasathee kae praan oudhhaareealae ||
You hold the steel chakra in Your hand; You came down from Heaven, and saved the life of the elephant.
14 Maalee Gaurhaa Saint Nam Dev
(Ang 988)

Before we proceed further Garuda or eagle over there is not Sabad or holy verses as verses and Akal are one and same. Garuda used spell only where there is a mention of serpent also.

Then about sweat coming out of God.

Well first let us talk of nose and hairs of God.



(੫੬੭-, ਵਡਹੰਸੁ, )
ਤੇਰੇ ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ
thaerae bankae loein dhanth reesaalaa ||
Your eyes are so beautiful, and Your teeth are delightful.
9 Vadhans Guru Nanak Dev


(੫੬੭-, ਵਡਹੰਸੁ, )
ਸੋਹਣੇ ਨਕ ਜਿਨ ਲੰਮੜੇ ਵਾਲਾ
sohanae nak jin lanmarrae vaalaa ||
Your nose is so graceful, and Your hair is so long.
9 Vadhans Guru Nanak Dev


(੫੬੭-, ਵਡਹੰਸੁ, )
ਕੰਚਨ ਕਾਇਆ ਸੁਇਨੇ ਕੀ ਢਾਲਾ
kanchan kaaeiaa sueinae kee dtaalaa ||
Your body is so precious, cast in gold.
9 Vadhans Guru Nanak Dev


(੫੬੭-੧੦, ਵਡਹੰਸੁ, )
ਸੋਵੰਨ ਢਾਲਾ ਕ੍ਰਿਸਨ ਮਾਲਾ ਜਪਹੁ ਤੁਸੀ ਸਹੇਲੀਹੋ
sovann dtaalaa kirasan maalaa japahu thusee sehaeleeho ||
His body is cast in gold, and He wears Krishna's mala; meditate on Him, O sisters.
10 Vadhans Guru Nanak Dev


(੫੬੭-੧੦, ਵਡਹੰਸੁ, )
ਜਮ ਦੁਆਰਿ ਹੋਹੁ ਖੜੀਆ ਸਿਖ ਸੁਣਹੁ ਮਹੇਲੀਹੋ
jam dhuaar n hohu kharreeaa sikh sunahu mehaeleeho ||
You shall not have to stand at Death's door, O sisters, if you listen to these teachings.
10 Vadhans Guru Nanak Dev


(੫੬੭-੧੧, ਵਡਹੰਸੁ, )
ਹੰਸ ਹੰਸਾ ਬਗ ਬਗਾ ਲਹੈ ਮਨ ਕੀ ਜਾਲਾ
hans hansaa bag bagaa lehai man kee jaalaa ||
From a crane, you shall be transformed into a swan, and the filth of your mind shall be removed.
11 Vadhans Guru Nanak Dev


(੫੬੭-੧੧, ਵਡਹੰਸੁ, )
ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ
bankae loein dhanth reesaalaa ||7||
Your eyes are so beautiful, and Your teeth are delightful. ||7||
11 Vadhans Guru Nanak Dev
(Ang 567)

Comrade if you say that Bhagat Bani and Bhatt Swayyes are interpolation then what about the verse above unto the First Master.

Then das challenges you Oh! comrade who says that God has no body to tell that is there any Body which is not of God?

Coming to term Praset from verse 109 of Charitropakhyan. It may not means sweat only. Sweat is Prased also. But praset also could be derived from Prasoot or delivery. Let us talk of watery sweat only. Read the verse 196 of Charitropakhyan 405. We find God transparent like water. So such transparent body giving out such refractive visual object lead to the creation of bards.

(੩੮੭-, ਆਸਾ, )
ਓਪਤਿ ਪਰਲ ਖਿਨ ਮਹਿ ਕਰਤਾ
oupath paralo khin mehi karathaa ||
He creates and destroys in an instant.
2 Aasaa Guru Arjan Dev
(Ang 387)

Then some verse talk of anger attached to God see this instance of Shri Guru Granth Sahib Ji.



(੬੫੮-੧੨, ਸੋਰਠਿ, ਭਗਤ ਰਵਿਦਾਸ ਜੀ)
ਕਹਿ ਰਵਿਦਾਸ ਉਦਾਸ ਦਾਸ ਮਤਿ ਪਰਹਰਿ ਕੋਪ ਕਰਹੁ ਜੀਅ ਦਇਆ
kehi ravidhaas oudhaas dhaas math parehar kop karahu jeea dhaeiaa ||3||3||
Says Ravi Daas, Your slave, O Lord, I am disillusioned and detached; please, spare me Your anger, and have mercy on my soul. ||3||3||
12 Sorith Saint Ravidas
(Ang 658)
Then useless opposition of Chaupayee Sahib is done.
After this two more issues are raised over here

  • some Hindu in his books says that Tenth Master was demigoddess worshipper.
Answer: what is an issue about the statement of non Sikhs Radhswamis, Niranlkaris etc give refernce from Shri Guru Granth Sahib Ji, to prove that it is OK presently to have Human Dehdhari Guru.

Likewise Kaliyan magazine of Gita Press Gorakhpur use reference of Shri Guru Granth Sahib Ji, to prove that Vishnu is worshipped there.

Lastly during Ram Setu controversy one page published by B L Sharama Prem had some lines from Shri Guru Granth Sahib Ji, where it was written that these lines are supportive of worship of Lord Rama.

Like

(੯੭੦-੧੧, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਜਾਨੀ ਜਾਨੀ ਰੇ ਰਾਜਾ ਰਾਮ ਕੀ ਕਹਾਨੀ
jaanee jaanee rae raajaa raam kee kehaanee ||
I have come to know the story of my Sovereign Lord.
11 Raamkalee Saint Kabir
(Ang 970)

There is great school of Hindutva guys who try their level best for such things then should we give up or oppose Shri Guru Granth Sahib Ji ? Maybe S. Dalbeer Singh Ji could do this with his same logic.


  • As Tenth Master gave Guruship to Shri Guru Granth Sahib Ji, so we should use the verse from them only in preaching/singing.

Answer :Very well then “Tenth Master giving Guruship to Shri Guru Granth Sahib Ji”, Sikh Salutation(Wahiguru Ji Ka Khalsa, Wahiguru Ji Ki Fateh), Singh surname, 5 ks all will become null and void as non is mentioned in Shri Guru Granth Sahib Ji, by this logic itself of writer we find his hypothecation self contradictory.

If Tenth Master’s giving of Guruship to Shri Guru Granth Sahib Ji is not in Shri Guru Granth Sahib, then it is not the act of Guru, then we could not behold that text only as Guru, if we go by S. Dalbeer Singh Ji.
 
Jul 30, 2004
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Who is the actual writer of this text?

In start we find that writer says that after the Tenth Master went to unite with Akal various fake texts in his name were made. So what there are texts like Karani Nammah, Nasihat Nammah, Pran Sangali etc associated with First Master yet not in Shri Guru Granth Sahib Ji.

Fact is that whole of the text was there when Tenth Master was there and then it was called the book of Tenth Master. One such copy is at Patna Sahib and one such copy is in the possession of SGPC (this SGPC copies information is provided by Jathedar Takhat Harmandir Ji, Patna).

Both those copies are older then formation of Khalsa Panth and as a proof we have Jaffernammah, Khayal Patshahi Dasvi and First Svvaye of 33 Svvaye(Jagat Jot..) missing from them. As all these things come after Tenth Master left Anandpur Sahib.

Then writer gives three so called Brahmanical books as the base of this text. And he gives the name of Markandey Purana, Shrimad Bhagvat Purana and Shiv Purana. While the fact is that Puranas were written only for Shudras as they were not twice born so could not read Vedas. Further to it there are a great lot of difference between the Puranas mentioned above with the text of Shri Dasam Granth Sahib Ji, Like only Umamahima and Devi Mahatam of Shiv Purana and Markandev Purana(both are similar) is taken for Chadni Chritras and that also not ditto either. In Chubeees Avtar only the 10th Skandh of Shrimad Bhagvat is taken while dealing with Krishna Avtar. Rest many things are unprecedented like telling Shiv as Avtar of Vishnu while in Shiv Purana we have Vishnu as Avtar of Shiv with name Kamal(we have talk about Mahakal Avtar in previous chapter, this is first and Kamal husband of Kamala is last out of ten Avtars), Sun and Moon are here told as Avtar of Vishnu. Nowhere it is written that Kal takes incarnations as of demigoddess or other 24 forms and next forms of Braham’s and Rurda’s Avtar.

Then writer does another blunder when he says that Chritropakhyans and Hiqayats are based upon Shiv Purana as where in Shiv Purana we have story of Dutch Lady(Valandej Dei) or Biblical story of Yusuf –Zulekha ? There is a story related to Aurangzeb’s doughter, another with son of Shiva Ji Maratha. Perhaps writer has not read the text at all.

Fact is that at end of Ram Avtar, Charitropakhyan 266 verses 23,101 and there could be more examples where Puranas are belittled .

ਦੋਹਰਾ
Dohraa||
DOHRA
Line 5


ਕੋਈ ਪੜ੍ਹਤ ਕੁਰਾਨ ਕੋ ਕੋਈ ਪੜ੍ਹਤ ਪੁਰਾਨ
Kooo pa?hat Kuraan ko kooo pa?hat Puraan||
Someone studies the Quran and someone studies the Puranas.
Line 6


ਕਾਲ ਸਕਤ ਬਚਾਇ ਕੈ ਫੋਕਟ ਧਰਮ ਨਿਦਾਨ ੪੭
Kaal na sakat bachaae kai phokat dharam nidaan||47||
Mere reading cannot save one from death. Therefore such works are vain and do not help at the time of death.47.
Line 7


ਚੌਪਈ
Chaupaoo||
CHAUPAI
Line 8


ਕਈ ਕੋਟਿ ਮਿਲਿ ਪੜ੍ਹਤ ਕੁਰਾਨਾ ਬਾਚਤ ਕਿਤੇ ਪੁਰਾਨ ਅਜਾਨਾ
Kaoo kottee mil(i) pa?hat Kuraanaa|| Baachat kite Puraan ajaanaa||
Millions of people recite the Quran and many study Puranas witout understanding the crux.
Line 9


ਅੰਤ ਕਾਲ ਕੋਈ ਕਾਮ ਆਵਾ ਦਾਵ ਕਾਲ ਕਾਹੂ ਬਚਾਵਾ ੪੮
Ant kaal kooo kaam na aavaa|| Daav kaal kaahoo na bachaavaa||48||
It will be of no use at the time of death and none will be saved.48.
Line 10
(Vachitar Natak chapter 6)

Then writer says that poet is of Tantric faith which is absurd.

Few examples of poets opposing Tantric faith are given and list is not exhaustive.



ਕਰੇ ਕੋਟ ਕੋਊ ਧਰੇ ਕੋਟ ਓਟੰ ਬਚੈਗੋ ਕਿਉਹੂੰ ਕਰੈ ਕਾਲ ਚੋਟੰ
Kare kot kooo dhare kot otang|| Bachaigo na kiuhoon karai kaal chotang||
Through one may erect millions of forts and may remain under their protection, even then, in the case of a blow of KAL, he will not be saved in any way.
Line 4


ਲਿਖੰ ਜੰਤ੍ਰ ਕੇਤੇ ਪੜ੍ਹੰ ਮੰਤ੍ਰ ਕੋਟੰ ਬਿਨਾ ਸਰਨ ਤਾਂ ਕੀ ਨਹੀ ਔਰ ਓਟੰ ੬੧
Likhang jantra kete pa?hang mantra kotang|| Binaa saran taan koo nahoo aur otang||61||
Though one may write many Yantras and recite millions of mantras, even then he cannot be saved. No other shelter can save one without His refuge.61.
Line 5


ਲਿਖੰ ਜੰਤ੍ਰ ਥਾਕੇ ਪੜ੍ਹੰ ਮੰਤ੍ਰ ਹਾਰੇ ਕਰੇ ਕਾਲ ਤੇ ਅੰਤ ਲੈ ਕੈ ਬਿਚਾਰੇ
Likhang jantra thaake pa?hang mantra haare|| Kare kaal te ant lai kai bichaare||
The writers of Yantras have grown weary and the reciters of mantras have accepted defeat. But ultimately, they all have been destroyed by KAL.
Line 6


ਕਿਤਿਓ ਤੰਤ੍ਰ ਸਾਧੇ ਜੁ ਜਨਮੰ ਬਿਤਾਇਓ ਭਏ ਫੋਕਟੰ ਕਾਜ ਏਕੈ ਆਇਓ ੬੨
Kitio tantra saadhe ju janamang bitaaio|| Bhae phokatang kaaj ekai na aaio||62||
Many Tantras have been tamed and in such endeavours one hath wasted his birth. All have become useless and none hath proved useful.62.
Line 7
(Vachitar Natak Sahib Chapter 1)
ਭੂਲ ਜੰਤ੍ਰ ਤੰਤ੍ਰ ਮੰਤ੍ਰ ਭਰਮ ਭੇਖ ਠਾਨੀਐ ੧੦੪
Na bhool jantra tantra mantra bharam bhekh thaaneeai||1||104||
Even by mistake He should not be considered in Yantras, tantrasa, mantras, illusions and guises.1.104.
Line 7
(Gyan Prabodh Sahib)

ਜੰਤ੍ਰ ਮੰਤ੍ਰ ਤੰਤ੍ਰ ਰਿਝਾਯਾ
Jantra mantra tantra na rijhaayaa||
None of the Yantras, Mantras and Tantras please Thee;
Line 2


ਭੇਖ ਕਰਤ ਕਿਨਹੂੰ ਨਹਿ ਪਾਯਾ ੧੭
Bhekh karat kinhoon nah(i) paayaa||17||
And none could realise Thee by adopting different guises.17.
Line 3
(Chaubees Avtar Sahib)

Chartropakhyan Sahib 266, verses 35,114

(while writing by will of God it has come to mind that in future term Sahib will be attached to all parts of Shri Dasham Granth Sahib, the references used before without postfix Sahib were written before this instance and may Akal forgive for this mistake but in future proper care will be taken in this regard).

Then he talks of a conspiracy that Anti Sikh forces have interpolated term Patshahi Dasvi to misguide Sikhs.

Issues he raises as follow:

  • There has been use of term Mahala in past.
  • The term Nanak is not used.
  • Parbrahm Bhavani means demigoddess is termed as Parbrahm
  • Usage of Rajasthan’s Dingal and Braj dialect while Guru was mostly living in Punjab.
  • Names of poet as Ram, Syam and Kal ?
  • Vulgar mentality with usage of Vammargi language.

So let us take 1st question :

In here writer says that just to misguide Sikhs Anti Sikh guys have cleverly put in Patshai Dasvi while there deception is cought by clver people like writer with name of Syam etc. appearing and no usage of Mahala.

While the fact is that the reason for the Fifth Master did compile Shri Guru Granth Sahib Ji was that he came to know that some people were using name Nanak in verse which were not at all unto Gurus. There are many veres otherwise also which are not included in Shri Guru Granth Sahib Ji therefore not deemed authentic by people like writer but have term Mahala and Nanak name as poet.

If people could do such deception in past and there are still many people who consider such text as the work of Guru, then those Anti Sikhs forces should have followed the precedent already in action to misguide the Sikhs successfully then to go in for such a way which could make them caught so easily. Example of such text could be Bhai Bala Janam Sakhi, Nasihat Nammah, Paintees Akhari(outside Shri Guru Granth Sahib Ji) etc.

So from above example we find that there are verses with poet name as Nanak and Mahla also written but could not be proved to be authentic by many.

While in Shri Guru Granth Sahib Ji, we have some examples where name Nanak is not at all used.


(੪੬੩-, ਵਾਰ-ਆਸਾ, )
ਮਹਲਾ
mehalaa 2 ||
Second Mehl:
1 null null


(੪੬੩-, ਵਾਰ-ਆਸਾ, )
ਜੇ ਸਉ ਚੰਦਾ ਉਗਵਹਿ ਸੂਰਜ ਚੜਹਿ ਹਜਾਰ
jae so chandhaa ougavehi sooraj charrehi hajaar ||
If a hundred moons were to rise, and a thousand suns appeared,
1 Aasaa Guru Angad Dev


(੪੬੩-, ਵਾਰ-ਆਸਾ, )
ਏਤੇ ਚਾਨਣ ਹੋਦਿਆਂ ਗੁਰ ਬਿਨੁ ੋਰ ਅੰਧਾਰ
eaethae chaanan hodhiaaan gur bin ghor andhhaar ||2||
even with such light, there would still be pitch darkness without the Guru. ||2||
1 Aasaa Guru Angad Dev
(Ang 463)

Then verses without Mahala
(੫੩੧-, ਦੇਵਗੰਧਾਰੀ, )
ਦੇਵਗੰਧਾਰੀ
dhaevagandhhaaree 5 ||
Dayv-Gandhaaree, Fifth Mehl:
1 null null


(੫੩੧-, ਦੇਵਗੰਧਾਰੀ, )
ਮਾਈ ਜੋ ਪ੍ਰਭ ਕੇ ਗੁਨ ਗਾਵੈ
maaee jo prabh kae gun gaavai || safal aaeiaa jeevan fal thaa ko paarabreham liv laavai ||1|| rehaao ||
O mother, how fruitful is the birth of one who sings the Glories of God, and enshrines love for the Supreme Lord God. ||1||Pause||
1 Dev Gandhaaree Guru Arjan Dev
(Ang 531)

Then what about Japu Ji Sahib ?

Then what does Patshahi means and what does Mahala means ?

Former means emperorship while later means palace. Both signify the ruler which in this case is Akal, the God. Fact is that like we have press release of Bucking Ham Palace will mean the saying of ruler so which mean the saying to queen.

Then if Tenth Master could have surname “Singh” unlike the previous nine Masters then why can not he use this title of Patshahi Dasvi.

Can writer dare control the authority of the Tenth Master ?

Coming to usage of Mahla often by Six Masters. Fifth Master used this Mahala word for himself, then why can not Ninth Master use the same for him. Then if Tenth Master gets the verse unto Ninth Master,which have Mahal Nauvan(9th) written on them, then there is no way he could change it. Yes he could have his own style. Further to it as per some missionary how could the Ninth Master be careless that he does not places his own verses into Shri Guru Granth Sahib Ji? So Tenth Master only prepared the copies of that final version at Damdam Sahib, so they are called Damdami version.

But even if we go by convention, if Ninth Master gives his heading the term Mahala, Tenth Master will respect the Ninth Master and let Mahala remain but he could change his work.

Likewise he may not add his verses in Shri Guru Granth Sahib Ji, as he is second compiler unlike the Fifth Master, who was the original compiler so Fifth Master may not find reluctance to add his own verse while as mark of respect to elder Tenth Master may not add his verses.

Another reason could be adding in whole of his work will make volume too much, with divergent subjects that it would be difficult to handle, carry or to study in those times when Sikhs are at constant wars.

Then if he had added even one of his verse in Shri Guru Granth Sahib Ji, then people like writer would have said that only that verse is authentic rest is not.

Then why is not word Nanak used and why names like Ram, Syam and Kal are given.

As we all know that Gurbani is words of God.


(੭੨੨-੧੬, ਤਿਲਗ, )
ਤਿਲੰਗ ਮਹਲਾ
thilang mehalaa 1 ||
Tilang, First Mehl:
16 null null


(੭੨੨-੧੬, ਤਿਲਗ, )
ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ
jaisee mai aavai khasam kee baanee thaisarraa karee giaan vae laalo ||
As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo.
16 Tilang Guru Nanak Dev
(Ang 722)

Yet many people by the time of Guru had started the personal worship of First Master, due to the word Nanak in Shri Guru Granth Sahib like Udasis, Nanak Shahi Hindus and perhaps rebels like Hindaliyes, Dheermaliye, Mine, Ramraye etc as their heads them selves wanted the followers to worship them(heads) so they started this with one at peak ie Baba Nanak, Present Day Sants also follow same policy.

To undo this it was made clear cut that this is the work of God and not Human, name of God are used.

First let us see what Tenth Master say about his being one with God.


ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਸਿਆ ਭਯੋ ਦ੍ਵੈ ਤੇ ਏਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ
Ih bidh(i) karat tapasiaa bhayo|| Dvai te ek roop hvai gayo||
In this way, my meditation reached its zenith and I became One with the Omnipotent Lord.

Page 132, Line 6
(Vachitar Natak Sahib, 6.3)

ਚੌਪਈ
Chaupaoo||
CHAUPI

Page 136, Line 12


ਇਹ ਕਾਰਨਿ ਪ੍ਰਭ ਮੋਹਿ ਪਠਾਯੋ ਤਬ ਮੈ ਜਗਤ ਜਨਮ ਧਰਿ ਆਯੋ
Ih karan(i) Prabh moh(i) pathaayo|| Tab mai jagat janam dhar(i) aayo||
For this reason the Lord sent me and I was born in this world.

Page 136, Line 13


ਜਿਮ ਤਿਨ ਕਹੀ ਤਿਨੈ ਤਿਮ ਕਹਿਹੋਂ ਅਉਰ ਕਿਸੂ ਤੇ ਬੈਰ ਗਹਿਹੋਂ ੩੧
Jim tin kahoo tinai tim kahihon|| Aur kisoo te bair na gahihon||31||
Whatever the Lord said, I am repeating the same unto you, I do not bear enmity with anyone.31.

Page 136, Line 14

(Vachitar Natak Sahib, 6.31)

ਜੋ ਪ੍ਰਭ ਜਗਤਿ ਕਹਾ ਸੋ ਕਹਿਹੋਂ ਮ੍ਰਿਤ ਲੋਕ ਤੇ ਮੋਨ ਰਹਿਹੋਂ ੩੩
Jo Prabh jagat(i) kahaa so kahihon|| Mrit lok te mon na rahihoaan||33||
Whatever the Lord of the world said, I say the same unto you, I cannot remain silent in this abode of death.33.

Page 137, Line 4
(Vachitar Natak Sahib, 6.33)


ਜਟਾ ਸੀਸ ਧਾਰਿਹੋਂ ਮੁੰਦ੍ਰਕਾ ਸੁਧਾਰਿਹੋਂ
Jataa na soos dhaarihon|| Na mundrakaa sudhaarihon||
I do not wear matted hair on my head, nor do I put rings in my ears.

Page 137, Line 10


ਕਾਨ ਕਾਹੂ ਕੀ ਧਰੋਂ ਕਹਿਓ ਪ੍ਰਭੂ ਸੁ ਮੈ ਕਰੋਂ ੩੬
Na kaan kaahoo koo dharon|| Kahio Prabhoo su mai karon||36||
I do not pay attention to anyone else, all my actions are at the bidding of the Lord.36.

Page 137, Line 11


ਭਜੋਂ ਸੁ ਏਕ ਨਾਮਯੰ ਜੁ ਕਾਮ ਸਰਬ ਠਾਮਯੰ
Bhajon sue k naamayang|| Ju kaam sarab thaamayang||
I recite only the Name of the Lord, which is useful at all places.

Page 137, Line 12


ਜਾਪ ਆਨ ਕੋ ਜਪੋ ਅਉਰ ਥਾਪਨਾ ਥਪੋ ੩੭
Na jaap aan ko jaapo|| Na aur thaapnaa thapo||37||
I do not meditate on anyone else, nor do I seek assistance from any other quarter.37.

Page 137, Line 13


ਬਿਅੰਤ ਨਾਮ ਧਿਆਇ ਹੋਂ ਪਰਮ ਜੋਤਿ ਪਾਇ ਹੋਂ
Biant naam dhiaae hon|| Param jot(i) paae(i) hon||
I recite infinite Names and attain the Supreme light.

Page 137, Line 14

ਧਿਆਨ ਆਨ ਕੋ ਧਰੋਂ ਨਾਮ ਆਨ ਉਚਰੋਂ ੩੮
Na dhiaan aan ko dharon|| Na naam aan ucharon||38||
I do not meditate on anyone else, nor do I repeat the Name of anyone else.38.

Page 138, Line 1


ਤਵੱਕ ਨਾਮ ਰੱਤਿਯੰ ਆਨ ਮਾਨ ਮੱਤਿਯੰ
Tavakk naam rattiyaang|| Na aan maan mattiyang||
I am absorbed only in the Name of the Lord, and honour none else.

Page 138, Line 2


ਪਰੱਮ ਧਿਆਨ ਧਾਰੀਯੰ ਅਨੰਤ ਪਾਪ ਟਾਰੀਯੰ ੩੯
Paramm dhiaan dhaaroohang|| Anant paap taariyang||39||
By meditating on the Supreme, I am absolved of infinite sins.39.

Page 138, Line 3


ਤੁਮੇਵ ਰੂਪ ਰਾਚਿਯੰ ਆਨ ਦਾਨ ਮਾਚਿਯੰ
Tumev roop raachiyang|| Na aan daan maachiyang||
I am absorbed only in His Sight, and do not attend to any other charitable action.

Page 138, Line 4


ਤਵੱਕ ਨਾਮ ਉਚਾਰਿਯੰ ਅਨੰਤ ਦੂਖ ਟਾਰਿਯੰ ੪੦
Tavakk naam uchaariyang|| Anant dookh taariyang||40||
By uttering only His Name, I am absolved of infinite sorrows.40.

Page 138, Line 5
(Vachitar Natak Sahib 6.36-40)


ਇਹ ਕਾਰਨ ਪ੍ਰਭੁ ਹਮੈ ਬਨਾਯੋ ਭੇਦੁ ਭਾਖਿ ਇਹੁ ਲੋਕ ਪਠਾਯੋ
Eh kaaran Prabh(u) hamai banaayo|| Bhed(u) bhaakh(i) eh(u) lok pathaayo||
For this reason the Lord created me and sent me in this world, telling me the secret.

Page 139, Line 13


ਜੋ ਤਿਨ ਕਹਾ ਸੁ ਸਭਨ ਉਚਰੋਂ ਡਿੰਭ ਵਿੰਭ ਕਛੁ ਨੈਕ ਕਰੋਂ ੫੦
Jo tin kahaa su sabhan ucharon|| ?inbh vinbh kachh(u) naik na karon||50||
Whatever He told me, I say unto you, there is not even a little heresay in it.50.

Page 139, Line 14

(Vachitar Natak Sahib 6.50)
ਦੋਹਰਾ
Dohraa||
DOHRA

Page 141, Line 8


ਜੋ ਨਿਜ ਪ੍ਰਭ ਮੋ ਸੋ ਕਹਾ ਸੋ ਕਹਿਹੋਂ ਜਗ ਮਾਹਿ
Jo nij Prabh mo so kahaa so kahihon jag maah(i)||
Whatever my Lord said to me, I say the same in the world.

Page 141, Line 9


ਜੋ ਤਿਹ ਪ੍ਰਭ ਕੋ ਧਿਆਇ ਹੈ ਅੰਤ ਸੁਰਗ ਕੋ ਜਾਹਿ ੫੯
Jo tih Prabh ko dhiaae hai ant surg ko jaah(i)||59||
Those who have meditated on the Lord, ultimately go to heaven.59.

Page 141, Line 10

(Vachitar Natak Sahib 6.59)

Reason for his not using his Name Nanak is by the fact that in case this happened then later one people would have started to worship him as happened in other cases as told below.(He rather made people stop the personal worship of Baba Nanak with writing his text).



ਸਭ ਅਪਨੀ ਅਪਨੀ ਉਰਝਾਨਾ ਪਾਰਬ੍ਰਹਮ ਕਾਹੂ ਪਛਾਨਾ
Sabh apniapniurjhaanaa|| Paarbhaanaa kaahoo na pachhaanaa||
Everyone placed his own interest first and foremost and did not comprehend the Supreme Brahman.

Page 136, Line 2


ਤਪ ਸਾਧਤ ਹਰਿ ਮੋਹਿ ਬੁਲਾਯੋ ਇਮ ਕਹਿ ਕੈ ਇਹ ਲੋਕ ਪਠਾਯੋ ੨੮
Tap saadhat Har(i) moh(i) bulaayo|| Im kah(i) kai eh lok pathaayo||28||
When I was busy in the austere devotion, the Lord called me and sent me to this world with the following words.28.

Page 136, Line 3

(Vachitar Natak Sahib, 6.28)

ਜੇ ਜੇ ਭਏ ਪਹਿਲ ਅਵਤਾਰਾ ਆਪੁ ਆਪੁ ਤਿਨ ਜਾਪੁ ਉਚਾਰਾ
Je je bhae pahil avtaaraa|| aap(u) aap(u) tin jaap(u) uchaaraa||
All the earlier incarnations caused only their names to be remembered.

Page 138, Line 13


ਪ੍ਰਭ ਦੋਖੀ ਕੋਈ ਬਿਦਾਰਾ ਧਰਮ ਕਰਨ ਕੋ ਰਾਹੁ ਡਾਰਾ ੪੪
Prabh dokhoo kooo na bidaaraa|| Dharam karan ko raah(u) na ?aaraa||44||
They did not strike the tyrants and did not make them follow th path of Dharma.44.

Page 138, Line 14

(Vachitar Natak Sahib, 6.44)


He tells that of someone calls him God then that person will God to lake of hell(6.32 Vachitar Natak Sahib)

Further before Guru also gives more info about Words from God.


ਅਬ ਜੋ ਜੋ ਮੈਂ ਲਖੇ ਤਮਾਸਾ ਸੋ ਸੋ ਕਰੋ ਤੁਮੈ ਅਰਦਾਸਾ
Ab jo jo main lakhe tamaasaa|| So so karo tumai ardaasaa||
All hose spectacles which have been visualized by me, I dedicate all of them to Thee.

Page 173, Line 13


ਜੋ ਪ੍ਰਭ ਕਿਰਪਾ ਕਟਾਛ ਦਿਖੈਹੈ ਸੋ ਤਵ ਦਾਸ ਉਚਾਰਤ ਜੈਹੈ
Jo Prabh kirpaa kataachh dikhaihai|| So tav daas uchaarat jaihai||3||
If Thou castest Thy Merciful glance at me, then Thy Servant shall utter all.3.

Page 173, Line 14

ਜਿਹ ਜਿਹ ਬਿਧ ਮੈ ਲਖੇ ਤਮਾਸਾ ਚਾਹਤ ਤਿਨ ਕੋ ਕੀਯੋ ਪ੍ਰਕਾਸਾ
Jih jih bidh mai lakhe tamaasaa|| Chaahat tin ko kooo prakaasaa||
The kinds of spectacles that I have seen, I want to enlighten (the world) about them.

Page 174, Line 1


ਜੋ ਜੋ ਜਨਮ ਪੂਰਬਲੇ ਹੇਰੇ ਕਹਿਹੋ ਸੁ ਪ੍ਰਭੁ ਪਰਾਕ੍ਰਮ ਤੇਰੇ
Jo jo janam poorbale bere|| Kahiho su Prabh(u) praakram tere||4||
All the past lives that have peeped into, I shall speak about them with Thy Power.4.

Page 174, Line 2
(Vachitar Natak Sahib 14.3 and 14.4)


ਮਨੂਆ ਗੁਰ ਮੁਰਿ ਮਨਸਾ ਮਾਈ ਜਿਨ ਮੋ ਕੋ ਸੁਭ ਕ੍ਰਿਆ ਪੜ੍ਹਾਈ
Manooaa gur mur(i) mansaa maaoo|| Jin mo ko subh kriaa pa?haaoo||5||
The mind is my Guru and the discriminating intellect, the Guru’s wife is my mother, who hath taught me all about good deeds.5.

Page 174, Line 4


ਜਬ ਮਨਸਾ ਮਨ ਮਯਾ ਬਿਚਾਰੀ ਗੁਰ ਮਨੂਆ ਕਹ ਕਹਿਯੋ ਸੁਧਾਰੀ
Jab mansaa man mayaa bichaaroo|| Gur manooaa kah kahiyo sudhaaroo||
When I (as mind) reflected on the kindness of the discriminating intellect, the Guru0mind uttered his refined statement.

Page 174, Line 5


ਜੇ ਜੇ ਚਰਿਤ ਪੁਰਾਤਨ ਨਹੇ ਤੇ ਤੇ ਅਬ ਚਹੀਅਤ ਹੈ ਕਹੇ
Je je charit puraatan lahe|| Te te ab chahooat hai kahe||6||
All the wonderful things that were comprehended by the ancient sages, I want to speak about all of them.6.

Page 174, Line 6


ਸਰਬ ਕਾਲ ਕਰਣਾ ਤਬ ਭਰੇ ਸੇਵਕ ਜਾਨ ਦਯਾ ਰਸ ਢਰੇ
Sarab kaal karnaa tab bhare|| Sevak jaan dayaa ras ?hare||
Then my Lord, Destroyer of all, was filled with kindness and considering me as His servant, He was gracefully pleased.

Page 174, Line 7


ਜੋ ਜੋ ਜਨਮ ਪੂਰਬਲੋ ਭਯੋ ਸੋ ਸੋ ਸਭ ਸਿਮਰਣ ਕਰ ਦਯੋ
Jo jo janam poorbalo bhayo|| So so sabh simran kar dayo||7||
The births of all the incarnations in the previous ages, He hath caused me to remember all of them.7.

Page 174, Line 8


ਮੋ ਕੌ ਇਤੀ ਹੁਤੀ ਕਹ ਸੁੱਧੰ ਜਸ ਪ੍ਰਭ ਦਈ ਕ੍ਰਿਪਾ ਕਰਿ ਬੁੱਧੰ
Mo kau itoo hutoo kah suddhang|| Jas Prabh daoo kripaa kar(i) buddhang||
How could I have all this information? The Lord mercifully gave such intellect.

Page 174, Line 9


ਸਰਬ ਕਾਲ ਤਬ ਭਏ ਦਇਆਲਾ ਲੋਹ ਰਛ ਹਮ ਕੋ ਸਬ ਕਾਲਾ
Sarab kaal tab bhae daiaalaa|| Loh rachh ham ko sab kaalaa||8||
My Lord, the Destroyer of all, then became Benevolent, At all times, I gave the Protection of at that steel-incarnated Lord.8.

Page 174, Line 10


ਸਰਬ ਕਾਲ ਰੱਛਾ ਸਬ ਕਾਲ ਲੋਹ ਰੱਛ ਸਰਬਦਾ ਬਿਸਾਲ
Sarab kaal rachchhaa sab kaal|| Loh rachchh sarbadaa bisaal||
At all times, Lord, Destroyer of all, protects me. That All-Pervading Lord is my Protector like Steel.

Page 174, Line 11


ਢੀਠ ਭਯੋ ਤਵ ਕ੍ਰਿਪਾ ਲਖਾਈ ਐਂਡੋ ਫਿਰੋ ਸਭਨ ਭਯੋ ਰਾਈ
?hooth bhayo tav kripaa lakhaaoo|| Ain?o phiro sabhan bhayo raaoo||9||
Comprehending Thy Kindness, I have become fearless and in my pride, I consider myself as the king of all. 9.

Page 174, Line 12


ਜਿਹ ਜਿਹ ਬਿਧ ਜਨਮਨ ਸੁਧਿ ਆਈ ਤਿਮ ਤਿਮ ਕਹੇ ਗਿਰੰਥ ਬਨਾਈ
Jih jih bidh janman sudh(i0 aaoo|| Tim tim kahe giranth bannoo||
The way in which I came to know about the births of incarnations, in the same manner, I have rendered them in books.

Page 174, Line 13


ਪ੍ਰਥਮੇ ਸਤਿਜੁਗ ਜਿਹ ਬਿਧਿ ਲਹਾ ਪ੍ਰਥਮੇ ਦੇਬਿ ਚਰਿਤ੍ਰ ਕੋ ਕਹਾ ੧੦
Prathme satijug jih bidh(i) lahaa|| Prathme deb(i) charitra ko kahaa||10||
The way, in which I came to know about Satyuga, I have narrated it in the first poem of the miraculous feats of the goddess.10.

Page 174, Line 14
(Vachitar Natak Sahib 14.5-10)

Likewise in Chartropakhyan Sahib 1, verse 46, God is prayed to come out like wave of river of sentences.

Then name of God over here is Kal,Syam and Ram see the examples below.



ਕਹੂੰ ਦੇਵਬਾਨੀ ਕਹੂੰ ਸਾਰਦਾ ਭਵਾਨੀ ਕਹੂੰ ਮੰਗਲਾ ਮਿੜਾਨੀ ਕਹੂੰ ਸਿਆਮ ਕਹੂੰ ਸੇਤ ਹੋ
Kahoon devbaanoo kahoon Saardaa Bhavaanoo kahoon Manglaa miraanookahoon siaam kahoon set ho||
Somewhere Thou art the divine speech, somewhere Sarada and Bhavani, somewhere Durga, the trampler of corpses, somewhere in black colour and somewhere in white colour.
Line 9
(Akalustat Sahib ..4..14..)


ਸੁਭੰ ਰੂਪ ਸਿਆਮ ਮਹਾ ਸੋਭ ਧਾਮੰ
Subhang roop siaamang|| Mahaa sobh dhaamang||
His dark form looks elegant and is the abode of Great Glory.
Line 1
(Vachitar Natak Sahib 1.34)


(੧੩੬੪-, ਚਉਬੋਲੇ, )
ਕਮਲ ਨੈਨ ਅੰਜਨ ਸਿਆਮ ਚੰਦ੍ਰ ਬਦਨ ਚਿਤ ਚਾਰ
kamal nain anjan siaam chandhr badhan chith chaar ||
My Lord has lotus-eyes; His Face is so beautifully adorned.
7 Chaubolay Guru Arjan Dev
(Ang 1364)

(Tern Anjan here refers to mammon and with term Siam or dark Akal manifest self in mammon )
(੧੨੫੩-੧੪, ਸਾਰਗ, ਭਗਤ ਸੂਰਦਾਸ ਜੀ, )
ਸਿਆਮ ਸੁੰਦਰ ਤਜਿ ਆਨ ਜੁ ਚਾਹਤ ਜਿਉ ਕੁਸਟੀ ਤਨਿ ਜੋਕ
siaam sundhar thaj aan j chaahath jio kusattee than jok ||
But one who forsakes the elegantly beautiful Lord, and harbors desire for anything else, is like a leech on the body of a leper.
14 Sarang Saint Soordas
(Ang 1253)
In previous parts referances for Shri Guru Granth Sahib with usage of Kal is given while term Ram could be see in Japu Ji Sahib(Ang 8) also for Akal.


ਚੌਪਈ
Chaupaee||
CHAUPAI
Line 4


ਇਨ ਮਹਿ ਸ੍ਰਿਸਟਿ ਸੁ ਦਸ ਅਵਤਾਰਾ
In maih sristtee su das avtaaraa||
In this creation is included the world and the ten incarnations;
Line 5


ਜਿਨ ਮਹਿ ਰਮਿਯਾ ਰਾਮ ਹਮਾਰਾ
Jin maih ramiyaa Raam hamaaraa||
Within them pervades our Lord;
Line 6


ਅਨਤ ਚਤੁਰਦਸ ਗਨ ਅਵਤਾਰੂ
Anat chaturdas gan avtaaroo||
Besides ten, other fourteen incarnations are also reckoned;
Line 7


ਕਹੋ ਜੁ ਤਿਨ ਤਿਨ ਕੀਏ ਅਖਾਰੂ
Kaho ju tin tin keee akhaaroo||4||
And I describe the performance of all them.4.
Line 8
(Chaubees Avtar Sahib verse 4)

ਚੌਪਈ
Chaupaee||
CHAUPAI
Line 1


ਅੰਤ ਕਰਤ ਸਭ ਜਗ ਕੋ ਕਾਲਾ
Ant karat sabh jag ko kaalaa||
At time Thou destroyest the universe;
Line 2


ਨਾਮੁ ਕਾਲ ਤਾ ਤੇ ਜਗ ਡਾਲਾ
Naam(u) kaal taa te jag ?aalaa||
Therefore the world hath named you KAL (the Destroyer Lord);
Line 3


ਸਮੈ ਸੰਤ ਪਰ ਹੋਤ ਸਹਾਈ
Samai sant par hot sahaaee||
Thou hast been helping all the saints;
Line 4


ਤਾ ਤੇ ਸੰਖਯਾ ਸੰਤ ਸੁਨਾਈ
Taa te sankhyaa sant sunaaee||9||
Therefore the saints have reckoned Thy incarnations.9.
Line 5

(Chaubees Avtar Sahib verse 9)

So by not using name Nanak and using the names for did let the Tenth Master instruct the world that they should not deem Shri Guru Granth Sahib, as work of any human but of God and no personal worship of Baba Nanak is needed.

Then coming to the problem of related Dingal style of Rajsthan and Braj Bhasha, why did Guru used this ? while he did much of his life in Punjab.

Before we move further, there is a question to writer.

We have Var Durga Ki, Khyal Patshahi Dasvi, Part of Charitropakhyan 12 ie Verse 6 in Punjabi, then by this logic will writer take it as work of Tenth Master.

Let us give some examples from Shri Guru Granth Sahib Ji.


(੭੨੩-੧੨, ਤਿਲਗ, )
ਤਿਲੰਗ ਮਹਲਾ ਘਰੁ
thilang mehalaa 5 ghar 1
Tilang, Fifth Mehl, First House:
13 null null


(੭੨੩-੧੩, ਤਿਲਗ, )
ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
13 null null


(੭੨੩-੧੩, ਤਿਲਗ, )
ਖਾਕ ਨੂਰ ਕਰਦੰ ਆਲਮ ਦੁਨੀਆਇ
khaak noor karadhan aalam dhuneeaae ||
The Lord infused His Light into the dust, and created the world, the universe.
13 Tilang Guru Arjan Dev


(੭੨੩-੧੪, ਤਿਲਗ, )
ਅਸਮਾਨ ਜਿਮੀ ਦਰਖਤ ਆਬ ਪੈਦਾਇਸਿ ਖੁਦਾਇ
asamaan jimee dharakhath aab paidhaaeis khudhaae ||1||
The sky, the earth, the trees, and the water - all are the Creation of the Lord. ||1||
14 Tilang Guru Arjan Dev


(੭੨੩-੧੪, ਤਿਲਗ, )
ਬੰਦੇ ਚਸਮ ਦੀਦੰ ਫਨਾਇ
bandhae chasam dheedhan fanaae ||
O human being, whatever you can see with your eyes, shall perish.
14 Tilang Guru Arjan Dev


(੭੨੩-੧੪, ਤਿਲਗ, )
ਦੁਨਂ​ *ੀਆ ਮੁਰਦਾਰ ਖੁਰਦਨੀ ਗਾਫਲ ਹਵਾਇ ਰਹਾਉ
dhunanaeeaa muradhaar khuradhanee gaafal havaae || rehaao ||
The world eats dead carcasses, living by neglect and greed. ||Pause||
14 Tilang Guru Arjan Dev


(੭੨੩-੧੫, ਤਿਲਗ, )
ਗੈਬਾਨ ਹੈਵਾਨ ਹਰਾਮ ਕੁਸਤਨੀ ਮੁਰਦਾਰ ਬਖੋਰਾਇ
gaibaan haivaan haraam kusathanee muradhaar bakhoraae ||
Like a goblin, or a beast, they kill and eat the forbidden carcasses of meat.
15 Tilang Guru Arjan Dev


(੭੨੩-੧੫, ਤਿਲਗ, )
ਦਿਲ ਕਬਜ ਕਬਜਾ ਕਾਦਰੋ ਦੋਜਕ ਸਜਾਇ
dhil kabaj kabajaa kaadharo dhojak sajaae ||2||
So control your urges, or else you will be seized by the Lord, and thrown into the tortures of hell. ||2||
15 Tilang Guru Arjan Dev


(੭੨੩-੧੬, ਤਿਲਗ, )
ਵਲੀ ਨਿਆਮਤਿ ਬਿਰਾਦਰਾ ਦਰਬਾਰ ਮਿਲਕ ਖਾਨਾਇ
valee niaamath biraadharaa dharabaar milak khaanaae ||
Your benefactors, presents, companions, courts, lands and homes
16 Tilang Guru Arjan Dev


(੭੨੩-੧੬, ਤਿਲਗ, )
ਜਬ ਅਜਰਾਈਲੁ ਬਸਤਨੀ ਤਬ ਚਿ ਕਾਰੇ ਬਿਦਾਇ
jab ajaraaeel basathanee thab ch kaarae bidhaae ||3||
- when Azraa-eel, the Messenger of Death seizes you, what good will these be to you then? ||3||
16 Tilang Guru Arjan Dev


(੭੨੩-੧੭, ਤਿਲਗ, )
ਹਵਾਲ ਮਾਲੂਮੁ ਕਰਦੰ ਪਾਕ ਅਲਾਹ
havaal maaloom karadhan paak alaah ||
The Pure Lord God knows your condition.
17 Tilang Guru Arjan Dev


(੭੨੩-੧੭, ਤਿਲਗ, )
ਬੁਗੋ ਨਾਨਕ ਅਰਦਾਸਿ ਪੇਸਿ ਦਰਵੇਸ ਬੰਦਾਹ
bugo naanak aradhaas paes dharavaes bandhaah ||4||1||
O Nanak, recite your prayer to the holy people. ||4||1||
17 Tilang Guru Arjan Dev
(Ang 723)

Over here we find usage of Farsi.


(੧੩੫੩-੧੫, ਸਹਸਕ੍ਰਿਤੀ, )
ਸਲੋਕ ਸਹਸਕ੍ਰਿਤੀ ਮਹਲਾ
salok sehasakirathee mehalaa 5
Shalok Sehskritee , Fifth Mehl:
15 null null


(੧੩੫੩-੧੬, ਸਹਸਕ੍ਰਿਤੀ, )
ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ
ik oankaar sath naam karathaa purakh nirabho niravair akaal moorath ajoonee saibhan gur prasaadh ||
One Universal Creator God. Truth Is The Name. Creative Being Personified. No Fear. No Hatred. Image Of The Undying. Beyond Birth. Self-Existent. By Guru's Grace:
15 null null


(੧੩੫੩-੧੭, ਸਹਸਕ੍ਰਿਤੀ, )
ਕਤੰਚ ਮਾਤਾ ਕਤੰਚ ਪਿਤਾ ਕਤੰਚ ਬਨਿਤਾ ਬਿਨੋਦ ਸੁਤਹ
kathanch maathaa kathanch pithaa kathanch banithaa binodh sutheh ||
Who is the mother, and who is the father? Who is the son, and what is the pleasure of marriage?
17 Sehaskritee Guru Arjan Dev


(੧੩੫੩-੧੭, ਸਹਸਕ੍ਰਿਤੀ, )
ਕਤੰਚ ਭ੍ਰਾਤ ਮੀਤ ਹਿਤ ਬੰਧਵ ਕਤੰਚ ਮੋਹ ਕੁਟੰਬ੍ਯ੍ਯਤੇ
kathanch bhraath meeth hith bandhhav kathanch moh kuttanbyathae ||
Who is the brother, friend, companion and relative? Who is emotionally attached to the family?
17 Sehaskritee Guru Arjan Dev


(੧੩੫੩-੧੮, ਸਹਸਕ੍ਰਿਤੀ, )
ਕਤੰਚ ਚਪਲ ਮੋਹਨੀ ਰੂਪੰ ਪੇਖੰਤੇ ਤਿਆਗੰ ਕਰੋਤਿ
kathanch chapal mohanee roopan paekhanthae thiaagan karoth ||
Who is restlessly attached to beauty? It leaves, as soon as we see it.
18 Sehaskritee Guru Arjan Dev


(੧੩੫੩-੧੮, ਸਹਸਕ੍ਰਿਤੀ, )
ਰਹੰਤ ਸੰਗ ਭਗਵਾਨ ਸਿਮਰਣ ਨਾਨਕ ਲਬਧ੍ਯ੍ਯੰ ਅਚੁਤ ਤਨਹ
rehanth sang bhagavaan simaran naanak labadhhyan achuth thaneh ||1||
Only the meditative remembrance of God remains with us. O Nanak, it brings the blessings of the Saints, the sons of the Imperishable Lord. ||1||
18 Sehaskritee Guru Arjan Dev
(Ang 1353)

(੧੩੬੦-, ਗਾਥਾ, )
ਮਹਲਾ ਗਾਥਾ
mehalaa 5 gaathhaa
Fifth Mehl, Gaat'haa:
5 null null


(੧੩੬੦-, ਗਾਥਾ, )
ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
5 null null


(੧੩੬੦-, ਗਾਥਾ, )
ਕਰਪੂਰ ਪੁਹਪ ਸੁਗੰਧਾ ਪਰਸ ਮਾਨੁਖ੍ਯ੍ਯ ਦੇਹੰ ਮਲੀਣੰ
karapoor puhap sugandhhaa paras maanukhy dhaehan maleenan ||
Camphor, flowers and perfume become contaminated, by coming into contact with the human body.
6 Gathaa Guru Arjan Dev


(੧੩੬੦-, ਗਾਥਾ, )
ਮਜਾ ਰੁਧਿਰ ਦ੍ਰੁਗੰਧਾ ਨਾਨਕ ਅਥਿ ਗਰਬੇਣ ਅਗ੍ਯ੍ਯਾਨਣੋ
majaa rudhhir dhraagandhhaa naanak athh garabaen agyaanano ||1||
O Nanak, the ignorant one is proud of his foul-smelling marrow, blood and bones. ||1||
6 Gathaa Guru Arjan Dev
(Ang 1360)



Over here the older language of Ampbransha, nearer to Sanskrit is used.

(੧੨-, ਆਸਾ, )
ਆਸਾ ਮਹਲਾ
aasaa mehalaa 5 ||
Aasaa, Fifth Mehl:
6 null null


(੧੨-, ਆਸਾ, )
ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ
bhee paraapath maanukh dhaehureeaa ||
This human body has been given to you.
6 Aasaa Guru Arjan Dev


(੧੨-, ਆਸਾ, )
ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ
gobindh milan kee eih thaeree bareeaa ||
This is your chance to meet the Lord of the Universe.
6 Aasaa Guru Arjan Dev


(੧੨-, ਆਸਾ, )
ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਕਾਮ
avar kaaj thaerai kithai n kaam ||
Nothing else will work.
6 Aasaa Guru Arjan Dev


(੧੨-, ਆਸਾ, )
ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ
mil saadhhasangath bhaj kaeval naam ||1||
Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||
7 Aasaa Guru Arjan Dev


(੧੨-, ਆਸਾ, )
ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ
saranjaam laag bhavajal tharan kai ||
Make every effort to cross over this terrifying world-ocean.
7 Aasaa Guru Arjan Dev


(੧੨-, ਆਸਾ, )
ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ਰਹਾਉ
janam brithhaa jaath rang maaeiaa kai ||1|| rehaao ||
You are squandering this life uselessly in the love of Maya. ||1||Pause||
8 Aasaa Guru Arjan Dev


(੧੨-, ਆਸਾ, )
ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਕਮਾਇਆ
jap thap sanjam dhharam n kamaaeiaa ||
I have not practiced meditation, self-discipline, self-restraint or righteous living.
8 Gaurhee Deepkee Guru Nanak Dev


(੧੨-, ਆਸਾ, )
ਸੇਵਾ ਸਾਧ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ
saevaa saadhh n jaaniaa har raaeiaa ||
I have not served the Holy; I have not acknowledged the Lord, my King.
8 Aasaa Guru Arjan Dev


(੧੨-, ਆਸਾ, )
ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ
kahu naanak ham neech karanmaa ||
Says Nanak, my actions are contemptible!
9 Aasaa Guru Arjan Dev


(੧੨-, ਆਸਾ, )
ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ
saran parae kee raakhahu saramaa ||2||4||
O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4||
9 Aasaa Guru Arjan Dev
(Ang 12)

(੫੩੦-੧੬, ਦੇਵਗੰਧਾਰੀ, )
ਦੇਵਗੰਧਾਰੀ
dhaevagandhhaaree 5 ||
Dayv-Gandhaaree, Fifth Mehl:
16 null null


(੫੩੦-੧੬, ਦੇਵਗੰਧਾਰੀ, )
ਮਨ ਗੁਰ ਮਿਲਿ ਨਾਮੁ ਅਰਾਧਿਓ
man gur mil naam araadhhiou ||
O mind, meet with the Guru, and worship the Naam in adoration.
16 Dev Gandhaaree Guru Arjan Dev


(੫੩੦-੧੭, ਦੇਵਗੰਧਾਰੀ, )
ਸੂਖ ਸਹਜ ਆਨੰਦ ਮੰਗਲ ਰਸ ਜੀਵਨ ਕਾ ਮੂਲੁ ਬਾਧਿਓ ਰਹਾਉ
sookh sehaj aanandh mangal ras jeevan kaa mool baadhhiou ||1|| rehaao ||
You shall obtain peace, poise, bliss, joy and pleasure, and lay the foundation of eternal life. ||1||Pause||
17 Dev Gandhaaree Guru Arjan Dev


(੫੩੦-੧੮, ਦੇਵਗੰਧਾਰੀ, )
ਕਰਿ ਕਿਰਪਾ ਅਪੁਨਾ ਦਾਸੁ ਕੀਨੋ ਕਾਟੇ ਮਾਇਆ ਫਾਧਿਓ
kar kirapaa apunaa dhaas keeno kaattae maaeiaa faadhhiou ||
Showing His Mercy, the Lord has made me His slave, and shattered the bonds of Maya.
18 Dev Gandhaaree Guru Arjan Dev


(੫੩੦-੧੮, ਦੇਵਗੰਧਾਰੀ, )
ਭਾਉ ਭਗਤਿ ਗਾਇ ਗੁਣ ਗੋਬਿਦ ਜਮ ਕਾ ਮਾਰਗੁ ਸਾਧਿਓ
bhaao bhagath gaae gun gobidh jam kaa maarag saadhhiou ||1||
Through loving devotion, and singing the Glorious Praises of the Lord of the Universe, I have escaped the Path of Death. ||1||
18 Dev Gandhaaree Guru Arjan Dev


(੫੩੦-੧੯, ਦੇਵਗੰਧਾਰੀ, )
ਭਇ ਅਨੁਗ੍ਰਹੁ ਮਿਟਿਓ ਮੋਰਚਾ ਅਮੋਲ ਪਦਾਰਥੁ ਲਾਧਿਓ
bhaeiou anugrahu mittiou morachaa amol padhaarathh laadhhiou ||
When he became Merciful, the rust was removed, and I found the priceless treasure.
19 Dev Gandhaaree Guru Arjan Dev


(੫੩੦-੧੯, ਦੇਵਗੰਧਾਰੀ, )
ਬਲਿਹਾਰੈ ਨਾਨਕ ਲਖ ਬੇਰਾ ਮੇਰੇ ਠਾਕੁਰ ਅਗਮ ਅਗਾਧਿਓ ੧੩
balihaarai naanak lakh baeraa maerae thaakur agam agaadhhiou ||2||13||
O Nanak, I am a sacrifice, a hundred thousand times, to my unapproachable, unfathomable Lord and Master. ||2||13||
19 Dev Gandhaaree Guru Arjan Dev
(Ang 530)

Over here we find the usage of Sadhu Bhasha nearer to Braj and Bhojpur.

So large part of Gurbani unto Fourth and Fifth Master is in Sadhu Bhasha or Sadhukhari in spite of their living in Punjab, there is no use of Punjabi much.

There is verse unto Fifth Master in Farsi.

There are verse in old language not in use at all by general public Gatha and Sahskirti why ?
 
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Anyway let us talk of Dingal first(info taken from book “Hindi Sahitya Ka Itihas” by Dr Nagendra). It is not synonymous by Rajsthani at all. It is a style of writing the poetry of Veer Rasa or essence of courage. It is the form of initial form of Hindi poetry dealing with bards singing for Hindu warriors mostly Rajputs. It stayed in large part of north India till Rajputs ruled but later with Muslims coming in it got restricted to last refuge of Rajputs called Rajputana presently called Rajsthan.

In the same way Braj became the main language of Hindi literature during the time of Tenth Master. Its Area is Faridabad to Rewa, Nimach to Banda roughly at present but at that time person who could understand had borders from Jammu to Deccan, From Bhuj to Chaibasa. We find poet Bhushan of Braj in the court of Shiva Ji Maratha, and Senapati coming to the court of Tenth Master.

Another thing about Braj is that it has evolved itself from Pingal, which is the style of love related poetry.

In Shri Dasham Granth Sahib, we find fusion of contradictory styles which is again unprecedented.

We find people from Braj Area coming to Guru, Can not Guru learn this dialect from them. As Sadhu Bhasha at the time of previous Gurus was main language to religious preaching so that was used more by Gurus then Punjabi so what makes the Tenth Master unable to learn Braj and then let Holy Verse be in that language.

Did Fifth Master went to Iran for learning the Farsi ?

Reason to use Braj over Punjabi is same as using the Sadhukarhi in past ie to let more people get the divine knowledge.

There is another twist to the logic of writer over here.

Verses unto devotee Kabeer Ji are often in Bhojpuri also. As Fifth Master never went to eastern UP so that means he could not understand them or could not explain them, then how could he include them in Shri Guru Granth Sahib Ji.

Coming to Dingal.
Like Guru did not mind when he let himself and Sikhs use surname used by people of Rajputana like Rana Rattan Singh, Rana Sangram Singh(Rana Sanga), Rana Pratap Singh etc .

Guru did not mind to invite Sikligar blacksmiths from Rajsthan, to come to Punjab and make weapons.

Then First Master did visit Pushkar in Rajsthan during his second Udasi or journey , Eight Master stayed in palace of King of Rajptana during his Delhi stay, Ninth Master accompanied King Ram Singh of Jaipur ,to his Assam mission.

Few question.

Since the time of First Master was there not a single person from Rajasthan who became Sikh ?

Could not the Ninth Master make Sikhs in Rajsthani or learnt the dialect of their bards or say any Sikh who went with Ninth Master learnt Dingal then ?

So it is clear that either by a Sikh of Rajsthan or some none Sikh Bard invited from Rajasthan, Guru can get education of Dingal style which is in turn used to inject the enthusiasm of courage and bravery into Sikhs and potential converts also.

Reason for using Ampbransha was a mercy by Guru to revive the dying dialect, which was once popular among Jain , Buddhist and Naths.It was not of popular use nor related to Punjab as specific. In the same way at the time when people of Rajputana were going in for Riti Kal and Shirngar Rasa ie poetry related to luxury and love making Guru revived and reused the old style, older then attack of Muslims onto India, to enthuse the deprived, so that they overthrow the exploiters.

So this doubt is clear by know it appears.

Then coming to weather we are told if Akal/Parbrahm is Bhavani or Bhavani is manifestation of Akal.

Term Narhari means lion man as man is for nar and hari for lion.


(੧੧੬੫-, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਸੰਡਾ ਮਰਕਾ ਜਾਇ ਪੁਕਾਰੇ
sanddaa marakaa jaae pukaarae ||
Sanda and Marka went and complained to Harnaakhash,
6 Bhaira-o Saint Nam Dev


(੧੧੬੫-, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਪੜੈ ਨਹੀ ਹਮ ਹੀ ਪਚਿ ਹਾਰੇ
parrai nehee ham hee pach haarae ||
\"Your son does not read his lessons. We are tired of trying to teach him.
7 Bhaira-o Saint Nam Dev


(੧੧੬੫-, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਰਾਮੁ ਕਹੈ ਕਰ ਤਾਲ ਬਜਾਵੈ ਚਟੀਆ ਸਭੈ ਬਿਗਾਰੇ
raam kehai kar thaal bajaavai chatteeaa sabhai bigaarae ||1||
He chants the Lord's Name, clapping his hands to keep the beat; he has spoiled all the other students. ||1||
7 Bhaira-o Saint Nam Dev


(੧੧੬੫-, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਰਾਮ ਨਾਮਾ ਜਪਿਬੋ ਕਰੈ
raam naamaa japibo karai ||
He chants the Lord's Name,
7 Bhaira-o Saint Nam Dev


(੧੧੬੫-, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਹਿਰਦੈ ਹਰਿ ਜੀ ਕੋ ਸਿਮਰਨੁ ਧਰੈ ਰਹਾਉ
hiradhai har jee ko simaran dhharai ||1|| rehaao ||
and he has enshrined meditative remembrance of the Lord within his heart.\"\"||1||Pause||
8 Bhaira-o Saint Nam Dev


(੧੧੬੫-, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਬਸੁਧਾ ਬਸਿ ਕੀਨੀ ਸਭ ਰਾਜੇ ਬਿਨਤੀ ਕਰੈ ਪਟਰਾਨੀ
basudhhaa bas keenee sabh raajae binathee karai pattaraanee ||
\"Your father the king has conquered the whole world\", said his mother the queen.
8 Bhaira-o Saint Nam Dev


(੧੧੬੫-, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਪੂਤੁ ਪ੍ਰਹਿਲਾਦੁ ਕਹਿਆ ਨਹੀ ਮਾਨੈ ਤਿਨਿ ਤਉ ਅਉਰੈ ਠਾਨੀ
pooth prehilaadh kehiaa nehee maanai thin tho aourai thaanee ||2||
\"O Prahlad my son, you do not obey him, so he has decided to deal with you in another way.\"||2||
9 Bhaira-o Saint Nam Dev


(੧੧੬੫-, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਦੁਸਟ ਸਭਾ ਮਿਲਿ ਮੰਤਰ ਉਪਾਇਆ ਕਰਸਹ ਅਉਧ ਘਨੇਰੀ
dhusatt sabhaa mil manthar oupaaeiaa karaseh aoudhh ghanaeree ||
The council of villians met and resolved to send Prahlaad into the life hereafter.
9 Bhaira-o Saint Nam Dev


(੧੧੬੫-੧੦, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਗਿਰਿ ਤਰ ਜਲ ਜੁਆਲਾ ਭੈ ਰਾਖਿਓ ਰਾਜਾ ਰਾਮਿ ਮਾਇਆ ਫੇਰੀ
gir thar jal juaalaa bhai raakhiou raajaa raam maaeiaa faeree ||3||
Prahlaad was thrown off a mountain, into the water, and into a fire, but the Sovereign Lord God saved him, by changing the laws of nature. ||3||
10 Bhaira-o Saint Nam Dev


(੧੧੬੫-੧੦, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਕਾਢਿ ਖੜਗੁ ਕਾਲੁ ਭੈ ਕੋਪਿਓ ਮੋਹਿ ਬਤਾਉ ਜੁ ਤੁਹਿ ਰਾਖੈ
kaadt kharrag kaal bhai kopiou mohi bathaao j thuhi raakhai ||
Harnaakhash thundered with rage and threatened to kill Prahlaad. \"\"Tell me, who can save you?\"\"
10 Bhaira-o Saint Nam Dev


(੧੧੬੫-੧੧, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਪੀਤ ਪੀਤਾਂਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ਥੰਭ ਮਾਹਿ ਹਰਿ ਭਾਖੈ
peeth peethaanbar thribhavan dhhanee thhanbh maahi har bhaakhai ||4||
Prahlaad answered, \"\"The Lord, the Master of the three worlds, is contained even in this pillar to which I am tied.\"\"||4||
11 Bhaira-o Saint Nam Dev


(੧੧੬੫-੧੨, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਹਰਨਾਖਸੁ ਜਿਨਿ ਨਖਹ ਬਿਦਾਰਿਓ ਸੁਰਿ ਨਰ ਕੀਏ ਸਨਾਥਾ
haranaakhas jin nakheh bidhaariou sur nar keeeae sanaathhaa ||
The Lord who tore Harnaakhash apart with His nails proclaimed Himself the Lord of gods and men.
12 Bhaira-o Saint Nam Dev


(੧੧੬੫-੧੨, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਕਹਿ ਨਾਮਦੇਉ ਹਮ ਨਰਹਰਿ ਧਿਆਵਹ ਰਾਮੁ ਅਭੈ ਪਦ ਦਾਤਾ
kehi naamadhaeo ham narehar dhhiaaveh raam abhai padh dhaathaa ||5||3||9||
Says Naam Dayv, I meditate on the Lord, the Man-lion, the Giver of fearless dignity. ||5||3||9||
12 Bhaira-o Saint Nam Dev
(Ang 1165)

This ditto taken from Shrimad Bhagvat Purana.

Based upon this if we see the verse below:





(੩੨੦-੧੭, ਗਉੜੀ ਵਾਰ-, )
ਨਾਨਕ ਪ੍ਰੀਤਮ ਮਿਲਿ ਰਹੇ ਪਾਰਬ੍ਰਹਮ ਨਰਹਰੀਐ ੧੧
naanak preetham mil rehae paarabreham narehareeai ||11||
Nanak remains blended with his Beloved, the Supreme Lord God. ||11||
17 Gaurhee Guru Arjan Dev

(Ang 320)

Should we deem it as that it is incarnation of Vishnu who is called Prabrahma ? In Andhra we have cult worshipping Narsingh/Narhari also.


ਭਾਗ

SECTION
Line 6


ਅਥ ਪਾਰਸ ਨਾਥ ਰੁਦ੍ਰ ਅਵਤਾਰ ਕਥਨੰ ਪਾਤਿਸ਼ਾਹੀ ੧੦
Ath Paaras Naath Rudra avtaar kahanang|| Paat(i)shaahi10||
Now begins the description of Parasnath, the incarnation of Rudra. Tent Guru.
Line 7


ਚੌਪਈ
Chaupaee||
CHAUPAI
Line 8


ਇਹ ਬਿਧ ਦੱਤ ਰੁੱਦ੍ਰ ਅਵਤਾਰਾ ਪੂਰਣ ਮਤ ਕੋ ਕੀਨ ਪਸਾਰਾ ਅੰਤ ਜੋਤ ਸੋ ਜੋਤਿ ਮਿਲਾਨੀ ਜਿਹ ਬਿਧਿ ਸੋ ਪਾਰਬ੍ਰਹਮ ਭਵਾਨੀ
Eh bidh Datt Ruddra avtaaraa|| Pooran mat ko keen pasaaraa|| Ant jot so jot(i) milaanee|| Jih bidh(i) so paarbrahm bhavaanee||1||
In this way there was the Dutt incarnation of Rudra and he spread his religion; in the end, according to the Will of the Lord, his light (soul) merged in the Supreme Light of the Lord.1.
Line 9
Writer talks of this while here we are told that Akal Purakh only is Bhavani as we see last part of Datt Rudra Avtar Sahib just before this verse.




ਸਧਿ ਕੈ ਪਵਨੈ ਰਿਖ ਜੋਗ ਬਲੰ ਤਜ ਚਾਲ ਕਲੇਵਰ ਭੂਮਿ ਤਲੰ
Sadh(i) kai pavnai rikh jog balang|| Taj chaal kalevar bhoom(i) talang||
Controlling the wind with the strength of Yoga, relinquishing his body left the earth;

Page 1276, Line 11


ਕਲ ਫੋਰ ਉਤਾਲ ਕਪਾਲ ਕਲੀ ਤਿਹ ਜੋਤਿ ਸੁ ਜੋਤਿਹ ਮੱਧਿ ਮਿਲੀ ੪੮੯
Kal phor utaal kapaal kalee|| Tih hot(i) su joteh maddh(i) milee||489||
Breaking the skull, his light of the soul merged in the supreme light of the Lord.489.

Page 1276, Line 12


ਜਗ ਕਾਲ ਕ੍ਰਵਾਲ ਕਰਾਲ ਲਸੈ ਜਗ ਜੰਗਮ ਥਾਵਰ ਸਰਬ ਕਸੈ
Kal kaal kravaal karaal lasai|| Jag jangam thaavar sarab kasai||
The KAL (death) streches his dreadful sword always o all categories of beings;

Page 1276, Line 13


ਜਗ ਕਾਲਹਿ ਜਾਲ ਬਿਸਾਲ ਰਚਾ ਜਿਹ ਬੀਚ ਫਸੇ ਬਿਨ ਕੋ ਬਚਾ ੪੯੦
Jag kaalah(i) jaal bisaal rachaa|| Jih beech phase bin ko na bachaa||490||
It has created the large net of this world, from which none had been able to escape.490.

Page 1276, Line 14

ਸਵੈਯਾ
Sawaiyaa||
SWAYYA

Page 1277, Line 1


ਦੇਸ਼ ਬਿਦੇਸ਼ ਨਰੇਸ਼ਨ ਜੀਤ ਅਨੇਸ਼ ਬਡੇ ਅਵਨੇਸ਼ ਸੰਘਾਰੇ ਆਠੋਈ ਸਿੱਧ ਸਭੈ ਨਵਨਿਧਿ ਸਮ੍ਰਿੱਧਨ ਸਰਬ ਭਰੇ ਗ੍ਰਹਿ ਸਾਰੇ
Desh bidesh nareshan jeet anesh ba?e avnesh sanghaare|| aathoisiddh sabhai navnidh(i) samriddhan sarab bhare grah(i) saare||
This KAL (death) has killed the great sovereigns of all the countries and the earth, who had eight powers, nine treasures, all kinds of accomplishments;

Page 1277, Line 2


ਚੰਦ੍ਰਮੁਖੀ ਬਨਿਤਾ ਬਹੁਤੈ ਘਰਿ ਮਾਲ ਭਰੇ ਨਹੀ ਜਾਤ ਸੰਭਾਰੇ ਨਾਮ ਬਿਹੀਨ ਅਧੀਨ ਭਏ ਜਮ ਅੰਤਿ ਕੋ ਨਾਗੇ ਹੀ ਪਾਇ ਸਿਧਾਰੇ ੪੯੧
Chandramukhi banitaa bahutai ghar(i) maal bhare nahijaat sanbhare|| Naam biheen adheen bhae jam ant(i) ko naage hipaae sidhaare||491||
Moon-faced women and unlimited wealth; they all left this world with naked feet under the control of Yama, without the remembrance of the Name of the Lord.491.

Page 1277, Line 3


ਰਾਵਨ ਕੇ ਮਹਿਰਾਵਨ ਕੇ ਮਨ ਕੇ ਨਲ ਕੇ ਚਲਤੇ ਚਲੀ ਗਉ ਭੋਜ ਦਿਲੀਪਤ ਕੌ ਰਵਿ ਕੈ ਨਹੀ ਸਾਥ ਦਯੋ ਰਘੁਨਾਥ ਬਲੀ ਕਉ
Raavan ke Maihraavan ke man ken al ke chalte na chaligau|| Bhoj dileepat kau rab(i) kai nahisaath dayo raghunaath balikau||
Even Ravan and Mehravan were helpless before him; he did not even co-operate with king Bhoj, the Delhi kings of Surya clan, the mighty Raghunath etc.;

Page 1277, Line 4


ਸੰਗਿ ਚਲੀ ਅਬ ਲੌ ਨਹੀ ਕਾਹੂ ਕੇ ਸਾਚ ਕਹੌ ਅਘ ਅਉਘ ਦਲੀ ਸਉ ਚੇਤ ਰੇ ਚੇਤ ਅਚੇਤ ਮਹਾ ਧਸੁ ਕਾਹੂ ਕੇ ਸੰਗਿ ਚਲੀ ਹਲੀ ਹਉ ੪੯੨
Sang(i) chaliab lau nahikaahoo ke saach kahau agh augh dalisau|| Chet re chet achet mahaa pas(u) kaahoo ke sang(i) chalina halihau||492||
He did not even side with the destroyer of the store of sins; therefore O great animal-like unconscious mind! come into your senses, but consider that the KAL (death) did not consider anyone its own.492.

Page 1277, Line 5


ਸਾਚ ਝੂਠ ਕਹੇ ਬਹੁਤੈ ਬਿਧ ਕਾਮ ਕਰੋਧ ਅਨੇਕ ਕਮਾਏ ਭਾਜ ਨਲਾਜ ਬਚਾ ਧਨ ਕੇ ਡਰ ਲੋਕ ਗਯੋ ਪਰਲੋਕ ਗਵਾਏ
Saach au jhooth kahe bagutai bidh kaam karodh anek kamaae|| Bhaaj nalaaj bachaa dhan ke ?ar lok gyo parlok gavaae||
The being, in many ways, speaking both truth and falsehood, absorbed himself in lust and anger; for earning and gathering wealth unashamedly lost both theis and the next world;

Page 1277, Line 6


ਦੁਆਦਸ ਬਰਖ ਪੜਾ ਗੁੜਿਓ ਜੜ ਰਾਜੀਵ ਲੋਚਨ ਨਾਹਿਨ ਪਾਏ ਲਾਜ ਬਿਹੀਨ ਅਧੀਨ ਗਹੇ ਜਮ ਅੰਤ ਕੌ ਨਾਗੇ ਹੀ ਪਾਇ ਸਿਧਾਏ ੪੯੩
Duaadas barakh pa?aa na gu?io ja? raajeev lochan naahin paae|| Laaj biheen adheen gahe jam ant kau naage hipaae sidhaae||493||
Though he obtained education for twelve-years, but did not follow its sayings and lotus-eyed (Rajiv-lochan) could not realise that Lord; the unashamed being will ultimately be caught by Yama and it will have to go with naked feet from this place.493.

Page 1277, Line 7


ਕਾਹੇ ਕਉ ਬਸਤ੍ਰ ਧਰੋ ਭਗਵੇ ਮੁਨ ਤੇ ਸਭ ਪਾਵਕ ਬੀਚ ਜਲੈਗੀ ਕਯੋਂ ਇਮ ਰੀਤ ਚਲਾਵਤ ਹੋ ਦਿਨ ਦ੍ਵੈਕ ਚਲੈ ਸ੍ਰਬਦਾ ਚਲੈਗੀ
Kaahe kau bastra sharo bhagve mun te sabh paavak beech jalaigee|| Kyon im reet chalaavat ho din dvaik chalai srabdaa na chalaigee||
O sages ! why do you wear ochre-coloured clothes?, they will all be burnt in the fire at the end. Why do you introduce such-like rites, which will not continue for ever?

Page 1277, Line 8


ਕਾਲ ਕਰਾਲ ਕੀ ਰੀਤ ਮਹਾਂ ਇਹ ਕਾਹੂ ਜੁਗੇਸ ਛਲੀ ਛਲੈਗੀ ਸੁੰਦਰਿ ਦੇਹਿ ਤੁਮਾਰੀ ਮਹਾਮੁਨਿ ਅੰਤਿ ਮਸਾਨ ਹ੍ਵੈ ਧੂਰ ਰਲੈਗੀ ੪੯੪
Kaal karaal kireet mahaan eh kaahoo juges chhalina chhalaigee|| Sundar(i) deh(i) tumaarimahaamun(i) ant(i) masaan hvai dhoor ralaigee||494||
Now one will be able to deceive the great tradition of the dreadful KAL; O sage ! your beautiful body will ultimately be mixed with dust.494.

Page 1277, Line 9


ਕਾਹੇ ਕੌ ਪਉਨ ਭਛੋ ਸੁਨਿ ਹੋ ਮੁਨਿ ਪਉਨ ਭਛੇ ਕਛੁ ਹਾਥ ਐਹੈ ਕਾਹੇ ਕੋ ਬਸਤ੍ਰ ਕਰੋ ਭਗਵਾ ਇਨ ਬਾਤਨ ਸੋ ਭਗਵਾਨ ਹ੍ਵੈ ਹੈ
Kaahe kaupaun bhachho sun(i) ho mun(i) paun bhachhe kachh(u) haath na aihai|| Kaahe ko bastra karo bhagvaa in baatan so bhagvaan na hvai hai||
O sage ! why are you only subsisting on wind ? You will not achieve anything by doing this; you cannot even attain that supreme Lord by wearing the ochre-coloured clothes;

Page 1277, Line 10


ਬੇਦ ਪੁਰਾਨ ਪ੍ਰਮਾਨ ਕੈ ਦੇਖਹੁ ਤੇ ਸਭ ਹੀ ਬਸ ਕਾਲ ਸਭੈ ਹੈ ਜਾਰ ਅਨੰਗਨ ਨੰਗ ਕਹਾਵਤ ਸੀਸ ਕੀ ਸੰਗਿ ਜਟਾਊ ਜੈ ਹੈ ੪੯੫
Bed Puraan pramaan kai dekhoh te sabh hibas kaal sabhai hai|| Jaar anangan nang kahaavat sees kisang(i) jataaoo na jai hai||495||
Look at the illustrations of all the Vedas, Pranas etc., then you will know that all are under the control of KAL; you can be called ANANG (limbless) by burning your lust, but even your matted locks will not accompany your head and all this will be destro

Page 1277, Line 11


ਕੰਚਨ ਕੋਟ ਗਿਰਯੋ ਕਹੁ ਕਾਹੇ ਸਾਤਓ ਸਾਗਰ ਕਯੋਂ ਸੁਕਾਨੋ ਪਸ਼ਚਮ ਭਾਨ ਉਦਯੋ ਕਹੁ ਕਾਹੇ ਗੰਗ ਬਹੀ ਉਲਟੀ ਅਨਮਾਨੋ
Kanchan kot giryo kahu kaahe na saato saagar syon na sukaano|| Pashcham bhaan udyo kahu kaahe na Gang bahiultianmaano||
Undoubtedly, the citadels of gold be reduced to dust, all the seven oceans be dried up, the sun may rise in the west, the Ganges may flow in the opposite direction,

Page 1277, Line 12


ਅੰਤਿ ਬਸੰਤ ਤਪਯੋ ਰਵਿ ਕਾਹੇ ਚੰਦ ਸਮਾਨ ਦਿਨੀਸ ਪ੍ਰਮਾਨੋ ਕਯੋਂ ਡੁਮਡੋਲ ਡੁਬੀਨ ਧਰਾ ਮੁਨਿਰਾਜ ਨਿਪਾਤਨਿ ਤਯੋਂ ਜਗ ਜਾਨੋ ੪੯੬
Ant(i) basant tapyo rav(i) kaahe na chand samaan dinees pramaano|| Kyon ?um?ol ?ubeen dharaa muniraaj nipaatan(i) tyon jag jaano||496||
The sun may heat in the spring season, the sun may become cold like the moon, the earth supported by the tortoise may shake, but even then, O king of the sages ! the destruction of the world is certain by KAL.496.

Page 1277, Line 13


ਅਤ੍ਰ ਪਰਾਸਰ ਨਾਰਦ ਸਾਰਦ ਬਯਾਸ ਤੇ ਆਦਿ ਜਿਤੇ ਮੁਨ ਭਾਏ ਗਾਲਭ ਆਦਿ ਅਨੰਤ ਮੁਨੀਸ਼੍ਵਰ ਬ੍ਰਹਮ ਹੂੰ ਤੇ ਨਹੀ ਜਾਤ ਗਨਾਏ
Atra paraasar naarad saarad byaas te aadh jite mun bhaae|| Gaalabh aadh anant muneeshvar Brahm hoon te nahijaat ganaae||
There have been many sages like Atri, Parashar, Narada, Sharda, Vyas etc., who cannot be counted even by Brahma;

Page 1277, Line 14

ਅਗਸਤ ਪੁਲਸਤ ਬਸ਼ਿਸ਼ਟ ਤੇ ਆਦਿ ਜਾਨ ਪਰੇ ਕਿਹ ਦੇਸ ਪਠਾਏ ਮੰਤ੍ਰ ਚਲਾਇ ਬਨਾਇ ਮਹਾ ਮਤਿ ਫੇਰਿ ਮਿਲੇ ਪਰ ਫੇਰ ਆਏ ੪੯੭
Agast Pulast Bashisht te aadh na jaan pare kih des pathaae|| Mantra chalaae banaae mahaa mat(i) pher mile par pher na aae||497||
There had been many sages like Agastya, Pulastya, Vashistha etc., but it could not be known to which directions they have gone; they composed mantras and established many sects, but they merged in the cycle of dreadful existence, that after that nothing c
Line 1


ਬ੍ਰਹਮ ਨਿਰੰਧ੍ਰ ਕੋ ਫੋਰ ਮੁਨੀਸ਼ ਕੀ ਜੋਤਿ ਸੁ ਜੋਤਿ ਕੇ ਮੱਧਿ ਮਿਲਾਨੀ ਪ੍ਰੀਤ ਰਲੀ ਪਰਮੇਸ਼ਰ ਸੌ ਇਮ ਬੇਦਨ ਸੰਗਿ ਮਿਲੈ ਜਿਮ ਬਾਨੀ
Brahm nirandhra ko phor muneesh kijot(i) su jot(i) ke maddh(i) milaanee|| Preet raliparmeshar su im bedan sang(i) milai jim baanee||
Breaking the Brahmarandhra (an aperture in the crown of the head), the light of the king of sages merged in that Supreme Light; his love was absorbed in the Lord like all kinds of compositions are interlinked in the Veda;
Line 2


ਪੁੰਨ ਕਥਾ ਮੁਨਿ ਨੰਦਨ ਕੀ ਕਹਿ ਕੈ ਮੁਖ ਸੋ ਕਬਿ ਸਯਾਮ ਬਖਾਨੀ ਪੂਰਣ ਧਿਆਇ ਭਯੋ ਤਬ ਹੀ ਜਯ ਸ੍ਰੀ ਜਗਨਾਥ ਭਵੇਸ ਭਵਾਨੀ ੪੯੮
Punn kathaa mun(i) nandan kikah(i) kai mukh so kabi Syaam bakhaanee|| Pooran dhiaae bhayo tab hijaya sri jagnath bhaves bhavaanee||498||
In his way, the poet Shyam has described the episode of the great sage Dutt; this chapter is now being completed hailing the Lord of the world and the mother of the world.498.
Line 3


ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਦੱਤ ਮਹਾਤਮ ਰੁਦ੍ਰਵਤਾਰ ਪ੍ਰਬੰਧ ਸਮਾਪਤੰ ਸੁਭੰ ਭਵੇਤ ਗੁਰੂ ਚਉਬੀਸ ੨੪
It(i) SriBachitra Naatak granthe Datt mahaatam Rudravataar prabandh samaaptang subhang bhavet guroo chaubees||24||
End of the description of the composition regarding the sage Dutt, the incarnation of Rudra in Bachittar Natak.
Line 4


Now we see the demigoddess being told separated from Parbrahm in Gyan Prabodh Sahib.



ਚੌਪਈ
Chaupaee||
CHAUPAI
Line 4


ਜਗ ਆਪਨ ਆਪਨ ਉਰਝਾਨਾ
Jag aapan aapan urjhaanaa||
All the world is engaged in its own interests;
Line 5


ਪਾਰਬ੍ਰਹਮ ਕਾਹੂ ਪਛਾਨਾ
Paarbrahm kaahoo na pachhaanaa||
And none comprehends the Transcendental Brahman;
Line 6


ਇਕ ਮੜੀਅਨ ਕਬਰਨ ਵੇ ਜਾਂਹੀ
Ik ma?eean kabran ve jaanhee||
For Thy realization many go to the cremation ground and graveyards;
Line 7


ਦੁਹੂੰਅਨ ਮੈ ਪਰਮੇਸ੍ਵਰ ਨਾਹੀ ੧੮
Duhoonan mai Parmesvar naahee||18||
But the Lord is not there in both of them.18.
Line 8
(Gyan Prabodh Sahib Verse 1.18)


ਜਗੰਤ ਜੋਤ ਜੁਆਲ ਕਾ ਛਕੰਤ ਰਾਜ ਸੁ ਪ੍ਰਭਾ
Jagant jot juaal kaa|| chhakant raaj su prabhaa||
The illumination of the flame of Thy fire puzzles brightness of Thy Kingdom.
Line 1


ਜਗੰਤ ਜੋਤਿ ਜੈਤਸੀ ਬਦੰਤ ਕ੍ਰਿਤ ਈਸੁਰੀ ੧੨੨੦
jagant jot(i) jaitsee|| Badant krit eesjree||12||20||
Even Durga praises the brilliance of that conquering light.12.20.
Line 2
(Gyan Prabodh Sahib Verse 1.12..20..)

ਅਨੰਤ ਸੁਰਸੁਤੀ ਸਤੀ ਬਦੰਤ ਕ੍ਰਿਤ ਈਸੁਰੀ
Anant sursutisatee|| Badant krit eesuree||
Innumerable Sarswatis goddess and Satis (Parvati-goddess); and Lakshmis goddess and Satis (Parvati-goddess); and Lakshmis goddess sing His Praises.
Line 1


ਅਨੰਤ ਅਨੰਤ ਭਾਖੀਐ ਅਨੰਤ ਅਨੰਤ ਲਾਖੀਐ ੨੫੧੦੩
Anant anant bhaakheeai|| Anant laakheeai||25||103||
Innumerable Sheshanaga eulogize Him; that Lord is comprehended as infinite ultimeately.25.103.
Line 2
(Gyan Prabodh Sahib Verse 1.25..103..)

Coming to usage of wine, adulatary and meat by Vam Margi Shaktas, Fact is that it is used by Vam Margi Shavites and Buddhists also.

They try to carry out their religious rituals while they are entangled with these worldly vices. By this they think that they have self contral by self sacrificing the lust and commting to the ritual when well within the allurement , this ritual could be saying some spell while sleeping with lady or while seeing some body part of the lady which could arise sexual desire or this could while eating or drinking some thing.

Only one example each from Chartropakhyan Sahib are given below but there could be more which oppose the wine and adultery.

For wine Chartripakhyan 183, verse 19 and for Adultary Chartropakhyan 244 verse 20.

Coming to meat. Well this is allowed both in them and us.

Refer Ang 1289 of Shri Guru Granth Sahib Ji.

Then let us see about a few words given in praise to demigoddess which writer brings in and tells this is vulgar. Yes for Aryan non Aryan demigoddess and words used by them may not fit cultured(Sanskrit) orArya(Civilized) races.

But coming to if writer understands the Sanskrit or Tantra Shashtra, there Ling means spirit or Linga Sharir(See Mahan Kosh also by Nabha Sahib) and Bhag means God.

There Tantirc praises his goddess for let her being able to unite spirit with God, as per them when concentration make serpent hood(place where spinal cord and brain meet) activated spiritually , bhog or sex tends to happen.

Bringing that verse was out of context.

Within spirit, spiritly form of spirit, beautiful of spirit.. As Song of spirit super affection, As a song of God super happiness ..
(Union of)God-Spirit (give) eternal affection, the form of (union of) God-Spirit..
Form of (Union of)God-Spirit and happiness of (Union of)God-Spirit..

While in we brings in another verse from Shri Dasham Granth Sahib to match this.


ਮੋਨ ਭਜੇ ਨਹੀ ਮਾਨ ਤਜੇ ਨਹੀ ਭੇਖ ਸਜੇ ਨਹੀ ਮੂੰਡ ਸੁਹਾਏ
Mon bhaje nahoo maan taje nahoo bhekh saje nahoo moon? mun?aae||
The Lord cannot be realized by observing silence, by forsaking pride, by adopting guises and by shaving the head.

Page 111, Line 13


ਕੰਠ ਕੰਠੀ ਕਠੋਰ ਧਰੇ ਨਹੂ ਸੀਸ ਜਟਾਨ ਕੇ ਜੂਟ ਸੁਹਾਏ
Kanth na kanthoo kathor dhare nahoo soos jataan ke joot suhaae||
He cannot be realized by wearing Kanthi (a short necklace of small beads of different kinds made of wood or seeds worn by mendicants or ascetics) for severe austerities or Thy making a knot of matted hair on the head.

Page 111, Line 14

ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੈ ਚਿਤ ਦੈ ਬਿਨੁ ਦੀਨ ਦਿਆਲ ਕੀ ਸਾਮ ਸਿਧਾਏ
Saach(u) kahon sun lai chit dai bin(u) din diaal koo saam sidhaae||
Listen attentively, I speak Turth, Thou shalt not achieve the target without going under the Refuge of the LORD, Who is ever Merciful to the lowly.

Page 112, Line 1


ਪ੍ਰੀਤਿ ਕਰੇ ਪ੍ਰਭੁ ਪਾਯਤ ਹੈ ਕ੍ਰਿਪਾਲ ਭੀਜਤ ਲਾਂਡ ਕਟਾਏ ੧੦੦
Prit(i) kare Prabh(u) paayat hai kripaal na bhoojat laan? kataae||100||
God can only be realized with LOVE, He is not pleased by circumcision.100.
(Vachitar Natak Sahib 1.100)

As per writer last line is vulgar as term used for male reproductive organ is not Aryan .

While this is statement offending both the people who carry out circumcision and those who pretend to cut their male organ to prove themselves to be celibate (Charitropakhyan is there where a shavite sage ,native of Punjab, deceives the Tailang king as per instructions of the queen, when he puts male reproductive organ of a dead concealed in clothes below his belt, and when king says that he has illicit relationship with queen, he shams as if by knife he has cut his own organ and throws the organ of dead man on the face of King, King feels guilty and let his wife serve the sage, who in term maintain his illicit relations with queen. This proves that, sage could use this ploy to prove themselves to be celibate)

So this is both for Indic and Semitic. And such things to both are said in Shri Guru Granth Sahib Ji too.


(੪੭੧-, ਵਾਰ-ਆਸਾ, )
ਤਗੁ ਇੰਦ੍ਰੀ ਤਗ ਨਾਰੀ
thag n eindhree thag n naaree ||
There is no sacred thread for the sexual organ, and no thread for woman.
9 Aasaa Guru Nanak Dev
(Ang 471)


(੪੭੭-੧੬, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸਕਤਿ ਸਨੇਹੁ ਕਰਿ ਸੁੰਨਤਿ ਕਰੀਐ ਮੈ ਬਦਉਗਾ ਭਾਈ
sakath sanaehu kar sunnath kareeai mai n badhougaa bhaaee ||
Because of the love of woman, circumcision is done; I don't believe in it, O Siblings of Destiny.
16 Aasaa Saint Kabir


(੪੭੭-੧੭, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਜਉ ਰੇ ਖੁਦਾਇ ਮੋਹਿ ਤੁਰਕੁ ਕਰੈਗਾ ਆਪਨ ਹੀ ਕਟਿ ਜਾਈ
jo rae khudhaae mohi thurak karaigaa aapan hee katt jaaee ||2||
If God wished me to be a Muslim, it would be cut off by itself. ||2||
17 Aasaa Saint Kabir


(੪੭੭-੧੭, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸੁੰਨਤਿ ਕੀਏ ਤੁਰਕੁ ਜੇ ਹੋਇਗਾ ਅਉਰਤ ਕਾ ਕਿਆ ਕਰੀਐ
sunnath keeeae thurak jae hoeigaa aourath kaa kiaa kareeai ||
If circumcision makes one a Muslim, then what about a woman?
17 Aasaa Saint Kabir


(੪੭੭-੧੮, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਅਰਧ ਸਰੀਰੀ ਨਾਰਿ ਛੋਡੈ ਤਾ ਤੇ ਹਿੰਦੂ ਹੀ ਰਹੀਐ
aradhh sareeree naar n shhoddai thaa thae hindhoo hee reheeai ||3||
She is the other half of a man's body, and she does not leave him, so he remains a Hindu. ||3||
18 Aasaa Saint Kabir
(Ang 477)

As we see that word from warrior are not same as of saint. But any way when term in slang of JananEindriya comes of indri it is Ok due to Sanskrit(cultured) and Aryan(Civilized) dialect but non Aryans word could be unfit for Aryans but for Sikhs they are OK.

Likewise another Chartrophyan numbered 404.

Which has three meanigs yet not being able to understand them writer find them vulgar.

Here first weak Hindu king is shown who in fear of pain of hell tries to save his faith but latter gives up and is sexually enslaved by girl after her maid hit him with shoe. She makes him dance to her tune after intoxicating him.This proves that rulers brings in addiction to enslaved. He tries to take help of other as could not save self. Later he thinks that no one should no his such a pathetic situation. Due to this only he marries that girl who raped him.

Second story with terms used by yogis and tanrics. Mammon tries to overcome spirit. On resistance ,mommon forces herself up on spirit. When spirit gives self(ling) up to God(Bhag). Mammon comes under its contol and is made wife.

Third story as per Prem Marg or path of love by Sufis.
There Ishq e Majaji or love of human emotions gives way to Ishq E Haqiqee or love of Truth.

Here God/Allah/Akal tries bringing man into true path but due to pagan influence man refuses, then God sends in wrath to man. Then Man forgets to think and give self to God, God being happy with union develops a bond with man.(unlike in Bhakti way where spirit is bride and God is groom, in Sufis God is bride and Man is groom).

Later writer says that going outside Shri Guru Granth Sahib Ji, is like as per Ang 1384 is wife going out of wedlock. And he asks if Shri Guru Granth Sahib Ji are not complete Guru ?

First thing is that there are many things which are not in Shri Guru Granth Sahib Ji, and essential part of Sikhism. So as per his logic as his surname is Singh, yet it is not in Shri Guru Granth Sahib Ji, he is like wife out of wedlock, He should change his name first to Dalbeer Das, so that his logic makes Shri Guru Granth Sahib Ji a complete Guru. Likewise there is no trace of Tenth Master giving Guruship to Shri Guru Granth Sahib Ji at all not to Khalsa Panth. There is no mention of Tenth Master at all in Shri Guru Granth Sahib. So does our getting info from sources outside Shri Guru Granth Sahib make them incomplete ? a Big no but writer seems to have no confidence in completion of Shri Guru Granth Sahib. Was not before their compilation by Fifth Master Gurbani our Guru ? Was Shri Guru Granth Sahib complete after first compilation ? If yes then yes after second and yes after compilation of Text unto Tenth Master. As without it complete understanding of Shri Guru Granth Sahib Ji is not possible as we see in the case of writer.
 
Jul 30, 2004
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One page writer dedicate to prove that poet is forgetful and this is the topic of the page in question.

Before taking care of Six quotes by writer let us deal with issues raised by him.

It is first time that writer says that poet worships Mahakal, who is not demigoddess but one Lingum/phallus of Shiva from Ujjain. So this time there is a twist. From Shakta or demigoddess worshipper writer makes poet Shavite. This is first thing writer has forgotten. We will explores the Shiv Purana and term related to Mahakal in there also. His talk about Mahakal as one of the Shivlingum has exposed his lack of in depth knowledge of Shri Dasham Granth Sahib Ji.

Then another new thing comes here is that Ram, Shyam and Kal were poet from the court of Tenth Master. Although there are references say in Chartropkhyan Sahib 109 verse 19, verse32 where both name Ram and Shyam are used by poet respectively. But there is Verse in Krishna Avtar Sahib, where both names emerge in single verse.

That is verse 1894 from Krishna Avtar Sahib.


ਬਾਰਨੀ ਕੰਉ ਕਬਿ ਸਯਾਮ ਭਨੈ ਕਚੁ ਕੇ ਹਿਤ ਤੋ ਭ੍ਰਿਗ ਨਿੰਦ ਕਰਾਯੋ ਰਾਮ ਕਹੈ ਚਤੁਰਾਨਨਿ ਸੋ ਸੁ ਇਹੀ ਰਸ ਕਉ ਰਸ ਦੇਵਨ ਪਾਯੋ ੧੮੯੪
Baarnikaun kabi Syaam bhanai kach(u) ke hit to bhrig nind karaayo|| Raam kahai chaturaanan(i) so su ihiras kau ras devan paayo||1894||
Bhrigu had spoken against this Varuni (wine) in the episode of Kach-devyani; (though this episode is related to Shukracharya); according to the poet Ram, the gods had obtained this extract (ambrosia) from Brahma.1894.
Line 11

There has been instance of Bhatt Kal Sahar Ji(Kal, Tal)whose three names are used in Shri Guru Granth Sahib Ji.

Then writer talks of drugs etc used by Shavite guys which is out of context.

Then writer adds a dot or Bindi by himself to make Sudh(awarenss) into Shudh(purity) from verse one of Kalki Avtar Sahib. So it is in mind of writer, he could do what he wants but blames it to poet.

Then writer thinks that he has an authority to rectify the faults so he does wants to change Ardas, Var Bhagouti Ji Ki Patshai Dasvi should be removed and Pritham Bhagouti Simar Kai should be replaced by Pritham Satinam Simar Kai, hail Teja Singh Bhasaour and Nirankaris. They have done it before. As now writer finds Shakta influence of demigoddess worship trying to create problem for Sikh ideology. Here writer does not feel sure about whom to be blame weather Shakta or Shaiva ?

Then weather Vam Margi or Dakshin Margi ?

As we see the first lines of Shri Vachitar Natak Sahib

ਬਚਿਤ੍ਰ ਨਾਟਕ
BACHITRA NaatAK
NAME OF THE BANI.

Page 94, Line 4


ਭਾਗ

SECTION I

Page 94, Line 5


ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
Ik Oankar Sat(i)gur Prasaadh||
The Lord is One and He can be attained through the grace of the true Guru.

Page 94, Line 6


ਅਥ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥ ਲਿਖਯਾਤੇ
Ath Bachitra Naatak Granth likhyate||
Now the Granth (Book) entitled ‘BACHITTAR NATAK’ is composed.

Page 94, Line 7


ਤ੍ਵ ਪ੍ਰਸਾਦਿ
Tva Prasaadh||
BY THY GRACE.

Page 94, Line 8


ਸ੍ਰੀ ਮੁਖਬਾਕ ਪਾਤਸ਼ਾਹੀ ੧੦
Sroo Mukhbaak Paatshaahoo 10 (Dasvoon)||
From the Holy Mouth of the Tenth King (Guru)

Page 94, Line 9


ਦੋਹਰਾ
Dohraa||
DOHRA

Page 94, Line 10


ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ ਕਰੋਂ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ
Namaskaar sroo kha?ag ko karon su hit(u) chit(u) laae||
I salute the Glorious SWORD with all my heart’s affection.

Page 94, Line 11


ਪੂਰਨ ਕਰੋਂ ਗਿਰੰਥ ਇਹੁ ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ
Pooran karon giranth eh(u) tum muh(i) karoh sahaae||1||
I shall complete this Granth only if Thou Helpest me. I.

Page 94, Line 12


ਤ੍ਰਿਭੰਗੀ ਛੰਦ
Tribhangoo Chhand||
TRIBHAGI STANZA

Page 94, Line 13


ਸ੍ਰੀ ਕਾਲ ਜੀ ਕੀ ਉਸਤਤਿ
Sri kaal joo koo ustat(i)||
The Eulogy of the Revered Death (KAL).

Page 94, Line 14

ਖਗ ਖੰਡ ਬਿਹੰਡੰ ਖਲ ਦਲ ਖੰਡੰ ਅਤਿ ਰਣ ਮੰਡੰ ਬਰ ਬੰਡੰ
Khag khan? bihan?ang khal dal khan?ang at(i) ran man?ang bar ban?ang||
The sword chops well, chops the forces of fools and this mighty one bedecks and glorifies the battlefield.

Page 95, Line 1


ਭੁਜ ਦੰਡ ਅਖੰਡੰ ਤੇਜ ਪ੍ਰਚੰਡੰ ਜੋਤਿ ਅਮੰਡੰ ਭਾਨ ਪ੍ਰਭੰ
Bhuj dan? akhan?ang tej prachan?ang jot(i) aman?ang bhaan prabhang||
It is the unbreakable staff of the arm, it has the powerful luster and its light even bedims the radiance of the sum.

Page 95, Line 2


ਸੁਖ ਸੰਤਾ ਕਰਣੰ ਦੁਰਮਤਿ ਦਰਣੰ ਕਿਲਬਿਖ ਹਰਣੰ ਅਸਿ ਸਰਣੰ
Sukh santaa karanang durmat(i) daranang kilbikh haranang as(i) saranang||
It brings happiness to the saints, mashing the vicious ones, it is the destroyer of sins and I and under its refuge.

Page 95, Line 3


ਜੈ ਜੈ ਜਗ ਕਾਰਣ ਸ੍ਰਿਸਟਿ ਉਬਾਰਣ ਮਮ ਪ੍ਰਤਿਪਾਰਣ ਜੈ ਤੇਗੰ
Jai jai jag kaaran sristtee ubaaran mam pratipaaran jai tegang||2||
Hail, hail to the cause of the world, saviour of the universe, it is my preserver, I hail its victory. 2.

We find hailing of sword and seeking help from the same in the same way Bhagouti means sword


ਲਈ ਭਗਉਤੀ ਦੁਰਗਸਾਹ ਵਰ ਜਾਗਨ ਭਾਰੀ
LaibhagautiDurgsaah var jaagan bhaaree||
Durga held out her sword, appearing like great lustrous fire;
Line 14
(Var Bhagouti Ji Ki Sahib verse 53).

So Durga and Bhagouti are different

So this is not Durga at all.


ਚੰਡੀ ਦੀ ਵਾਰ
Chan?oo ?oo Vaar
NAME OF THE BANI.
Line 7


ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ
Ik Oankaar Waheguroo joo koo Fateh||
The Lord is one and the Victory is of the Lord.
Line 8


ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ
Sroo Bhagautoo joo sahaae||
May SRI BHAGAUTI JI (The Sword) be Helpful.
Line 9


ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ਪਾਤਸਾਹੀ ੧੦
Vaar Sroo Bhagautoo ji koo|| Paatsaahoo||10||
The Heroic Poem of Sri Bhagauti Ji (Goddess Durga). (By) Th Tenth Kingg (Guru).
Line 10


ਪ੍ਰਿਥਮ ਭਗੌਤੀ ਸਿਮਰਿ ਕੈ ਗੁਰੁ ਨਾਨਕ ਲਈਂ ਧਿਆਇ
Pritham bhagautoo simar(i) kai Gur Naanak laoon dhiaae||
In the beginning I remember Bhagauti, the Lord (Whose symbol is the sword and then I remember Guru Nanak.
Line 11

ਫਿਰ ਅੰਗਦ ਗੁਰ ਤੇ ਅਮਰਦਾਸੁ ਰਾਮਦਾਸੈ ਹੋਈਂ ਸਹਾਇ
Phir Angad Gur te Amardas(u) raamdasai hooon sahaae||
Then I remember Guru Arjan, Guru Amar Das and Guru Ram Das, may they be helpful to me.
Line 12


ਅਰਜਨ ਹਰਿਗੋਬਿੰਦ ਨੋ ਸਿਮਰੌ ਸ੍ਰੀ ਹਰਿਰਾਇ
Arjan Harigobind no simrau Sroo Hariraae||
Then I remember Guru Arjan, Guru Hargobind and Guru Har Rai.
Line 13


ਸ੍ਰੀ ਹਰਿ ਕਿਸ਼ਨ ਧਿਆਈਐ ਜਿਸ ਡਿਠੇ ਸਭਿ ਦੁਖਿ ਜਾਇ
Sri Har(i) Kishan dhiaaooai jis ?ithe sabh(i) dukh(i) jaae||
(After them) I remember Guru Har Kishan, by whose sight all the sufferings vanish.
Line 14

ਤੇਗ ਬਹਾਦਰ ਸਿਮਰਿਐ ਘਰ ਨਉ ਨਿਧਿ ਆਵੈ ਧਾਇ
Teg Bahaadar simariai ghar nau nidh(i) aavai dhaae||||
Then I do remember Guru Tegh Bahadur, though whose Grace the nine treasures come running to my house.

Page 298, Line 1


ਸਭ ਥਾਈਂ ਹੋਇ ਸਹਾਇ
Sabh thaaoon hoe sahaae||1||
May they be helpful to me everywhere.1.

Page 298, Line 2
Verse 1.

Then had these been the work of poet from the court of Tenth Master then why have they not mentioned the Tenth Master ?

Now the next verse.


ਪਉੜੀ
Pauree||
PAURI

Page 298, Line 3


ਖੰਡਾ ਪ੍ਰਿਥਮੈ ਸਾਜ ਕੈ ਜਿਨ ਸਭ ਸੈਸਾਰੁ ਉਪਾਇਆ
Khan?aa prithmai saaj kai jin sabh saisaar(u) upaaiaa||
At first the Lord created the double-edged sword and then He created the whole world.

Page 298, Line 4


ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਸਾਜਿ ਕੁਦਰਤਿ ਦਾ ਖੇਲੁ ਰਚਾਇ ਬਣਾਇਆ
Brahmaa Bisan(u) Mahes saaj(i) kudrat(i) daa khel(u) rachaae banaaiaa||
He created Brahma, Vishnu and Shiva and then created the play of Nature.

Page 298, Line 5


ਸਿੰਧ ਪਰਬਤ ਮੇਦਨੀ ਬਿਨੁ ਥੰਮ੍ਹਾ ਗਗਨਿ ਰਹਾਇਆ
Sindh parbat medanoo bin(u) thanmhaa gagan(i) rachaaiaa||
He created the oceans, mountains and the earth made the sky stable without columns.

Page 298, Line 6


ਸਿਰਜੇ ਦਾਨੋ ਦੇਵਤੇ ਤਿਨ ਅੰਦਰਿ ਬਾਦੁ ਰਚਾਇਆ
Sirje daano devate tin andar(i) baad(u) rachaaiaa||
He created the demons and gods and caused strife between them.

Page 298, Line 7


ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸੁ ਕਰਾਇਆ
Tai hoo Durgaa saaj(i) kai daigaa daa naas(u) karaaiaa||
O Lord! By creating Durga, Thou hast caused the destruction of demons.

Page 298, Line 8
(Verse 2, Var Bhaouti Ji Ki Sahib)
(So Durga is a creation and tool for the destruction of demons)

Then we find writer cribbing about name coming in last verse as Durga Path. Just by naming lesson/path by some one/some thing does not makes that lesson dedicated to worship of that thing.

There is Bani on Ang 234 of Shri Guru Granth Sahib Ji, named after Camel but that does not means that said Bani teaches us to worship Camel, in the same way this text in question inspite of name does not make us to worship Durga.



After telling to change holy verse above he teaches us that it is against Sikhism to change what Guru has written with an example of Baba Ram Rai Changing Mussalman with beiman and having wrath from Guru.

So he wants us t repeat the same with our Ardas also.

We agree that creator is Guru and is never forgetful.

Then he talks about drugs, female’s slander and creation related issues without quotes. Had he given the quotes his doubts would have been cleared.

Now talking about Shiv Purana.

Well does Shri Dasham Granth Sahib supports the worship of Phallus. Only two out of many examples opposing that.


ਬ੍ਰਹਮ ਜਪਿਓ ਅਰੁ ਸੰਭ ਥਪਿਓ ਤਿਹ ਤੇ ਤੁਹਿ ਕੋ ਕਿਨਹੂੰ ਬਚਾਯੋ
Brahm japio ar(u) sanbh(u) thapio tih te tuh(i) ko kinhoon na bachaayo||
Thou hast recited the name of Brahma and established Shivalingam, even then none could save thee.
Line 2
(Vachitar Natak Sahib 1.97)

ਪਾਇ ਪਰੋ ਪਰਮੇਸਰ ਕੇ ਜੜ ਪਾਹਨ ਮੈਂ ਪਰਮੇਸਰ ਨਾਹੀ ੯੯
P3e paro Parmesar ke ja? paahan main Parmesar naahoo||99||
O fool! Fall at the feet of Lord-God, the Lord is not within the stone-idols.99.
Line 12


(Vachitar Natak Sahib 1.97)

Charitropakhyan Sahib 266 verse 20, 21.

Likewise showing Shiv lower then Mahakal in Charitropakhyan Sahib 266 Verse 96,101,109.

Chartropakhyan Sahib 405 Verses 82,97,383,384.

Then let us talk Mahakal but before we move, it should be clarified that this wrong on part of writer to call Shiv ,Shrimad Bhagvat and Markanday Purana as Brahmins’ as they were written by Ved Vysa keeping Shudras in mind as they could not read Vedas, if they dare to then molten lead was to be put in their ears.

Tantric text is further nothing to do with Brahmins, There most time is spent in creamtion ground with scavengers who are out caste. To join the Shakta order, one has to give up caste, while sitting in circle called Bhairavi Chakra where each convert will have wine and meat from same vessal.

If Akal permit any way at end of all texts one photo each of Mahakal and his wife Mahakil will be given taken from their temples which are often adjacent . Both rooms having one idol each.

Let us take Shiv Puran first.

Term Mahakal comes three times.


  • As a phallus of Ujjain where we find only talk about emerging of phallus and not deity appearing at all.(Chaturthi Koti Rudra Sanhita Chapter 16)
  • Story of Bhairav, where he is called Mahakal, (in Mahanirvan Tantra like some other Tantra we find term Bhairav used for Shiv only). Bhairav is deemed as warier form of Shiva and head of the police department of Kashi/Kashi Ke Kotwal but in Shiv Purana it is more an incarnation.(Tritiya Shat Rudra Sanhita Chapter 8,9)
  • In the context of husband of Ten Great Educations or form of demigoddess as a husband of Mahakali or Kali. .(Tritiya Shat Rudra Sanhita Chapter 17)

Now there are two places where this Mahakal is deemed smaller then Akal Purakh in Shri Dasham Granth Sahib , let us take an example form Vachitar Natak Sahib.



ਮਹਾ ਤੇਜ ਤੇਜੰ ਮਹਾ ਜ੍ਵਾਲ ਜ੍ਵਾਲੰ ਮਹਾ ਮੰਤ੍ਰ ਮੰਤ੍ਰੰ ਮਹਾ ਕਾਲ ਕਾਲੰ ੧੭
Mahaa tej tejang mahaa jvaal jvaalang|| Mahaa mantra mantrang mahaa kaal kaalang||17||
He is the Most Effulgent of all lights and Supreme Conflagration of all fires. He is the Supreme Spell of all incantations and Supreme embodiment of Death over all such powers.17.
Line 7
(Vachitar Natak Sahib 1.17)

Then we must understand the full name of this Mahakal is Mahakal Bhairav(this is different from Tripur Bhairav, Husband of Tripura Bhairavi, and Yogi Bhairav Nath associated with demigoddess of Dakshi Margi Shaktas, Vaishnu Devi, Thought to belittle Vam Margis, they show their demigod subdued by Vaishnu Devi, while that Bhairav Nath was a yogi about 900 years before. That is also mentioned in Shri Dasham Granth Sahib, this makes it unique as Sikhs Gurus tried to bring conformity between opposite Hindus and Muslims by using terms from both faith, likewise they did use terms used by Both Vam Margi and Dakshin Margi Shaktas, which due to the stiff competition between them is impossible for either of them to use each others deity to be same.)

So this Husband and Wife of Kali and (Kal)Bhairav are told in Shri Dasham Granth Sahib as subsidiary participants in some wars. One Example as follows.


ਕਿ ਭੈਰ ਭਭੱਕੈ ਕਿ ਕਾਲੀ ਕੁਹੱਕੈ ਕਿ ਜੋਗੰਨ ਜੁੱਟੀ ਕਿ ਲੈ ਪਤ੍ਰ ਘੁੱਟੀ ੪੯੨੭੬
Ki Bhairau bhabhakkai|| Ki kaalikuhakkai|| Ki jogann juttee|| Ki lai patra ghuttee||49||276||
The goddess Kali is laughing, the Bhairavas are thundering and holding their vassels in the hands, the Yoginis have gathered together for drinking blood.49.276.
Line 4
(Paras Nath Rudra Avtar Sahib)

Likewise similar mention of Bhairav is there in Charritropakhyan Sahib 405 Verse 272.

In the same way let us now go in for forgetfulness.
Before we proceed it is clarified that Gurubar Akal is poet or God is poet and as told in previous chapter ,an example from Holy Koran that God tells receiver to pray in this way. So let us understand that poet addressed to is God, Prayer to God is done by Tenth Master.

Page 181:- After seeing Fault Oh God, Do not make fun(vide you manifestations)..
Page 254:- The book is improved upon by your mercy..Fall of mistake be taken (care of) with improvement..
Page310:-say as per mind the character of Krishna.. (let)Mistake happened be rectified by poet (God)..
Page 354:-Did story improved in 1745.. Here and there mistake happened Oh poet have all rectified..
Page 386:- By mercy of saber hand, booklet is created (after) thought..
Mistake happened here and there Oh poet read it all rectified..
Page 570:- From that little story was made to be said.. Seeing Mistake Oh poet make it up..
Page 1273:- From that some bit of story was pronounced.. Mistake happened Oh poet! Take improvement/improve them..

These all are lessons of humbleness given to us by God via Tenth Master.

Similar things of belittling self are there in Shri Guru Granth Sahib Ji also.


(੨੨੩-, ਗਉੜੀ ਗੁਆਰੇਰੀ, )
ਨਾਨਕੁ ਨੀਚ ਕਹੈ ਲਿਵ ਲਾਇ
naanak neech kehai liv laae ||8||4||
Nanak, the lowly, says embrace love for the Lord. ||8||4||
1 Gaurhee Guaarayree Guru Nanak Dev
(Ang 223)


(੭੯੫-, ਬਿਲਾਵਲੁ, )
ਏਤੇ ਕੂਕਰ ਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ
eaethae kookar ho baegaanaa bhoukaa eis than thaaee ||
Among so many dogs, I am an outcast; I bark for my body's belly.
7 Bilaaval Guru Nanak Dev
(Ang 795)


(੧੭੨-੧੧, ਗਉੜੀ ਪੂਰਬੀ, )
ਹਮ ਅਪਰਾਧ ਪਾਪ ਬਹੁ ਕੀਨੇ ਕਰਿ ਦੁਸਟੀ ਚੋਰ ਚੁਰਾਇਆ
ham aparaadhh paap bahu keenae kar dhusattee chor churaaeiaa ||
I am a sinner - I have committed so many sins; I am a villainous, thieving thief.
11 Gaurhee Poorbee Guru Ram Das
(Ang 172)

(੨੪-੧੭, ਸਿਰੀਰਾਗੁ, )
ਮੈ ਕੀਤਾ ਜਾਤਾ ਹਰਾਮਖੋਰ
mai keethaa n jaathaa haraamakhor ||
I have not appreciated what You have done for me, Lord; I take from others and exploit them.
17 Sriraag Guru Nanak Dev
(Ang 24)


(੭੩੮-੧੩, ਸੂਹੀ, )
ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਬਿਨਉ ਸੁਨੀਜੈ
kahu naanak prabh bino suneejai ||
Says Nanak, hear my prayer, God:
13 Soohee Guru Arjan Dev


(੭੩੮-੧੩, ਸੂਹੀ, )
ਕੁਚਲੁ ਕਠੋਰੁ ਕਾਮੀ ਮੁਕਤੁ ਕੀਜੈ
kuchal kathor kaamee mukath keejai ||4||
I am silly, stubborn and filled with sexual desire - please, liberate me! ||4||
13 Soohee Guru Arjan Dev
(Ang 738)

(੨੨੮-, ਗਉੜੀ, )
ਹਮ ਪਾਪੀ ਨਿਰਗੁਣ ਕਉ ਗੁਣੁ ਕਰੀਐ
ham paapee niragun ko gun kareeai ||
I am a worthless sinner, without merit. What merit do I have?
9 Gaurhee Guru Nanak Dev
(Ang 228)

(੬੩੬-੧੯, ਸੋਰਠਿ, )
ਹਉ ਪਾਪੀ ਪਾਖੰਡੀਆ ਭਾਈ ਮਨਿ ਤਨਿ ਨਾਮ ਵਿਸੇਖੁ ਰਹਾਉ
ho paapee paakhanddeeaa bhaaee man than naam visaekh || rehaao ||
I am a hypocritical sinner, O Siblings of Destiny. Bless my mind and body with Your Name, O Lord. ||Pause||
19 Sorith Guru Nanak Dev
(Ang 636)

So should writer take literal meaning of verse above without understanding the essence of humbleness?

Then some example of calling self as forgetful from Shri Guru Granth Sahib Ji.


(੯੬੩-੧੧, ਰਾਮਕਲੀ ਵਾਰ-, )
ਸਲੋਕ
salok ma 5 ||
Shalok, Fifth Mehl:
11 null null


(੯੬੩-੧੧, ਰਾਮਕਲੀ ਵਾਰ-, )
ਮਿਤ੍ਰੁ ਪਿਆਰਾ ਨਾਨਕ ਜੀ ਮੈ ਛਡਿ ਗਵਾਇਆ ਰੰਗਿ ਕਸੁੰਭੈ ਭੁਲ
mithra piaaraa naanak jee mai shhadd gavaaeiaa rang kasunbhai bhulee ||
I abandoned and lost my Beloved Friend, O Nanak; I was fooled by the transitory color of the safflower, which fades away.
11 Raamkalee Guru Arjan Dev


(੯੬੩-੧੨, ਰਾਮਕਲੀ ਵਾਰ-, )
ਤਉ ਸਜਣ ਕੀ ਮੈ ਕੀਮ ਪਉਦੀ ਹਉ ਤੁਧੁ ਬਿਨੁ ਅਢੁ ਲਹਦੀ
tho sajan kee mai keem n poudhee ho thudhh bin adt n lehadhee ||1||
I did not know Your value, O my Friend; without You, I am not worth even half a shell. ||1||
12 Raamkalee Guru Arjan Dev
(Ang 963)


(੧੧੭੧-, ਬਸੰਤੁ ਹਿੰਡੋਲ, )
ਮੇਰੇ ਸਾਹਿਬਾ ਹਉ ਆਪੇ ਭਰਮਿ ਭੁਲਾਣੀ
maerae saahibaa ho aapae bharam bhulaanee ||
O my Lord and Master, I am deluded by doubt.
6 Basant Hindol Guru Nanak Dev
(Ang 1171)


(੧੭੧-, ਗਉੜੀ ਪੂਰਬੀ, )
ਹਮ ਭੂਲ ਚੂਕ ਗੁਰ ਕਿਰਪਾ ਧਾਰਹੁ ਜਨ ਨਾਨਕ ਕੁਤਰੇ ਕਾਢੇ ੨੧੫੯
ham bhool chook gur kirapaa dhhaarahu jan naanak kutharae kaadtae ||4||7||21||59||
For my failings and mistakes, O Guru, grant me Your Grace; servant Nanak is Your obedient dog. ||4||7||21||59||
5 Gaurhee Poorbee Guru Ram Das
(Ang 171)


(੨੬੧-, ਗਉੜੀ, )
ਸਲੋਕੁ
salok ||
Shalok:
1 null null


(੨੬੧-, ਗਉੜੀ, )
ਲੇਖੈ ਕਤਹਿ ਛੂਟੀਐ ਖਿਨੁ ਖਿਨੁ ਭੂਲਨਹਾਰ
laekhai kathehi n shhootteeai khin khin bhoolanehaar ||
Because of the balance due on his account, he can never be released; he makes mistakes each and every moment.
1 Gaurhee Guru Arjan Dev


(੨੬੧-, ਗਉੜੀ, )
ਬਖਸਨਹਾਰ ਬਖਸਿ ਲੈ ਨਾਨਕ ਪਾਰਿ ਉਤਾਰ
bakhasanehaar bakhas lai naanak paar outhaar ||1||
O Forgiving Lord, please forgive me, and carry Nanak across. ||1||
2 Gaurhee Guru Arjan Dev
(Ang 261)


(੮੦੯-, ਬਿਲਾਵਲੁ, )
ਹਮ ਅਪਰਾਧੀ ਸਦ ਭੂਲਤੇ ਤੁਮ੍ਹ੍ਹ ਬਖਸਨਹਾਰੇ ਰਹਾਉ
ham aparaadhhee sadh bhoolathae thumh bakhasanehaarae ||1|| rehaao ||
I am a sinner, continuously making mistakes; You are the Forgiving Lord. ||1||Pause||
3 Bilaaval Guru Arjan Dev
(Ang 809)

(੮੫੫-੧੫, ਬਿਲਾਵਲੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਮੈ ਬਿਗਰੇ ਅਪਨੀ ਮਤਿ ਖੋਈ
mai bigarae apanee math khoee ||
I am spoiled; I have lost my intellect.
15 Bilaaval Saint Kabir


(੮੫੫-੧੫, ਬਿਲਾਵਲੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਮੇਰੇ ਭਰਮਿ ਭੂਲ ਮਤਿ ਕੋਈ
maerae bharam bhoolo math koee ||3||
Let no one go astray in doubt like me. ||3||
15 Bilaaval Saint Kabir
(Ang 855)

(੯੮੯-, ਮਾਰੂ, )
ਬਾਬਾ ਮੈ ਕਰਮਹੀਣ ਕੂੜਿਆਰ
baabaa mai karameheen koorriaar ||
Father, I am unfortunate, a fraud.
6 Maaroo Guru Nanak Dev


(੯੮੯-, ਮਾਰੂ, )
ਨਾਮੁ ਪਾਇਆ ਤੇਰਾ ਅੰਧਾ ਭਰਮਿ ਭੂਲ ਮਨੁ ਮੇਰਾ ਰਹਾਉ
naam n paaeiaa thaeraa andhhaa bharam bhoolaa man maeraa ||1|| rehaao ||
I have not found Your Name; my mind is blind and deluded by doubt. ||1||Pause||
6 Maaroo Guru Nanak Dev
(Ang 989)

(੧੦੮੭-੧੪, ਮਾਰੂ ਵਾਰ-, )
ਭੂਲ ਭੂਲੀ ਮੈ ਫਿਰੀ ਪਾਧਰੁ ਕਹੈ ਕੋਇ
bhoolee bhoolee mai firee paadhhar kehai n koe ||
Confused and deluded, I wander around, but no one shows me the way.
14 Maaroo Guru Nanak Dev
(Ang 1087)

(੧੨੧੩-, ਸਾਰਗ, )
ਹਮ ਭੂਲ ਤੁਮ ਸਦਾ ਅਭੂਲਾ ਹਮ ਪਤਿਤ ਤੁਮ ਪਤਿਤ ਉਧਰੀਆ
ham bhooleh thum sadhaa abhoolaa ham pathith thum pathith oudhhareeaa ||
I am mistaken; You are never mistaken. I am a sinner; You are the Saving Grace of sinners.
7 Sarang Guru Arjan Dev
(Ang 1213)

Here human form is said to be forgetful in front of God.



(੧੪੦੬-, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਬਲ)
ਹਮ ਅਵਗੁਣਿ ਭਰੇ ਏਕੁ ਗੁਣੁ ਨਾਹੀ ਅੰਮ੍ਰਿਤੁ ਛਾਡਿ ਬਿਖੈ ਬਿਖੁ ਖਾਈ
ham avagun bharae eaek gun naahee anmrith shhaadd bikhai bikh khaaee ||
I am overflowing with sins and demerits; I have no merits or virtues at all. I abandoned the Ambrosial Nectar, and I drank poison instead.
8 Sava-yay (praise of Guru Ram Das Bal


(੧੪੦੬-, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਬਲ)
ਮਾਯਾ ਮੋਹ ਭਰਮ ਪੈ ਭੂਲੇ ਸੁਤ ਦਾਰਾ ਸਿਉ ਪ੍ਰੀਤਿ ਲਗਾਈ
maayaa moh bharam pai bhoolae suth dhaaraa sio preeth lagaaee ||
I am attached to Maya, and deluded by doubt; I have fallen in love with my children and spouse.
9 Sava-yay (praise of Guru Ram Das Bal


(੧੪੦੬-, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਬਲ)
ਇਕੁ ਉਤਮ ਪੰਥੁ ਸੁਨਿਓ ਗੁਰ ਸੰਗਤਿ ਤਿਹ ਮਿਲੰਤ ਜਮ ਤ੍ਰਾਸ ਮਿਟਾਈ
eik outham panthh suniou gur sangath thih milanth jam thraas mittaaee ||
I have heard that the most exalted Path of all is the Sangat, the Guru's Congregation. Joining it, the fear of death is taken away.
9 Sava-yay (praise of Guru Ram Das Bal


(੧੪੦੬-੧੦, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਬਲ)
ਇਕ ਅਰਦਾਸਿ ਭਾਟ ਕੀਰਤਿ ਕੀ ਗੁਰ ਰਾਮਦਾਸ ਰਾਖਹੁ ਸਰਣਾਈ ੫੮
eik aradhaas bhaatt keerath kee gur raamadhaas raakhahu saranaaee ||4||58||
Keerat the poet offers this one prayer: O Guru Raam Daas, save me! Take me into Your Sanctuary! ||4||58||
10 Sava-yay (praise of Guru Ram Das Bal
(Ang 1406)
 
Jul 30, 2004
1,744
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world
Gurfateh
Hiqayats.

There are versions of Shri Dasham Granth Sahib where Jaffernamah is not there as first chapter and rest 11 Hiqyats are there. Those are older versions of the time when Jaffernammah was not written. It was Bhai Mani Singh who added Jaffernammah as first chapter . Hiqyat litraly means chapter and these stories are composition of chapters.

It is possibility that Tenth Master being King of Kings did send these Hiqayats to Aurangzeb alongside Jaffernammah as he was Guru of whole world and he had his duty to teach Aurangzeb also the truth.

In the criticism of Hiqayats writer says that two stories look similar to Charitropakhyan, that is nothing to be taken as negative as Chritropakhyan also give us lesson for life.

As per writer story 5 and 12 are about deception of lady. He does not elaborate but both will be explained here itself.

In Chapter 5, we have story where a lady tries to seduce her would be paramour, who tells her to kill her Muslim Judge husband first. She does the same and brings in his head. Paramour refuses his advances. Stating the reason ,about the fear of his own life. She plays a trick. She comes back to home and tell people that her husband is killed by man. As proof trial of blood is found to route to her would be paramour(as she took head there). He is caught and taken to the court of Grand Father of Aurangzeb ,Jahangir ,who was about to pronounce the verdict of punishment ,she by gesticulation of eyes, convinces the paramour to obey her and his life will be spared. He agrees, She in turn tells the emperor that she forgives the convict and wants to go to pilgrimage to Mecca. Her wish is granted. She moves out of her house on pretext of going to Mecca, while with her expensive belonging reaches the home of paramour.

Points which could be derived from this story.

  • Family of ruling judges etc. is immoral and judge could not save himself the how could he save the public.
  • Mogul King could be befooled very easily.
  • Pilgrimage etc. often has some other personal reasons than say spiritual one.

If Guru is attacking the ruling Muslim class then what sympathy does writer has with them ?

Chapter 12, talks of queen of Pathan, first committing adultery then, in order to avoid the getting caught, kills and cooks her paramour and let her Husband eat it. Here writer tells a lie that in both the cases women kills the paramour. And let her husband eat the meat of paramour. While this is the case of 12th chapter only. So this proves that writer himself does not know Farsi and he may not have read the chapter even.

Chapter 12 teaches us another thing.

  • Royal Family of Pathans, who have been looting India form 600 years or so is immoral.
  • Pathan king was befooled by his wife so he is also unfit to rule.
  • Cannibalism is talked about, some reference to this is there in holy Bible wide II Kings 6/29 and there could be more but this does not means that Holy Bible preach the same rather in case of Shri Dasham Granth Sahib, we are told about acts of non Sikhs going up to such extent.
There has been talk of cannibalism in Veer Savarkar book dealing with Andaman Jail or Kala Pani, where a Baloch is talked about having Cannibalism, which proves that such un Islamic practice did exists.

Eating flesh or blood from breads as in case of Malik Bhago tells, the oppression by the rulers.

So no onne attacks on the female but attacks the system.
Then writer quotes a few verse at end of each Hiqayats.

Let us take this one from Chapter 12 Verse 20 and 21.

Oh! Cup bearer give me a cup of refreshing manner. For me it is with use/work in war..20..
Do (Make me) full till top, with the instance of breadth do(make me) agrrebale/full of joy.. Do (make me) forget sorrow of two world..21..

So some thing is written in Farsi further regarding the writer. Better he learns this language before then to comment on this work of Kadimi Farsi. Fact is that writer does not know Braj either that well.

Fahmedeam Ke Aga E Shuja E Lashker Sheer, Farsi Nadanad.

Thing was to do with term Sabj which has many meaning while as Rattan Singh Jaggi took it for wine while no where term Mai was used so writer simply copies the translation.

Chapter 2 verses at last of it ie 60,61 as per work by Dr. Jodh Singh.
Oh cup bearer give me a cup of joyous tone.. As to me (it) is with use/work in the time of war..64.. Give me so that I could try destiny/luck. To saber and self(of that)
(I) [/FONT]do action..65..2..
(here it is to do with enthusiasm of war)


Chapter 3 verse 56.

Oh cup bearer give me a cup of joyous tone.. As to me (it) is with use/work in the time of war..64.. Oh Cup bearer give me a cup of eye(and) hand. Which makes hundred year old a young..65..3..
(here it is to do with enthusiasm of war)
Chapter 4 verse 140,141.

Oh ! cup bearer give me a cup of victory colored/some what of victory. It is of use/work of me (in) all days..140..You give it to me I become fresh hearted. So that I (as an order) bring gem/pearl from muddy pollution..141..4..
(here talk is of better discretion of mind)

Chapter 5, Verse 50,51.
Give! Oh cupbearer the cup of victory’s hue. It is of my work during the time of joining/linking..50..Give me so that I make brain more prosperous. Because then I could lighten up the lamps..51..5..

(here we have talk of spiritual unity)
Chapter 6 verse 42,43
Give ! Oh cupbearer! Cup of joy in hand. As deliberative nature of lord is visible in universe..42..Give Cup bearer ! cup of victory’s hue. Because that in time of night, happens to be the good day of war..43..6..
(here war is not liked)

Chapter 7 verse 48,49
Give Oh cupbearer ! cup with the hue of blush. It is of work of me in continuity of time..48.. Give me a cup of color full victory’s hue. As to me it happens to welcome at time of war..49..7..

(here we have talk of blush due to excitement of war)

Chapater 8 verse 46,47
Oh Cupbearer ! give me hue of blush(like common color common in ) Europeans(in case original text has Farhang and not farang then it means cultured). To me (it) welcomes at the time of making blows of sword in war..46.. With me give so that to self I do unite correctly/I do think of myself. With sword I try their mountains/difficulties or with sword, I suppress (vices) ..47..8..

(this again is to do with war)

Chapter 9 verse 43,44

Give Oh cupbearer ! a cup of joy to me. So that I give you my secret wealth/ the secret treasure I am giving is from/of/attributed towards you...43..Give ! cupbearer cup of hue of joy. That it may be an object in the time of throwing off the foe..44..9..
(Again we have talk to fight the foe)

Chapter 10 verse 178,179
Give! Cupbearer cup of joy(like) river/water/juice of joy. So that throw out the Curtin of veil. .178.. Give ! Oh Cupbearer ! joy, the hue of Europe. As it is of/from the day of war, is of use (at) time..179..10..

(again joy in war is talked about)

Chapter 11 verse 59,56
Give Oh Cup bearer! Cup of tuning in fire. In the time of their war, come to use..59.. As (it) is good in the time of throwing enemy. That one swallowing of that spearhead toward the jumbo..60..11..

(Again was is talked about)

Writer conceals the fact.

In all 11 Chapters First two verses (in second one we have four)are said by poet in praise of God and with all Muslim/Arabic terminology with a few Farsi words . No goddess worshipper could do this as there is no motive for that. But such things do happens in Sikh.

Likewise in last two verses are of prayer.

And as per this writer wants to convey that poet is of low morality or say pro drugs, wine etc.

Futher he says that Kaljaman is told to be speaking Farsi. Well if writer see Mahankosh there are two views about this foreign invader. Either he was from Greece or from Iran.
His saying that poet Syam knows Farsi also is again useless as poet here knows all the language. All dialect and languages originates from that poet.

Writer further goes with another gimmick . He gives few reasons which prove that writer of Japu Sahib and Hiqyats is name. And due to this Japu Sahib should also be discarded.

Let us see the issues raised by him.

  • There is term Shri Wahiguru Ji Ki Fateh, while Panj Piara’s during Baptism tell not to use Shri Wahiguru Ji Ka Khalsa, Shri Wahiguru Ji Ki Fateh.
Answer: what a hypocrisy on the part of writer. Same Panj Piara read Japu Sahib along with Sudha Swwavye and Chaupayee Sahib during preparing Amrit and tell the baptized person to read two Japu Sahib and Sudha Svvaye daily in morning and Rahiras Sahib in evening which again has Chaupayee Sahib. Writer remembers the correction done to salutation while does not agree to Panj Piaras regarding other things they do rather use their work only to oppose other things they say. If Panj Piaras as per tradition tell to say Fateh correctly then with tradition (with written records from history) do tell to have faith in Japu Sahib along side other two Banis mentioned above. Writer can not be selective to follow them.

Anyway regarding why Shri is used before work of Tenth Master and not in our salutation. When Sikh meets some one the he tells that this pure one belongs to God and victory/success belongs to God.

While in case of Guru, he tells that this is not his work or work of Human form of Tenth Master. It is work of God, who manifests self in mammon.

We use term Shri Sahib for sword. That means wealth of Lord, which we have.

Term Shri is meant for Laxmi, which is a form of Hindu demigoddess but in Sikhs Laxmi is treated as mammon and God is her master rather God manifests self in her.

As building is bound to be different in structure then the structure of foundation but are based on the foundation so is the case of Tenth Master with previous Gurus.

Shri Guru Granth Sahib tells us to unite with God while living in mammon and get God from there itself.


(੯੨੧-, ਰਾਮਕਲੀ, )
ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨਾ ਲਿਵ ਲਾਗੀ ਤਿਨੀ ਵਿਚੇ ਮਾਇਆ ਪਾਇਆ ੨੯
kehai naanak gur parasaadhee jinaa liv laagee thinee vichae maaeiaa paaeiaa ||29||
Says Nanak, by Guru's Grace, those who enshrine love for the Lord find Him, in the midst of Maya. ||29||
5 Raamkalee Guru Amar Das
(Ang 921)

We had the principle of Miri and Piri since the time of Sixth Master, this concept is not there in Shri Guru Granth Sahib Ji, nor concept of Akal Takhat is in there. This concept tells that spiritual power should always keep control over political power.

Sixth Master fought all his four wars in defense from invaders. While Seventh Master once only helped Dara Shikoh for the fact that his ideology was nearer to Sikhism then the one of Aurnagzeb and there was a chance of his coming in Punjab in distress. By anyway it could not be taken as something which was intended to make Sikhs a political power. They were more of based upon the circumstances.

While in the case of Tenth Master we see him taking preemptive action. Which made him first time attacked by Hindus(18 wars) while rest three hand one war gain with united forces of Hindus and Muslims.

The reason was that Tenth Master was First Guru out of Ten who had a plan to give Sikhs the nation. Previous nine wanted that ruler could be just and let him remain good with Sikhs and non Sikhs alike and do not discriminate against any one based upon caste/creed.

Then Master thought that no one else could be such a good ruler then Sikhs themselves.

Khalsa shall rule comes with Tankhanammah Bhai Nand Lal verse 36.

If we believes in Karni Nammah by First Master then it also talks about rule of Khalsa in the form of Tenth Master.

Oh yes such things are not there in Shri Guru Granth Sahib Ji. So Sikhs should not think of having own rule. There is not any way a support to make a different free state in Punjab by violent means. By democratically preaching Sikhism to the world and after majority of world is converted into faith. Brining in the laws as par with Sikhism. But people opposing Shri Dasham Granth Sahib have a motive. They will make Sikhs afraid of a totally weak ideology called Hindutva. Then they will tell them that Sikh Institutions are in their control. In order to not let them misuse the Sikh funds. Vote for seculars(this term from French revolution talks of separation of God from the government ). This is the agenda of secular ruling India, that Sikhism, the biggest threat to their corrupt regime should die down and they use their agents spreading the fear, just to make Sikhs vote for them(see the recent article of Ikvak Singh Patti, about who should Sikhs vote during general elections 2009).

As atheist themselves are secular and planted so they call genuine guys also as planted. It is useless to expect that slaves of secular guys could bring in rule of saint soldiers.

Fact is that rule of Saint Soldiers was concept of Tenth Master. He only told Sikhs to overtake the resources of rulers. In his life there are examples of his sending one of his son to rescue a girl from the rulers of Hoashiarpur and similarly his sending forces to Nadaun also tells the same story.

So to get mammon, while remembering God was difficult thing yet Guru made it simple by telling that Mammon is nothing but the manifestation of God.

So all the work of attributed to the Tenth Master should be attributed to Lord(Wahiguru) manifesting self in Shri (or maya or Mammon)

(੧੩੮੮-, ਸਵਈਏ, )
ਸ੍ਰੀਪਤਿ ਨਾਥ ਸਰਣਿ ਨਾਨਕ ਜਨ ਹੇ ਭਗਵੰਤ ਕ੍ਰਿਪਾ ਕਰਿ ਤਾਰਹੁ
sreepath naathh saran naanak jan hae bhagavanth kirapaa kar thaarahu ||5||
O Great Lord and Master, servant Nanak seeks Your Sanctuary; please shower him with Your Mercy, and carry him across. ||5||
5 Sava-yay Guru Arjan Dev
(Ang 1388)


(੧੪੦੨-੧੪, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ
sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||1||6||
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6||
14 Sava-yay (praise of Guru Ram Das Ga-yand
(Ang 1402)

(੧੨੩੨-, ਸਾਰਗ, )
ਸ੍ਰੀਧ ਨਾਥ ਮੇਰਾ ਮਨੁ ਲੀਨਾ ਪ੍ਰਭੁ ਜਾਨੈ ਪੀਰ ਪਰਾਈ
sreedhhar naathh maeraa man leenaa prabh jaanai peer paraaee ||1||
My mind is absorbed into the Lord, my Lord and Master. Only God knows the pain of another. ||1||
7 Sarang Guru Nanak Dev
(Ang 1232)

(੪੩੭-੧੨, ਆਸਾ, )
ਸਾਇਰ ਕੀ ਪੁਤ੍ਰੀ ਪਰਹਰਿ ਤਿਆਗੀ ਚਰਣ ਤਲੈ ਵੀਚਾਰੇ
saaeir kee puthree parehar thiaagee charan thalai veechaarae ||
I have renounced Maya, the daughter of the ocean; reflecting upon reality, I have trampled it under my feet.
12 Aasaa Guru Nanak Dev
(Ang 437)

Here Laxmi is doughter of sea came out after churning of ocean.
Again mammon is told to be Kaula

(੩੯੨-੧੭, ਆਸਾ, )
ਕਉਲਾ ਬਪੁਰੀ ਸੰਤੀ ਛਲੀ
koulaa bapuree santhee shhalee ||3||
The Saints have enticed Maya herself. ||3||
17 Aasaa Guru Arjan Dev
(Ang 392)

Then both are termed as same.


(੧੧੯੦-੧੦, ਬਸੰਤੁ, )
ਆਪੇ ਕਵਲ ਕੰਤੁ ਆਪਿ
aapae kavalaa kanth aap ||
He Himself is Lakshmi, and He Himself is her husband.
10 Basant Guru Nanak Dev
(Ang 1190)

So as per this verse below to Get Maamon not by renouncing but fighting God was to be remembered within it.


(੫੨੬-, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਗੂਜਰੀ
goojaree ||
Goojaree:
5 null null


(੫੨੬-, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਅੰਤਿ ਕਾਲਿ ਜੋ ਲਛਮੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ
anth kaal jo lashhamee simarai aisee chinthaa mehi jae marai ||
At the very last moment, one who thinks of wealth, and dies in such thoughts,
5 Goojree Saint Trilochan


(੫੨੬-, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਸਰਪ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ
sarap jon val val aoutharai ||1||
shall be reincarnated over and over again, in the form of serpents. ||1||
6 Goojree Saint Trilochan


(੫੨੬-, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਅਰੀ ਬਾਈ ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ ਰਹਾਉ
aree baaee gobidh naam math beesarai || rehaao ||
O sister, do not forget the Name of the Lord of the Universe. ||Pause||
6 Goojree Saint Trilochan


(੫੨੬-, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ
anth kaal jo eisathree simarai aisee chinthaa mehi jae marai ||
At the very last moment, he who thinks of women, and dies in such thoughts,
7 Goojree Saint Trilochan


(੫੨੬-, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ
baesavaa jon val val aoutharai ||2||
shall be reincarnated over and over again as a prostitute. ||2||
7 Goojree Saint Trilochan


(੫੨੬-, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਅੰਤਿ ਕਾਲਿ ਜੋ ਲੜਿਕੇ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ
anth kaal jo larrikae simarai aisee chinthaa mehi jae marai ||
At the very last moment, one who thinks of his children, and dies in such thoughts,
8 Goojree Saint Trilochan


(੫੨੬-, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਸੂਕਰ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ
sookar jon val val aoutharai ||3||
shall be reincarnated over and over again as a pig. ||3||
8 Goojree Saint Trilochan


(੫੨੬-, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਅੰਤਿ ਕਾਲਿ ਜੋ ਮੰਦਰ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ
anth kaal jo mandhar simarai aisee chinthaa mehi jae marai ||
At the very last moment, one who thinks of mansions, and dies in such thoughts,
9 Goojree Saint Trilochan


(੫੨੬-, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਪ੍ਰੇਤ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ
praeth jon val val aoutharai ||4||
shall be reincarnated over and over again as a goblin. ||4||
9 Goojree Saint Trilochan


(੫੨੬-੧੦, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ
anth kaal naaraaein simarai aisee chinthaa mehi jae marai ||
At the very last moment, one who thinks of the Lord, and dies in such thoughts,
10 Goojree Saint Trilochan


(੫੨੬-੧੦, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ
badhath thilochan thae nar mukathaa peethanbar vaa kae ridhai basai ||5||2||
says Trilochan, that man shall be liberated; the Lord shall abide in his heart. ||5||2||
10 Goojree Saint Trilochan
(Ang 526)

So only while fight we were to get salvation while being alive.

Issue 2: Next point of the writer is objection to the name of poet as Shyam,

Answer : as told before in other chapters this means God, who has one of self Name as Shyam is poet.

Issue 3: There is some problem regarding worship of Shiv and PArvati.
Answer : It has been cleared that Mahakal, Kalka, Sarbkal etc, all means the same Akal Purakh and for details see form of worshipped issues raised by writer being resolved there.
Issue 4: he talks of high spiritual level and that by Ek Oankar and by reading works of Tenth Master people get severed from that.

Answer: Has writer himself obtained the high spiritual state that he could judge others and make such a comments ?

Issue 5: There are some words which are common to attribute given to Shiv in Shiv hundred names and Demigoddess in her seven Hundred names.

Answer: in Japu Sahib, we have intoxicator of world as Lok Mata

(੯੪੫-, ਰਾਮਕਲੀ, )
ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਸਾਚੇ ਮਾਤਾ
anmrith peeaa saachae maathaa ||
Drinking in the Ambrosial Nectar, he is intoxicated with the Truth.
5 Raamkalee Guru Nanak Dev
(Ang 945)
Telling the term Mata has mother meaning also.


(੬੩੭-੧੯, ਸੋਰਠਿ, )
ਮਾਇਆ ਮੋਹ ਸਭ ਲੋਕ ਹੈ ਤੇਰੀ ਤੂ ਏਕੋ ਪੁਰਖੁ ਬਿਧਾਤਾ
maaeiaa moh sabh lok hai thaeree thoo eaeko purakh bidhhaathaa ||
All the people are enticed by Maya; they are Yours, Lord - You alone are the Architect of Destiny.
19 Sorith Guru Amar Das

(Ang 637)
Coming to Kalan Kal or death of death, while we get salvation we get free from death so death of Death occurs, that does mean God is death of death.(while in case of Shiv, he killed Death and god of death Yama to save Sage Markandey).



(੧੪੦੩-੧੯, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਮਾਨਹਿ ਬ੍ਰਹਮਾਦਿਕ ਰੁਦ੍ਰਾਦਿਕ ਕਾਲ ਕਾ ਕਾਲ ਨਿਰੰਜਨ ਜਚਨਾ
maanehi brehamaadhik rudhraadhik kaal kaa kaal niranjan jachanaa ||
Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You.
19 Sava-yay (praise of Guru Ram Das Ga-yand
(Ang 1403)

Likewise perhaps writer has not read Vishnu Sasrnam, which are taken in from Mahabharata.
They are like:
Srinivas, Keshaw, Madhav Gobind, Shridhar, Gadadhar

And such names are used in Shri Guru Granth Sahib Ji. It is possible that today by his logic writer will make us discard Japu Sahib, then some other person will justify us due to our past action to discard Shri Guru Granth Sahib Ji also.

All the more reason this is going to be a attacking on soft target first and later the main Sikhism by atheists.

Issue 6: Why is this not included in Shri Guru Granth Sahib Ji ?

Answer : Had Guru only included this, which he did not as a mark of respect did this then people like writer would have told rest of his verse false. Had those also added then it would not have been possible to handle such a large volume.

Issue 7: as per writer previous nine Gurus have used word Nanak, then why not Shri Guru Gobind Singh Ji ?

Answer: Only Six Gurus have used and not nine as writer says. There are verse outside Shri Guru Granth Sahib, which have term Nanak but could not be considered authentic by the creed of writer. And there are verses in Shri Guru Granth Sahib without term Nanak also.

Issue 8: New style of writing and different language.

Answer: As we see that within Shri Guru Granth Sahib Ji, there is a Varity in Language and styles too. Keeping the same dynamism alive there is no restriction on Tenth Master to use newer style or language.


(੧੪੨੯-, ਸਲੋਕ, )
ਦੋਹਰਾ
dhoharaa ||
Dohraa:
5 null null


(੧੪੨੯-, ਸਲੋਕ, )
ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਹੋਤ ਉਪਾਇ
bal shhuttakiou bandhhan parae kashhoo n hoth oupaae ||
My strength is exhausted, and I am in bondage; I cannot do anything at all.
6 Salok Guru Teg Bahadur


(੧੪੨੯-, ਸਲੋਕ, )
ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ੫੩
kahu naanak ab outt har gaj jio hohu sehaae ||53||
Says Nanak, now, the Lord is my Support; He will help me, as He did the elephant. ||53||
6 Salok Guru Teg Bahadur
(Ang 1429)

We find Dohra in the work of Ninth Master.

As per Nabha Sahib definition of Chaupayee he takes and example from Japu Ji Sahib(Mahan Kosh), Further there is scope to see the relation between Chaupadai of Shri Guru Granth Sahib Ji, with the structure of Chupayee.

Then he talks about verse by Tenth Master making person go away from Shri Guru Granth Sahib and principles having devation.

The question is that has he understood the principles and is he himself not gone away from Shri Guru Granth Sahib Ji.

Then he talks to make Sikh code of conduct as per Shri Guru Granth Sahib Ji.

So if by that logic someone proves Five Kes as contradictory or Singh surname contradictory then all Sikhism is going to be sabotage and this is what people who want to enslave Sikhs want.
 
Jul 30, 2004
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Gurfateh
In here a few quotations from Shri Guru Granth Sahib are given first. Where we are told that it is better to avoid sexual desire and move for Saintly life.



(੧੩੭੩-, ਸਲੋਕ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਬੀਰ ਨ੍ਰਿਪ ਨਾਰੀ ਕਿਉ ਨਿੰਦੀਐ ਕਿਉ ਹਰਿ ਚੇਰੀ ਕਉ ਮਾਨੁ
kabeer nrip naaree kio nindheeai kio har chaeree ko maan ||
Kabeer, why do you slander the wife of the king? Why do you honor the slave of the Lord?
2 Salok Saint Kabir


(੧੩੭੩-, ਸਲੋਕ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਓਹ ਮਾਂਗ ਸਵਾਰੈ ਬਿਖੈ ਕਉ ਓਹ ਸਿਮਰੈ ਹਰਿ ਨਾਮੁ ੧੬੦
ouh maang savaarai bikhai ko ouh simarai har naam ||160||
Because one combs her hair for corruption, while the other remembers the Name of the Lord. ||160||
2 Salok Saint Kabir
(Ang 1373)

(੬੯੭-੧੫, ਜੈਤਸਰੀ, )
ਜਿਨ ਹਰਿ ਹਿਰਦੈ ਨਾਮੁ ਬਸਿਓ ਤਿਨ ਮਾਤ ਕੀਜੈ ਹਰਿ ਬਾਂਝਾ
jin har hiradhai naam n basiou thin maath keejai har baanjhaa ||
The Lord's Name does not abide within their hearts - their mothers should have been sterile.
15 Jaitsaree Guru Ram Das
(Ang 697)
(੧੩੬੭-, ਸਲੋਕ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਬੀਰ ਬੈਸਨਉ ਕੀ ਕੂਕਰਿ ਭਲੀ ਸਾਕਤ ਕੀ ਬੁਰੀ ਮਾਇ
kabeer baisano kee kookar bhalee saakath kee buree maae ||
Kabeer, even the dog of a devotee is good, while the mother of the faithless cynic is bad.
4 Salok Saint Kabir
(Ang 1367)


(੧੩੫੪-,