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Answers To The Issues Raised By Gyani Bhag Singh Ji On The Verses Onto Tenth Master

Jul 30, 2004
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Gurfateh

Das is touching the part one at last only.

Well first of all das will talk about few
Sikh writings which talks of contents of Shri Dasham Granth Sahib Ji.

  • Kesar Singh’s Bansavali Nammah talks of a book by Tenth Master or Dasham Patshah Ju Ka Granth.
  • Rahit Namah Bhai Desa Singh has talk of second Granth or two granths.
  • Bhatt Vahis based Guru Kia Sakhian has name of Vachitar Natak Granth and Charitropahyan
  • Rahit Nammah Bhai Chaupa Singh has mention of Avtar Leela and Chatritras along side some lines quoted from Shri Dasham Granth Sahib Ji.

But here writer uses all the more stuff fromo Gyani Gyan Singh Ji.

There are four chapters dealing with.


  • This is not the book of Tenth Master.
  • This text is not authentic
  • Opposition of this text.
  • Real Dasham Granth Sahib are Damdami copy of Shri Guru Granth Sahib Ji.

In most chapters writer has taken the help of Gyani Gyan Singh’s Naveen PAnth Prakash.

Well he did not mention those parts of the same book mention above which say that text which are put in question by writer are by Guru only.

If writer says that these statement of Gyani Ji are false or not authentic then other statement which writer himself uses, taking them from the same book also loose authenticity .

Then by concealing and wrong interpretation writer has also done a forgery, and thought that Sikhs are fool who will not verify the truth of these statement.

So this fact that there was no such text by Tenth Master false as there are two copies called Ananadpuri copies and one is of Patna ,which are dated even before the creation of Khalsa, while the one at Aurangabad, written by Bhai Daya Singh is during the life of Guru, after he left Anandpur Sahib perhaps. It is written about Bhai Mani Singh Ji compiling the Dasham Granth. That Dasham Granth Sahib is not the Dasham Patshah Ju ka Granth as it has text of Tenth Master included within the rearranged version (based upon Gurus and Bhagats and not Ragas) of Guru Granth Sahib. That’s what Bhai Mani Singh did and testimony of killing of Massa Rangher is more to do with that copy.

So as we see that writer does forgery when he talks of the 36.19 verse of Naveen Panth Prakash

It starts as
Which is now the book of the Tenth Master.
Brought in panth/faith calling it indestructible/undividable. (Kahi Lavant Madh Panth Achera while writer writes Kahilavat Madh Panth Vadhera ie called a lot in panth. So either page 319 from Bhasha Vibhag of Punjab is wrong or writer has done a forgery.)
There was not a copy of it at the time of Guru. Happened (that) verse stayed alone. Many places within pothis/booklets . Stayed this Bani/verse of Tenth Guru. (Again Here writer convert yaya into vava ie writes Vahi ie that. Gyani Gyan Singh talks of present day this Dasham Granth Sahib was in booklets while by changing the word writer tries to prove that those pothis only had bani ,what a shame full act. Bani Rahi Dasam Guru yahi while writer replaces yahi with vahi,Shame on those pseudo Sikhs who call Bhag Singh Ambala a scholar)
Instead once Singhs said.
To Guru did request this way.
O ! Guru the verses which are your.
There is need to make a (single) volume at a place.
A Granth equal to Adi Granth.This should also be made and panth with worship/believe in it.
Listening this Tenth Guru said.
Guru Arjan happened big comforter/benefiter /upkari.
I do not want equality to him.
I will not do or you say again.( the remaining verse below are not given by the writer but some verses coming after the following are given by the writer,why is this done ?)
Worth worship is form of Guru Granth.
That only may stay always unique.
In that devotion and knowledge is filled.
That experience is said by Guru in that(text).
I have taken shadow of no one.
Sanskrit , I took Bhakha(I have used Bhakha/Braj instead of Sanskrit).
Reading that the Rasa/pleasure of bravery mounts(the mind).
Towards Sikhs very fearlessness.
Doing that force enemies and agents of them are killed.
(With that they may) Expand their glory and empire.
(these ten lines are omitted and next two lines below are added after the lines before these ten lines and read may read these two lines as continuation omitting these ten lines as if these ten lines are not the part of this verse, Is this again not shameful and deceptive)
Etc. after listening the words of Guru.
Likewise all Sikhs stayed silent.(the reaming lines are gain omitted)
Kept reading from above the pothis.
Having beer/bravery ras, killing the foes.
Year Seventeen Hundred Seventy Eight .
Panth (in) large happened (to) gather.
Daily in front of Akal Takhat.(As far stooges of spokesman term Akal Takhat never existed before 1920 AD but this work is done much before that year 1931 Vikrami )
Heavy court of Panth stuck.
Of Gurbani, Mani Singh.
A lot of Kath/explanation ,use to let other listen.
Making many testimonies ,use to let other listen.
From that Singhs have mind/views (at) strong place.19.

So all thing was that Tenth Master did not wanted to give equal status to his text as to Shri Guru Granth Sahib Ji.

Today some time before Das was discussing this thing with S. T. P. Singh ji about why did Tenth Master did not added his verses in Shri Guru Granth Sahib.

Das said that it may have increased the volume double so unfit to carry or to study and even one verse just for sake of included would have included in Shri Guru Granth sahib Ji, then people would have said that this verse only is from him and outside verse are invalid.

But then one new idea was given as per that Tenth Master due to respect did not added his verse. Das said that Fifth Master did include his verses in Shri Guru Granth Sahib Ji, but then an idea stuck that Fifth Master were actually maker of this text while Tenth Master as per popular perception only brought out the new version in which verses of Ninth Master were included. While when das talked with Gyani Surjeet Singh Ji Sikh Missionary we had a common thought that Ninth Master may himself have included his verse and at Guru Ki Kashi, Guru made more copies of this new version of Shri Guru Granth Sahib Ji. In that case logic of this paragraph fails.

But from above we get another clue which talks about theme of Guru Granth Sahib Ji is based upon spirituality while in verse by Tenth Master we have war, political expansion which may need diplomacy also.

So let us talk if at all we have any work of Tenth Master doubted by writer mentioned in this book by Gyani Gyan Singh Ji?

If we find that then who should be believed Gyani Gyan Singh Ji or writer ? If writer then why did writer gave reference from the book which itself is opposed to the hypothesis of the writer ? and why not writer did not inform the reader about this ?

So here we go.

Chapter 19 Verse third from last.

We have Hai Hai Sabh Jag Mahi Sabad Bh Jai Jai Sur Lokain


ਹੈ ਹੈ ਹੈ ਸਭ ਜਗ ਭਯੋ ਜੈ ਜੈ ਜੈ ਸੁਰ ਲੋਕ ੧੬
Hai hai hai sabh jag bhayo jai jai jai sur lok||16||
Whit the world Iamented, the gods hailed his arrival in heavens.16.
Line 12
(5.16 Vachitar Natak)
Lines 1-4, verse 11 Chapter 19

We have
Dohira
After bathing in Tribeni descended at Prayag.
Giving donation and honor to Vipras set afloat/ salvaged very fortunate people.
..10..
Chaupayee
With the order of Akal Purakh.
Tenth Guru ,Master of Panth.
There only in womb of Mata Gujari.
Came, Rembering whom people are salvaged.
Page 142, Line 12


ਚੌਪਈ
Chaupaoo||
CHAUPAI

Page 142, Line 13


ਮੁਰ ਪਿਤ ਪੂਰਬ ਕੀਯਸਿ ਪਯਾਨਾ ਭਾਂਤਿ ਭਾਂਤਿ ਕੇ ਤੀਰਥਿ ਨਾਨਾ
Mur pit poorab kooyas(i) payaanaa|| Bhaant(i) bhaant(i) ke toorah(i) naanaa||
My father proceeded towards the east and visited several places of pilgrimage.

Page 142, Line 14

ਜਬ ਹੀ ਜਾਤ ਤ੍ਰਿਬੇਣੀ ਭਏ ਪੁੰਨ ਦਾਨ ਦਿਨ ਕਰਤ ਬਿਤਏ
Jab hoo jaat tribaanoo bhae|| Punn daan din karat bitae||1||
When he went to Triveni (Prayag), he passed his days in act of charity.1.

Page 143, Line 1


ਤਹੀ ਪ੍ਰਕਾਸ ਹਮਾਰਾ ਭਯੋ ਪਟਨਾ ਸਹਰ ਬਿਖੈ ਭਵ ਲਯੋ
Tahoo prakaas hamaaraa bhayo|| Patnaa sahar bikhai bhav layo||
I was conceived there and took birth at Patna.
(Vachitar Natak)


Then se the verse starting from 14 of chapter 24.

It has the story of Anup Kaur being told as related to Tenth Master and a few verse from Charitropakhyan 21 are reproduced

Last two lines of this verse.

Guru wrote Purakh Charitra which is in Granth Dasham.
From it knowing the detachment from the wife of other was made strong/fixed in Sikhs.

(There is a footnote in a line of 12 the verse of chapter 24. Where we have work done by poets of Guru and lost work named Maha Bharat, Budh Baradh,Gobind Gita and Hitupdesh while none is part of Shri Dasham Granth Sahib Ji).

Then in verse 2 of chapter 25.

The Bani/verse of Dasham Granth oh! Brother.
Self created(by) Guru, some which Guru got created.
Eighteen Parab or Bharat.
Many Upnishads and Puranas.
Gobind Gita, Hit Updesh.
Etc. books special.
Sanskrit and Hindi Language.
Were created by Guru,(these creation) create pleasure.
The story of Bharat near Guru.
Pandit did staying daily specially.

In chapter 26 we have in verse 8 about 4 type of devotion to Akal.

In next verse
Dohira
Thad Bhayo Mai Jor Kar Bachan Kaha Sir Naee.(I happened to stay joining/folding hands, saying words bowing head.
In this rank of master and slave given a glimpse..9..The line with transliteration is in Vachitar Natak also.So below also all the lines with transliteration will be from Vachitar Natak).(Verse 10)Chaupyee
Mai Apana Sut Tohi Nivaja.(I glorified you as my son)
Father, son likes wise see long/large.
Dvai Te Eik Roop Hui Gai.(gone to have form from two to one)
These saying of wife and husband were shown.
Sanu Sathar Yar Da Changa(here it is from Mitr Piare Nu..”We have open good of the helper/friend)
The emotion of friend was kept in body like this.
…..

In the very same verse further we have.
Chandi Charitra Chadni Var.
Which Guru did pronounced.
It is like wars of other.
Guru described in many forms.
That’s way war of goddess was described.
To fill pleasure of bravery within Sikhs.

In chapter 27 verse 3.
And in self verses/writing Guru described like this Oh Brave!
Saif, Sarohi, Saihathi Eihee Hamare Peer.(this is from Shaster Naam Mala Puran saying Saif, Sarohi and Saihathi, these are our peer/comforting holy personalities )

Verse 16 also has verse ending with Jai Teghan which is at start of Vachitar Natak.

Gyani Ji also talk of some Bhagouti Stotra for which he says
This Stotra is from within the Tenth Master.
Specially written in self Granth.
I Saw it in Abchal Nagar and good Patna.
Wrote it in 1752.
The glory of that saber this way.
Is there in Akal Ustat that way.

(here gyani ji tried to prove too his best that Guru did not worship goddess but sword. But what writer concealed this thing ?

Verse 5 chapter 39

Swwayya
Singhs read somewhere Chandi Charitar
Bachitar Natak Chandi Ki Varain.

(this is after Tenth Guru arrival at Nanded).

These are the example given in the book from where writer took the reference to prove that Sri Dasham Granth Sahib Ji is not the work of Tenth Guru.


Then next chapter is that Shri Dasham Granth Sahib is not authanitc due to difference in various copies of it pertaining to content.

Well das is here by giving three different version of copies of Shri Guru Granth Sahib Ji.

So they are

  • Kartarpuri Beerh.
  • Bhai Banno Wali Beerh
  • Damdami Beerh.

Content of three of them is not the same.

Again writer takes a clever step.

He gives translation in one lines about two versions of Shri Dasham Granth Sahib Ji and says these two Beerhs are been told to be by Bhai Mani Singh Ji and Baba Deep Singh Ji with time and then gives some quotes from Gyani Gyan Singh Ji’s Naveen Panth Prakash and does totally wrong interpretation.

If we believe the wording of writer copies by two great Sikhs mention above are doubtfully from them. Then he should also agree to doubt about other two Singhs mentioned here,who are from Patna Sahib. Then writer should have also casted the doubt over the fact that weather the work is of Bhai Sukha Singh or Bhai Chart Singh at all or not.

So here comes the translation

So we have verse 20 chapter 36.
Dohara
One day order of Panth Mani Singh Ji got.
Brother collect the Bani/verse of Tenth Master.20.
Chaupayee
Did in one bound/volume.
Bhog/end of it is at Hiqayat.
Second Beerh is happened to be at Damdama.
Deep Singh Shaheed created.
Samvat 1804.
In/during that he did this kindness.
Its bhog is at Phutak Kabittan(Asphotak Kabya).
That is the rcoganistaion done by learned.
(these lines were not given by writer while the rest are given)
Another Granthi Sukha Singh.
Created Beerh at Patna with ghaur/ deliberation.
In 1832 Samvat.
He kept/placed Sukhmana Chhakai.
Till Ankpali, many a context.
He placed in his way.
That’s bhog happened at Chhakyes.
This way there are three versions.
Again Charhat Singh ,his son.
Writing/letters like Tenth Master (as)source.
Made/did (add) for more pages.
Got with delibration, written from Guru.
Made another Granth like that.
Which was taken by Bawa Hakin Singh.
That is in Gurudwara Motibagh.
That I have now seen with attachement.
He wrote many other Granths.
I have seen letters like Guru.
After saying then a signature of Tenth Master.
Took the cost four time intending.(the last two lines are not given by the writer while this will disapprove his theory to call Damdami Beerh as Shri Dasham Granth Sahib).
By this way, Granth of Tenth Master.
Three ways/type of Beerh became famous..21..

Then he talks that some parts at end of Krishna Avtar are missing in one copy which is at Delhi and said to be by Bhai Mani Singh Ji. Yet writer himself has used the verse he claims to be missing here as been told by writer himself that there is some other person who is called Syam.

So where should we believe the writer in here or in poet Ram and Shyam chapter ? If writer believes that in spite of some verse missing in one copy still make a proof from being in another copy then by logic of writer himself thses verse are authentic.

Then he cribs that end of Ram avtar has some final verse written in margin with other hand writing. Even if we believe this then as writer did believe in last part of Krishan Avtar missing here, yet as part of whole composition then even it may not be there like Tetes Swayye or Mitar Piare nu is not here, they are still authentic.

He says that there is not a single copy which could be treated as standard for Shri Dasham Granth Sahib. But das has a counter question.

We have Kartarpuri Beerh for standard version of large part of Shri Guru granth Sahib Ji yet Guruship was bestowed to Damdami Beerh. So which Beerh is the standard version for the verse unto the Ninth Master. In Ram Gayo Ravan(u) Gayo there is failure of Aunkrh Logic when Ram has no Aunkadh, in most of the beerhs having Verse unto Ninth Master included ,why is so ?

Opposition to Dasam Granth Sahib.

Writer says that opposition to it started even when it was in form of Vachitar Natak(while fact is that name was Granth of Tenth Master and Vachitar natak is only a part of it as in holy Bible we have three books(example of one is Angeel/new testament) which may have some books composed within like book of Job in Jabur).

Then writer cooks up a story quoting Panth Prakash as blatant lie as such thing does not figure at all over there.

He says that after Bhai Mani Singh created one volume there as a grave opposition within faith and at Budha Johar, after Bhai Mahitaab Singh’s intervention it was delayed but after the martyrdom of Bhai Mani Singh Ji. People cooked up the story of Massa Rangher. Then uselessly he talks of lottery perhaps some old habit of gambling and thence he proves that there has been doubt about the verses.

Well as per Bhai Kahan Singh Nabha’s Mahan Kosh, definition of Dasham Granth. We find that Bhai Sahib talk of Bhai Mani Singh Ji compiling the work of Tenth Master. After his going to Sachkhand, it is send to Damdam Sahib (not Budha johar) and there is debate on weather to keeps parts of it separated or should the form as per Bhai Mani Singh Ji be maintained. Bhai Mahitab Singh Ji en route to kill Massa Rangher say that if he kills Mass then let the form as per Bhai Mani Singh Ji stay else it should be separated. The former thing happens.

So this is lie of the writer and an attempt to misguide us.

Real Dasham Granth is Damdami copy of Shri Guru Granth Sahib.

Here with a few lines from Gyani Gyan Singh writer tries to twist the meaning and at end says that any thing other then authentic verse of Tenth Master in Shri Dasham granth Sahib and Shri Guru Granth Sahib Ji any intelligent Sikh consider rest as showing back to Guru. Who the hell is this writer to decide that which Sikh is intelligent ? Has writer himself done any intelligent things ? Is deception not an intelligence ? Yes it is part of intelligence which enemy use to weaken the enemy. Writer is part of such game plan of Anti panthic forces.

So well within the 18th verse of Chapter 36 we have term. After that a version/beerh of Shri Guru Granth Sahib Ji is made at Damdama Sahib we have.

That secret is known by intelligent Sikhs.
That is described as Beerh/Version of Tenth Master.Dasham Guru Ki Beerh Bakhanat.
Four more happened from that..
Deep Singh Shaheed made them to be written.
One at Akal Bunga, one at Patna.
Third given to Hajur(Sahib) for reading.
Forth kept at Damdama with intent.
Big Baba/father these four are called.(well in Bihar Bada Baba means Shri Guru Granth Sahib ji,while Chote Baba are Shri Dasham Granth Sahib Ji).
(now the lines given below are quoted by writer to prove his false theory).
Real/original Tenth Master’s Granth/version/copy.
Within old party(Budha Dal) stayed.
When great/big holocaust occurred.
That Granth was taken away by Shah Durani.
That now is beautifully located in Kabul.
Believe it in big dharamshala /largest Gurudwara(of Kabul)..18..

(till these line writer gives quotes yet he does not provide proof either of the fact that did writer or any of his aides did authentication of that original Beerh at Kabul ? Did it stay during the time of Gyani Ji ? If yes then what are the proof ? If no proof the Gyani Ji’s statement could not be agreed upon.Likewise we see writer playing another game that by some that version is at Burj Baba Ala Singh Patiala as per some. Well here it self he himself castes the shadow over what Gyani Ji, say, then why is he quoting something not belied by himself. As we see above that Damdami Beerh or version was related to Tenth Master. And in the next verse clear name of Damdami Beerh is there which exposes the concealing of Truth by writer. So we see.
Dohira
I sang the true story of Adi Granth of Tenth Master.Ad Granth Guru Dasham Ki Katha Jathrath gayee.
Listen, by which emotion did Beerh/version of Granth/text of Tenth Master happened.19.

Then we have details of Shri Dasham Granth Sahib Ji. So we find term Adi used for Damdami Beerh while Granth Dasham Guru ka is different. Yet it does exists.
 
Jul 30, 2004
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88
world
Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Gurfateh
Part-2
Shastra Nam Mala Puran.


Ambala Ji's name user says that as it is not within 18 Hindu Puranas so it could not be a Purana and Puranas talk History only.

Let us see.


Page 923, Line 16
ਕੇਸੋ ਗੋਪਾਲ ਪੰਡਿਤ ਸਦਿਅਹੁ ਹਰਿ ਹਰਿ ਕਥਾ ਪੜਹਿ ਪੁਰਾਣੁ ਜੀਉ ॥
केसो गोपाल पंडित सदिअहु हरि हरि कथा पड़हि पुराणु जीउ ॥
Keso gopāl pandiṯ saḏi▫ahu har har kathā paṛėh purāṇ jī▫o.
Call in the long-haired scholarly Saints of the Lord, to read the sermon of the Lord, Har, Har.
Baba Sundar - view Shabad/Paurhi/Salok
Has he not read Sadu in Ramkali Rag?Hari Hari Katha Puran there also is not from 18 Hindu Puranas either.

Likewise in Bhavishya Purana and Kalki Purana we have future also writtan.

then let us see the name of the historical figures


ਮੱਛ ਕੱਛ ਬਾਰਾਹ ਤੁਮ ਤੁਮ ਬਾਵਨ ਅਵਤਾਰ ॥ ਨਾਰ ਸਿੰਘ ਬਉਧਾ ਤੁਹੀਂ ਤੁਹੀਂ ਜਗਤ ਕੋ ਸਾਰ ॥੧੬॥
म्छ क्छ बाराह तुम तुम बावन अवतार ॥ नार सिंघ बउधा तुहीं तुहीं जगत को सार ॥१६॥
Thou art Machh (fish incarnation), Kachh (tortoise incarnation) and Varaha (the boar incarnation); Thou art also the Dwarf incarnation; Thou art also narsingh and Buddha and Thou art the Essence of the whole world.16.

ਤੁਹੀਂ ਰਾਮ ਸ੍ਰੀ ਕ੍ਰਿਸ਼ਨ ਤੁਮ ਤੁਹੀਂ ਬਿਸ਼ਨ ਕੋ ਰੂਪ ॥ ਤੁਹੀਂ ਪ੍ਰਜਾ ਸਭ ਜਗਤ ਕੀ ਤੁਹੀਂ ਆਪ ਹੀ ਭੂਪ ॥੧੭॥
तुहीं राम स्री क्रिशन तुम तुहीं बिशन को रूप ॥ तुहीं प्रजा सभ जगत की तुहीं आप ही भूप ॥१७॥
Thou art Rama, Krishna and Vishnu; Thou art the subjects of the whole world and Thou art also the Sovereign.17.


Over here Guru talks of Akal/Bhagouti taking form of Sastra ie weapons to protect us.

Weapans as manifestation of Akal are our guide or rather our guide has taken form of weapons.

Let us see the proof about this ominpresent God in first praises of Bhagouti.

ਸ਼ਸਤ੍ਰ ਅਸਤ੍ਰ ਤੁਮਹੀ ਸਿਪਰ ਤੁਮਹੀ ਕਵਚ ਨਿਖੰਗ ॥ ਕਵਚਾਂਤਕ ਤੁਮਹੀ ਬਨੇ ਤੁਮ ਬਯਾਪਕ ਸਰਬੰਗ ॥੭॥
शसत्र असत्र तुमही सिपर तुमही कवच निखंग ॥ कवचांतक तुमही बने तुम बयापक सरबंग ॥७॥
Thou art the arms and weapons, Thou art the Nikhang (quiver), and the Kavach (armour); Thou art the destroyer of the armours and Thou art also all pervading.7.

and further more.


ਪ੍ਰਿਥਮ ਉਪਾਵਹੁ ਜਗਤ ਤੁਮ ਤੁਮਹੀਂ ਪੰਥ ਬਨਾਇ ॥ ਆਪ ਤੁਹੀ ਝਗਰਾ ਕਰੋ ਤੁਮਹੀ ਕਰੋ ਸਹਾਇ ॥੧੫॥
प्रिथम उपावहु जगत तुम तुमहीं पंथ बनाइ ॥ आप तुही झगरा करो तुमही करो सहाइ ॥१५॥
Firstly Thou createst the world, and then the Paths; then Thou crreatest the disputes and also help them.15.

ਮੱਛ ਕੱਛ ਬਾਰਾਹ ਤੁਮ ਤੁਮ ਬਾਵਨ ਅਵਤਾਰ ॥ ਨਾਰ ਸਿੰਘ ਬਉਧਾ ਤੁਹੀਂ ਤੁਹੀਂ ਜਗਤ ਕੋ ਸਾਰ ॥੧੬॥
म्छ क्छ बाराह तुम तुम बावन अवतार ॥ नार सिंघ बउधा तुहीं तुहीं जगत को सार ॥१६॥
Thou art Machh (fish incarnation), Kachh (tortoise incarnation) and Varaha (the boar incarnation); Thou art also the Dwarf incarnation; Thou art also narsingh and Buddha and Thou art the Essence of the whole world.16.

ਤੁਹੀਂ ਰਾਮ ਸ੍ਰੀ ਕ੍ਰਿਸ਼ਨ ਤੁਮ ਤੁਹੀਂ ਬਿਸ਼ਨ ਕੋ ਰੂਪ ॥ ਤੁਹੀਂ ਪ੍ਰਜਾ ਸਭ ਜਗਤ ਕੀ ਤੁਹੀਂ ਆਪ ਹੀ ਭੂਪ ॥੧੭॥
तुहीं राम स्री क्रिशन तुम तुहीं बिशन को रूप ॥ तुहीं प्रजा सभ जगत की तुहीं आप ही भूप ॥१७॥
Thou art Rama, Krishna and Vishnu; Thou art the subjects of the whole world and Thou art also the Sovereign.17.


Then further he quotes Tantric Granths not at all in much use.

As in those Granths there is a ritual to worship knife/sword before using it to carry out sacrifice of animal. In case of one it is of copper and a sketch or Yantra is made over it and then spell is said, while in other some part of it are igined as demigoddess from various point.

Anyone who reads the work of Tenth Master in this Purana and the quotation from Tanric text will find the difference and that’s why Ambala Ji, did not quote but only gave reference.

Let us see below from two texts he give reference he thought that no Singh is going to verify them.

Taking copper and making a sword of 50 angulas length, and drawing a yantra on it, a person should recite the mantra. Sitting on a great corpse during a Kali day and reciting the mantra 1,000 times, (a sadhaka) should dig a pit in front of a Bija tree and do the binding and protection, reciting on a Kula eighth in the cremation ground at midnight. Firstly pleasing (the Devi), he should then do sacrifice in the cremation ground, using the three madhus with bilva leaf.
After the sacrifice, he should offer animal sacrifice to supreme Maya Devi Mahishamardini. Whosoever gives complete animal sacrifice to the great Unmukhi gains her favour. Dear son, say: "Take, wielder of the sword! Terrifying and fanged Maha Kali, true one of formidable form, Kam Im Um make! Kalyani, cut through my enemy!"
If a man should raise and strike with the sword, at the same time reciting the mantra, having cut, having cut and again having cut, he may achieve the act of sadhana.
Otherwise, he should
(Kulchurhamani Tantra 6th Patal)
Let us bring to mind the bonds of the life of a beast. Let us meditate upon the Creator of the Universe. May He liberate us from out of this life (of a beast) (109-110).
Then, taking the sacrificial knife, the excellent worshipper should worship it with the Vija "Hung," and worship Sarasvati and Brahma at its end, Lakshmi and Narayana at its middle, and Uma and Maheshvara at the handle (111-112). Then the sacrificial knife should be worshipped with the

Mantra
Namah to the sacrificial knife infused with the presence of Brahma, Vishnu, Shiva, and their Shaktis (113).
Then, dedicating it with the Great Word, he should, with folded hands, say: "May this dedication to Thee be according to the ordained rites" (114).
Having thus offered the beast to the Devi, it should be placed on the ground (115). The worshipper then, with mind intent upon the Devi, should sever the head of the beast with one sharp stroke. This may be done either by the worshipper himself or by his brother, brother’s son, a friend, or a kinsman, but never by one who is an enemy (116). The blood, when yet warm, should be offered to the Vatukas. Then the head with a light on it should be offered to the Devi with the following:
Mantra
"This head with the light upon it I offer to the Devi with obeisance " (117).
(MahaNirvan Tanra Sixth Patal)
So this thing is totally out of context. Another thing is did nose is used by tantric ? then why is pash or nose is used here ? What about the Bana or arrow and what about The Chakra ?

We still use all of them in martial arts. Fact is that there is no such names given to knife or sword, as expected from Tantric. For Pash we may use Parana or Pall (long cloth) around our neck to tie down the enemy, more used during policing then in real fight, where civilian is to be caught alive.

While Chakra is kept in the form of Kara or tied around the Turban, it is used as throwing weapon.

In Tanrtic either weapon is part of demigoddess {censored}nal or it is tool in her worship so respected more in the case of sword. But no where there demigoddess is addressed as sword. But here in Sikhism we address the sword with the name which Hindus use for demigoddess.

Does it contains name of Tupak ie gun also ?

Does any old Tantric rituals have gun also included in them ?This Gun was brought to India by Moguls and Europeans.

So what is the use of all names given to various weapons?

Very Simple.While we use arms in war or in messaging. There could be code names for them. And list of those interchangeable name is given by Guru.

Lastly das also wants him to give a referance from any old Tantric text where are told to repeat the name of guns which Moghuls or Europeans brought to India.

Which of The Demigod or demigodess has gun in thier hand.Term to gun is Tupak and is used in this text.
 
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Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Gurfateh

Next topic is his opposition to Verse Jori Jeye Jug Chari Tihari.

So First objection is that it is from Tria Charitar,while in reality it is Pakhyan Charitar(Chreacters heard by ears from sources) is the heading of all this text.So it is strange that when he gives us clraifiaction of Puranas as per Sanskrit why does not he explains that what is meant by Pakhyan.

Anyway.Then he talks that semen of Rishi Kapil fell on earth.FRom that Rambha had prengnancy and then a girl was found from the river by King of Sindhu.


As per him this can not happen and it is myth.So what is this.



Page 1309, Line 7
ਬ੍ਰਹਮ ਕਮਲ ਪੁਤੁ ਮੀਨ ਬਿਆਸਾ ਤਪੁ ਤਾਪਨ ਪੂਜ ਕਰਾਵੈਗੋ ॥
ब्रहम कमल पुतु मीन बिआसा तपु तापन पूज करावैगो ॥
Barahm kamal puṯ mīn bi▫āsā ṯap ṯāpan pūj karāvaigo.
Brahma, the son of the lotus, and Vyaas, the son of the fish, practiced austere penance and were worshipped.
Guru Ram Das - view Shabad/Paurhi/Salok

The whole story is there in Charitrophkhyann 108 and 109 and das will give befire summery of that also.
It is the stroy of Sassi Punnu.

When Kapil Muni Saw the ApsaraRambha ,he had an emission of semen on ground.After his seman fall(within Apsara)she was impregnated. That(product of Prgnancy) she put in river and went to towen of Suras(a race).That was a female infant which was reared by King of Sindh with good care.Good father gave good service to lady adopted which was the product of illicit realtionship.


Person posing as Ambala Ji here defends Kapil Muni.Strange,calling him a incarnation of Vishnu and founder of Sankhya Philosophy of Six Darshan of Hindus.How can it happen to him.Strange! Das read Kala Afghan defending sister of Aurangzeb also in his Vol 10 of Vipran Ki Reet.

Why should a Sikh defend Hindu holy men,who is exposed by his Guru?Yes a Hindu can do this.But not the Sikh.when Guru is exposing the truthfull chrecter of an Avtar of Vishnu and founder of one School.He should learn from the Guru instead of defending Hindus.Tommrow someone may Ask that How can Guru wrtie Maya Mohe Devi Deva(Demigods and demigodess are hypnotised by mammon).

When they are married(Sassi and Punnu) this song is sung.No problem to sing it.

Thing does not ends here.Whole stroy is not given.The first Wife of the Punnu tries with various means of tools,plans ans system to let Sassi be off from her Husband but this does not happens.So she plans and succesfully kills him.

Sassi also dies in sorrow.

First wife thinks to make her son the king and have immoral life.Story 108 ends here.


ਸਲੋਕੁ ਮਃ ੩ ॥
सलोकु मः ३ ॥
Salok mėhlā 3.
Shalok, Third Mehl:

ਸਤੀਆ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜੋ ਮੜਿਆ ਲਗਿ ਜਲੰਨ੍ਹ੍ਹਿ ॥
सतीआ एहि न आखीअनि जो मड़िआ लगि जलंन्हि ॥
Saṯī▫ā ehi na ākẖī▫an jo maṛi▫ā lag jalaʼnniĥ.
Do not call them 'satee', who burn themselves along with their husbands' corpses.

ਨਾਨਕ ਸਤੀਆ ਜਾਣੀਅਨ੍ਹ੍ਹਿ ਜਿ ਬਿਰਹੇ ਚੋਟ ਮਰੰਨ੍ਹ੍ਹਿ ॥੧॥
नानक सतीआ जाणीअन्हि जि बिरहे चोट मरंन्हि ॥१॥
Nānak saṯī▫ā jāṇī▫aniĥ jė birhe cẖot maraʼnniĥ. ||1||
O Nanak, they alone are known as 'satee', who die from the shock of separation. ||1||
Ang 787.


At the start of Stroy 109.In the court of justice of heavan there is an upheval.

Urbassi takes charge to avenge this unjust thing.She dress up like the young man.Demigods like Shiva,Brahma and Skanda makes various faces to see her.

The first wife sees urbasi.Then she wants to sleep with Urbassi.Urbassi many times tells us to follow the path of Truth.She does not gives up.Then Urbassi takes flat(pocket) of coins.With the help of wax bangs it and ties it with Mayani(it is writtan as Asan,which is called Mayani also by tailers.It is the part where inner two sides of Paunchas(holes of two feets) meet each other and it is of diamond shape).It is coated with poison which kills the person on the touch.

When that lady earns the consumption from the Urbasi(which may not be intercourse at all) the touch of poison kills her.she thinks this as intoxication of love while it is poision.

Kala Afghan writes about sex toy in making or an intrument to kill.While it is not the body part but part of the cloath worn by Urbassi,more a type of pocket tied in a location not easyly detectalbe(one can conceal knife or pistal also in such way tied with thigh).

So when a lady born out of wedlock(Basterd) after undergoing rearing from Good Father dies after death of her Husband and hevan takes revenge.why should not that story be read and why not such song realted to sych couple be sung ?
 
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Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Over here Person posing as Ambala Sahib attacks about Mitar Piare Nu.

first he says that there is no histotic evidance.

Das recomends him to read Pracheen Panth Prakash of Rattan Singh Bhangu.

Second -It is strange that first he says that Punjabi text in Braj Sabad is off the logic of him.Strange.What about "Yak Az Guftam Dar Pesh ..." a Farsi Sabad in Sri Guru Granth Sahib Ji.In other sets of Languages.

Not only this,he doubts about the relevence of the topic with realtion to other Sabads around it.

Ang 721

Das gives the whole

ਰਾਗੁ ਤਿਲੰਗ ਮਹਲਾ ੧ ਘਰੁ ੧
रागु तिलंग महला १ घरु १
Rāg ṯilang mėhlā 1 gẖar 1
Raag Tilang, First Mehl, First House:


ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सति नामु करता पुरखु निरभउ निरवैरु अकाल मूरति अजूनी सैभं गुर प्रसादि ॥
Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.
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:


ਯਕ ਅਰਜ ਗੁਫਤਮ ਪੇਸਿ ਤੋ ਦਰ ਗੋਸ ਕੁਨ ਕਰਤਾਰ ॥
यक अरज गुफतम पेसि तो दर गोस कुन करतार ॥
Yak araj gufṯam pes ṯo ḏar gos kun karṯār.
I offer this one prayer to You; please listen to it, O Creator Lord.


ਹਕਾ ਕਬੀਰ ਕਰੀਮ ਤੂ ਬੇਐਬ ਪਰਵਦਗਾਰ ॥੧॥
हका कबीर करीम तू बेऐब परवदगार ॥१॥
Hakā Kabīr karīm ṯū be▫aib parvarḏagār. ||1||
You are true, great, merciful and spotless, O Cherisher Lord. ||1||


ਦੁਨੀਆ ਮੁਕਾਮੇ ਫਾਨੀ ਤਹਕੀਕ ਦਿਲ ਦਾਨੀ ॥
दुनीआ मुकामे फानी तहकीक दिल दानी ॥
Ḏunī▫ā mukāme fānī ṯėhkīk ḏil ḏānī.
The world is a transitory place of mortality - know this for certain in your mind.


ਮਮ ਸਰ ਮੂਇ ਅਜਰਾਈਲ ਗਿਰਫਤਹ ਦਿਲ ਹੇਚਿ ਨ ਦਾਨੀ ॥੧॥ ਰਹਾਉ ॥
मम सर मूइ अजराईल गिरफतह दिल हेचि न दानी ॥१॥ रहाउ ॥
Mam sar mū▫e ajrā▫īl girafṯėh ḏil hecẖ na ḏānī. ||1|| rahā▫o.
Azraa-eel, the Messenger of Death, has caught me by the hair on my head, and yet, I do not know it at all in my mind. ||1||Pause||


ਜਨ ਪਿਸਰ ਪਦਰ ਬਿਰਾਦਰਾਂ ਕਸ ਨੇਸ ਦਸਤੰਗੀਰ ॥
जन पिसर पदर बिरादरां कस नेस दसतंगीर ॥
Jan pisar paḏar birāḏarāʼn kas nes ḏasṯaʼngīr.
Spouse, children, parents and siblings - none of them will be there to hold your hand.


ਆਖਿਰ ਬਿਅਫਤਮ ਕਸ ਨ ਦਾਰਦ ਚੂੰ ਸਵਦ ਤਕਬੀਰ ॥੨॥
आखिर बिअफतम कस न दारद चूं सवद तकबीर ॥२॥
Ākẖir bi▫afṯam kas na ḏāraḏ cẖūʼn savaḏ ṯakbīr. ||2||
And when at last I fall, and the time of my last prayer has come, there shall be no one to rescue me. ||2||


ਸਬ ਰੋਜ ਗਸਤਮ ਦਰ ਹਵਾ ਕਰਦੇਮ ਬਦੀ ਖਿਆਲ ॥
सब रोज गसतम दर हवा करदेम बदी खिआल ॥
Sab roj gasṯam ḏar havā karḏem baḏī kẖi▫āl.
Night and day, I wandered around in greed, contemplating evil schemes.


ਗਾਹੇ ਨ ਨੇਕੀ ਕਾਰ ਕਰਦਮ ਮਮ ਈ ਚਿਨੀ ਅਹਵਾਲ ॥੩॥
गाहे न नेकी कार करदम मम ईं चिनी अहवाल ॥३॥
Gāhe na nekī kār karḏam mam īʼn cẖinī ahvāl. ||3||
I never did good deeds; this is my condition. ||3||


ਬਦਬਖਤ ਹਮ ਚੁ ਬਖੀਲ ਗਾਫਿਲ ਬੇਨਜਰ ਬੇਬਾਕ ॥
बदबखत हम चु बखील गाफिल बेनजर बेबाक ॥
Baḏbakẖaṯ ham cẖo bakẖīl gāfil benajar bebāk.
I am unfortunate, miserly, negligent, shameless and without the Fear of God.


ਨਾਨਕ ਬੁਗੋਯਦ ਜਨੁ ਤੁਰਾ ਤੇਰੇ ਚਾਕਰਾਂ ਪਾ ਖਾਕ ॥੪॥੧॥
नानक बुगोयद जनु तुरा तेरे चाकरां पा खाक ॥४॥१॥
Nānak bugoyaḏ jan ṯurā ṯere cẖākrāʼn pā kẖāk. ||4||1||
Says Nanak, I am Your humble servant, the dust of the feet of Your slaves. ||4||1||


ਤਿਲੰਗ ਮਹਲਾ ੧ ਘਰੁ ੨
तिलंग महला १ घरु २
Ŧilang mėhlā 1 gẖar 2
Tilang, First Mehl, Second House:


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:


ਭਉ ਤੇਰਾ ਭਾਂਗ ਖਲੜੀ ਮੇਰਾ ਚੀਤੁ ॥
भउ तेरा भांग खलड़ी मेरा चीतु ॥
Bẖa▫o ṯerā bẖāʼng kẖalṛī merā cẖīṯ.
The Fear of You, O Lord God, is my marijuana; my consciousness is the pouch which holds it.


ਮੈ ਦੇਵਾਨਾ ਭਇਆ ਅਤੀਤੁ ॥
मै देवाना भइआ अतीतु ॥
Mai ḏevānā bẖa▫i▫ā aṯīṯ.
I have become an intoxicated hermit.


ਕਰ ਕਾਸਾ ਦਰਸਨ ਕੀ ਭੂਖ ॥
कर कासा दरसन की भूख ॥
Kar kāsā ḏarsan kī bẖūkẖ.
My hands are my begging bowl; I am so hungry for the Blessed Vision of Your Darshan.


ਮੈ ਦਰਿ ਮਾਗਉ ਨੀਤਾ ਨੀਤ ॥੧॥
मै दरि मागउ नीता नीत ॥१॥
Mai ḏar māga▫o nīṯā nīṯ. ||1||
I beg at Your Door, day after day. ||1||


ਤਉ ਦਰਸਨ ਕੀ ਕਰਉ ਸਮਾਇ ॥
तउ दरसन की करउ समाइ ॥
Ŧa▫o ḏarsan kī kara▫o samā▫e.
I long for the Blessed Vision of Your Darshan.


ਮੈ ਦਰਿ ਮਾਗਤੁ ਭੀਖਿਆ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥
मै दरि मागतु भीखिआ पाइ ॥१॥ रहाउ ॥
Mai ḏar māgaṯ bẖīkẖi▫ā pā▫e. ||1|| rahā▫o.
I am a beggar at Your Door - please bless me with Your charity. ||1||Pause||


ਕੇਸਰਿ ਕੁਸਮ ਮਿਰਗਮੈ ਹਰਣਾ ਸਰਬ ਸਰੀਰੀ ਚੜ੍ਹ੍ਹਣਾ ॥
केसरि कुसम मिरगमै हरणा सरब सरीरी चड़्हणा ॥
Kesar kusam mirgamai harṇā sarab sarīrī cẖaṛĥṇā.
Saffron, flowers, musk oil and gold embellish the bodies of all.


ਚੰਦਨ ਭਗਤਾ ਜੋਤਿ ਇਨੇਹੀ ਸਰਬੇ ਪਰਮਲੁ ਕਰਣਾ ॥੨॥
चंदन भगता जोति इनेही सरबे परमलु करणा ॥२॥
Cẖanḏan bẖagṯā joṯ inehī sarbe parmal karṇā. ||2||
The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2||


ਘਿਅ ਪਟ ਭਾਂਡਾ ਕਹੈ ਨ ਕੋਇ ॥
घिअ पट भांडा कहै न कोइ ॥
Gẖi▫a pat bẖāʼndā kahai na ko▫e.
No one says that ghee or silk are polluted.


ਐਸਾ ਭਗਤੁ ਵਰਨ ਮਹਿ ਹੋਇ ॥
ऐसा भगतु वरन महि होइ ॥
Aisā bẖagaṯ varan mėh ho▫e.
Such is the Lord's devotee, no matter what his social status is.


ਤੇਰੈ ਨਾਮਿ ਨਿਵੇ ਰਹੇ ਲਿਵ ਲਾਇ ॥
तेरै नामि निवे रहे लिव लाइ ॥
Ŧerai nām nive rahe liv lā▫e.
Those who bow in reverence to the Naam, the Name of the Lord, remain absorbed in Your Love.


ਨਾਨਕ ਤਿਨ ਦਰਿ ਭੀਖਿਆ ਪਾਇ ॥੩॥੧॥੨॥
नानक तिन दरि भीखिआ पाइ ॥३॥१॥२॥
Nānak ṯin ḏar bẖīkẖi▫ā pā▫e. ||3||1||2||
Nanak begs for charity at their door. ||3||1||2||


ਤਿਲੰਗ ਮਹਲਾ ੧ ਘਰੁ ੩
तिलंग महला १ घरु ३
Ŧilang mėhlā 1 gẖar 3
Tilang, First Mehl, Third House:


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:


ਇਹੁ ਤਨੁ ਮਾਇਆ ਪਾਹਿਆ ਪਿਆਰੇ ਲੀਤੜਾ ਲਬਿ ਰੰਗਾਏ ॥
इहु तनु माइआ पाहिआ पिआरे लीतड़ा लबि रंगाए ॥
Ih ṯan mā▫i▫ā pāhi▫ā pi▫āre līṯ▫ṛā lab rangā▫e.
This body fabric is conditioned by Maya, O beloved; this cloth is dyed in greed.

One verse is in Farsi,another has name of Cannbis and last talks of unfit postion of of spirit.

Ang 722

ਮੇਰੈ ਕੰਤ ਨ ਭਾਵੈ ਚੋਲੜਾ ਪਿਆਰੇ ਕਿਉ ਧਨ ਸੇਜੈ ਜਾਏ ॥੧॥
मेरै कंत न भावै चोलड़ा पिआरे किउ धन सेजै जाए ॥१॥
Merai kanṯ na bẖāvai cẖolṛā pi▫āre ki▫o ḏẖan sejai jā▫e. ||1||
My Husband Lord is not pleased by these clothes, O Beloved; how can the soul-bride go to His bed? ||1||


ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਮਿਹਰਵਾਨਾ ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ॥
हंउ कुरबानै जाउ मिहरवाना हंउ कुरबानै जाउ ॥
Haʼn▫u kurbānai jā▫o miharvānā haʼn▫u kurbānai jā▫o.
I am a sacrifice, O Dear Merciful Lord; I am a sacrifice to You.


ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਤਿਨਾ ਕੈ ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ॥
हंउ कुरबानै जाउ तिना कै लैनि जो तेरा नाउ ॥
Haʼn▫u kurbānai jā▫o ṯinā kai lain jo ṯerā nā▫o.
I am a sacrifice to those who take to Your Name.


ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ਤਿਨਾ ਕੈ ਹੰਉ ਸਦ ਕੁਰਬਾਨੈ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥
लैनि जो तेरा नाउ तिना कै हंउ सद कुरबानै जाउ ॥१॥ रहाउ ॥
Lain jo ṯerā nā▫o ṯinā kai haʼn▫u saḏ kurbānai jā▫o. ||1|| rahā▫o.
Unto those who take to Your Name, I am forever a sacrifice. ||1||Pause||


ਕਾਇਆ ਰੰਙਣਿ ਜੇ ਥੀਐ ਪਿਆਰੇ ਪਾਈਐ ਨਾਉ ਮਜੀਠ ॥
काइआ रंङणि जे थीऐ पिआरे पाईऐ नाउ मजीठ ॥
Kā▫i▫ā rańaṇ je thī▫ai pi▫āre pā▫ī▫ai nā▫o majīṯẖ.
If the body becomes the dyer's vat, O Beloved, and the Name is placed within it as the dye,


ਰੰਙਣ ਵਾਲਾ ਜੇ ਰੰਙੈ ਸਾਹਿਬੁ ਐਸਾ ਰੰਗੁ ਨ ਡੀਠ ॥੨॥
रंङण वाला जे रंङै साहिबु ऐसा रंगु न डीठ ॥२॥
Rańaṇ vālā je rańai sāhib aisā rang na dīṯẖ. ||2||
and if the Dyer who dyes this cloth is the Lord Master - O, such a color has never been seen before! ||2||


ਜਿਨ ਕੇ ਚੋਲੇ ਰਤੜੇ ਪਿਆਰੇ ਕੰਤੁ ਤਿਨਾ ਕੈ ਪਾਸਿ ॥
जिन के चोले रतड़े पिआरे कंतु तिना कै पासि ॥
Jin ke cẖole raṯ▫ṛe pi▫āre kanṯ ṯinā kai pās.
Those whose shawls are so dyed, O Beloved, their Husband Lord is always with them.


ਧੂੜਿ ਤਿਨਾ ਕੀ ਜੇ ਮਿਲੈ ਜੀ ਕਹੁ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ॥੩॥
धूड़ि तिना की जे मिलै जी कहु नानक की अरदासि ॥३॥
Ḏẖūṛ ṯinā kī je milai jī kaho Nānak kī arḏās. ||3||
Bless me with the dust of those humble beings, O Dear Lord. Says Nanak, this is my prayer. ||3||


ਆਪੇ ਸਾਜੇ ਆਪੇ ਰੰਗੇ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥
आपे साजे आपे रंगे आपे नदरि करेइ ॥
Āpe sāje āpe range āpe naḏar kare▫i.
He Himself creates, and He Himself imbues us. He Himself bestows His Glance of Grace.


ਨਾਨਕ ਕਾਮਣਿ ਕੰਤੈ ਭਾਵੈ ਆਪੇ ਹੀ ਰਾਵੇਇ ॥੪॥੧॥੩॥
नानक कामणि कंतै भावै आपे ही रावेइ ॥४॥१॥३॥
Nānak kāmaṇ kanṯai bẖāvai āpe hī rāve▫e. ||4||1||3||
O Nanak, if the soul-bride becomes pleasing to her Husband Lord, He Himself enjoys her. ||4||1||3||

Term Ravaee is meant by having sex.


so three differnt things.But So Called Ambala Ji further right at end of this chapter that all 10 are doubtfull.Then how could his duobting one with other 9 is of any use.He says that This is not found in Bhai Mani Singh Ji Wali beerh of Shri Dasham Granth Sahib Ji,If that Beerh is the critria for work of Tenth Master did he belived all things in that Beerh from Tenth Master? off course not.


So coming to main Sabad.Term khyal he says is nothing to be found in old things.Then Panth Khalsa is new,Sikhism is New,Guru Granth Sahib Ji are new.so if Khayal was not there before Guru Ji and Guru Ji made a new style why should he tries to match it with Muslims useage of Khyal.Are Muslims also Sakat Mati ?

Let us first talk about Term Kherha he uses for Kherha tribe.

Perhaps he has not read 98th Charitropakhyan about Heer and Ranjha.Where term Khera(for Jaat tribe of Khaheera) is given.So had it to do something wioth Heer term Khera would not have been given.

So what is meant by Khera and he write about Rangpur Kerhian.

In Punjabi Khera means ,state of blossom ie Khushi Khera ie Khera is state of Khirna or blossoming.But in sythian tribes in India(as per Col James todd from his book on Annel and Antiquties of Rajasthan we have Rajputs,Jaats,Aheer and Gujars).

There guys were intially shammanists ie they use to worship thier dead forefathers and shamman was the prists.Today Jathera worship is there.

There are a good lot of villages with the name of Kherhas and in Gujrat there is disteict with name Kherha.

Name given as Khera is due to the tomb called Nagar Khera or Bhumiya Khera.

This is the best place in the village where we have best place kept in form of Temple of Dead.who is called the demigod of the village.People come to worship there.

Term cup is used in Guru Granth Sahib Ji and ever term wine is used.


Page 360, Line 7
ਪੂਰਾ ਸਾਚੁ ਪਿਆਲਾ ਸਹਜੇ ਤਿਸਹਿ ਪੀਆਏ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇ ॥
पूरा साचु पिआला सहजे तिसहि पीआए जा कउ नदरि करे ॥
Pūrā sācẖ pi▫ālā sėhje ṯisėh pī▫ā▫e jā ka▫o naḏar kare.
The Perfect Lord naturally gives the cup of Truth, to the one upon whom He casts His Glance of Grace.
Guru Nanak Dev - view Shabad/Paurhi/Salok
Page 947, Line 15
ਇਹੁ ਪਿਰਮ ਪਿਆਲਾ ਖਸਮ ਕਾ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੨॥
इहु पिरम पिआला खसम का जै भावै तै देइ ॥२॥
Ih piram pi▫ālā kẖasam kā jai bẖāvai ṯai ḏe▫e. ||2||
This is the cup of love of my Lord and Master; He gives it as He chooses. ||2||
Guru Amar Das - view Shabad/Paurhi/Salok
Page 1378, Line 12
ਏਹੁ ਪਿਰਮੁ ਪਿਆਲਾ ਖਸਮ ਕਾ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੧੩॥
एहु पिरमु पिआला खसम का जै भावै तै देइ ॥१३॥
Ėhu piram pi▫ālā kẖasam kā jai bẖāvai ṯai ḏe▫e. ||13||
This cup of loving devotion belongs to our Lord and Master; He gives it to whomever He likes. ||13||
Guru Amar Das - view Shabad/Paurhi/Salok

Page 15, Line 19
ਸਚੁ ਸਰਾ ਗੁੜ ਬਾਹਰਾ ਜਿਸੁ ਵਿਚਿ ਸਚਾ ਨਾਉ ॥
सचु सरा गुड़ बाहरा जिसु विचि सचा नाउ ॥
Sacẖ sarā guṛ bāhrā jis vicẖ sacẖā nā▫o.
The Wine of Truth is not fermented from molasses. The True Name is contained within it.
Guru Nanak Dev - view Shabad/Paurhi/Salok

Page 969, Line 2
ਏਕ ਬੂੰਦ ਭਰਿ ਤਨੁ ਮਨੁ ਦੇਵਉ ਜੋ ਮਦੁ ਦੇਇ ਕਲਾਲੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥
एक बूंद भरि तनु मनु देवउ जो मदु देइ कलाली रे ॥१॥ रहाउ ॥
Ėk būnḏ bẖar ṯan man ḏeva▫o jo maḏ ḏe▫e kalālī re. ||1|| rahā▫o.
I dedicate my body and mind to whoever gives me even a drop of this wine from such a vat. ||1||Pause||
Devotee Kabir - view Shabad/Paurhi/Salok
Page 969, Line 8
ਉਨਮਦ ਚਢਾ ਮਦਨ ਰਸੁ ਚਾਖਿਆ ਤ੍ਰਿਭਵਨ ਭਇਆ ਉਜਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥
उनमद चढा मदन रसु चाखिआ त्रिभवन भइआ उजिआरा ॥१॥ रहाउ ॥
Unmaḏ cẖadẖā maḏan ras cẖākẖi▫ā ṯaribẖavan bẖa▫i▫ā uji▫ārā. ||1|| rahā▫o.
When that wine rises up, one tastes the sublime essence of this juice, and sees across the three worlds. ||1||Pause||
Devotee Kabir - view Shabad/Paurhi/Salok
Page 1123, Line 14
ਪੀਵਹੁ ਸੰਤ ਸਦਾ ਮਤਿ ਦੁਰਲਭ ਸਹਜੇ ਪਿਆਸ ਬੁਝਾਈ ॥੧॥ ਰਹਾਉ ॥
पीवहु संत सदा मति दुरलभ सहजे पिआस बुझाई ॥१॥ रहाउ ॥
Pīvhu sanṯ saḏā maṯ ḏurlabẖ sėhje pi▫ās bujẖā▫ī. ||1|| rahā▫o.
O Saints, drink in this wine forever; it is so difficult to obtain, and it quenches your thirst so easily. ||1||Pause||
Devotee Kabir - view Shabad/Paurhi/Salok


We have been told true wine is name of Akal but why did wine was used at all?As Guru wanted this to be a good example.
11 Raamkalee Guru Arjan Dev


(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 ਭੁਲੀ
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||
(Ang 963)

This verse is similar to the verse in question.
So let us talk about what Sabad tells.


ਖਿਆਲ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥
खिआल पातिशाही १०॥
KHYAL OF THE TENTH KING

ਮਿਤ੍ਰ ਪਿਆਰੇ ਨੂੰ ਹਾਲ ਮੁਰੀਦਾਂ ਦਾ ਕਹਿਣਾ ॥
मित्र पिआरे नूं हाल मुरीदां दा कहिणा ॥
Convey to the dear friend the condition of the disciples,

(God should be told about mental state of God's Sikh)

ਤੁਧੁ ਬਿਨੁ ਰੋਗੁ ਰਜਾਈਆਂ ਦਾ ਓਢਣ ਨਾਗ ਨਿਵਾਸਾਂ ਦੇ ਰਹਿਣਾ ॥
तुधु बिनु रोगु रजाईआं दा ओढण नाग निवासां दे रहिणा ॥
Without Thee, the taking over of quilt is like disease and living in the house is like living with serpents;
(Without God luxuries are like painful things for Sikhs, They are ready to forsake luxuries for God and Faith in God)
ਸੂਲ ਸੁਰਾਹੀ ਖੰਜਰੁ ਪਿਆਲਾ ਬਿੰਗ ਕਸਾਈਆਂ ਦਾ ਸਹਿਣਾ ॥
सूल सुराही खंजरु पिआला बिंग कसाईआं दा सहिणा ॥
The flask is like the spike, the cup is like a dagger and (the separation) is like enduring the chopper of the butchers,

(Taking Water or mere existence is like pain of butchers)
ਯਾਰੜੇ ਦਾ ਸਾਨੂੰ ਸੱਥਰੁ ਚੰਗਾ ਭੱਠ ਖੇੜਿਆਂ ਦਾ ਰਹਿਣਾ ॥੧॥੧॥
यारड़े दा सानूं स्थरु चंगा भ्ठ खेड़िआं दा रहिणा ॥१॥१॥
The pallet of the beloved Friend is most pleasing and the worldly pleasures are like furnace.1.1

(To live in open with Lord is good for us (Sikhs feel) and living in Mansion like Temple of Village is like oven).

Perhaps So Called Ambala Ji wanted to let Sikhs live in worldly pleasure away from god so he tried to put down this Holy Verse.

See Ang 96
See Ang 96

ਮਾਝ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੧ ॥
माझ महला ५ चउपदे घरु १ ॥
Mājẖ mėhlā 5 cẖa▫upḏe gẖar 1.
Maajh, Fifth Mehl, Chau-Padas, First House:


ਮੇਰਾ ਮਨੁ ਲੋਚੈ ਗੁਰ ਦਰਸਨ ਤਾਈ ॥
मेरा मनु लोचै गुर दरसन ताई ॥
Merā man locẖai gur ḏarsan ṯā▫ī.
My mind longs for the Blessed Vision of the Guru's Darshan.


ਬਿਲਪ ਕਰੇ ਚਾਤ੍ਰਿਕ ਕੀ ਨਿਆਈ ॥
बिलप करे चात्रिक की निआई ॥
Bilap kare cẖāṯrik kī ni▫ā▫ī.
It cries out like the thirsty song-bird.


ਤ੍ਰਿਖਾ ਨ ਉਤਰੈ ਸਾਂਤਿ ਨ ਆਵੈ ਬਿਨੁ ਦਰਸਨ ਸੰਤ ਪਿਆਰੇ ਜੀਉ ॥੧॥
त्रिखा न उतरै सांति न आवै बिनु दरसन संत पिआरे जीउ ॥१॥
Ŧarikẖā na uṯrai sāʼnṯ na āvai bin ḏarsan sanṯ pi▫āre jī▫o. ||1||
My thirst is not quenched, and I can find no peace, without the Blessed Vision of the Beloved Saint. ||1||


ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਗੁਰ ਦਰਸਨ ਸੰਤ ਪਿਆਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
हउ घोली जीउ घोलि घुमाई गुर दरसन संत पिआरे जीउ ॥१॥ रहाउ ॥
Ha▫o gẖolī jī▫o gẖol gẖumā▫ī gur ḏarsan sanṯ pi▫āre jī▫o. ||1|| rahā▫o.
I am a sacrifice; my soul is a sacrifice, to the Blessed Vision of the Beloved Saint Guru. ||1||Pause||


ਤੇਰਾ ਮੁਖੁ ਸੁਹਾਵਾ ਜੀਉ ਸਹਜ ਧੁਨਿ ਬਾਣੀ ॥
तेरा मुखु सुहावा जीउ सहज धुनि बाणी ॥
Ŧerā mukẖ suhāvā jī▫o sahj ḏẖun baṇī.
Your Face is so beautiful, and the Sound of Your Words imparts intuitive wisdom.


ਚਿਰੁ ਹੋਆ ਦੇਖੇ ਸਾਰਿੰਗਪਾਣੀ ॥
चिरु होआ देखे सारिंगपाणी ॥
Cẖir ho▫ā ḏekẖe sāringpāṇī.
It is so long since this rain-bird has had even a glimpse of water.


ਧੰਨੁ ਸੁ ਦੇਸੁ ਜਹਾ ਤੂੰ ਵਸਿਆ ਮੇਰੇ ਸਜਣ ਮੀਤ ਮੁਰਾਰੇ ਜੀਉ ॥੨॥
धंनु सु देसु जहा तूं वसिआ मेरे सजण मीत मुरारे जीउ ॥२॥
Ḏẖan so ḏes jahā ṯūʼn vasi▫ā mere sajaṇ mīṯ murāre jī▫o. ||2||
Blessed is that land where you dwell, O my Friend and Intimate Divine Guru. ||2||


ਹਉ ਘੋਲੀ ਹਉ ਘੋਲਿ ਘੁਮਾਈ ਗੁਰ ਸਜਣ ਮੀਤ ਮੁਰਾਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
हउ घोली हउ घोलि घुमाई गुर सजण मीत मुरारे जीउ ॥१॥ रहाउ ॥
Ha▫o gẖolī ha▫o gẖol gẖumā▫ī gur sajaṇ mīṯ murāre jī▫o. ||1|| rahā▫o.
I am a sacrifice; I am forever a sacrifice, to my Friend and Intimate Divine Guru. ||1||Pause||


ਇਕ ਘੜੀ ਨ ਮਿਲਤੇ ਤਾ ਕਲਿਜੁਗੁ ਹੋਤਾ ॥
इक घड़ी न मिलते ता कलिजुगु होता ॥
Ik gẖaṛī na milṯe ṯā kalijug hoṯā.
When I could not be with You for just one moment, the Dark Age of Kali Yuga dawned for me.


ਹੁਣਿ ਕਦਿ ਮਿਲੀਐ ਪ੍ਰਿਅ ਤੁਧੁ ਭਗਵੰਤਾ ॥
हुणि कदि मिलीऐ प्रिअ तुधु भगवंता ॥
Huṇ kaḏ milī▫ai pari▫a ṯuḏẖ bẖagvanṯā.
When will I meet You, O my Beloved Lord?
and Ang 97

ਮੋਹਿ ਰੈਣਿ ਨ ਵਿਹਾਵੈ ਨੀਦ ਨ ਆਵੈ ਬਿਨੁ ਦੇਖੇ ਗੁਰ ਦਰਬਾਰੇ ਜੀਉ ॥੩॥
मोहि रैणि न विहावै नीद न आवै बिनु देखे गुर दरबारे जीउ ॥३॥
Mohi raiṇ na vihāvai nīḏ na āvai bin ḏekẖe gur ḏarbāre jī▫o. ||3||
I cannot endure the night, and sleep does not come, without the Sight of the Beloved Guru's Court. ||3||


ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਤਿਸੁ ਸਚੇ ਗੁਰ ਦਰਬਾਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
हउ घोली जीउ घोलि घुमाई तिसु सचे गुर दरबारे जीउ ॥१॥ रहाउ ॥
Ha▫o gẖolī jī▫o gẖol gẖumā▫ī ṯis sacẖe gur ḏarbāre jī▫o. ||1|| rahā▫o.
I am a sacrifice, my soul is a sacrifice, to that True Court of the Beloved Guru. ||1||Pause||


ਭਾਗੁ ਹੋਆ ਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥
भागु होआ गुरि संतु मिलाइआ ॥
Bẖāg ho▫ā gur sanṯ milā▫i▫ā.
By good fortune, I have met the Saint Guru.


ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਘਰ ਮਹਿ ਪਾਇਆ ॥
प्रभु अबिनासी घर महि पाइआ ॥
Parabẖ abẖināsī gẖar mėh pā▫i▫ā.
I have found the Immortal Lord within the home of my own self.


ਸੇਵ ਕਰੀ ਪਲੁ ਚਸਾ ਨ ਵਿਛੁੜਾ ਜਨ ਨਾਨਕ ਦਾਸ ਤੁਮਾਰੇ ਜੀਉ ॥੪॥
सेव करी पलु चसा न विछुड़ा जन नानक दास तुमारे जीउ ॥४॥
Sev karī pal cẖasā na vicẖẖuṛā jan Nānak ḏās ṯumāre jī▫o. ||4||
I will now serve You forever, and I shall never be separated from You, even for an instant. Servant Nanak is Your slave, O Beloved Master. ||4||


ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਜਨ ਨਾਨਕ ਦਾਸ ਤੁਮਾਰੇ ਜੀਉ ॥ ਰਹਾਉ ॥੧॥੮॥
हउ घोली जीउ घोलि घुमाई जन नानक दास तुमारे जीउ ॥ रहाउ ॥१॥८॥
Ha▫o gẖolī jī▫o gẖol gẖumā▫ī jan Nānak ḏās ṯumāre jī▫o. Rahā▫o. ||1||8||
I am a sacrifice, my soul is a sacrifice; servant Nanak is Your slave, Lord. ||Pause||1||8||



Then there is talk about some Beerhs having term Faqeeran instead of Mureedan.This only justifies the Sakhi related to Baba Deep Singh Ji.But if there is term Faqeeran, Will he agree to Faqeeran and not Mureedan?

Faqeeran talks the state of Guru.Sikhs also had the same state. So in both the cases it not adverse to Gurmat.


so let us decide two things.
1.Why there are nine Verse only in some Texts?

As per last line attributed to Ambala Sahib 9 also are doubtful so do is in Punjabi so logically wherever 10th doubtful is placed in 9,it can work so its placing at place off the topic does not works. But anyway reason for 9 in some and 10 in some could be understood from the Book of Bhangu,who tells that Mitar Piare Nu was said by Guru after leaving Anandpur Sahib.So older versions and their copies did not have 10th Verse. Which was later placed by Guru on Number 6.Just to prove its place in singing at middle.
2.Weather Faqeeran or Mureedan?
It is possible that Baba Deep Singh Ji might have asked Guru about what should be the state of
Sikhs,Guru who gave Guruship to Sikhs by self started to use term Muredan instead of Faqeeran.Bhangu therefore took it for Mureedan as it was already done by his time. Older versions with Faqeeran while newer with Mureedan.So newer must be accepted.
 
Jul 30, 2004
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Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

From Guru Granth Sahib Ji regarding Narsingh Avtar.

Gurfateh
ਪੰਨਾ 337, ਸਤਰ 3
ਧ੍ਰੂ ਪ੍ਰਹਿਲਾਦ ਜਪਿਓ ਹਰਿ ਜੈਸੇ ॥੧॥
ध्रू प्रहिलाद जपिओ हरि जैसे ॥१॥
Ḏẖarū par▫hilāḏ japi▫o har jaise. ||1||
just as Dhroo and Prahlaad meditated on the Lord. ||1||
ਭਗਤ ਕਬੀਰ ਜੀ - view Shabad/Paurhi/Salok

ਪੰਨਾ 591, ਸਤਰ 6
ਗੁਰਮੁਖਿ ਪ੍ਰਹਿਲਾਦਿ ਜਪਿ ਹਰਿ ਗਤਿ ਪਾਈ ॥
गुरमुखि प्रहिलादि जपि हरि गति पाई ॥
Gurmukẖ par▫hilāḏ jap har gaṯ pā▫ī.
As Gurmukh, Prahlaad meditated on the Lord, and was saved.
ਮਃ 4 - view Shabad/Paurhi/Salok

ਪੰਨਾ 637, ਸਤਰ 13
ਪ੍ਰਹਿਲਾਦ ਜਨ ਤੁਧੁ ਰਾਖਿ ਲਏ ਹਰਿ ਜੀਉ ਹਰਣਾਖਸੁ ਮਾਰਿ ਪਚਾਇਆ ॥
प्रहिलाद जन तुधु राखि लए हरि जीउ हरणाखसु मारि पचाइआ ॥
Par▫hilāḏ jan ṯuḏẖ rākẖ la▫e har jī▫o harṇākẖas mār pacẖā▫i▫ā.
You protected Your servant Prahlaad, O Dear Lord, and annihilated Harnaakhash.
ਮਃ 3 - view Shabad/Paurhi/Salok
ਪੰਨਾ 799, ਸਤਰ 2
ਜਿਉ ਪ੍ਰਹਿਲਾਦੁ ਹਰਣਾਖਸਿ ਗ੍ਰਸਿਓ ਹਰਿ ਰਾਖਿਓ ਹਰਿ ਸਰਨਾ ॥੨॥
जिउ प्रहिलादु हरणाखसि ग्रसिओ हरि राखिओ हरि सरना ॥२॥
Ji▫o par▫hilāḏ harṇākẖas garsi▫o har rākẖi▫o har sarnā. ||2||
as you saved Prahlaad from the clutches of Harnaakash; keep him in Your Sanctuary, Lord. ||2||
ਮਃ 4 - view Shabad/Paurhi/Salok
ਭੈਰਉ ਮਹਲਾ ੩ ॥
भैरउ महला ३ ॥
Bẖairo mėhlā 3.
Bhairao, Third Mehl:


ਮੇਰੀ ਪਟੀਆ ਲਿਖਹੁ ਹਰਿ ਗੋਵਿੰਦ ਗੋਪਾਲਾ ॥
मेरी पटीआ लिखहु हरि गोविंद गोपाला ॥
Merī patī▫ā likẖahu har govinḏ gopālā.
Upon my writing tablet, I write the Name of the Lord, the Lord of the Universe, the Lord of the World.


ਦੂਜੈ ਭਾਇ ਫਾਥੇ ਜਮ ਜਾਲਾ ॥
दूजै भाइ फाथे जम जाला ॥
Ḏūjai bẖā▫e fāthe jam jālā.
In the love of duality, the mortals are caught in the noose of the Messenger of Death.


ਸਤਿਗੁਰੁ ਕਰੇ ਮੇਰੀ ਪ੍ਰਤਿਪਾਲਾ ॥
सतिगुरु करे मेरी प्रतिपाला ॥
Saṯgur kare merī parṯipālā.
The True Guru nurtures and sustains me.


ਹਰਿ ਸੁਖਦਾਤਾ ਮੇਰੈ ਨਾਲਾ ॥੧॥
हरि सुखदाता मेरै नाला ॥१॥
Har sukẖ▫ḏāṯa merai nālā. ||1||
The Lord, the Giver of peace, is always with me. ||1||


ਗੁਰ ਉਪਦੇਸਿ ਪ੍ਰਹਿਲਾਦੁ ਹਰਿ ਉਚਰੈ ॥
गुर उपदेसि प्रहिलादु हरि उचरै ॥
Gur upḏes par▫hilāḏ har ucẖrai.
Following his Guru's instructions, Prahlaad chanted the Lord's Name;


ਸਾਸਨਾ ਤੇ ਬਾਲਕੁ ਗਮੁ ਨ ਕਰੈ ॥੧॥ ਰਹਾਉ ॥
सासना ते बालकु गमु न करै ॥१॥ रहाउ ॥
Sāsnā ṯe bālak gam na karai. ||1|| rahā▫o.
he was a child, but he was not afraid when his teacher yelled at him. ||1||Pause||


ਮਾਤਾ ਉਪਦੇਸੈ ਪ੍ਰਹਿਲਾਦ ਪਿਆਰੇ ॥
माता उपदेसै प्रहिलाद पिआरे ॥
Māṯā upḏesai par▫hilāḏ pi▫āre.
Prahlaad's mother gave her beloved son some advice:


ਪੁਤ੍ਰ ਰਾਮ ਨਾਮੁ ਛੋਡਹੁ ਜੀਉ ਲੇਹੁ ਉਬਾਰੇ ॥
पुत्र राम नामु छोडहु जीउ लेहु उबारे ॥
Puṯar rām nām cẖẖodahu jī▫o leho ubāre.
My son, you must abandon the Lord's Name, and save your life!


ਪ੍ਰਹਿਲਾਦੁ ਕਹੈ ਸੁਨਹੁ ਮੇਰੀ ਮਾਇ ॥
प्रहिलादु कहै सुनहु मेरी माइ ॥
Par▫hilāḏ kahai sunhu merī mā▫e.
Prahlaad said: "Listen, O my mother;


ਰਾਮ ਨਾਮੁ ਨ ਛੋਡਾ ਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥੨॥
राम नामु न छोडा गुरि दीआ बुझाइ ॥२॥
Rām nām na cẖẖodā gur ḏī▫ā bujẖā▫e. ||2||
I shall never give up the Lord's Name. My Guru has taught me this."||2||


ਸੰਡਾ ਮਰਕਾ ਸਭਿ ਜਾਇ ਪੁਕਾਰੇ ॥
संडा मरका सभि जाइ पुकारे ॥
Sandā markā sabẖ jā▫e pukāre.
Sandaa and Markaa, his teachers, went to his father the king, and complained:


ਪ੍ਰਹਿਲਾਦੁ ਆਪਿ ਵਿਗੜਿਆ ਸਭਿ ਚਾਟੜੇ ਵਿਗਾੜੇ ॥
प्रहिलादु आपि विगड़िआ सभि चाटड़े विगाड़े ॥
Par▫hilāḏ āp vigṛi▫ā sabẖ cẖātṛe vigāṛe.
Prahlaad himself has gone astray, and he leads all the other pupils astray.


ਦੁਸਟ ਸਭਾ ਮਹਿ ਮੰਤ੍ਰੁ ਪਕਾਇਆ ॥
दुसट सभा महि मंत्रु पकाइआ ॥
Ḏusat sabẖā mėh manṯar pakā▫i▫ā.
In the court of the wicked king, a plan was hatched.


ਪ੍ਰਹਲਾਦ ਕਾ ਰਾਖਾ ਹੋਇ ਰਘੁਰਾਇਆ ॥੩॥
प्रहलाद का राखा होइ रघुराइआ ॥३॥
Parahlāḏ kā rākẖā ho▫e ragẖurā▫i▫ā. ||3||
God is the Savior of Prahlaad. ||3||


ਹਾਥਿ ਖੜਗੁ ਕਰਿ ਧਾਇਆ ਅਤਿ ਅਹੰਕਾਰਿ ॥
हाथि खड़गु करि धाइआ अति अहंकारि ॥
Hāth kẖaṛag kar ḏẖā▫i▫ā aṯ ahaʼnkār.
With sword in hand, and with great egotistical pride, Prahlaad's father ran up to him.


ਹਰਿ ਤੇਰਾ ਕਹਾ ਤੁਝੁ ਲਏ ਉਬਾਰਿ ॥
हरि तेरा कहा तुझु लए उबारि ॥
Har ṯerā kahā ṯujẖ la▫e ubār.
Where is your Lord, who will save you?


ਖਿਨ ਮਹਿ ਭੈਆਨ ਰੂਪੁ ਨਿਕਸਿਆ ਥੰਮ੍ਹ੍ਹ ਉਪਾੜਿ ॥
खिन महि भैआन रूपु निकसिआ थम्ह उपाड़ि ॥
Kẖin mėh bẖai▫ān rūp niksi▫ā thamĥ upāṛ.
In an instant, the Lord appeared in a dreadful form, and shattered the pillar.


ਹਰਣਾਖਸੁ ਨਖੀ ਬਿਦਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਲੀਆ ਉਬਾਰਿ ॥੪॥
हरणाखसु नखी बिदारिआ प्रहलादु लीआ उबारि ॥४॥
Harṇākẖas nakẖī biḏāri▫ā parahlāḏ lī▫ā ubār. ||4||
Harnaakhash was torn apart by His claws, and Prahlaad was saved. ||4||


ਸੰਤ ਜਨਾ ਕੇ ਹਰਿ ਜੀਉ ਕਾਰਜ ਸਵਾਰੇ ॥
संत जना के हरि जीउ कारज सवारे ॥
Sanṯ janā ke har jī▫o kāraj savāre.
The Dear Lord completes the tasks of the Saints.


ਪ੍ਰਹਲਾਦ ਜਨ ਕੇ ਇਕੀਹ ਕੁਲ ਉਧਾਰੇ ॥
प्रहलाद जन के इकीह कुल उधारे ॥
Parahlāḏ jan ke ikīh kul uḏẖāre.
He saved twenty-one generations of Prahlaad's descendents.


ਗੁਰ ਕੈ ਸਬਦਿ ਹਉਮੈ ਬਿਖੁ ਮਾਰੇ ॥
गुर कै सबदि हउमै बिखु मारे ॥
Gur kai sabaḏ ha▫umai bikẖ māre.
Through the Word of the Guru's Shabad, the poison of egotism is neutralized.


ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਸੰਤ ਨਿਸਤਾਰੇ ॥੫॥੧੦॥੨੦॥
नानक राम नामि संत निसतारे ॥५॥१०॥२०॥
Nānak rām nām sanṯ nisṯāre. ||5||10||20||
O Nanak, through the Name of the Lord, the Saints are emancipated. ||5||10||20||

Ang 1133
ਭੈਰਉ ਮਹਲਾ ੩ ਘਰੁ ੨
भैरउ महला ३ घरु २
Bẖairo mėhlā 3 gẖar 2
Bhairao, Third Mehl, Second House:


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:


ਤਿਨਿ ਕਰਤੈ ਇਕੁ ਚਲਤੁ ਉਪਾਇਆ ॥
तिनि करतै इकु चलतु उपाइआ ॥
Ŧin karṯai ik cẖalaṯ upā▫i▫ā.
The Creator has staged His Wondrous Play.


ਅਨਹਦ ਬਾਣੀ ਸਬਦੁ ਸੁਣਾਇਆ ॥
अनहद बाणी सबदु सुणाइआ ॥
Anhaḏ baṇī sabaḏ suṇā▫i▫ā.
I listen to the Unstruck Sound-current of the Shabad, and the Bani of His Word.


ਮਨਮੁਖਿ ਭੂਲੇ ਗੁਰਮੁਖਿ ਬੁਝਾਇਆ ॥
मनमुखि भूले गुरमुखि बुझाइआ ॥
Manmukẖ bẖūle gurmukẖ bujẖā▫i▫ā.
The self-willed manmukhs are deluded and confused, while the Gurmukhs understand.


ਕਾਰਣੁ ਕਰਤਾ ਕਰਦਾ ਆਇਆ ॥੧॥
कारणु करता करदा आइआ ॥१॥
Kāraṇ karṯā karḏā ā▫i▫ā. ||1||
The Creator creates the Cause that causes. ||1||


ਗੁਰ ਕਾ ਸਬਦੁ ਮੇਰੈ ਅੰਤਰਿ ਧਿਆਨੁ ॥
गुर का सबदु मेरै अंतरि धिआनु ॥
Gur kā sabaḏ merai anṯar ḏẖi▫ān.
Deep within my being, I meditate on the Word of the Guru's Shabad.


ਹਉ ਕਬਹੁ ਨ ਛੋਡਉ ਹਰਿ ਕਾ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥
हउ कबहु न छोडउ हरि का नामु ॥१॥ रहाउ ॥
Ha▫o kabahu na cẖẖoda▫o har kā nām. ||1|| rahā▫o.
I shall never forsake the Name of the Lord. ||1||Pause||


ਪਿਤਾ ਪ੍ਰਹਲਾਦੁ ਪੜਣ ਪਠਾਇਆ ॥
पिता प्रहलादु पड़ण पठाइआ ॥
Piṯā parahlāḏ paṛaṇ paṯẖā▫i▫ā.
Prahlaad's father sent him to school, to learn to read.


ਲੈ ਪਾਟੀ ਪਾਧੇ ਕੈ ਆਇਆ ॥
लै पाटी पाधे कै आइआ ॥
Lai pātī pāḏẖe kai ā▫i▫ā.
He took his writing tablet and went to the teacher.


ਨਾਮ ਬਿਨਾ ਨਹ ਪੜਉ ਅਚਾਰ ॥
नाम बिना नह पड़उ अचार ॥
Nām binā nah paṛa▫o acẖār.
He said, "I shall not read anything except the Naam, the Name of the Lord.


ਮੇਰੀ ਪਟੀਆ ਲਿਖਿ ਦੇਹੁ ਗੋਬਿੰਦ ਮੁਰਾਰਿ ॥੨॥
मेरी पटीआ लिखि देहु गोबिंद मुरारि ॥२॥
Merī patī▫ā likẖ ḏeh gobinḏ murār. ||2||
Write the Lord's Name on my tablet."||2||


ਪੁਤ੍ਰ ਪ੍ਰਹਿਲਾਦ ਸਿਉ ਕਹਿਆ ਮਾਇ ॥
पुत्र प्रहिलाद सिउ कहिआ माइ ॥
Puṯar par▫hilāḏ si▫o kahi▫ā mā▫e.
Prahlaad's mother said to her son,


ਪਰਵਿਰਤਿ ਨ ਪੜਹੁ ਰਹੀ ਸਮਝਾਇ ॥
परविरति न पड़हु रही समझाइ ॥
Parviraṯ na paṛahu rahī samjẖā▫e.
I advise you not to read anything except what you are taught.


ਨਿਰਭਉ ਦਾਤਾ ਹਰਿ ਜੀਉ ਮੇਰੈ ਨਾਲਿ ॥
निरभउ दाता हरि जीउ मेरै नालि ॥
Nirbẖa▫o ḏāṯā har jī▫o merai nāl.
He answered, "The Great Giver, my Fearless Lord God is always with me.


ਜੇ ਹਰਿ ਛੋਡਉ ਤਉ ਕੁਲਿ ਲਾਗੈ ਗਾਲਿ ॥੩॥
जे हरि छोडउ तउ कुलि लागै गालि ॥३॥
Je har cẖẖoda▫o ṯa▫o kul lāgai gāl. ||3||
If I were to forsake the Lord, then my family would be disgraced."||3||


ਪ੍ਰਹਲਾਦਿ ਸਭਿ ਚਾਟੜੇ ਵਿਗਾਰੇ ॥
प्रहलादि सभि चाटड़े विगारे ॥
Parahlāḏ sabẖ cẖātṛe vigāre.
Prahlaad has corrupted all the other students.


ਹਮਾਰਾ ਕਹਿਆ ਨ ਸੁਣੈ ਆਪਣੇ ਕਾਰਜ ਸਵਾਰੇ ॥
हमारा कहिआ न सुणै आपणे कारज सवारे ॥
Hamārā kahi▫ā na suṇai āpṇe kāraj savāre.
He does not listen to what I say, and he does his own thing.


ਸਭ ਨਗਰੀ ਮਹਿ ਭਗਤਿ ਦ੍ਰਿੜਾਈ ॥
सभ नगरी महि भगति द्रिड़ाई ॥
Sabẖ nagrī mėh bẖagaṯ ḏariṛā▫ī.
He instigated devotional worship in the townspeople.


ਦੁਸਟ ਸਭਾ ਕਾ ਕਿਛੁ ਨ ਵਸਾਈ ॥੪॥
दुसट सभा का किछु न वसाई ॥४॥
Ḏusat sabẖā kā kicẖẖ na vasā▫ī. ||4||
The gathering of the wicked people could not do anything against him. ||4||


ਸੰਡੈ ਮਰਕੈ ਕੀਈ ਪੂਕਾਰ ॥
संडै मरकै कीई पूकार ॥
Sandai markai kī▫ī pūkār.
Sanda and Marka, his teachers, made the complaint.


ਸਭੇ ਦੈਤ ਰਹੇ ਝਖ ਮਾਰਿ ॥
सभे दैत रहे झख मारि ॥
Sabẖe ḏaiṯ rahe jẖakẖ mār.
All the demons kept trying in vain.


ਭਗਤ ਜਨਾ ਕੀ ਪਤਿ ਰਾਖੈ ਸੋਈ ॥
भगत जना की पति राखै सोई ॥
Bẖagaṯ janā kī paṯ rākẖai so▫ī.
The Lord protected His humble devotee, and preserved his honor.


ਕੀਤੇ ਕੈ ਕਹਿਐ ਕਿਆ ਹੋਈ ॥੫॥
कीते कै कहिऐ किआ होई ॥५॥
Kīṯe kai kahi▫ai ki▫ā ho▫ī. ||5||
What can be done by mere created beings? ||5||


ਕਿਰਤ ਸੰਜੋਗੀ ਦੈਤਿ ਰਾਜੁ ਚਲਾਇਆ ॥
किरत संजोगी दैति राजु चलाइआ ॥
Kiraṯ sanjogī ḏaiṯ rāj cẖalā▫i▫ā.
Because of his past karma, the demon ruled over his kingdom.


ਹਰਿ ਨ ਬੂਝੈ ਤਿਨਿ ਆਪਿ ਭੁਲਾਇਆ ॥
हरि न बूझै तिनि आपि भुलाइआ ॥
Har na būjẖai ṯin āp bẖulā▫i▫ā.
He did not realize the Lord; the Lord Himself confused him.


ਪੁਤ੍ਰ ਪ੍ਰਹਲਾਦ ਸਿਉ ਵਾਦੁ ਰਚਾਇਆ ॥
पुत्र प्रहलाद सिउ वादु रचाइआ ॥
Puṯar parahlāḏ si▫o vāḏ racẖā▫i▫ā.
He started an argument with his son Prahlaad.


ਅੰਧਾ ਨ ਬੂਝੈ ਕਾਲੁ ਨੇੜੈ ਆਇਆ ॥੬॥
अंधा न बूझै कालु नेड़ै आइआ ॥६॥
Anḏẖā na būjẖai kāl neṛai ā▫i▫ā. ||6||
The blind one did not understand that his death was approaching. ||6||


ਪ੍ਰਹਲਾਦੁ ਕੋਠੇ ਵਿਚਿ ਰਾਖਿਆ ਬਾਰਿ ਦੀਆ ਤਾਲਾ ॥
प्रहलादु कोठे विचि राखिआ बारि दीआ ताला ॥
Parahlāḏ koṯẖe vicẖ rākẖi▫ā bār ḏī▫ā ṯālā.
Prahlaad was placed in a cell, and the door was locked.


ਨਿਰਭਉ ਬਾਲਕੁ ਮੂਲਿ ਨ ਡਰਈ ਮੇਰੈ ਅੰਤਰਿ ਗੁਰ ਗੋਪਾਲਾ ॥
निरभउ बालकु मूलि न डरई मेरै अंतरि गुर गोपाला ॥
Nirbẖa▫o bālak mūl na dar▫ī merai anṯar gur gopālā.
The fearless child was not afraid at all. He said, "Within my being, is the Guru, the Lord of the World.


ਕੀਤਾ ਹੋਵੈ ਸਰੀਕੀ ਕਰੈ ਅਨਹੋਦਾ ਨਾਉ ਧਰਾਇਆ ॥
कीता होवै सरीकी करै अनहोदा नाउ धराइआ ॥
Kīṯā hovai sarīkī karai anhoḏā nā▫o ḏẖarā▫i▫ā.
The created being tried to compete with his Creator, but he assumed this name in vain.


ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸ ਆਇ ਪਹੁਤਾ ਜਨ ਸਿਉ ਵਾਦੁ ਰਚਾਇਆ ॥੭॥
जो धुरि लिखिआ सो आइ पहुता जन सिउ वादु रचाइआ ॥७॥
Jo ḏẖur likẖi▫ā so ā▫e pahuṯā jan si▫o vāḏ racẖā▫i▫ā. ||7||
That which was predestined for him has come to pass; he started an argument with the Lord's humble servant. ||7||


ਪਿਤਾ ਪ੍ਰਹਲਾਦ ਸਿਉ ਗੁਰਜ ਉਠਾਈ ॥
पिता प्रहलाद सिउ गुरज उठाई ॥
Piṯā parahlāḏ si▫o guraj uṯẖā▫ī.
The father raised the club to strike down Prahlaad, saying,


ਕਹਾਂ ਤੁਮ੍ਹ੍ਹਾਰਾ ਜਗਦੀਸ ਗੁਸਾਈ ॥
कहां तुम्हारा जगदीस गुसाई ॥
Kahāʼn ṯumĥārā jagḏīs gusā▫ī.
Where is your God, the Lord of the Universe, now?


ਜਗਜੀਵਨੁ ਦਾਤਾ ਅੰਤਿ ਸਖਾਈ ॥
जगजीवनु दाता अंति सखाई ॥
Jagjīvan ḏāṯā anṯ sakẖā▫ī.
He replied, "The Life of the World, the Great Giver, is my Help and Support in the end.


ਜਹ ਦੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਈ ॥੮॥
जह देखा तह रहिआ समाई ॥८॥
Jah ḏekẖā ṯah rahi▫ā samā▫ī. ||8||
Wherever I look, I see Him permeating and prevailing."||8||


ਥੰਮ੍ਹ੍ਹੁ ਉਪਾੜਿ ਹਰਿ ਆਪੁ ਦਿਖਾਇਆ ॥
थम्हु उपाड़ि हरि आपु दिखाइआ ॥
Thamh upāṛ har āp ḏikẖā▫i▫ā.
Tearing down the pillars, the Lord Himself appeared.


ਅਹੰਕਾਰੀ ਦੈਤੁ ਮਾਰਿ ਪਚਾਇਆ ॥
अहंकारी दैतु मारि पचाइआ ॥
Ahaʼnkārī ḏaiṯ mār pacẖā▫i▫ā.
The egotistical demon was killed and destroyed.


ਭਗਤਾ ਮਨਿ ਆਨੰਦੁ ਵਜੀ ਵਧਾਈ ॥
भगता मनि आनंदु वजी वधाई ॥
Bẖagṯā man ānanḏ vajī vaḏẖā▫ī.
The minds of the devotees were filled with bliss, and congratulations poured in.


ਅਪਨੇ ਸੇਵਕ ਕਉ ਦੇ ਵਡਿਆਈ ॥੯॥
अपने सेवक कउ दे वडिआई ॥९॥
Apne sevak ka▫o ḏe vadi▫ā▫ī. ||9||
He blessed His servant with glorious greatness. ||9||


ਜੰਮਣੁ ਮਰਣਾ ਮੋਹੁ ਉਪਾਇਆ ॥
जमणु मरणा मोहु उपाइआ ॥
Jamaṇ marṇā moh upā▫i▫ā.
He created birth, death and attachment.


ਆਵਣੁ ਜਾਣਾ ਕਰਤੈ ਲਿਖਿ ਪਾਇਆ ॥
आवणु जाणा करतै लिखि पाइआ ॥
Āvaṇ jāṇā karṯai likẖ pā▫i▫ā.
The Creator has ordained coming and going in reincarnation.


ਪ੍ਰਹਲਾਦ ਕੈ ਕਾਰਜਿ ਹਰਿ ਆਪੁ ਦਿਖਾਇਆ ॥
प्रहलाद कै कारजि हरि आपु दिखाइआ ॥
Parahlāḏ kai kāraj har āp ḏikẖā▫i▫ā.
For the sake of Prahlaad, the Lord Himself appeared.


ਭਗਤਾ ਕਾ ਬੋਲੁ ਆਗੈ ਆਇਆ ॥੧੦॥
भगता का बोलु आगै आइआ ॥१०॥
Bẖagṯā kā bol āgai ā▫i▫ā. ||10||
The word of the devotee came true. ||10||


ਦੇਵ ਕੁਲੀ ਲਖਿਮੀ ਕਉ ਕਰਹਿ ਜੈਕਾਰੁ ॥
देव कुली लखिमी कउ करहि जैकारु ॥
Ḏev kulī lakẖimī ka▫o karahi jaikār.
The gods proclaimed the victory of Lakshmi, and said,


ਮਾਤਾ ਨਰਸਿੰਘ ਕਾ ਰੂਪੁ ਨਿਵਾਰੁ ॥
माता नरसिंघ का रूपु निवारु ॥
Māṯā narsingẖ kā rūp nivār.
O mother, make this form of the Man-lion disappear!



ਲਖਿਮੀ ਭਉ ਕਰੈ ਸਾਕੈ ਜਾਇ
लखिमी भउ करै न साकै जाइ ॥
Lakẖimī bẖa▫o karai na sākai jā▫e.
Lakshmi was afraid, and did not approach.
ਪ੍ਰਹਲਾਦੁ ਜਨੁ ਚਰਣੀ ਲਾਗਾ ਆਇ ॥੧੧॥
प्रहलादु जनु चरणी लागा आइ ॥११॥
Parahlāḏ jan cẖarṇī lāgā ā▫e. ||11||
The humble servant Prahlaad came and fell at the Lord's Feet. ||11||

ਸਤਿਗੁਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਦ੍ਰਿੜਾਇਆ
सतिगुरि नामु निधानु द्रिड़ाइआ ॥
Saṯgur nām niḏẖān driṛ▫ā▫i▫ā.
The True Guru implanted the treasure of the Naam within.

ਰਾਜੁ ਮਾਲੁ ਝੂਠੀ ਸਭ ਮਾਇਆ
राजु मालु झूठी सभ माइआ ॥
Rāj māl jẖūṯẖī sabẖ mā▫i▫ā.
Power, property and all Maya is false.

ਲੋਭੀ ਨਰ ਰਹੇ ਲਪਟਾਇ
लोभी नर रहे लपटाइ ॥
Lobẖī nar rahe laptā▫e.
But still, the greedy people continue clinging to them.

ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥੧੨॥
हरि के नाम बिनु दरगह मिलै सजाइ ॥१२॥
Har ke nām bin ḏargėh milai sajā▫e. ||12||
Without the Name of the Lord, the mortals are punished in His Court. ||12||

ਕਹੈ ਨਾਨਕੁ ਸਭੁ ਕੋ ਕਰੇ ਕਰਾਇਆ
कहै नानकु सभु को करे कराइआ ॥
Kahai Nānak sabẖ ko kare karā▫i▫ā.
Says Nanak, everyone acts as the Lord makes them act.

ਸੇ ਪਰਵਾਣੁ ਜਿਨੀ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਇਆ
से परवाणु जिनी हरि सिउ चितु लाइआ ॥
Se parvāṇ jinī har si▫o cẖiṯ lā▫i▫ā.
They alone are approved and accepted, who focus their consciousness on the Lord.

ਭਗਤਾ ਕਾ ਅੰਗੀਕਾਰੁ ਕਰਦਾ ਆਇਆ
भगता का अंगीकारु करदा आइआ ॥
Bẖagṯā kā angīkār karḏā ā▫i▫ā.
He has made His devotees His Own.

ਕਰਤੈ ਅਪਣਾ ਰੂਪੁ ਦਿਖਾਇਆ ॥੧੩॥੧॥੨॥
करतै अपणा रूपु दिखाइआ ॥१३॥१॥२॥
Karṯai apṇā rūp ḏikẖā▫i▫ā. ||13||1||2||
The Creator has appeared in His Own Form. ||13||1||2||
(Ang 1154,1155)
 
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Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Gurfateh

Now let us see the facts about The verse which is sung during the Arti.


ਦੋਹਰਾ ॥

Dohraa||

DOHRA

Line 9


ਲੋਪ ਚੰਡਕਾ ਹੋਇ ਗਈ ਸੁਰਪਤਿ ਕਉ ਦੇ ਰਾਜ ॥

Lop Chan?akaa hoe gaoo surpat(i) kau de raaj||

In this way Chandika disappeared after bestowing the kingship on Indra.

Line 10


ਦਾਨਵ ਮਾਰੇ ਅਭੇਖ ਕਰਿ ਕੀਨੇ ਸੰਤਨ ਕਾਜ ॥੫੩॥

Daanav maare abhekh kar(i) koone sanan kaaj||53||

She killed the demons and destroyed them for the well-being of the saints.53.

Line 11


ਸ੍ਵੈਯਾ ॥

Swaiyaa||

SWAYYA

Line 12


ਯਾ ਤੇ ਪ੍ਰਸੰਨ ਭਏ ਹੈ ਮਹਾਂ ਮੁਨਿ ਦੇਵਨ ਕੇ ਤਪ ਮੈ ਸੁਖ ਪਾਵੈਂ ॥

Yaa te prasann bhae hai mahaan mun(i) devan ke tap mai such paavain||

The great sages became pleased and received comfort in meditating on the gods.

Line 13


ਜੱਗਯ ਕਰੈ ਇਕ ਬੇਦ ਰਰੈ ਭਵ ਤਾਪ ਹਰੈ ਮਿਲਿ ਧਿਆਨਹਿ ਲਾਵੈਂ ॥

Jaggya karai ik Bed rarai bhav taap harai mil(i) dhiaanah(i) laavain||

The sacrifices are being performed, the Vedas are being recited and for the removal of suffering, contemplation is being done together.

Line 14

ਝਾਲਰ ਤਾਲ ਮ੍ਰਿਦੰਗ ਉਪੰਗ ਰਬਾਬ ਲੀਏ ਸੁਰ ਸਾਜ ਮਿਲਾਵੈਂ ॥

Jhaalar taal mridang upang rabaab looe sur saaj milaavain||

The tunes of various musical instruments like cymbals big and small, trumpet, kettledrum and Rabab are being made harmonies.

Line 1


ਕਿੰਨਰ ਗੰਧ੍ਰਬ ਗਾਨ ਕਰੈ ਗਨਿ ਜੱਛ ਅਪੱਛਰ ਨਿਰਤ ਦਿਖਾਵੈਂ ॥੫੪॥

Kinnar Gaaadhrab gaan karai gan(i) jachchh apachchhar nirat dikhaavain||54||

Somewhere the Kinnars and Gandharvas are singing and somewhere the Ganas, Yakshas and Apsaras are dancing.54.

Line 2


ਸੰਖਨ ਕੀ ਧੁਨ ਘੰਟਨ ਕੀ ਕਰਿ ਫੂਲਨ ਕੀ ਬਰਖਾ ਬਰਖਾਵੈਂ ॥

Sankhan koo dhun ghantan koo kar(i) phoolan koo barkhaa barkhaavain||

With the sound of conches and gongs, they are causing the rain of flowers.

Line 3


ਆਰਤੀ ਕੋਟਿ ਕਰੈ ਸੁਰ ਸੁੰਦਰ ਪੇਖ ਪੁਰੰਦਰ ਕੇ ਬਲਿ ਜਾਵੈਂ ॥

aaratoo kottee karai sur sundar pekh purandar ke bal(i0 jaavain||

Millions of gods fully decorated, are performing aarti (circumambulation) and seeing Indra, they show intense devotion.

Line 4


ਦਾਨਤਿ ਦੱਛਨ ਦੈ ਕੈ ਪ੍ਰਦੱਛਨ ਭਾਲ ਮੈ ਕੁੰਕਮ ਅੱਛਤ ਲਾਵੈਂ ॥

Daanat(i0 dachchhan dai kai pradachchhan bhaal mai kunkam achchat laavain||

Giving gifts and performing circumambulation around Indra, they are applying the frontal –mark of saffron and rice on their foreheads.

Line 5


ਹੋਤ ਕੁਲਾਹਲ ਦੇਵ ਪੁਰੀ ਮਿਲਿ ਦੇਵਨ ਕੇ ਕੁਲਿ ਮੰਗਲ ਗਾਵੈਂ ॥੫੫॥

Hot kulaahal dev puroo mil(i) devan ke kul(i) mangal gaavain||55||

In all the city of gods, there is much excitement and the families of gods are singing songs of feliciations.55.

Line 6


ਦੋਹਰਾ ॥

Dohraa||

DOHRA

Line 7


ਐਸੇ ਚੰਡ ਪ੍ਰਤਾਪ ਤੇ ਦੇਵਨ ਬਢਿਓ ਪ੍ਰਤਾਪ ॥

Aise Chan? prataa- te devan ba?hio prataap||

In this way, through the Glory of Chandi, the splendour of gods increased.

Line 8


ਤੀਨ ਲੋਕ ਜੈ ਜੈ ਕਰੈ ਰਰੈ ਨਾਮ ਸਤਿ ਜਾਪ ॥੫੬॥

Toon lok jai jai karai rarai naam sat(i) jaap||56||

All the there worlds are rejoicing and the sound of the recitation of True Name is being heard.56.

Line 9

(Preceding this verse are verse related to Durga killing Mahishasur while succeding this are fights with Shumbh and Nishumbh.


First over here person posing as Ambala trys to tell that Third master has used one type of Nayay in this verse

and interprets it that Bani other than that of Guru should not be used.

Verse is on Ang 920 as per this book.

ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥

sathiguroo binaa hor kachee hai baanee ||

Without the True Guru, other songs are false.

7 Raamkalee Guru Amar Das


ਬਾਣੀ ਤ ਕਚੀ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥

baanee th kachee sathiguroo baajhahu hor kachee baanee ||

The songs are false without the True Guru; all other songs are false.

7 Raamkalee Guru Amar Das


ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚਂ​*ੀ ਆਖਿ ਵਖਾਣੀ ॥

kehadhae kachae sunadhae kachae kachanaee aakh vakhaanee ||

The speakers are false, and the listeners are false; those who speak and recite are false.

8 Raamkalee Guru Amar Das


ਹਰਿ ਹਰਿ ਨਿਤ ਕਰਹਿ ਰਸਨਾ ਕਹਿਆ ਕਛੂ ਨ ਜਾਣੀ ॥

har har nith karehi rasanaa kehiaa kashhoo n jaanee ||

They may continually chant, 'Har, Har' with their tongues, but they do not know what they are saying.

8 Raamkalee Guru Amar Das


ਚਿਤੁ ਜਿਨ ਕਾ ਹਿਰਿ ਲਇਆ ਮਾਇਆ ਬੋਲਨਿ ਪਏ ਰਵਾਣੀ ॥

chith jin kaa hir laeiaa maaeiaa bolan peae ravaanee ||

Their consciousness is lured by Maya; they are just reciting mechanically.

9 Raamkalee Guru Amar Das


ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥੨੪॥

kehai naanak sathiguroo baajhahu hor kachee baanee ||24||

Says Nanak, without the True Guru, other songs are false. ||24||


while we need to understand that nayay is the fifth Hindu Darshan and Arya Samaj is based upon this thing started by Gautam Rishi perhaps.

Openly a person says that Guru is following the Hindu Darshan and our so called Panthic scholars call such person a great Sikh,what an irony!

Verse above means that without True Guru Ie God verses are weak.Verse without praise to Lord are weak.

The verse from Shri Dasham Granth Sahib Ji is from Chandi Charitar and it starts with the praise of Akal with the fact.


ਚੰਡੀ ਚਰਿਤ੍ਰ (ੳਕਤਿ ਬਿਲਾਸ)
चंडी चरित्र (उकति बिलास)
NAME OF THE BANI.

ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥
ੴ वाहिगुरू जी की फतहि ॥
The Lord is one and the Victory is of the Lord.

ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥
स्री भगउती जी सहाइ ॥
xxxx

ਅਥ ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਕਤਿ ਬਿਲਾਸ ਲਿਖਯਤੇ ॥
अथ चंडी चरित्र उकति बिलास लिखयते ॥
Now begin the extraordinary feats from the Life of Chandi:

ਪਾਤਸਾਹੀ ੧੦
पातसाही १०
From the Holy Mouth of the Tenth King (Guru)

ਸ੍ਵੈਯਾ
स्वैया
SWAYYA

ਆਦਿ ਅਪਾਰ ਅਲੇਖ ਅਨੰਤ ਅਕਾਲ ਅਭੇਖ ਅਲਖ ਅਨਾਸਾ ॥
आदि अपार अलेख अनंत अकाल अभेख अलख अनासा ॥
The Lord is Primal, Infinite, Account less, Boundless, Deathless, Garbless, Incomprehensible and Eternal.

ਕੈ ਸਿਵ ਸਕਤ ਦਏ ਸ੍ਰੁਤਿ ਚਾਰ ਰਜੋ ਤਮ ਸਤ ਤਿਹੂੰ ਪੁਰ ਬਾਸਾ ॥
कै सिव सकत दए स्रुति चार रजो तम सत तिहूं पुर बासा ॥
He created Shiva-Shakti, forur Vedas and three modes of maya and Pervades in three worlds.

ਦਿਉਸ ਨਿਸਾ ਸਸਿ ਸੂਰ ਕੈ ਦੀਪਕ ਸ੍ਰਿਸਟਿ ਰਚੀ ਪੰਚ ਤਤ ਪ੍ਰਕਾਸਾ ॥
दिउस निसा ससि सूर कै दीपक स्रिसटि रची पंच तत प्रकासा ॥
He created day and night, the lamps of sun and moon and the whole world with five elements.

ਬੈਰ ਬਢਾਇ ਲਰਾਇ ਸੁਰਾਸੁਰ ਆਪਹਿ ਦੇਖਤ ਬੈਠ ਤਮਾਸਾ ॥੧॥
बैर बढाइ लराइ सुरासुर आपहि देखत बैठ तमासा ॥१॥
He extended enmity and fight between the gods and demons and Himself seated (on His Throne) scans it.1.

ਦੋਹਰਾ ॥
दोहरा ॥
DOHRA

ਕ੍ਰਿਪਾ ਸਿੰਧ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਜੋ ਕਛੁ ਮੋ ਪਰਿ ਹੋਇ ॥
क्रिपा सिंध तुमरी क्रिपा जो कछु मो परि होइ ॥
O Ocean of Mercy, if Thy Grace is bestowed upon me:

ਰਚੋ ਚੰਡਿਕਾ ਕੀ ਕਥਾ ਬਾਣੀ ਸੁਭ ਸਭ ਹੋਇ ॥੨॥
रचो चंडिका की कथा बाणी सुभ सभ होइ ॥२॥
I may compose the story of Chandika and my poetry be all good.2.

ਜੋਤ ਜਗਮਗੈ ਜਗਤਿ ਮੈ ਚੰਡ ਚਮੁੰਡ ਪ੍ਰਚੰਡ ॥
जोत जगमगै जगति मै चंड चमुंड प्रचंड ॥
Thy light is shining in the world, O Powerful Chand-Chamunda!

ਭੁਜ ਦੰਡਨ ਦੰਡਨਿ ਅਸੁਰ ਮੰਡਨ ਭੁਇ ਨਵ ਖੰਡ ॥੩॥
भुज दंडन दंडनि असुर मंडन भुइ नव खंड ॥३॥
Thou art the Punisher of the demons with Thy strong arms and art the Creator of the nine regions.3.

ਸ੍ਵੈਯਾ ॥
स्वैया ॥
SWAYYA

ਤਾਰਨ ਲੋਕ ਉਧਾਰਨ ਭੂਮਹਿ ਦੈਤ ਸੰਘਾਰਨ ਚੰਡਿ ਤੁਹੀ ਹੈ ॥
तारन लोक उधारन भूमहि दैत संघारन चंडि तुही है ॥
Thou art the same Chandika, who ferries across the people; Thou art the redeemer of the earth and destroyer of the demons.

ਕਾਰਨ ਈਸ ਕਲਾ ਕਮਲਾ ਹਰਿ ਅਦ੍ਰਸੁਤਾ ਜਹ ਦੇਖੇ ਉਹੀ ਹੈ ॥
कारन ईस कला कमला हरि अद्रसुता जह देखे उही है ॥
Thou art the cause of the Shakti of Shiva, Lakshmi of Vishnu and Parvati, the daughter of Himavan, wherever we see, Thou art there.

ਤਾਮਸਤਾ ਮਮਤਾ ਨਮਤਾ ਕਵਿਤਾ ਕਵਿ ਕੇ ਮਨ ਮਧਿ ਗੁਹੀ ਹੈ ॥
तामसता ममता नमता कविता कवि के मन मधि गुही है ॥
Thou art Tams, the quality of morbidity, mineness and modesty; Thou art poetry, latent in the mind of the poet.

ਕੀਨੋ ਹੈ ਕੰਚਨ ਲੋਹ ਜਗਤ੍ਰ ਮੈ ਪਾਰਸ ਮੂਰਤਿ ਜਾਇ ਛੁਹੀ ਹੈ ॥੪॥
कीनो है कंचन लोह जगत्र मै पारस मूरति जाइ छुही है ॥४॥
Thou art the philosopher`s stone in the world, which transforms the iron into gold that it touches.4.



Here Guru tells that devi,which weather in real or in mind is nothing elsse but Akal. Some guys try to paint the fact that Devi is given the attribute of Akal and Abekh.

They realy kill their own logic.Without form or outfit and without time,who else could be but Akal.Then they say that in old so called Hindu Text also Devi is termed formless.Das does not disagree but in practicle no one worship formless Devi now or then at time of Guru or ever in between. But yes guru did told Devi worshippers that true Devi is From less Akal Purakah only who is genderless.

In so called Hindu Texts we have Vishnu also termed as formless in Bhagwat Purana and Tandav Storam talks of Shiva as formless.Both terms are used for Akal in Guru Granth Sahib Ji.So whats up.If Vishnu and Shiva of inspitie of old so called Hindus calling them formless could be Akal ,the God of Sikhs,formless in Guru Granth Sahib Ji,then what is the problem to behold Devi also Akal only in real ?

In this chapter so called Ambala Sahib Writes that in Markandey Purana we have Chapter dedicated to Chandi as from 82 to 94 and have 700 verses.

no one ever treid to verify his truth.

There are chapters from 78 to 90 and total verse are 589 (from 87 to 90 here we give number of verse for each chapter 78,70,44,38,79,20,26,61,39,28,51,38 and 17).

He igoned the verse 25 of work of Guru.Where it is said that kal(Akal) has taken birth as Devi.so Devi is nothing else but Manifestation of Akal.

Das will talk about Brahm Kavach which is mentioned in here and not in Markande Purana in next xhapter.

So let us talk of weather Rarre Namm Sati Japu has anything to do with Durga Sapt Shati.

Well first of all as so called Ambala sahib say that there are seven Chapters in Chandi Charitra Ukti Vilas.he is wrong as the verse talking aboiut Satsai are not from these Seven Chapters but are outsie them and after the Seven Chapters.

so his logic that seven Chapters here represents the 700 names of Durga is false. as there are extra verse then seven chapters.Further Seven chapters here to do not have any sum of 700 .

Things do not end here.When some one say says seven hundred names then he /she should say are saying seven hundred(Sat So)Names and not Sat(Seven) names.

But things do not end here.

This verse comes at the end of second chapter. while Durga kills Bufflo Demon and gets vanished. Das has a question,in real Markandey Purana some praises are said but before Durga Vanishses. If it had to be praise with 700 verse then it should have come after Chapter 7.Ie if we deem this false notion of 700 hundre then how could be those seven hundred names be said in verse much much before the culmination of Seven Hundre Verse.

How can a person who so far knows A to W,could say A To Z at point W ?What a Nayay or what a Logic,das will later tell you how halp statement are used by Arya Samajis to misinterpret the writings of thier idealogical enemies.

Lastly 700 are never name as so called Amabla Sahib say that 700 are Saloks or Verses.Then why term Naam or Name is there?

At the Salok Number 56 how could the all Seven hundred names be said ?

when Three worlds say so called Seven Hundred Names ?Just After Buffalo Demon is killed,while total Sevan Hundred "Names" become a reality much more after killed Chand,Mundh,Sumbh, Nishumbh etc. which comes after theses so called Seven Hundred Names being said.So niether there are 700 Saloks nor name.

Term is True Name.

when Durga ie Akal Purakh Gives throne of kingdom To Indra(Shri Guru Granth Sahib Ji) Sikhs rejoice.That is the symbol.And Three worlds sing praises of True Name.
 
Jul 30, 2004
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Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

For Shiva Matter.

ਸਰਬ ਸੁਖਾ ਕਾ ਏਕੁ ਹਰਿ ਸੁਆਮੀ ਸੋ ਗੁਰਿ ਨਾਮੁ ਦਇਓ
सरब सुखा का एकु हरि सुआमी सो गुरि नामु दइओ
Sarab sukẖā kā ek har su▫āmī so gur nām da▫i▫o.
O mother, the One Lord, the Lord and Master, is the source of all peace. The Guru has blessed me with His Name.
ਸੰਤ ਪ੍ਰਹਲਾਦ ਕੀ ਪੈਜ ਜਿਨਿ ਰਾਖੀ ਹਰਨਾਖਸੁ ਨਖ ਬਿਦਰਿਓ ੩॥
संत प्रहलाद की पैज जिनि राखी हरनाखसु नख बिदरिओ ॥३॥
Sanṯ parahlāḏ kī paij jin rākẖī harnākẖas nakẖ biḏri▫o. ||3||
He preserved the honor of Prahlaad, and destroyed Harnaakhash with his nails. ||3||
(Ang 856)
ਭੈਰਉ ਮਹਲਾ
भैरउ महला
Bẖairo mėhlā 3.
Bhairao, Third Mehl:
ਮੇਰੀ ਪਟੀਆ ਲਿਖਹੁ ਹਰਿ ਗੋਵਿੰਦ ਗੋਪਾਲਾ
मेरी पटीआ लिखहु हरि गोविंद गोपाला
Merī patī▫ā likẖahu har govinḏ gopālā.
Upon my writing tablet, I write the Name of the Lord, the Lord of the Universe, the Lord of the World.
ਦੂਜੈ ਭਾਇ ਫਾਥੇ ਜਮ ਜਾਲਾ
दूजै भाइ फाथे जम जाला
Ḏūjai bẖā▫e fāthe jam jālā.
In the love of duality, the mortals are caught in the noose of the Messenger of Death.
ਸਤਿਗੁਰੁ ਕਰੇ ਮੇਰੀ ਪ੍ਰਤਿਪਾਲਾ
सतिगुरु करे मेरी प्रतिपाला
Saṯgur kare merī parṯipālā.
The True Guru nurtures and sustains me.
ਹਰਿ ਸੁਖਦਾਤਾ ਮੇਰੈ ਨਾਲਾ ੧॥
हरि सुखदाता मेरै नाला ॥१॥
Har sukẖ▫ḏāṯa merai nālā. ||1||
The Lord, the Giver of peace, is always with me. ||1||
ਗੁਰ ਉਪਦੇਸਿ ਪ੍ਰਹਿਲਾਦੁ ਹਰਿ ਉਚਰੈ
गुर उपदेसि प्रहिलादु हरि उचरै
Gur upḏes par▫hilāḏ har ucẖrai.
Following his Guru's instructions, Prahlaad chanted the Lord's Name;
ਸਾਸਨਾ ਤੇ ਬਾਲਕੁ ਗਮੁ ਕਰੈ ੧॥ ਰਹਾਉ
सासना ते बालकु गमु करै ॥१॥ रहाउ
Sāsnā ṯe bālak gam na karai. ||1|| rahā▫o.
he was a child, but he was not afraid when his teacher yelled at him. ||1||Pause||
ਮਾਤਾ ਉਪਦੇਸੈ ਪ੍ਰਹਿਲਾਦ ਪਿਆਰੇ
माता उपदेसै प्रहिलाद पिआरे
Māṯā upḏesai par▫hilāḏ pi▫āre.
Prahlaad's mother gave her beloved son some advice:
ਪੁਤ੍ਰ ਰਾਮ ਨਾਮੁ ਛੋਡਹੁ ਜੀਉ ਲੇਹੁ ਉਬਾਰੇ
पुत्र राम नामु छोडहु जीउ लेहु उबारे
Puṯar rām nām cẖẖodahu jī▫o leho ubāre.
My son, you must abandon the Lord's Name, and save your life!
ਪ੍ਰਹਿਲਾਦੁ ਕਹੈ ਸੁਨਹੁ ਮੇਰੀ ਮਾਇ
प्रहिलादु कहै सुनहु मेरी माइ
Par▫hilāḏ kahai sunhu merī mā▫e.
Prahlaad said: "Listen, O my mother;
ਰਾਮ ਨਾਮੁ ਛੋਡਾ ਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ੨॥
राम नामु छोडा गुरि दीआ बुझाइ ॥२॥
Rām nām na cẖẖodā gur ḏī▫ā bujẖā▫e. ||2||
I shall never give up the Lord's Name. My Guru has taught me this."||2||
ਸੰਡਾ ਮਰਕਾ ਸਭਿ ਜਾਇ ਪੁਕਾਰੇ
संडा मरका सभि जाइ पुकारे
Sandā markā sabẖ jā▫e pukāre.
Sandaa and Markaa, his teachers, went to his father the king, and complained:
ਪ੍ਰਹਿਲਾਦੁ ਆਪਿ ਵਿਗੜਿਆ ਸਭਿ ਚਾਟੜੇ ਵਿਗਾੜੇ
प्रहिलादु आपि विगड़िआ सभि चाटड़े विगाड़े
Par▫hilāḏ āp vigṛi▫ā sabẖ cẖātṛe vigāṛe.
Prahlaad himself has gone astray, and he leads all the other pupils astray.
ਦੁਸਟ ਸਭਾ ਮਹਿ ਮੰਤ੍ਰੁ ਪਕਾਇਆ
दुसट सभा महि मंत्रु पकाइआ
Ḏusat sabẖā mėh manṯar pakā▫i▫ā.
In the court of the wicked king, a plan was hatched.
ਪ੍ਰਹਲਾਦ ਕਾ ਰਾਖਾ ਹੋਇ ਰਘੁਰਾਇਆ ੩॥
प्रहलाद का राखा होइ रघुराइआ ॥३॥
Parahlāḏ kā rākẖā ho▫e ragẖurā▫i▫ā. ||3||
God is the Savior of Prahlaad. ||3||
ਹਾਥਿ ਖੜਗੁ ਕਰਿ ਧਾਇਆ ਅਤਿ ਅਹੰਕਾਰਿ
हाथि खड़गु करि धाइआ अति अहंकारि
Hāth kẖaṛag kar ḏẖā▫i▫ā aṯ ahaʼnkār.
With sword in hand, and with great egotistical pride, Prahlaad's father ran up to him.
ਹਰਿ ਤੇਰਾ ਕਹਾ ਤੁਝੁ ਲਏ ਉਬਾਰਿ
हरि तेरा कहा तुझु लए उबारि
Har ṯerā kahā ṯujẖ la▫e ubār.
Where is your Lord, who will save you?
ਖਿਨ ਮਹਿ ਭੈਆਨ ਰੂਪੁ ਨਿਕਸਿਆ ਥੰਮ੍ਹ੍ਹ ਉਪਾੜਿ
खिन महि भैआन रूपु निकसिआ थम्ह उपाड़ि
Kẖin mėh bẖai▫ān rūp niksi▫ā thamĥ upāṛ.
In an instant, the Lord appeared in a dreadful form, and shattered the pillar.
ਹਰਣਾਖਸੁ ਨਖੀ ਬਿਦਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਲੀਆ ਉਬਾਰਿ ੪॥
हरणाखसु नखी बिदारिआ प्रहलादु लीआ उबारि ॥४॥
Harṇākẖas nakẖī biḏāri▫ā parahlāḏ lī▫ā ubār. ||4||
Harnaakhash was torn apart by His claws, and Prahlaad was saved. ||4||
ਸੰਤ ਜਨਾ ਕੇ ਹਰਿ ਜੀਉ ਕਾਰਜ ਸਵਾਰੇ
संत जना के हरि जीउ कारज सवारे
Sanṯ janā ke har jī▫o kāraj savāre.
The Dear Lord completes the tasks of the Saints.
ਪ੍ਰਹਲਾਦ ਜਨ ਕੇ ਇਕੀਹ ਕੁਲ ਉਧਾਰੇ
प्रहलाद जन के इकीह कुल उधारे
Parahlāḏ jan ke ikīh kul uḏẖāre.
He saved twenty-one generations of Prahlaad's descendents.
ਗੁਰ ਕੈ ਸਬਦਿ ਹਉਮੈ ਬਿਖੁ ਮਾਰੇ
गुर कै सबदि हउमै बिखु मारे
Gur kai sabaḏ ha▫umai bikẖ māre.
Through the Word of the Guru's Shabad, the poison of egotism is neutralized.
ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਸੰਤ ਨਿਸਤਾਰੇ ੫॥੧੦॥੨੦॥
नानक राम नामि संत निसतारे ॥५॥१०॥२०॥
Nānak rām nām sanṯ nisṯāre. ||5||10||20||
O Nanak, through the Name of the Lord, the Saints are emancipated. ||5||10||20||
ਭੈਰਉ ਮਹਲਾ
भैरउ महला
Bẖairo mėhlā 3.
Bhairao, Third Mehl:
ਆਪੇ ਦੈਤ ਲਾਇ ਦਿਤੇ ਸੰਤ ਜਨਾ ਕਉ ਆਪੇ ਰਾਖਾ ਸੋਈ
आपे दैत लाइ दिते संत जना कउ आपे राखा सोई
Āpe ḏaiṯ lā▫e ḏiṯe sanṯ janā ka▫o āpe rākẖā so▫ī.
The Lord Himself makes demons pursue the Saints, and He Himself saves them.
ਜੋ ਤੇਰੀ ਸਦਾ ਸਰਣਾਈ ਤਿਨ ਮਨਿ ਦੁਖੁ ਹੋਈ ੧॥
जो तेरी सदा सरणाई तिन मनि दुखु होई ॥१॥
Jo ṯerī saḏā sarṇā▫ī ṯin man ḏukẖ na ho▫ī. ||1||
Those who remain forever in Your Sanctuary, O Lord - their minds are never touched by sorrow. ||1||
ਜੁਗਿ ਜੁਗਿ ਭਗਤਾ ਕੀ ਰਖਦਾ ਆਇਆ
जुगि जुगि भगता की रखदा आइआ
Jug jug bẖagṯā kī rakẖ▫ḏā ā▫i▫ā.
In each and every age, the Lord saves the honor of His devotees.
ਦੈਤ ਪੁਤ੍ਰੁ ਪ੍ਰਹਲਾਦੁ ਗਾਇਤ੍ਰੀ ਤਰਪਣੁ ਕਿਛੂ ਜਾਣੈ ਸਬਦੇ ਮੇਲਿ ਮਿਲਾਇਆ ੧॥ ਰਹਾਉ
दैत पुत्रु प्रहलादु गाइत्री तरपणु किछू जाणै सबदे मेलि मिलाइआ ॥१॥ रहाउ
Ḏaiṯ puṯar parahlāḏ gā▫iṯarī ṯarpaṇ kicẖẖū na jāṇai sabḏe mel milā▫i▫ā. ||1|| rahā▫o.
Prahlaad, the demon's son, knew nothing of the Hindu morning prayer, the Gayatri, and nothing about ceremonial water-offerings to his ancestors; but through the Word of the Shabad, he was united in the Lord's Union. ||1||Pause||
ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਦਿਨ ਰਾਤੀ ਦੁਬਿਧਾ ਸਬਦੇ ਖੋਈ
अनदिनु भगति करहि दिन राती दुबिधा सबदे खोई
An▫ḏin bẖagaṯ karahi ḏin rāṯī ḏubiḏẖā sabḏe kẖo▫ī.
Night and day, he performed devotional worship service, day and night, and through the Shabad, his duality was eradicated.
ਸਦਾ ਨਿਰਮਲ ਹੈ ਜੋ ਸਚਿ ਰਾਤੇ ਸਚੁ ਵਸਿਆ ਮਨਿ ਸੋਈ ੨॥
सदा निरमल है जो सचि राते सचु वसिआ मनि सोई ॥२॥
Saḏā nirmal hai jo sacẖ rāṯe sacẖ vasi▫ā man so▫ī. ||2||
Those who are imbued with Truth are immaculate and pure; the True Lord abides within their minds. ||2||
ਮੂਰਖ ਦੁਬਿਧਾ ਪੜ੍ਹਹਿ ਮੂਲੁ ਪਛਾਣਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ
मूरख दुबिधा पड़्हहि मूलु पछाणहि बिरथा जनमु गवाइआ
Mūrakẖ ḏubiḏẖā paṛėh mūl na pacẖẖāṇėh birthā janam gavā▫i▫ā.
The fools in duality read, but they do not understand anything; they waste their lives uselessly.
ਸੰਤ ਜਨਾ ਕੀ ਨਿੰਦਾ ਕਰਹਿ ਦੁਸਟੁ ਦੈਤੁ ਚਿੜਾਇਆ ੩॥
संत जना की निंदा करहि दुसटु दैतु चिड़ाइआ ॥३॥
Sanṯ janā kī ninḏā karahi ḏusat ḏaiṯ cẖiṛā▫i▫ā. ||3||
The wicked demon slandered the Saint, and stirred up trouble. ||3||
ਪ੍ਰਹਲਾਦੁ ਦੁਬਿਧਾ ਪੜੈ ਹਰਿ ਨਾਮੁ ਛੋਡੈ ਡਰੈ ਕਿਸੈ ਦਾ ਡਰਾਇਆ
प्रहलादु दुबिधा पड़ै हरि नामु छोडै डरै किसै दा डराइआ
Parahlāḏ ḏubiḏẖā na paṛai har nām na cẖẖodai darai na kisai ḏā darā▫i▫ā.
Prahlaad did not read in duality, and he did not abandon the Lord's Name; he was not afraid of any fear.
ਸੰਤ ਜਨਾ ਕਾ ਹਰਿ ਜੀਉ ਰਾਖਾ ਦੈਤੈ ਕਾਲੁ ਨੇੜਾ ਆਇਆ ੪॥
संत जना का हरि जीउ राखा दैतै कालु नेड़ा आइआ ॥४॥
Sanṯ janā kā har jī▫o rākẖā ḏaiṯai kāl neṛā ā▫i▫ā. ||4||
The Dear Lord became the Savior of the Saint, and the demonic Death could not even approach him. ||4||
ਆਪਣੀ ਪੈਜ ਆਪੇ ਰਾਖੈ ਭਗਤਾਂ ਦੇਇ ਵਡਿਆਈ
आपणी पैज आपे राखै भगतां देइ वडिआई
Āpṇī paij āpe rākẖai bẖagṯāʼn ḏe▫e vadi▫ā▫ī.
The Lord Himself saved his honor, and blessed his devotee with glorious greatness.
ਨਾਨਕ ਹਰਣਾਖਸੁ ਨਖੀ ਬਿਦਾਰਿਆ ਅੰਧੈ ਦਰ ਕੀ ਖਬਰਿ ਪਾਈ ੫॥੧੧॥੨੧॥
नानक हरणाखसु नखी बिदारिआ अंधै दर की खबरि पाई ॥५॥११॥२१॥
Nānak harṇākẖas nakẖī biḏāri▫ā anḏẖai ḏar kī kẖabar na pā▫ī. ||5||11||21||
O Nanak, Harnaakhash was torn apart by the Lord with His claws; the blind demon knew nothing of the Lord's Court. ||5||11||21||
(Ang 1133)
ਭੈਰਉ ਮਹਲਾ ਘਰੁ
भैरउ महला घरु
Bẖairo mėhlā 3 gẖar 2
Bhairao, Third Mehl, Second House:
ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
सतिगुर प्रसादि
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:
ਤਿਨਿ ਕਰਤੈ ਇਕੁ ਚਲਤੁ ਉਪਾਇਆ
तिनि करतै इकु चलतु उपाइआ
Ŧin karṯai ik cẖalaṯ upā▫i▫ā.
The Creator has staged His Wondrous Play.
ਅਨਹਦ ਬਾਣੀ ਸਬਦੁ ਸੁਣਾਇਆ
अनहद बाणी सबदु सुणाइआ
Anhaḏ baṇī sabaḏ suṇā▫i▫ā.
I listen to the Unstruck Sound-current of the Shabad, and the Bani of His Word.
ਮਨਮੁਖਿ ਭੂਲੇ ਗੁਰਮੁਖਿ ਬੁਝਾਇਆ
मनमुखि भूले गुरमुखि बुझाइआ
Manmukẖ bẖūle gurmukẖ bujẖā▫i▫ā.
The self-willed manmukhs are deluded and confused, while the Gurmukhs understand.
ਕਾਰਣੁ ਕਰਤਾ ਕਰਦਾ ਆਇਆ ੧॥
कारणु करता करदा आइआ ॥१॥
Kāraṇ karṯā karḏā ā▫i▫ā. ||1||
The Creator creates the Cause that causes. ||1||
ਗੁਰ ਕਾ ਸਬਦੁ ਮੇਰੈ ਅੰਤਰਿ ਧਿਆਨੁ
गुर का सबदु मेरै अंतरि धिआनु
Gur kā sabaḏ merai anṯar ḏẖi▫ān.
Deep within my being, I meditate on the Word of the Guru's Shabad.
ਹਉ ਕਬਹੁ ਛੋਡਉ ਹਰਿ ਕਾ ਨਾਮੁ ੧॥ ਰਹਾਉ
हउ कबहु छोडउ हरि का नामु ॥१॥ रहाउ
Ha▫o kabahu na cẖẖoda▫o har kā nām. ||1|| rahā▫o.
I shall never forsake the Name of the Lord. ||1||Pause||
ਪਿਤਾ ਪ੍ਰਹਲਾਦੁ ਪੜਣ ਪਠਾਇਆ
पिता प्रहलादु पड़ण पठाइआ
Piṯā parahlāḏ paṛaṇ paṯẖā▫i▫ā.
Prahlaad's father sent him to school, to learn to read.
ਲੈ ਪਾਟੀ ਪਾਧੇ ਕੈ ਆਇਆ
लै पाटी पाधे कै आइआ
Lai pātī pāḏẖe kai ā▫i▫ā.
He took his writing tablet and went to the teacher.
ਨਾਮ ਬਿਨਾ ਨਹ ਪੜਉ ਅਚਾਰ
नाम बिना नह पड़उ अचार
Nām binā nah paṛa▫o acẖār.
He said, "I shall not read anything except the Naam, the Name of the Lord.
ਮੇਰੀ ਪਟੀਆ ਲਿਖਿ ਦੇਹੁ ਗੋਬਿੰਦ ਮੁਰਾਰਿ ੨॥
मेरी पटीआ लिखि देहु गोबिंद मुरारि ॥२॥
Merī patī▫ā likẖ ḏeh gobinḏ murār. ||2||
Write the Lord's Name on my tablet."||2||
ਪੁਤ੍ਰ ਪ੍ਰਹਿਲਾਦ ਸਿਉ ਕਹਿਆ ਮਾਇ
पुत्र प्रहिलाद सिउ कहिआ माइ
Puṯar par▫hilāḏ si▫o kahi▫ā mā▫e.
Prahlaad's mother said to her son,
ਪਰਵਿਰਤਿ ਪੜਹੁ ਰਹੀ ਸਮਝਾਇ
परविरति पड़हु रही समझाइ
Parviraṯ na paṛahu rahī samjẖā▫e.
I advise you not to read anything except what you are taught.
ਨਿਰਭਉ ਦਾਤਾ ਹਰਿ ਜੀਉ ਮੇਰੈ ਨਾਲਿ
निरभउ दाता हरि जीउ मेरै नालि
Nirbẖa▫o ḏāṯā har jī▫o merai nāl.
He answered, "The Great Giver, my Fearless Lord God is always with me.
ਜੇ ਹਰਿ ਛੋਡਉ ਤਉ ਕੁਲਿ ਲਾਗੈ ਗਾਲਿ ੩॥
जे हरि छोडउ तउ कुलि लागै गालि ॥३॥
Je har cẖẖoda▫o ṯa▫o kul lāgai gāl. ||3||
If I were to forsake the Lord, then my family would be disgraced."||3||
ਪ੍ਰਹਲਾਦਿ ਸਭਿ ਚਾਟੜੇ ਵਿਗਾਰੇ
प्रहलादि सभि चाटड़े विगारे
Parahlāḏ sabẖ cẖātṛe vigāre.
Prahlaad has corrupted all the other students.
ਹਮਾਰਾ ਕਹਿਆ ਸੁਣੈ ਆਪਣੇ ਕਾਰਜ ਸਵਾਰੇ
हमारा कहिआ सुणै आपणे कारज सवारे
Hamārā kahi▫ā na suṇai āpṇe kāraj savāre.
He does not listen to what I say, and he does his own thing.
ਸਭ ਨਗਰੀ ਮਹਿ ਭਗਤਿ ਦ੍ਰਿੜਾਈ
सभ नगरी महि भगति द्रिड़ाई
Sabẖ nagrī mėh bẖagaṯ ḏariṛā▫ī.
He instigated devotional worship in the townspeople.
ਦੁਸਟ ਸਭਾ ਕਾ ਕਿਛੁ ਵਸਾਈ ੪॥
दुसट सभा का किछु वसाई ॥४॥
Ḏusat sabẖā kā kicẖẖ na vasā▫ī. ||4||
The gathering of the wicked people could not do anything against him. ||4||
ਸੰਡੈ ਮਰਕੈ ਕੀਈ ਪੂਕਾਰ
संडै मरकै कीई पूकार
Sandai markai kī▫ī pūkār.
Sanda and Marka, his teachers, made the complaint.
ਸਭੇ ਦੈਤ ਰਹੇ ਝਖ ਮਾਰਿ
सभे दैत रहे झख मारि
Sabẖe ḏaiṯ rahe jẖakẖ mār.
All the demons kept trying in vain.
ਭਗਤ ਜਨਾ ਕੀ ਪਤਿ ਰਾਖੈ ਸੋਈ
भगत जना की पति राखै सोई
Bẖagaṯ janā kī paṯ rākẖai so▫ī.
The Lord protected His humble devotee, and preserved his honor.
ਕੀਤੇ ਕੈ ਕਹਿਐ ਕਿਆ ਹੋਈ ੫॥
कीते कै कहिऐ किआ होई ॥५॥
Kīṯe kai kahi▫ai ki▫ā ho▫ī. ||5||
What can be done by mere created beings? ||5||
ਕਿਰਤ ਸੰਜੋਗੀ ਦੈਤਿ ਰਾਜੁ ਚਲਾਇਆ
किरत संजोगी दैति राजु चलाइआ
Kiraṯ sanjogī ḏaiṯ rāj cẖalā▫i▫ā.
Because of his past karma, the demon ruled over his kingdom.
ਹਰਿ ਬੂਝੈ ਤਿਨਿ ਆਪਿ ਭੁਲਾਇਆ
हरि बूझै तिनि आपि भुलाइआ
Har na būjẖai ṯin āp bẖulā▫i▫ā.
He did not realize the Lord; the Lord Himself confused him.
ਪੁਤ੍ਰ ਪ੍ਰਹਲਾਦ ਸਿਉ ਵਾਦੁ ਰਚਾਇਆ
पुत्र प्रहलाद सिउ वादु रचाइआ
Puṯar parahlāḏ si▫o vāḏ racẖā▫i▫ā.
He started an argument with his son Prahlaad.
ਅੰਧਾ ਬੂਝੈ ਕਾਲੁ ਨੇੜੈ ਆਇਆ ੬॥
अंधा बूझै कालु नेड़ै आइआ ॥६॥
Anḏẖā na būjẖai kāl neṛai ā▫i▫ā. ||6||
The blind one did not understand that his death was approaching. ||6||
ਪ੍ਰਹਲਾਦੁ ਕੋਠੇ ਵਿਚਿ ਰਾਖਿਆ ਬਾਰਿ ਦੀਆ ਤਾਲਾ
प्रहलादु कोठे विचि राखिआ बारि दीआ ताला
Parahlāḏ koṯẖe vicẖ rākẖi▫ā bār ḏī▫ā ṯālā.
Prahlaad was placed in a cell, and the door was locked.
ਨਿਰਭਉ ਬਾਲਕੁ ਮੂਲਿ ਡਰਈ ਮੇਰੈ ਅੰਤਰਿ ਗੁਰ ਗੋਪਾਲਾ
निरभउ बालकु मूलि डरई मेरै अंतरि गुर गोपाला
Nirbẖa▫o bālak mūl na dar▫ī merai anṯar gur gopālā.
The fearless child was not afraid at all. He said, "Within my being, is the Guru, the Lord of the World.
ਕੀਤਾ ਹੋਵੈ ਸਰੀਕੀ ਕਰੈ ਅਨਹੋਦਾ ਨਾਉ ਧਰਾਇਆ
कीता होवै सरीकी करै अनहोदा नाउ धराइआ
Kīṯā hovai sarīkī karai anhoḏā nā▫o ḏẖarā▫i▫ā.
The created being tried to compete with his Creator, but he assumed this name in vain.
ਜੋ ਧੁਰਿ ਲਿਖਿਆ + ਆਇ ਪਹੁਤਾ ਜਨ ਸਿਉ ਵਾਦੁ ਰਚਾਇਆ ੭॥
जो धुरि लिखिआ सो आइ पहुता जन सिउ वादु रचाइआ ॥७॥
Jo ḏẖur likẖi▫ā so ā▫e pahuṯā jan si▫o vāḏ racẖā▫i▫ā. ||7||
That which was predestined for him has come to pass; he started an argument with the Lord's humble servant. ||7||
ਪਿਤਾ ਪ੍ਰਹਲਾਦ ਸਿਉ ਗੁਰਜ ਉਠਾਈ
पिता प्रहलाद सिउ गुरज उठाई
Piṯā parahlāḏ si▫o guraj uṯẖā▫ī.
The father raised the club to strike down Prahlaad, saying,
ਕਹਾਂ ਤੁਮ੍ਹ੍ਹਾਰਾ ਜਗਦੀਸ ਗੁਸਾਈ
कहां तुम्हारा जगदीस गुसाई
Kahāʼn ṯumĥārā jagḏīs gusā▫ī.
Where is your God, the Lord of the Universe, now?
ਜਗਜੀਵਨੁ ਦਾਤਾ ਅੰਤਿ ਸਖਾਈ
जगजीवनु दाता अंति सखाई
Jagjīvan ḏāṯā anṯ sakẖā▫ī.
He replied, "The Life of the World, the Great Giver, is my Help and Support in the end.
ਜਹ ਦੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਈ ੮॥
जह देखा तह रहिआ समाई ॥८॥
Jah ḏekẖā ṯah rahi▫ā samā▫ī. ||8||
Wherever I look, I see Him permeating and prevailing."||8||
ਥੰਮ੍ਹ੍ਹੁ ਉਪਾੜਿ ਹਰਿ ਆਪੁ ਦਿਖਾਇਆ
थम्हु उपाड़ि हरि आपु दिखाइआ
Thamh upāṛ har āp ḏikẖā▫i▫ā.
Tearing down the pillars, the Lord Himself appeared.
ਅਹੰਕਾਰੀ ਦੈਤੁ ਮਾਰਿ ਪਚਾਇਆ
अहंकारी दैतु मारि पचाइआ
Ahaʼnkārī ḏaiṯ mār pacẖā▫i▫ā.
The egotistical demon was killed and destroyed.
ਭਗਤਾ ਮਨਿ ਆਨੰਦੁ ਵਜੀ ਵਧਾਈ
भगता मनि आनंदु वजी वधाई
Bẖagṯā man ānanḏ vajī vaḏẖā▫ī.
The minds of the devotees were filled with bliss, and congratulations poured in.
ਅਪਨੇ ਸੇਵਕ ਕਉ ਦੇ ਵਡਿਆਈ ੯॥
अपने सेवक कउ दे वडिआई ॥९॥
Apne sevak ka▫o ḏe vadi▫ā▫ī. ||9||
He blessed His servant with glorious greatness. ||9||
ਜੰਮਣੁ ਮਰਣਾ ਮੋਹੁ ਉਪਾਇਆ
जमणु मरणा मोहु उपाइआ
Jamaṇ marṇā moh upā▫i▫ā.
He created birth, death and attachment.
ਆਵਣੁ ਜਾਣਾ ਕਰਤੈ ਲਿਖਿ ਪਾਇਆ
आवणु जाणा करतै लिखि पाइआ
Āvaṇ jāṇā karṯai likẖ pā▫i▫ā.
The Creator has ordained coming and going in reincarnation.
ਪ੍ਰਹਲਾਦ ਕੈ ਕਾਰਜਿ ਹਰਿ ਆਪੁ ਦਿਖਾਇਆ
प्रहलाद कै कारजि हरि आपु दिखाइआ
Parahlāḏ kai kāraj har āp ḏikẖā▫i▫ā.
For the sake of Prahlaad, the Lord Himself appeared.
ਭਗਤਾ ਕਾ ਬੋਲੁ ਆਗੈ ਆਇਆ ੧੦॥
भगता का बोलु आगै आइआ ॥१०॥
Bẖagṯā kā bol āgai ā▫i▫ā. ||10||
The word of the devotee came true. ||10||
ਦੇਵ ਕੁਲੀ ਲਖਿਮੀ ਕਉ ਕਰਹਿ ਜੈਕਾਰੁ
देव कुली लखिमी कउ करहि जैकारु
Ḏev kulī lakẖimī ka▫o karahi jaikār.
The gods proclaimed the victory of Lakshmi, and said,
ਮਾਤਾ ਨਰਸਿੰਘ ਕਾ ਰੂਪੁ ਨਿਵਾਰੁ
माता नरसिंघ का रूपु निवारु
Māṯā narsingẖ kā rūp nivār.
O mother, make this form of the Man-lion disappear!
ਲਖਿਮੀ ਭਉ ਕਰੈ ਸਾਕੈ ਜਾਇ
लखिमी भउ करै साकै जाइ
Lakẖimī bẖa▫o karai na sākai jā▫e.
Lakshmi was afraid, and did not approach.
(Ang 1154)
 
Jul 30, 2004
1,744
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world
Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

ਪ੍ਰਹਲਾਦੁ ਜਨੁ ਚਰਣੀ ਲਾਗਾ ਆਇ ੧੧॥
प्रहलादु जनु चरणी लागा आइ ॥११॥
Parahlāḏ jan cẖarṇī lāgā ā▫e. ||11||
The humble servant Prahlaad came and fell at the Lord's Feet. ||11||
ਸਤਿਗੁਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਦ੍ਰਿੜਾਇਆ
सतिगुरि नामु निधानु द्रिड़ाइआ
Saṯgur nām niḏẖān driṛ▫ā▫i▫ā.
The True Guru implanted the treasure of the Naam within.
ਰਾਜੁ ਮਾਲੁ ਝੂਠੀ ਸਭ ਮਾਇਆ
राजु मालु झूठी सभ माइआ
Rāj māl jẖūṯẖī sabẖ mā▫i▫ā.
Power, property and all Maya is false.
ਲੋਭੀ ਨਰ ਰਹੇ ਲਪਟਾਇ
लोभी नर रहे लपटाइ
Lobẖī nar rahe laptā▫e.
But still, the greedy people continue clinging to them.
ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ੧੨॥
हरि के नाम बिनु दरगह मिलै सजाइ ॥१२॥
Har ke nām bin ḏargėh milai sajā▫e. ||12||
Without the Name of the Lord, the mortals are punished in His Court. ||12||
ਕਹੈ ਨਾਨਕੁ ਸਭੁ ਕੋ ਕਰੇ ਕਰਾਇਆ
कहै नानकु सभु को करे कराइआ
Kahai Nānak sabẖ ko kare karā▫i▫ā.
Says Nanak, everyone acts as the Lord makes them act.
ਸੇ ਪਰਵਾਣੁ ਜਿਨੀ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਇਆ
से परवाणु जिनी हरि सिउ चितु लाइआ
Se parvāṇ jinī har si▫o cẖiṯ lā▫i▫ā.
They alone are approved and accepted, who focus their consciousness on the Lord.
ਭਗਤਾ ਕਾ ਅੰਗੀਕਾਰੁ ਕਰਦਾ ਆਇਆ
भगता का अंगीकारु करदा आइआ
Bẖagṯā kā angīkār karḏā ā▫i▫ā.
He has made His devotees His Own.
ਕਰਤੈ ਅਪਣਾ ਰੂਪੁ ਦਿਖਾਇਆ ੧੩॥੧॥੨॥
करतै अपणा रूपु दिखाइआ ॥१३॥१॥२॥
Karṯai apṇā rūp ḏikẖā▫i▫ā. ||13||1||2||
The Creator has appeared in His Own Form. ||13||1||2||

(Ang 1155)
ਪ੍ਰਹਲਾਦ ਪਠਾਏ ਪੜਨ ਸਾਲ
प्रहलाद पठाए पड़न साल
Parahlāḏ paṯẖā▫e paṛan sāl.
Prahlaad was sent to school.
ਸੰਗਿ ਸਖਾ ਬਹੁ ਲੀਏ ਬਾਲ
संगि सखा बहु लीए बाल
Sang sakẖā baho lī▫e bāl.
He took many of his friends along with him.
ਮੋ ਕਉ ਕਹਾ ਪੜ੍ਹ੍ਹਾਵਸਿ ਆਲ ਜਾਲ
मो कउ कहा पड़्हावसि आल जाल
Mo ka▫o kahā paṛĥāvas āl jāl.
He asked his teacher, "Why do you teach me about worldly affairs?
ਮੇਰੀ ਪਟੀਆ ਲਿਖਿ ਦੇਹੁ ਸ੍ਰੀ ਪਾਲ+ ੧॥
मेरी पटीआ लिखि देहु स्री गोपाल ॥१॥
Merī patī▫ā likẖ ḏeh sarī gopāl. ||1||
Write the Name of the Dear Lord on my tablet."||1||
ਨਹੀ ਛੋਡਉ ਰੇ ਬਾਬਾ ਰਾਮ ਨਾਮ
नही छोडउ रे बाबा राम नाम
Nahī cẖẖoda▫o re bābā rām nām.
O Baba, I will not forsake the Name of the Lord.
ਮੇਰੋ ਅਉਰ ਪੜ੍ਹ੍ਹਨ ਸਿਉ ਨਹੀ ਕਾਮੁ ੧॥ ਰਹਾਉ
मेरो अउर पड़्हन सिउ नही कामु ॥१॥ रहाउ
Mero a▫or paṛĥan si▫o nahī kām. ||1|| rahā▫o.
I will not bother with any other lessons. ||1||Pause||
ਸੰਡੈ ਮਰਕੈ ਕਹਿਓ ਜਾਇ
संडै मरकै कहिओ जाइ
Sandai markai kahi▫o jā▫e.
Sanda and Marka went to the king to complain.
ਪ੍ਰਹਲਾਦ ਬੁਲਾਏ ਬੇਗਿ ਧਾਇ
प्रहलाद बुलाए बेगि धाइ
Parahlāḏ bulā▫e beg ḏẖā▫e.
He sent for Prahlaad to come at once.
ਤੂ ਰਾਮ ਕਹਨ ਕੀ ਛੋਡੁ ਬਾਨਿ
तू राम कहन की छोडु बानि
Ŧū rām kahan kī cẖẖod bān.
He said to him, "Stop uttering the Lord's Name.
ਤੁਝੁ ਤੁਰਤੁ ਛਡਾਊ ਮੇਰੋ ਕਹਿਓ ਮਾਨਿ ੨॥
तुझु तुरतु छडाऊ मेरो कहिओ मानि ॥२॥
Ŧujẖ ṯuraṯ cẖẖadā▫ū mero kahi▫o mān. ||2||
I shall release you at once, if you obey my words."||2||
ਮੋ ਕਉ ਕਹਾ ਸਤਾਵਹੁ ਬਾਰ ਬਾਰ
मो कउ कहा सतावहु बार बार
Mo ka▫o kahā saṯāvahu bār bār.
Prahlaad answered, "Why do you annoy me, over and over again?
ਪ੍ਰਭਿ ਜਲ ਥਲ ਗਿਰਿ ਕੀਏ ਪਹਾਰ
प्रभि जल थल गिरि कीए पहार
Parabẖ jal thal gir kī▫e pahār.
God created the water, land, hills and mountains.
ਇਕੁ ਰਾਮੁ ਛੋਡਉ ਗੁਰਹਿ ਗਾਰਿ
इकु रामु छोडउ गुरहि गारि
Ik rām na cẖẖoda▫o gurėh gār.
I shall not forsake the One Lord; if I did, I would be going against my Guru.
ਮੋ ਕਉ ਘਾਲਿ ਜਾਰਿ ਭਾਵੈ ਮਾਰਿ ਡਾਰਿ ੩॥
मो कउ घालि जारि भावै मारि डारि ॥३॥
Mo ka▫o gẖāl jār bẖāvai mār dār. ||3||
You might as well throw me into the fire and kill me."||3||
ਕਾਢਿ ਖੜਗੁ ਕੋਪਿਓ ਰਿਸਾਇ
काढि खड़गु कोपिओ रिसाइ
Kādẖ kẖaṛag kopi▫o risā▫e.
The king became angry and drew his sword.
ਤੁਝ ਰਾਖਨਹਾਰੋ ਮੋਹਿ ਬਤਾਇ
तुझ राखनहारो मोहि बताइ
Ŧujẖ rākẖanhāro mohi baṯā▫e.
Show me your protector now!
ਪ੍ਰਭ ਥੰਭ ਤੇ ਨਿਕਸੇ ਕੈ ਬਿਸਥਾਰ
प्रभ थ्मभ ते निकसे कै बिसथार
Parabẖ thambẖ ṯe nikse kai bisthār.
So God emerged out of the pillar, and assumed a mighty form.
ਹਰਨਾਖਸੁ ਛੇਦਿਓ ਨਖ ਬਿਦਾਰ ੪॥
हरनाखसु छेदिओ नख बिदार ॥४॥
Harnākẖas cẖẖeḏi▫o nakẖ biḏār. ||4||
He killed Harnaakhash, tearing him apart with his nails. ||4||
ਓਇ ਪਰਮ ਪੁਰਖ ਦੇਵਾਧਿ ਦੇਵ
ओइ परम पुरख देवाधि देव
O▫e param purakẖ ḏevāḏẖ ḏev.
The Supreme Lord God, the Divinity of the divine,
ਭਗਤਿ ਹੇਤਿ ਨਰਸਿੰਘ ਭੇਵ
भगति हेति नरसिंघ भेव
Bẖagaṯ heṯ narsingẖ bẖev.
for the sake of His devotee, assumed the form of the man-lion.
ਕਹਿ ਕਬੀਰ ਕੋ ਲਖੈ ਪਾਰ
कहि कबीर को लखै पार
Kahi Kabīr ko lakẖai na pār.
Says Kabeer, no one can know the Lord's limits.
ਪ੍ਰਹਲਾਦ ਉਧਾਰੇ ਅਨਿਕ ਬਾਰ ੫॥੪॥
प्रहलाद उधारे अनिक बार ॥५॥४॥
Parahlāḏ uḏẖāre anik bār. ||5||4||
He saves His devotees like Prahlaad over and over again. ||5||4||
(Ang 1194)

ਅੰਬਰੀਕ ਕਉ ਦੀਓ ਅਭੈ ਪਦੁ ਰਾਜੁ ਭਭੀਖਨ ਅਧਿਕ ਕਰਿਓ
अम्बरीक कउ दीओ अभै पदु राजु भभीखन अधिक करिओ
Ambrīk ka▫o ḏī▫o abẖai paḏ rāj bẖabẖīkẖan aḏẖik kari▫o.
The Lord blessed Ambreek with fearless dignity, and elevated Bhabhikhan to become king.
ਨਉ ਨਿਧਿ ਠਾਕੁਰਿ ਦਈ ਸੁਦਾਮੈ ਧ੍ਰੂਅ ਅਟਲੁ ਅਜਹੂ ਟਰਿਓ ੩॥
नउ निधि ठाकुरि दई सुदामै ध्रूअ अटलु अजहू टरिओ ॥३॥
Na▫o niḏẖ ṯẖākur ḏa▫ī suḏāmai ḏẖarū▫a atal ajhū na tari▫o. ||3||
Sudama's Lord and Master blessed him with the nine treasures; he made Dhroo permanent and unmoving; as the north star, he still hasn't moved. ||3||
ਭਗਤ ਹੇਤਿ ਮਾਰਿਓ ਹਰਨਾਖਸੁ ਨਰਸਿੰਘ ਰੂਪ ਹੋਇ ਦੇਹ ਧਰਿਓ
भगत हेति मारिओ हरनाखसु नरसिंघ रूप होइ देह धरिओ
Bẖagaṯ heṯ māri▫o harnākẖas narsingẖ rūp ho▫e ḏeh ḏẖari▫o.
For the sake of His devotee Prahlaad, God assumed the form of the man-lion, and killed Harnaakhash.
ਨਾਮਾ ਕਹੈ ਭਗਤਿ ਬਸਿ ਕੇਸਵ ਅਜਹੂੰ ਬਲਿ ਕੇ ਦੁਆਰ ਖਰੋ ੪॥੧॥
नामा कहै भगति बसि केसव अजहूं बलि के दुआर खरो ॥४॥१॥
Nāmā kahai bẖagaṯ bas kesav ajahūʼn bal ke ḏu▫ār kẖaro. ||4||1||
Says Naam Dayv, the beautiful
(Ang 1105)

ਸੰਡਾ ਮਰਕਾ ਜਾਇ ਪੁਕਾਰੇ
संडा मरका जाइ पुकारे
Sandā markā jā▫e pukāre.
Sanda and Marka went and complained to Harnaakhash,
ਪੜੈ ਨਹੀ ਹਮ ਹੀ ਪਚਿ ਹਾਰੇ
पड़ै नही हम ही पचि हारे
Paṛai nahī ham hī pacẖ hāre.
Your son does not read his lessons. We are tired of trying to teach him.
ਰਾਮੁ ਕਹੈ ਕਰ ਤਾਲ ਬਜਾਵੈ ਚਟੀਆ ਸਭੈ ਬਿਗਾਰੇ ੧॥
रामु कहै कर ताल बजावै चटीआ सभै बिगारे ॥१॥
Rām kahai kar ṯāl bajāvai cẖatī▫ā sabẖai bigāre. ||1||
He chants the Lord's Name, clapping his hands to keep the beat; he has spoiled all the other students. ||1||
ਰਾਮ ਨਾਮਾ ਜਪਿਬੋ ਕਰੈ
राम नामा जपिबो करै
Rām nāmā japibo karai.
He chants the Lord's Name,
ਹਿਰਦੈ ਹਰਿ ਜੀ ਕੋ ਸਿਮਰਨੁ ਧਰੈ ੧॥ ਰਹਾਉ
हिरदै हरि जी को सिमरनु धरै ॥१॥ रहाउ
Hirḏai har jī ko simran ḏẖarai. ||1|| rahā▫o.
and he has enshrined meditative remembrance of the Lord within his heart."||1||Pause||
ਬਸੁਧਾ ਬਸਿ ਕੀਨੀ ਸਭ ਰਾਜੇ ਬਿਨਤੀ ਕਰੈ ਪਟਰਾਨੀ
बसुधा बसि कीनी सभ राजे बिनती करै पटरानी
Basuḏẖā bas kīnī sabẖ rāje binṯī karai patrānī.
Your father the king has conquered the whole world, said his mother the queen.
ਪੂਤੁ ਪ੍ਰਹਿਲਾਦੁ ਕਹਿਆ ਨਹੀ ਮਾਨੈ ਤਿਨਿ ਤਉ ਅਉਰੈ ਠਾਨੀ ੨॥
पूतु प्रहिलादु कहिआ नही मानै तिनि तउ अउरै ठानी ॥२॥
Pūṯ par▫hilāḏ kahi▫ā nahī mānai ṯin ṯa▫o a▫urai ṯẖānī. ||2||
O Prahlad my son, you do not obey him, so he has decided to deal with you in another way.||2||
ਦੁਸਟ ਸਭਾ ਮਿਲਿ ਮੰਤਰ ਉਪਾਇਆ ਕਰਸਹ ਅਉਧ ਘਨੇਰੀ
दुसट सभा मिलि मंतर उपाइआ करसह अउध घनेरी
Ḏusat sabẖā mil manṯar upā▫i▫ā karsah a▫oḏẖ gẖanerī.
The council of villains met and resolved to send Prahlaad into the life hereafter.
ਗਿਰਿ ਤਰ ਜਲ ਜੁਆਲਾ ਭੈ ਰਾਖਿਓ ਰਾਜਾ ਰਾਮਿ ਮਾਇਆ ਫੇਰੀ ੩॥
गिरि तर जल जुआला भै राखिओ राजा रामि माइआ फेरी ॥३॥
Gir ṯar jal ju▫ālā bẖai rākẖi▫o rājā rām mā▫i▫ā ferī. ||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||
ਕਾਢਿ ਖੜਗੁ ਕਾਲੁ ਭੈ ਕੋਪਿਓ ਮੋਹਿ ਬਤਾਉ ਜੁ ਤੁਹਿ ਰਾਖੈ
काढि खड़गु कालु भै कोपिओ मोहि बताउ जु तुहि राखै
Kādẖ kẖaṛag kāl bẖai kopi▫o mohi baṯā▫o jo ṯuhi rākẖai.
Harnaakhash thundered with rage and threatened to kill Prahlaad. "Tell me, who can save you?
ਪੀਤ ਪੀਤਾਂਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ਥੰਭ ਮਾਹਿ ਹਰਿ ਭਾਖੈ ੪॥
पीत पीतांबर त्रिभवण धणी थ्मभ माहि हरि भाखै ॥४॥
Pīṯ pīṯāʼnbar ṯaribẖavaṇ ḏẖaṇī thambẖ māhi har bẖākẖai. ||4||
Prahlaad answered, "The Lord, the Master of the three worlds, is contained even in this pillar to which I am tied."||4||
ਹਰਨਾਖਸੁ ਜਿਨਿ ਨਖਹ ਬਿਦਾਰਿਓ ਸੁਰਿ ਨਰ ਕੀਏ ਸਨਾਥਾ
हरनाखसु जिनि नखह बिदारिओ सुरि नर कीए सनाथा
Harnākẖas jin nakẖah biḏāri▫o sur nar kī▫e sanāthā.
The Lord who tore Harnaakhash apart with His nails proclaimed Himself the Lord of gods and men.
ਕਹਿ ਨਾਮਦੇਉ ਹਮ ਨਰਹਰਿ ਧਿਆਵਹ ਰਾਮੁ ਅਭੈ ਪਦ ਦਾਤਾ ੫॥੩॥੯॥
कहि नामदेउ हम नरहरि धिआवह रामु अभै पद दाता ॥५॥३॥९॥
Kahi nāmḏe▫o ham narhar ḏẖi▫āvėh rām abẖai paḏ ḏāṯā. ||5||3||9||
Says Naam Dayv, I meditate on the Lord, the Man-lion, the Giver of fearless dignity. ||5||3||9||
(Ang 1165)
 
Jul 30, 2004
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Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Gurfateh

Now das touches writers attempt to attack Gyan Prabodh Part.

Well as per writer term Patshahi 10 is just there to misguide us and due to Shri Bhagwati Ji Sahai( Wealth Bhagwati Ji is helpful) it is some goddess worshipper has asked some help from goddess,while over here itself we find that help is been told already been there from Bhagwati and further before this we find this.


ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
सतिगुर प्रसादि
The Lord is one, He can be realized by the grace of the True Guru.

Page 325, Line 7


ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ
स्री भगउती जी सहाइ
Let the Lord (The Primal Lord, who known as Sri Bhagauti Ji—The Primal Mother) be helpful.

Page 325, Line 8


ਅਥ ਗਿਆਨ ਪ੍ਰਬੋਧ ਗ੍ਰੰਥ ਲਿਖਯਤੇ
अथ गिआन प्रबोध ग्रंथ लिखयते
Thus the book named GYAN PRABODH (Unforldment of Knowledge) is being written.

Page 325, Line 9


ਪਾਤਸ਼ਾਹੀ ੧੦
पातशाही १०॥
Gyan Prabodh of Tenth Sovereign (Guru).


Writer does not mentions Ek Oankar Satiguru Prasad and which godess worshipper writes this at start and if yes then what about these lines in Shri Guru Granth Sahib Ji.Further to it often Kala Afghana Ji say that Ek Oankar Shri Wahiguru Ji Ki Fateh is deformed form of Ek Satigur Prasad and it is done just for the purpose of diluting the Sikhism.Missionry Dalbeer Singh Ji further state that during baptism we are told to not to use Shri before Wahiguru Ji Ki Fateh,so Shri and this salutation are mismatched in Shri Dasham Granth Sahib Ji.Das has two questions to Kala Afghana Ji and Dalbeer Singh Ji. To Afghana Sahib, Will he accept now this Ek Oankar Satigur Prasad as start of Gyan Prabodh Ji?Likewise Dalbeer Singh Ji rembered this thing of Singh baptism him ie not to use Shri and is obeying this but what about 5 Banis,Singh used while preparing baptism or what about Banis he was told to recite daily as a baptized Sikh? He is opposing them.

So das is aware that at present like name of Tenth Master is as per them due to conspiracy so will be start with Ek Oankar Satigu Parsad.

Bhagawati may mean manifestation of Akal as power in sword as told before in the topic of Shastar Naam Mala Puran(some more info,there have been other Puran also written in Hindi out side 18+18 Puranas like Niranjan Purana of Nathyogis). Likwise Godess worshipper will never write


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.


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.


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.

So we see that godess are shown to sing praise of this God and writer claims that there is nothing devine and only praise of “Mahakal” Demigod.

As per Kalika Puran,when Shiv was installing his semen in fire two drops were fallen out. Out of one Bhringi was born while with other Mahakal was born(refer Mahan Kosh of Mr Nabha).While as per Shiv Puran we have Mahakal as on incarnation of Shiva about which das will discuss later.

What about Shiv we have in this Gyan Prabodh,



ਛਪੈ ਛੰਦ
Chhapai Chhand||
CHAPAI STANZA
Line 10


ਬੇਦ ਭੇਦ ਨਹੀਂ ਲਖੇ ਬ੍ਰਹਮ ਬ੍ਰਹਮਾ ਨਹੀਂ ਬੁੱਝੇ
Bed bhed naheen lakhe Brahm Brahmaa naheen bujjhe||
The Vedas and even Brahma do not know the secret of Brahman.
Line 11


ਬਿਆਸ ਪਰਾਸੁਰ ਸੁਕ ਸਨਾਦਿ ਸਿਵ ਅੰਤੁ ਸੁੱਝੇ
Bkaas Paraasur Suk Sanaadh Siv ant(u) na sujjhe||
Vyas, Parashar, Sukhedev, Sanak etc., and Shiva do not know His Limits.
Line 12


ਸਨਤ ਕੁਮਾਰ ਸਨਕਾਦਿ ਸਰਬ ਜਉ ਸਮਾ ਪਾਵਹਿ
Sanat Kumaar Sanakaadh sarab jau samaa na paavah(i)||
Sanat Kumar, Sanak etc., all of them do not comprehend the time.
Line 13


ਲਖ ਲਖਮੀ ਲਖ ਬਿਸਨ ਕਿਸਨ ਕਈ ਨੇਤਿ ਬਤਾਵਹਿ
Lakh Lakhmilakh Bisan Kisan kainet(i) bataavah(i)||
Lakhs of Lakshmis and Vishnus and many Krishnas call Him “NETI”.
Line 14

ਅਸੰਭ ਰੂਪ ਅਨਭੈ ਪ੍ਰਭਾ ਅਤਿ ਬਲਿਸਟ ਜਲਿ ਥਲਿ ਕਰਣ
अस्मभ रूप अनभै प्रभा अति बलिसट जलि थलि करण
He is an Unborn Entity, His Glory is manifested through knowledge, He is most powerful and cause of the creation of water and land.

Page 334, Line 1


ਅਚੁਤ ਅਨੰਤ ਅਦ੍ਵੈ ਅਮਿਤ ਨਾਥ ਨਿਰੰਜਨ ਤਵ ਸਰਣ ੩੨
अचुत अनंत अद्वै अमित नाथ निरंजन तव सरण ॥१॥३२॥
He is imperishable, boundless, Non-dual, Unlimited and the Transcendent Lord, I am in Thy Refuge. 1 .32


Line 10


ਅਗੰਮ ਤੇਜ ਸੋਭੀਯੰ ਰਿਖੀਸ ਈਸ ਲੋਭੀਯੰ
Aganm tej sobheeyang|| Rikhees ees lobheeyang||
Thy Inaccesible Glory looks elegant; therefore the great sages and Shiva are covetous to have Thy Sight.
Line 11


ਅਨੇਕ ਬਾਰ ਧਿਆਵਹੀ ਤਤ੍ਰ ਪਾਰ ਪਾਵਹੀ ੮੭
Anek baar dhiaavahee|| Na tatra paar paavahee||9||87||
They remember Thy Name many times; even then they have not been able go know Thy limits.9.87.


Line 12


ਸੁ ਕੋਟ ਚਕ੍ਰ ਬਕਤ੍ਰਣੰ ਬਦੰਤ ਬੇਦ ਚਤ੍ਰਕੰ
Su kot charka baktranang|| Badant Bed chatrakang||
Millions of four-headed Brahmas; recite the four Vedas.
Line 13


ਅਸੰਭ ਅਸੰਭ ਮਾਨੀਐ ਕਰੋਰ ਬਿਸਨ ਠਾਨੀਐ ੨੪੧੦੨
Asanbh asanbh maaneeai|| Karor Bisan thaaneeai||24||102||
Millions of Shiva worship that Wonderful Entity; millions of Vishnus adore Him.24.102.



ਚਲੰਤ ਚੰਡ ਮੰਡਕਾ ਅਖੰਡ ਖੰਡ ਦੁ ਪਲਾ
Chhalant Chan? man?akaa|| Akhan? khan? du palaa||
Moving Armies of Chandika (Goddess) in the battlefield; Thou destroyest in an instant seemingly imperishable warriors.

ਖਿਵੰਤ ਬਿਜੁ ਜ੍ਵਾਲਕਾ ਅਨੰਤ ਗੱਦਿ ਬਿੱਦਸਾ ੮੦
Khivant bij(u) jvaalkaa|| Anant gad(i) biddasaa||2||80||
Thou movest like the fire of lightning; O Infinite Lord! Thy Thorne is visualized in all directions.2.80.


Das really pities the intellect of missionaries who never tried to verify the truth. Shame on them.

Das talked about some Dalit awakeing so times has come to tell that Akal is in all by giving some verse from here.


ਰੰਕ ਭਯੋ ਰਾਵਤ ਕਹੂੰ ਭੂਪੰ ਕਹੂੰ ਸਮੁੰਦ੍ਰ ਸਰਿਤਾ ਕਹੂੰ ਕੂਪੰ ੨੭
Rank bhayo raavat kahoon bhoopang|| Kahoon samundra saritaa kahoon koopang||7||27||
Somewhere Thou art pauper, somewhere chieftain and somwerher king. Somewhere Thou art ocean, somewhere stream and somewhere a well.7.27.


ਤ੍ਰਿਭੰਗੀ ਛੰਦ
TribhangiChhand||
TRIBHANGI STANZA
Line 4


ਸਰਤਾ ਕਹੂੰ ਕੂਪੰ ਸਮੁੰਦ ਸਰੂਪੰ ਅਲਖ ਬਿਭੂਤੰ ਅਮਿਤ ਗਤੰ
Sartaa kahoon koopang samund saroopang alakh bibhootang amit gatang||
Somewhere Thou art in the form of stream, somewhere well and somewhere Ocean; Thou art of Incomprehensible wealth and Unlimited movement.
Line 5


ਅਦ੍ਵੈ ਅਬਿਨਾਸੀ ਪਰਮ ਪ੍ਰਕਾਸੀ ਤੇਜ ਸੁਰਾਸੀ ਅਕ੍ਰਿਤ ਕ੍ਰਿਤੰ
Advai abinaasiparam prakaasitej suraasiakrit kritang||
Thou art Non-dual, Indestructible, Illuminator of thy light, the outlay of splendour and Creator of the Uncreated.
Line 6


ਜਿਹ ਰੂਪ ਰੇਖੰ ਅਲਖ ਅਭੇਖੰ ਅਮਿਤ ਅਦ੍ਵੈਖੰ ਸਰਬ ਮਈ
Jih roop na rekhang alakh abhaakhang amig advaikhang sarab maee||
Thou art without form and mark, Thou art Incomprehensible, Guiseless, Unlimited, Unblemished, manifesting all forms.
Line 7


ਸਭ ਕਿਲਵਿਖ ਹਰਣੰ ਪਤਿਤ ਉਧਰਣੰ ਅਸਰਣਿ ਸਰਣੰ ਏਕ ਦਈ ੨੮
Sabh kilvikh haranang patit udharanang asaran(i) saranang ek daee||8||28||
Thou art the remover of sins, the redeemer of sinners and the only Motivator of keeping the patronless under refuge.8.28.


ਖਲ ਦਲ ਬਲ ਹਰਣੰ ਦੁਸਟ ਬਿਦਰਣੰ ਅਸ ਰਣ ਸਰਣੰ ਅਮਿਤ ਗਤੰ
Khal dal bal haranang dust bidaranang as ran saranang amit gatang||
Thou art the remover of the strength of the forces of foolish tyrants and causest fear fear amongst them; Thou art the Keeper of patroness under Thy refuge and hast Unlimited movement.
Line 1


ਚੰਚਲ ਚਖ ਚਾਰਣ ਮੱਛ ਬਿਡਾਰਣ ਪਾਪ ਪ੍ਰਹਾਰਣ ਅਮਿਤ ਮਤੰ
Chanchal chakh chaaran machchh bi?aaran paap prahaaran amit matang||
Thy mercurial eyes even undo the movement of the fishes; Thou art the destroyer of sins and hast Unlimited intellect.
Line 2


ਆਜਾਨ ਸੁ ਬਾਹੰ ਸਾਹਨ ਸਾਹੰ ਮਹਿਮਾ ਮਾਹੰ ਸਰਬ ਮਈ
aajaan su baahang saahan saahang mahimaa maahang sarab maee||
Thou hast long arms upto the Knees and art the king of kings, Thy Praise Pervades all likewise.
Line 3


ਜਲ ਥਲ ਬਨ ਰਹਿਤਾ ਬਨ ਤ੍ਰਿਨਿ ਕਹਿਤਾ ਖਲ ਦਲ ਦਹਿਤਾ ਸੁ ਨਰਿ ਸੂਹੀ ੧੦੩੦
Jal thal ban rahitaa ban trin(i) kahitaa kahl dal dahitaa su nar(i) sahee||10/30||
Thou abidest in waters, on land and in forests, Thou art praised by forest and blades of grass; O Supreme Purusha! Thou art the consumer of the forces of foolish tyrants.10.30.
8


ਅਰਧ ਨਰਾਜ ਛੰਦ
अरध नराज छंद
ARDH NARAAJ STANZA

Page 343, Line 9


ਤ੍ਵ ਪ੍ਰਸਾਦਿ
त्व प्रसादि
BY THY GRACE

Page 343, Line 10


ਸਜਸ ਤੁਯੰ ਧਜਸ ਤੁਯੰ
सजस तुयं धजस तुयं
O Lord! Thou art Praiseworthy; Thou art the Banner of Honuor.

Page 343, Line 11


ਅਲਸ ਤੁਯੰ ਇਕਸ ਤੁਯੰ ੬੭
अलस तुयं इकस तुयं ॥१॥६७॥
Thou art All-Pervading; Thou art the ONLY ONE.1.67.

Page 343, Line 12


ਜਲਸ ਤੁਯੰ ਥਲਸ ਤੁਯੰ
जलस तुयं थलस तुयं
Thou art in water; Thou art on Land.

Page 343, Line 13


ਪੁਰਸ ਤੁਯੰ ਬਨਸ ਤੁਯੰ ੬੮
पुरस तुयं बनस तुयं ॥२॥६८॥
Thou art in the city; Thou art in the forest.2.68.

Page 343, Line 14


ਗੁਰਸ ਤੁਯੰ ਗੁਫਸ ਤੁਯੰ
गुरस तुयं गुफस तुयं
Thou art the Guru; art in caves.

Page 344, Line 1


ਨਿਰਸ ਤੁਯੰ ਨਿਦਸ ਤੁਯੰ ੬੯
निरस तुयं निदस तुयं ॥३॥६९॥
Thou art without sap; Thou art Indescribable.3.69.

Page 344, Line 2


ਰਵਸ ਤੁਯੰ ਸਸਸ ਤੁਯੰ
रवस तुयं ससस तुयं
Thou art the sun; Thou art the moon.

Page 344, Line 3


ਰਜਸ ਤੁਯੰ ਤਮਸ ਤੁਯੰ ੭੦
रजस तुयं तमस तुयं ॥४॥७०॥
Thou art activity; Thou art morbidity.4.70.

Page 344, Line 4


ਧਨਸ ਤੁਯੰ ਮਨਸ ਤੁਯੰ
धनस तुयं मनस तुयं
Thou art the wealth; Thou art the mind.

Page 344, Line 5


ਬ੍ਰਿਛਸ ਤੁਯੰ ਬਨਸ ਤੁਯੰ ੭੧
ब्रिछस तुयं बनस तुयं ॥५॥७१॥
Thou art the tree; Thou art the vegetation.5.71.

Page 344, Line 6


ਮਤਸ ਤੁਯੰ ਗਤਸ ਤੁਯੰ
मतस तुयं गतस तुयं
Thou art the intellect; Thou art the salvation.

Page 344, Line 7


ਬ੍ਰਤਸ ਤੁਯੰ ਚਿਤਸ ਤੁਯੰ ੭੨
ब्रतस तुयं चितस तुयं ॥६॥७२॥
Thou art the fast; Thou art the consciousness.6.72.

Page 344, Line 8


ਪਿਤਸ ਤੁਯੰ ਸੁਤਸ ਤੁਯੰ
पितस तुयं सुतस तुयं
Thou art the father; Thou art the son.

Page 344, Line 9


ਮਤਸ ਤੁਯੰ ਗਤਸ ਤੁਯੰ ੭੩
मतस तुयं गतस तुयं ॥७॥७३॥
Thou art the mother; Thou art the liberation.7.73.

Page 344, Line 10


ਨਰਸ ਤੁਯੰ ਤ੍ਰਿਯਸ ਤੁਯੰ
नरस तुयं त्रियस तुयं
Thou art the man; Thou art the woman.

Page 344, Line 11


ਪਿਤਸ ਤੁਯੰ ਬ੍ਰਿਦਸ ਤੁਯੰ ੭੪
पितस तुयं ब्रिदस तुयं ॥८॥७४॥
Thou art the Beloved; Thou art the Dharma (Piety).8.74.

Page 344, Line 12


ਹਰਸ ਤੁਯੰ ਕਰਸ ਤੁਯੰ
हरस तुयं करस तुयं
Thou art the Destroyer; Thou art the Doer.

Page 344, Line 13


ਛਲਸ ਤੁਯੰ ਬਲਸ ਤੁਯੰ ੭੫
छलस तुयं बलस तुयं ॥९॥७५॥
Thou art the deception; Thou art the Power.9.75.

Page 344, Line 14

ਉਡਸ ਤੁਯੰ ਪੁਡਸ ਤੁਯੰ
U?as tuyang|| Pu?as tuyang||
Thou art the stars; thou art the sky.
Line 1


ਗਡਸ ਤੁਯੰ ਦਧਸ ਤੁਯੰ ੧੦੭੬
Ga?as tuyang|| Dadhas tuyang||10||76||
Thou art the mountain; Thou art the ocean.10.76.
Line 2


ਰਵਸ ਤੁਯੰ ਛਪਸ ਤੁਯੰ
Ravas tuyang|| Chhapas tuyang||
Thou art the sun; Thou art the sunshine.
Line 3


ਗਰਬਸ ਤੁਯੰ ਦਿਰਬਸ ਤੁਯੰ ੧੧੭੭
Garbas tuyang|| Dirbas tuyang||11||77||
Thou art the pride; Thou art the wealth.11.77.
Line 4


ਜੈਅਸ ਤੁਯੰ ਖੈਅਸ ਤੁਯੰ
Jai-as tuyang|| Khai-as tuyang||
Thou art the conqueror; Thou art the Destroyer.
Line 5


ਪੈਅਸ ਤੁਯੰ ਤ੍ਰੈਅਸ ਤੁਯੰ ੧੨੭੮
Pai-as tuyang|| Trai-as tuyang12||78||
Thou art the semen; Thou art the woman.12.78.


Well still if a person calls the God here, as not Akal Purakh and God of Sikhs then that person is hardly a Sikh.(There has been a good lot of opposition to occult,which Shakat guys do,which is here also but das will talk about it when we expose some other lies of writer in context of so called pro drug verse related topic).

There are few verse,which writer claims are showing form of this God,Das could say that as this God is declared formless in here(which writer say Shaktas call their demigod also) so these forms are just been told as attribute of formless as all forms are of that God including been told here.

Let us elaborate




(੯੮੮-੧੦, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
9 null null


(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


(੯੮੮-੧੦, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਧਨਿ ਧਨਿ ਮੇਘਾ ਰੋਮਾਵਲੀ
dhhan dhhan maeghaa romaavalee ||
Blessed, blessed is the wool of the sheep;
10 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੧, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਧਨਿ ਧਨਿ ਕ੍ਰਿਸਨ ਓਢੈ ਕਾਂਬਲੀ
dhhan dhhan kirasan oudtai kaanbalee ||1||
blessed, blessed is the blanket worn by Krishna. ||1||
11 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੧, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਧਨਿ ਧਨਿ ਤੂ ਮਾਤਾ ਦੇਵਕੀ
dhhan dhhan thoo maathaa dhaevakee ||
Blessed, blessed are you, O mother Dayvakee;
11 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੧, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਜਿਹ ਗ੍ਰਿਹ ਰਮਈਆ ਕਵਲਾਪਤੀ
jih grih rameeaa kavalaapathee ||2||
into your home the Lord was born. ||2||
11 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੨, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਧਨਿ ਧਨਿ ਬਨ ਖੰਡ ਬਿੰਦ੍ਰਾਬਨਾ
dhhan dhhan ban khandd bindhraabanaa ||
Blessed, blessed are the forests of Brindaaban;
12 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੨, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਜਹ ਖੇਲੈ ਸ੍ਰੀ ਨਾਰਾਇਨਾ
jeh khaelai sree naaraaeinaa ||3||
the Supreme Lord plays there. ||3||
12 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੨, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਬੇਨੁ ਬਜਾਵੈ ਗੋਧਨੁ ਚਰੈ
baen bajaavai godhhan charai ||
He plays the flute, and herds the cows;
12 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੩, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਨਾਮੇ ਕਾ ਸੁਆਮੀ ਆਨਦ ਕਰੈ
naamae kaa suaamee aanadh karai ||4||1||
Naam Dayv's Lord and Master plays happily. ||4||1||
13 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੩, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਮੇਰੋ ਬਾਪੁ ਮਾਧਉ ਤੂ ਧਨੁ ਕੇਸੌ ਸਾਂਵਲੀਓ ਬੀਠੁਲਾਇ ਰਹਾਉ
maero baap maadhho thoo dhhan kaesa saanvaleeou beethulaae ||1|| rehaao ||
O my Father, Lord of wealth, blessed are You, long-haired, dark-skinned, my darling. ||1||Pause||
13 Maalee Gaurhaa Saint Nam Dev


(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


(੯੮੮-੧੪, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਦੁਹਸਾਸਨ ਕੀ ਸਭਾ ਦ੍ਰੋਪਤੀ ਅੰਬਰ ਲੇਤ ਉਬਾਰੀਅਲੇ
dhuhasaasan kee sabhaa dhropathee anbar laeth oubaareealae ||1||
In the court of Duhsaasan, You saved the honor of Dropati, when her clothes were being removed. ||1||
14 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੫, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਗੋਤਮ ਨਾਰਿ ਅਹਲਿਆ ਤਾਰੀ ਪਾਵਨ ਕੇਤਕ ਤਾਰੀਅਲੇ
gotham naar ahaliaa thaaree paavan kaethak thaareealae ||
You saved Ahliyaa, the wife of Gautam; how many have You purified and carried across?
15 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੫, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਐਸਾ ਅਧਮੁ ਅਜਾਤਿ ਨਾਮਦੇਉ ਤਉ ਸਰਨਾਗਤਿ ਆਈਅਲੇ
aisaa adhham ajaath naamadhaeo tho saranaagath aaeealae ||2||2||
Such a lowly outcaste as Naam Dayv has come seeking Your Sanctuary. ||2||2||
Ang 988.

Over here Ram,Krishana and Vishnus act are told.Both Rama and Krishna are incarnation of Vishnu,Long hairs,Dark complexion ,Chakra in hand and saving an Elephant.

If some one is stubborn like writer this could be deemed as Vishnu.

9 Maaroo Saint Nam Dev


(੧੧੦੫-੧੦, ਮਾਰੂ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਸੰਖ ਚਕ੍ਰ ਮਾਲਾ ਤਿਲਕੁ ਬਿਰਾਜਿਤ ਦੇਖਿ ਪ੍ਰਤਾਪੁ ਜਮੁ ਡਰਿਓ
sankh chakr maalaa thilak biraajith dhaekh prathaap jam ddariou ||
He is adorned with the conch, the chakra, the mala and the ceremonial tilak mark on his forehead; gazing upon his radiant glory, the Messenger of Death is scared away.
10 Maaroo Saint Nam Dev


(੧੧੦੫-੧੧, ਮਾਰੂ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਨਿਰਭਉ ਭਏ ਰਾਮ ਬਲ ਗਰਜਿਤ ਜਨਮ ਮਰਨ ਸੰਤਾਪ ਹਿਰਿਓ
nirabho bheae raam bal garajith janam maran santhaap hiriou ||2||
He becomes fearless, and the power of the Lord thunders through him; the pains of birth and death are taken away. ||2||

Ang1105

There could be more such examples but das gives just two.

Further to it as per Shrimad Bhagwat Purana as told before Vishnu is also termed formless and Vaishanv also call the same the formless.So what is fuss about such verse in Shri Dasham Granth Sahib Ji?




ਕ੍ਰਿਪਾਲ ਦਿਆਲ ਲੋਚਨੰ ਮਚੰਕ ਬਾਣ ਮੋਚਨੰ
Kripaal diaal lochanang|| Machank baan mochanang||
The eyes of the Merciful and Kind Lord humiliate the arrows of Cupaid.
Line 11


ਸਿਰੰ ਕਰੀਟ ਧਾਰੀਯੰ ਦਿਨੇਸ ਕ੍ਰਿਤ ਹਾਰੀਯੰ ੧੦੧੮
Sirang kareet dhaareeyang|| Dines krit haareeyang||10||18||
Thou art wearing such crown on Thy head which debases the pride of sum.10.18.


From Guru Granth Sahib Ji,

5 Sriraag Saint Kabir


(੯੨-੧੬, ਸ੍ਰੀਰਾਗੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਭਾਠੀ ਗਗਨੁ ਸਿੰਙਿਆ ਅਰੁ ਚੁੰਙਿਆ ਕਨਕ ਕਲਸ ਇਕੁ ਪਾਇਆ
bhaathee gagan sinn(g)iaa ar chunn(g)iaa kanak kalas eik paaeiaa ||
The Tenth Gate of my crown chakra is the distilling fire, and the channels of the Ida and Pingala are the funnels, to pour in and empty out the golden vat.
16 Sriraag Saint Kabir


(੯੨-੧੬, ਸ੍ਰੀਰਾਗੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਤਿਸੁ ਮਹਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਰਸ ਮਹਿ ਰਸਨ ਚੁਆਇਆ
this mehi dhhaar chuai ath niramal ras mehi rasan chuaaeiaa ||2||
Into that vat, there trickles a gentle stream of the most sublime and pure essence of all distilled essences. ||2||
Ang 92


(੧੦੮-੧੬, ਮਾਝ, )
ਊਂਧ ਕਵਲੁ ਜਿਸੁ ਹੋਇ ਪ੍ਰਗਾਸਾ ਤਿਨਿ ਸਰਬ ਨਿਰੰਜਨੁ ਡੀਠਾ ਜੀਉ
oonadhh kaval jis hoe pragaasaa thin sarab niranjan ddeethaa jeeo ||2||
Those, whose inverted lotus of the crown chakra is illuminated, see the Immaculate Lord everywhere. ||2||

Ang108

Das will not talk about lang haired God or Turban wearing God as per Shri Guru Granth Sahib Ji,but here he will explain what is meant by having crown on head.

As term Tilak in Ramkali Sadu does not mean any vermillion of Hindus but responsibility to Guru Ramdas Ji for Guruship,here crown is meant by rule or emperorship of Akal over our head. It could be Akal’s control over the pineal gland or the Tenth Door. Light in there is much more than that of sun.

Further




ਬਿਸਾਲ ਲਾਲ ਲੋਚਨੰ ਮਨੋਜ ਮਾਨ ਮੋਚਨੰ
Bisaal laal lochanang|| Manoj maan mochanang||
Thy wide and red eyes destroy the pride of Cupid.
Line 13


ਸੁਭੰਤ ਸੀਸ ਸੁ ਪ੍ਰਭਾ ਚਕ੍ਰਿਤ ਚਾਰੁ ਚੰਦ੍ਰਕਾ ੧੧੧੯
Subhant sees su prabhaa|| Chakrit chaar(u) chandrakaa||11||19||
The brilliance of the flame of Thy fire puzzles brightness of Thy Kingdom.


Here Sees may mean head in the sense of supreme also ie Shirsh in Sanskrit, ie Beautified is the good glory of supreme, this beautiful moonlight makes one stunned.

But does lal is meand by red over here ?



ਕ੍ਰਿਪਾਲ ਲਾਲ ਅਕਾਲ ਅਪਾਲ ਦਇਆਲ ਕੋ ਉਚਾਰੀਐ
Kripaal laal akaal apaal daiaal ko uchaareeai||
The Name of that Lord be uttered who is Merciful, Beloved, deathless, Patronless and Compassionate.
Line 8


ਅਧਰਮ ਕਰਮ ਧਰਮ ਭਰਮ ਕਰਮ ਮੈ ਬਿਚਾਰੀਐ
Adharam karam dharma bharam karam mai bichaareeai||
We should reflect upon Him in all works whether irreligious, or fallacious.
Line 9


ਅਨੰਤ ਦਾਨ ਧਿਆਨ ਗਿਆਨ ਧਿਆਨਵਾਨ ਪੇਖੀਐ
Anant daan dhiaan giaan dhiaanvaan pekheeai||
We should visualize Him in Infinite charities, in contemplation, in knowledge and in those who contemplate.
Line 10


ਅਧਰਮ ਕਰਮ ਕੇ ਬਿਨਾ ਸੁ ਧਰਮ ਕਰਮ ਲੇਖੀਐ ੧੦੫
Adharam karam ke binaa su dharma karam lekheeai||2||105||
Forsaking the irreligious Karms, we should comprehend the Karms that are religious and spiritual.2.105.


Here within Gyan Prabodh we are told about lal for beloved as told in Shri Guru Granth Sahib Ji also. Sakhiye Mera Lal(Rag Siri).

So large are beloved eyes.As God sees us everywhere and after seeing beloved help us and deliver us from Manoj ie lust. And writer does not understand the spirituality.


ਕੁਲ ਕਲੰਕ ਕਰਿ ਹੀਨ ਕ੍ਰਿਪਾ ਸਾਗਰ ਕਰੁਣਾ ਕਰ
Kul kalank kar(i) heen kripaa saagar karunaa kar||
He is the ocean and source of Mercy and remover of blemishes from all.
Line 2


ਕਰਣ ਕਾਰਣ ਸਮਰੱਥ ਕ੍ਰਿਪਾ ਕੀ ਸੂਰਤ ਕ੍ਰਿਤ ਧਰ
Karan kaaran samratth kripaa kisoorat krit dhar||
He is the cause of causes, Powerful, Merciful Entity and prop of creation.
Line 3


ਕਾਲ ਕਰਮ ਕਰ ਹੀਨ ਕ੍ਰਿਆ ਜਿਹ ਕੋਇ ਬੁੱਝੇ
Kaal karam kar heen kriaa jih koe na bujjhe||
He is the destroyer of the actions of death and none knows His doning.
Line 4


ਕਹਾ ਕਹੈ ਕਹ ਕਰੈ ਕਹਾ ਕਾਲਨ ਕੈ ਸੁੱਝੇ
Kahaa kahai kah karai kahaa kaalan kai sujjhe||
What doth he say and do? What facts doth reveal Him?
Line 5


ਕੰਜਲਕ ਨੈਨ ਕੰਬੂ ਗ੍ਰੀਵਹਿ ਕਟਿ ਕੇਹਰਿ ਕੁੰਜਰ ਗਵਨ
Kanjalak nain kanboo greevah(i) kattee kehar(i) kunjar gavan||
His eyes are like lotus, neck like conchshell, waist like lion and gait like elephant.
Line 6


ਕਦਲੀ ਕੁਰੰਕ ਕਰਪੂਰ ਗਤ ਬਿਨ ਅਕਾਲ ਦੂਜੋ ਕਵਨ ੩੭
Kadlikurank karpoor gat bin akaal doojo kavan||6||37||
Legs like banana, swiftness like deer and fragrance like camphor, O non-temporal Lord! Who else can be without thee with such attributes?6.37.


Well over here Guru tells that all the beautiful thing within various creation could be of who else but of Akal. In Humans when we see such beauty when we see we should attribute it to God only. Term Eternal is sufficient to prove that as our God.



ਸੁਭੰਤ ਦੰਤ ਪਦੁਕੰ ਜਲੰਤ ਸਾਮ ਸੁ ਘਟੰ
Subhant dant padukang|| Jalant saam su ghataaag||
The row of thy teeth looks graceful; seeing which the dark clouds feel jealous.
Line 5


ਸੁਭੰਤ ਛੁਦ੍ਰ ਘੰਟਕਾ ਜਲੰਤ ਭਾਰਕ ਛਟਾ ੮੪
Subhant chhudra ghantakaa|| Jalant bhaarak chhataa||6||84||
The small bells look elegant in the string round Thy waist; seeing Thy effulgence the splendour of the Sun feels jealous.6.84.


If we read it carefully,we find such interpetations.

Beautiful teeth “the shoes” .. Makes the black cloud envious.
Small bells beautified ..Makes the glory of sun jealous.

The Army with boots is over here deemed as teeth of God, Dust they raise make cloud envious .
(Term for boot is Paaduka,while here we have Paduka but as Pad and Paad both stand for foot so Paaduka as well as Paduka could be used for boots.)(Dant is also used for give so that could make some other meaning).


Line 6


ਸਿਰੀ ਸੁ ਸੀਸ ਸੁੱਭੀਯੰ ਘਟਾਕ ਬਾਨ ਉੱਭੀਯੰ
Sirisu sees subbheeyang|| Ghatek baan ubbheeyang||
The crest on Thy head seems splendid; like the shaft high up in the clouds.
Line 7


ਸੁਭੰਤ ਸੀਸ ਸਿਧਰੰ ਜਲੰਤ ਸਿੱਧਰੀ ਨਰੰ ੮੫
Subhant sees sidharang|| Jalant siddharinarang||7||85||
The Crown on Thy head looks elegant; seeing which the moon feels shy.7.85.
Line 8


ਚਲੰਤ ਦੰਤ ਪੱਤਕੰ ਭਜੰਤ ਦੇਖਿ ਦੁ ਦਲੰ
Chalant dant pattakang|| bhajant dekh(i) du dalang||
The rows of demons are moving; and both the armies are running.
Line 9


ਤਜੰਤ ਸਸਤ੍ਰ ਅਸਤ੍ਰਕੰ ਚਲੰਤ ਚੱਕ੍ਰ ਚਉ ਦਿਸੰ ੮੬
Tajant sastra astrakang|| Chalant chakkra chau disang||8||86||
When Thou usest Thy arms and weapons; and Thy disc moves in all the four directions.8.86.

Here Dant is used for demons.

While other interpretation could be

On the head there is beautiful wealth..which takes arrow of body to sky..
Crown on head is beautified ..Making moon envious..7..85..
Movement of lines of giving.. Observing ,the parites of duality flee..
They leave weapon and flying arms..(when) your round(of circumventing power) moves in four direction..8..86..


Term lal otherwise used in here is repeated.


ਕ੍ਰਿਪਾਲ ਲਾਲ ਅਕਾਲ ਅਪਾਲ ਦਇਆਲ ਕੋ ਉਚਾਰੀਐ
Kripaal laal akaal apaal daiaal ko uchaareeai||
The Name of that Lord be uttered who is Merciful, Beloved, deathless, Patronless and Compassionate.

Verse 105
Then due to mentioning of Yagna an impression is made to prove that this text encourage them and reference from Guru Granth Sahib Ji are given.Referances of Yagnas and its opposition is also given from Shri Guru Granth Sahib Ji.

Das will put the facts not mentioned by writer and concealed to misguide the Sikhs with low intellectual level and spiritual state of mind.

We have mention of Ajay Singh(son of a female slave) who defeats the Kshtriyas competitors in gaining the throne of King.Further he overcomes Brahmins who supprt his rivals. He force them to eat food with him(lower caste) and takes the daughters of Brahmins for marriage.Further to it some Brahmins breake their sacred thread and become businessman. Why this thing is concealed ?

Why did he concealed that Yagnas are condemned here also ?


ਅਨੰਤ ਜੱਗਯ ਕਰਮਣੰ ਗਜਾਦਿ ਆਦਿ ਧਰਮਣੰ
Anant jaggya karamanang|| Gajaadh aadh dharamanang||
The performance of innumerable acts of sacrifices; the performance of the religious act of giving elephants etc. in charity;
Line 3


ਅਨੇਕ ਦੇਸ ਭਰਮਣੰ ਏਕ ਨਾਮ ਕੇ ਸਮੰ ੧੨੯੦
Anek des bharamanang|| na ek naam ke samang||12||90||
Wandering in many countries; all these acts do not equal the merit of the remembrance of the Name of One Lord.12.90.


ਕਰੋਰ ਕੋਟ ਦਾਨਕੰ ਅਨੇਕ ਜਗਯ ਕ੍ਰਤੱਬਯੰ
Karor kot daanakang|| Anek jagya kratabbyang||
One may perform m,illions of types of charities; he may perform many types of sacrifices and actions.
Line 9


ਸਨਿਆਸ ਆਦਿ ਧਰਮਣੰ ਉਦਾਸ ਨਾਮ ਕਰਮਣੰ ੧੫੯੩
Sanniaas aadh dharamanang|| Udaas naam karamanang||15||93||
One may adopt the religious garb of mendicant; he may perform many rituals of a hermit. 15.93.
Line 10


ਅਨੇਕ ਪਾਠ ਪਾਠਨੰ ਅਨੰਤ ਠਾਟ ਠਾਟਨੰ
Anek paath paathanang|| Anant thaat thaatanang||
One may read the religious texts continuously; he may perform many ostentations.
Line 11


ਏਕ ਨਾਮ ਕੇ ਸਮੰ ਸਮੱਸਤ ਸ੍ਰਿਸਟ ਕੇ ਭ੍ਰਮੰ ੧੬੯੪
Na ek naam ke samang|| Samast srist ke bhramang||16||94||
None of them equals the Name of One Lord; they are all an illusion like the world.16.94.
Line 12


ਜਗਾਦਿ ਆਦਿ ਧਰਮਣੰ ਬੈਰਾਗ ਆਦਿ ਕਰਮਣੰ
Jagaadh aadh dharamanang|| Bairaag aadh karamanang||
One may perform the religious acts of the ancient ages; he may perform the ascetic and monastic works.
Line 13


ਦਯਾਦਿ ਆਦਿ ਕਾਮਣੰ ਅਨਾਦਿ ਸੰਜਮੰ ਬ੍ਰਿਦੰ ੧੭੯੫
Dayaadh aadh kaamanang|| Anaadh sanjamang bridang||17||95||
He may perform the works of mercy etc., and magic; they are all wworks of great restraint, prevalent from times immemorial.17.95.
Line 14

ਅਨੇਕ ਦੇਸ ਭਰਮਣੰ ਕਰੋਰ ਦਾਨ ਸੰਜਮੰ
Anek des bharamanang|| Karor daan sanjamang||
One may wander in many countries; he may adopt the discipline of giving million of charities.

Page 348, Line 1


ਅਨੇਕ ਗੀਤ ਗਿਆਨਨੰ ਅਨੰਤ ਗਿਆਨ ਧਿਆਨਨੰ ੧੮੯੬
Anek geet giananang|| Anant giaan dhiaananang||18||96||
Many songs of knowledge are sung; he may be proficient in innumerable types of knowledge and contemplation.18.96.

Page 348, Line 2


ਅਨੰਤ ਗਿਆਨ ਸੁੱਤਮੰ ਅਨੇਕ ਕ੍ਰਿਤ ਸੁ ਬ੍ਰਿਤੰ
Anant giaan suttamang|| Anek krit su britang||
Those who are superb by achieving millions of types of knowledge; they are also observing many good actions.

Page 348, Line 3


ਬਿਆਸ ਨਾਰਦ ਆਦਕੰ ਸੁ ਬ੍ਰਹਮੁ ਮਰਮ ਨਹਿ ਲਹੰ ੧੯੯੭
Biaas Naarad aadakang|| Su Brahm(u) maram nah(i) lahang||19||97||
Like Vyas, Narad etc., they even have not been able to know the secret of a Brahman.19.97.


Can A Shakat Mati with Vam or Dakshin Marg condem Tantras/Yantras or Montras?



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.

This thing a Deviworshipper can never write as both sides of goddess worshippers use Yantra/a design of a geometrical figure called Machine or Jantra or spells ie Mantra.

For Vam Margi Mantra is Om Eng Hing Kling Chamudhaie Vichai.For Dakshin Margis it is Ya devi Sarvbhooteshu Shive Sarvarth Sadhike,Namas Tatsai Namas Tatsai Namo Namah.(Rember that Vam Margi Shakats behold Shiva as female jackal).

Further about Raj Su Yaganas etc.


ਬ੍ਰਤਾਦਿ ਦਾਨ ਸੰਜਮਾਦਿ ਤੀਰਥ ਦੇਵ ਕਰਮਣੰ
Brataadh kunj med raajsoo binaa na bharamanang||
The Karmas which come in the categories of fasts etc., charities, restraints etc., bathing at pilgrim-stations and worship of gods;

Page 349, Line 12


ਹੈ ਆਦਿ ਕੁੰਜ ਮੇਦ ਰਾਜਸੂ ਬਿਨਾ ਭਰਮਣੰ
Hai aadh karam bhekh anek bhekh maaneeai||
Which are to be performed without illusion including the horse-sacrifice, elephant-sacrifice and Rajsu sacrifice performed by a universal monarch;

Page 349, Line 13


ਨਿਵਲ ਆਦਿ ਕਰਮ ਭੇਖ ਅਨੇਕ ਭੇਖ ਮਾਨੀਐ
Nival aadh karam bhekh anek bhekh maaneeai||
And the Neoli Karma of Yogis (cleansing of intestines) etc., may all be considered as Karmas of various sects and guises.

Page 349, Line 14

ਅਦੇਖ ਭੇਖ ਕੇ ਬਿਨਾ ਸੁ ਕਰਮ ਭਰਮ ਜਾਨੀਐ ੧੦੬
Adekh bhekh ke binaa su karam bharam jaaneeai||3||106||
In the absence of the pure Karmas related to the Invisible Lord, all the other Karmas he considered as illusion and hyposcrisy.3.106.
ਰਸਾਵਲ ਛੰਦ
Rasaaval Chhand||
RASAAVAL STANZA

Page 350, Line 10


ਦਇਆਦਿ ਆਦਿ ਧਰਮੰ ਸੰਨਿਆਸ ਆਦਿ ਕਰਮੰ
Daiaadh aadh dharamang|| Sanniaas aadh karamaang||
The religious discipline like Mercy etc., the Karmas like Sannyas (renunciation) etc.,

Page 350, Line 11


ਗਜਾਦਿ ਆਦਿ ਦਾਨੰ ਹਯਾਦਿ ਆਦਿ ਥਾਨੰ ੧੦੯
Gajaadh aadh daanang|| Hayaadh aadh thaanang||1||109||
The Charities of elephants etc., the places of sacrifice of horses etc.,1.109.

Page 350, Line 12


ਸੁਵਰਨ ਆਦਿ ਦਾਨੰ ਸਮੁੰਦ੍ਰ ਆਦਿ ਇਸਨਾਨੰ
Suvaran aadh daanang|| Samundra aadh isnaanang||
The charities like gold etc., the bath in the sea etc.,

Page 350, Line 13


ਬਿਸੁਵਾਦਿ ਆਦਿ ਭਰਮੰ ਬਿਰਕਤਾਦਿ ਆਦਿ ਕਰਮੰ ੧੧੦
Bisuvaadh aadh bharamang|| Birakataad aadh karamang||2||110||
Wanderings in the universe etc., the works of austerities etc.,2.110.

Page 350, Line 14

ਨਿਵਲ ਆਦਿ ਕਰਣੰ ਸੁ ਨੀਲ ਆਦਿ ਬਰਣੰ
Nival aadh dhiaanang|| Su neel aadh baranang||
The Karma like Neoli (cleansing of intestines) etc., Wearing of blue clothes etc.,

Page 351, Line 1


ਅਨੀਲ ਆਦਿ ਧਿਆਨੰ ਜਪਤ ਤੱਤ ਪ੍ਰਧਾਨੰ ੧੧੧
Aneel aadh dhiaanang|| Japat tatt pradhaanang||3||111||
Contemplation of Colourless etc., the Supreme Essence is the Remembrance of the Name.3.111.


As the ample proof is given above and this is sufficient to prove about the forgery being done by these anti Sikh forces let us give some more proof just see the last lines.

From verse 328 to 336.

Das will give only a breife descrition. Durga did a sort of Yagna and killed Demons and helped the demigods.In the same way friends tell the King to kill demon (like) kings and help good people and do such type of Yagnas.

Sikhs are told the best Yagna ie to fight for good people and that is good thing at end.What else is needed as proof of this Bani from Tenth Master.

Then last thing.Writer claims that from verse 167 to 171(it could go to 173 as das sees) there has been talk of snakes long in miles. Well takes it length of each snake as such while fact is that sarp is used for both plural and singular so that could be lines of snakes.
(act of snake killing by Janmejaya is there in Shrimad Bhagwat 12.6).

And should he also make fun of this verse from Guru Granth Sahib Ji regarding the thing that is lie defying the logic ?


(੯੬੮-, ਰਾਮਕਲੀ ਵਾਰ-, ਬਲਵੰਡਿ ਤੇ ਸਤਾ)
ਜਿਨਿ ਬਾਸਕੁ ਨੇਤ੍ਰੈ ਘਤਿਆ ਕਰਿ ਨੇਹੀ ਤਾਣੁ ਜਿਨਿ ਸਮੁੰਦੁ ਵਿਰੋਲਿਆ ਕਰਿ ਮੇਰੁ ਮਧਾਣੁ
jin baasak naethrai ghathiaa kar naehee thaan || jin samundh viroliaa kar maer madhhaan ||
He took the thousand-headed serpent as his churning string, and with the force of devotional love, he churned the ocean of the world with his churning stick, the Sumayr mountain.
(Ang 968)

Here it is just one sort of ornament of poetry called Atyokti Alankar ie high statement oranament,to let mind understand the crux.

Akal Bless.
Gurfateh
 
Jul 30, 2004
1,744
88
world
Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Gurfateh
Next chapter is dedicated by writer to prove something about Ram and Syam poets.

Well let us see.Writer says that people try to give them as pen name of Tenth Master. Well das wants to convey that had Guru wanted to use pen name then he would have used term Nanak as it was used by Five Gurus as pen name.But then there is a pause.

Das has seen some Hindutva guys trying to convey that “poems” of Nanak are praises to their demigods. They can think so as writer in past says about Nanak Sair.

When we talk of Dhur Ki Bani or verse from Akal , we need to understand that this means the words of God. So as per Guru Granth Sahib Ji vide Ang


(੫੬੬-, ਵਡਹੰਸੁ, )
ਤਾ ਮੈ ਕਹਿਆ ਕਹਣੁ ਜਾ ਤੁਝੈ ਕਹਾਇਆ
thaa mai kehiaa kehan jaa thujhai kehaaeiaa ||
When I have spoken, I spoke as You made me speak.

Ang566
(੬੨੮-, ਸੋਰਠਿ, )
ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ
dhhur kee baanee aaee ||
The Bani of His Word emanated from the Primal Lord.

Ang 628

(੭੨੨-੧੬, ਤਿਲਗ, )
ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ 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.

Ang722

(੭੬੩-, ਸੂਹੀ, )
ਹਉ ਆਪਹੁ ਬੋਲਿ ਜਾਣਦਾ ਮੈ ਕਹਿਆ ਸਭੁ ਹੁਕਮਾਉ ਜੀਉ
ho aapahu bol n jaanadhaa mai kehiaa sabh hukamaao jeeo ||
By myself, I do not even know how to speak; I speak all that the Lord commands.

Ang 763


(੭੯੫-, ਬਿਲਾਵਲੁ, )
ਜੋ ਤੂ ਦੇਹਿ ਸੁ ਕਹਾ ਸੁਆਮੀ ਮੈ ਮੂਰਖ ਕਹਣੁ ਜਾਈ
jo thoo dhaehi s kehaa suaamee mai moorakh kehan n jaaee ||1||
As You give me, I praise You, O Lord and Master; I am ignorant, and I cannot chant Your Praises. ||1||
(Ang 795).

Das was told by one leftist guy posing as a missionary last year in book stall ,at Gurudwara Bangla Sahib during the fair on the occasion birthday of First Master,in Delhi.

He told das that Dhur Ki Bani is verses which are true in all times. Das talked to him for time. Later haqeem T{censored}em Singh Ji(who though do not have faith in any verse unto Tenth Master,yet have faith in God) had an argument with this missionary who was selling the books which Haqeem Ji with help of Dr Gumukh Singh wrote condemning the Bani unto the Tenth Master.Das when ever get the time will bring out all illogical and anti spiritual things from that book. Gyani Jagdesh Singh Ji Kotli(who das perceives to be left oriented yet pro to Bani unto Tenth Master) did informed Dr Gurmukh Singh about errors he did and he further told Gyani Ji that he will publish the criticism of his work by Gyani Ji,yet this has not been done.

Das gives one reference to prove the meaning of Dhur from Guru Granth Sahib Ji ie from source of all ,pole/base of all ie Akal.


(੩੬੩-, ਆਸਾ, )
ਕਰਣੀ ਕਾਰ ਧੁਰਹੁ ਫੁਰਮਾਈ
karanee kaar dhhurahu furamaaee ||
He does his deeds according to the Lord's Primal Command.
Ang 363


(੪੨੦-੧੧, ਆਸਾ, )
ਸਾਈ ਕਾਰ ਕਮਾਵਣੀ ਧੁਰ ਕੀ ਫੁਰਮਾਈ
saaee kaar kamaavanee dhhur kee furamaaee ||
Do those deeds which the Primal Lord has ordered for you.
Ang 420




(੪੭੫-੧੦, ਵਾਰ-ਆਸਾ, )
ਸਾਈ ਕਾਰ ਕਮਾਵਣੀ ਧੁਰਿ ਛੋਡੀ ਤਿੰਨੈ ਪਾਇ
saaee kaar kamaavanee dhhur shhoddee thinnai paae ||
The mortal does that work, which has been pre-destined from the very beginning.

Ang 475



(੧੦੪੪-੧੫, ਮਾਰੂ, )
ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕਰਮ ਕਮਾਇਆ
jo dhhur likhiaa s karam kamaaeiaa ||
He acts according to his pre-ordained destiny.
15 Maaroo Guru Amar Das
Ang 1044

(੧੦੪੪-੧੬, ਮਾਰੂ, )
ਕੋਇ ਮੇਟੈ ਧੁਰਿ ਫੁਰਮਾਇਆ
koe n maettai dhhur furamaaeiaa ||
No one can erase the Command of the Primal Lord.
Ang 1044

So verses from Akal were there in Shri Guru Granth Sahib Ji. Further to it we need to understand that Ten Masters were one with Akal and Akal was speaking all within them.

Das will discuss similar word from Verse unto the Tenth Master.

Das as per will of Akal will give good reference regarding spirituality, yet just for the same of mentally overbearing guys like writer who are away from spiritual aspect are also below the mark when it comes to mental capabilities will also be proven over here.

Writer alleged the following faults ie repetition, disorder in chronology, impossibility and vulgarity. When ever writer brings such thing das will prove it wrong but so far writer did not bring much such thing while das has himself done one fault in trying to talk about Puranas as das today read about Bhugol Purana and Anjuli Puranas written at they time of Tenth Master which is called love age or Reeti Kal in the life of Hindi poetry. Maybe writer sees his own faults in other.

Then writer tends to say that people try to prove that Tenth Master was called by other names due to the fact that his mother could not say the name of His Grand Father,who shared the name. It is surprising that such thing of Punjabi culture is proven to be laughable. So why should we also deem the this Punjabi culture laughable which people from the same ideology of writer try to prove ie Monogamy of Tenth Master as Mata Jetoo Ji were renamed as Mata Sundari Ji as it is culture of Punjab to change the name after the wedding. Culture runs only were it fits the ideology.

  • As per writer not speaking name of Father in law could be OK in Hindus but not OK in Sikhs.So why there is need to change name after the marriage. But is it OK to let the name of Guru at the Sixth position be used at all say while scolding the child when mother could not understand the real motive of child,when child breakes the metal pitchers of ladies with bows and arrows or throws the bangle in river ?
  • Hindus change the name of Father in law by little change. And there is a diferance between (Guru) Hargobind(Sahib Ji) and (Guru) Gobind (Singh Ji).In text by writer terms Guru and Sahib is not written,this only shows the hidden mentality of the writer. It also shows the impractical approach of the same person. Term Gobind is common an extra term Har is used for Sixth Master. Removing some part of the name as done by writer and calling with half name in any way could not be OK for any common Sikh even.
  • Two mothers could not keep such name in which there could be a problem when we have to call the person. Well Sikhs may keep name of their son say Nanak Singh. So does writer think that any Sikh will call his son with forename only and may scold. Yes in Hindu such thing could be possible and examples of Ganika and Ajamil are there which could make them justify.
  • Again term Durjan Tosh Nayay comes. Das will use term Vitandana also over here as per Nayay Darshan but who allows the Nayay Darshan in Gurmat ?
  • Then he asks why are there 3 names ie Kal, Ram and Syam. Well later das will give some info from Guru Granth Sahib Ji,yet das would like to inform that Real name of Munshi Prem Chand was Dhanpat Rai Shrivastav while in Hindi we used name Premchand while in Urdu he used the name perhaps Nawab Rai. Das thinks good time to give some info about Shri Guru Granth Sahib Ji. We can have some anti panthic guys like writer asking that why three name were used in Bani unto Bhatt Kal Sahar,other tow beens Kal and Tal. So when in Guru Granth Sahib Ji three names could be used for same person so what is the problem in the case of verse unto Tenth Master. There is another example of Bhatt Jaalap also with name Jalh.And not to forget term Kameer used the name of Kabeer.
(੯੭੨-੧੧, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਹਿ ਕਮੀਰ ਕੁਲ ਜਾਤਿ ਪਾਂਤਿ ਤਜਿ ਚੀਟੀ ਹੋਇ ਚੁਨਿ ਖਾਈ ੧੨
kehi kameer kul jaath paanth thaj cheettee hoe chun khaaee ||2||3||12||
Says Kabeer, give up your ancestry, social status and honor; be like the tiny ant - pick up and eat the sugar. ||2||3||12||
Ang 972

  • Then another absurd thing,when Shri Mukhwak Patshahi Dasvi is already given then why should Tenth Master be using any name. Strange thing, there are verse unto the Bhagats and yet there names are given in verses. But further absurdy over this thing is that there is term Sri Mukhwak Pashai Dasvi is there and no Ram or Syam names in there yet writer does not agrees to Vachitar Natak at all. If name is not there then this is work of unknown auther and if given then this auther could not be the Tenth Master.Very well.
  • Well there are proof of Ram and Syam Kavi as per old texts.
Let us see first texts he gives referances.

  • Mahima Prakash Vartak Samvat 1798 so if we remove 57 years from it then it will be 1741 AD. So it was written about 43 years after the comlption of Shri Dasham Granth Sahib Ji. Das wanted that this writer would have had given referances as it is from the text that what all is written about thee poets. But so far this text talks that there are three different guys with three different names.
  • Then wehave mention of 1776 AD book by Mahima Prakash by Swroop Das Bhalla,well a person is Bhalla Khatri and not a Sikh yet been trusted. Bhallas sometime claim to be from the family of Third Guru and so want special status and were not liked by general Sikhs during Singh Sabha Movement.They along with Bedi,Sodis etc. do use the term Bava a slang for Baba(related to Guru) which is given by writer as Bava Swaroop Das Bhalla. So same person ie writer once was praising Lahore Singh Sabha is now trusting the Guru Ansh.
  • Then he talks about Kahan Singh Nabha Sahib.Same Nabha Sahib actually tell of the existence of Dasham Patshah Ka Granth in Mahankosh,in which Bani of Tenth Master is merged with rest of Shri Guru Granth Sahib Ji by Bhai Mani Singh Ji. This fails the claim of writer when he trys to portray Damdami Beerh as Granth of Tenth Master.Nabha Ji. Further Nabha Sahib also writes about scholars considering Ram as pen name of Tenth Master.
  • Then he gives references given by western scholars.About the existence of such poets. During the period say around 1850s.Othe then point a nowhere it is found the name of kal poet. Likewise times of western scholars is much much after the Tenth Master(about 150 years).
  • Then he talks about a Ram poet of Ropar and contemporary of Tenth Master(without providing the proof of it).This Ram poet from the lines given by writer is proven to be Trikha Brahmin. Then writer gives one refreance from Charitro Pakhyan,where Kavi Ram is refered.But so far as per writer this Ram poet is Brahmin and date given by poet in his kavi Tarang is authanitc and place called Ropar in these lines is also Authantic. Three thing proven here. -Writer finds date OK
-Poet Ram here is a Brahmin
-Place mentioned is also authentic.
In fact we are aware that creed of writer has faith that Madhavnal Kamkandala was written by Alam during the time of Akbar as date in there is also deemed authentic by them.


  • Then refered to poet Syam over there ,writer says that he is Kshtria(while term Chhatri is used in Shri Dasham Granth Sahib Ji both for Non Indian(in Chartro phkhyan where Arab Rai is defeated by perhaps a Pathan Lady(96)) and Shudra(here it means lowly acting as mentioned in Kalki Avtar)So it means Armed. Tegh is an arm and father had name brave of Tegh or sword. Kavi Syam as per refreance given by the writer from one Charitro Pakhyan and 2489 verses of Krishna Avtar is Son of Chhatri and not of Brahmin. So is proven that Ram and Syam are two different individual.Das will prove that Ram and syam are one and nothing to do with Trikha Brhmin Syam.
  • Then lines from Bava(wrtier writes Baba to misguide us,it is Bava and from Guru Ansh)Sumer Singh.Time of Gurupad Prem Prakash is not given so das gives it,it is 1882AD ie About 180 years after writing of Text. Lines he gives has Ram Syam Satiguru Ke Paiare,can this not be understood as beloved of Ram/Syam Satiguru ? But work of Bava is much after Guru Maharaj.
  • Then writer says that it laughable and further he talks of the fact that the mention of Seikh,Pathan and Moghuls during Satiyuga is not OK(from Charitro Pakhyan 505)Further mention of Raghu and Ramanad Ji and Rasoll SWAS is made about error in chronology

Das rectify here the wrong doubts of this writer.
As far as term of false chronology related to Raja Raghu and Ramanda Ji Rasol Swas is concerned we will touch them later but let us talk about Satiyuga First .

Das has a question that does Gurbani belives in 4 ages or yugas of Hindus ? If das is aware then whenever Akal makes good things we have Satiyuga and whenever evil things are there by Akal only we can have Kaliyuga.

So it has nothing to do with any specific period of time.Further to it worshipper of Akal is free from the consideration of time as our God is timeless.

Let us discuss Sheikh, This term with name Shaikh is there in Tenth Chapter of ManuSamrit talking about the decedents of Brahmins who do no undergo sacred thread ceremony or Vrtya Brahmins.

Mongol are altered into Moghuls and are from the country Mongolia ,Changez Khan,Halaku Khan(Killer of then Khalipha) ,Kublai Khan etc. were not at all Muslims but shamanists .In far north east of India one branch of Mongols occupying the Myanmar entered India and ruled one state and is named after them ie Ahom or Assam. They are old people race.

Term Pathan is used even by Khatris/Khukrains Hindus of Areas which is NWFP of Pakistan. They have common tribes like Suri, Kakad, Gakhar, Khokhar, Janjua in Hindus and Pathans.Term Pathan could be driven from something related to rocky(Pashan) area of western hills/mountains of Indian Subcontinent.

Well term Sayyad was left out by writer and it is there. This would have given more weightage to the claim of writer. But Unlike the popular belief that they are from the family of Hazrat Fatima(Razi.). Litteraly in Arabic Sayyad may mean inheritor. So Syads could be understood as Arabic guys.

So we know talk of something what Ram and Syam poet.

Although in Guru Granth Sahib ji,there has been an instance in Var of Rai Balwamd and Satai Doom in Ram Kali raag where two peots with same name are there in single poetry.

So if we see that in 32 and 19 verse of Charitopakhyan of number 109.We find Syam and Ram poets both saying something.This proves that both are there in this Charitrpakhyan but when we see that both the terms Jallap and Jal are used by the same person in verses praising Third Master we may have to rethink. There different Bhatts have different names but due to our prior knowledge we differntiaite between facts that Jalap and Jal are same and other then rest of the Bhatts.While in Vars of Satta and Balwand Ji,we have written at top as two people while at start of Charitro Pakhyan Mark Patshahi or Lordship Tenth is given(which writer says is a mistake and present day scholars say is a conspiracy). Hardy there is any proof in change of style either in 109th Charitropakhyan that Ram and Syam are different while there is no proof of any other poet Ram and Syam making a sinlge litrary work simultainously. In Charitropakhyan 109 poet uses the two names both Ram(verse 19) and Syam(Verse 32). Either both are the same or both worked at tendom of latter there is no proof nor motive.

Let us see the Krishna Avtar to end the debate.



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.

Over here we see that within the same verse both poets are mentioned. This does not occurs in Shri Guru Granth Sahib where in var of Sata and Balwand Ji,they have used their name in separatevrses.

This only proves that Ram and Syam are one.And Syam is son of a Armed Warirer.




ਛਤ੍ਰੀ ਕੋ ਪੂਤ ਹੌ ਬਾਮਨ ਕੋ ਨਹਿ ਕੈ ਤਪੁ ਆਵਤ ਹੈ ਜੁ ਕਰੋ ਅਰੁ ਅਉਰ ਜੰਜਾਰ ਜਿਤੋ ਗ੍ਰਹਿ ਕੋ ਤੁਹਿ ਤਿਆਗ ਕਹਾ ਚਿਤ ਤਾ ਮੈ ਧਰੋ
Chhatriko poott hau baaman ko nah(i) nah(i) kai tap(u) aavat hai ju karo|| Ar(u) aur janjaar jito grah(i) ko tuhe tiaag kahaa chit taa mai dharo||
I am the son of a Kshatriya and not of a Brahmin who may instruct for performing severe austerities; how can I absorb myself in the embarrassments of the world by leaving you;
Line 4


ਅਬ ਰੀਝ ਕੈ ਦੇਹੁ ਵਹੈ ਹਮ ਕਉ ਜੋਊ ਹਉ ਬਿਨਤੀ ਕਰ ਜੋਰ ਕਰੋ ਜਬ ਆਉ ਕੀ ਅਉਧ ਨਿਦਾਨ ਬਨੈ ਅਤਿਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋ ੨੪੮੯
Ab reejh kai dehu vahai ham kau jooo hau bintikar jor karo|| Jab aau kiaudh nidaan banai at(i)hiran mai tab joojh maro||
Whatever request I am making with my folded hands, O Lord ! kindly be graceful and bestow this boon on me that when ever my end comes, then I may die fighting in the battlefield.2489.

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 ਜੁੱਧ 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.


The writer only gave some part of the lines given above and das gives the full.

Poet Syam wrote Krishnavta durng the time Tenth Master were there in Pauta Sahib and was son of the Armed person and had also the name Raam so this not that Raam who is Trikha Brahmin. Further to it this person has zeal to fight crusade. So unlike two difernt Raam and Siam there is one person with both the names.

But what about poet the Kaal,that person is mentioned in one Chartropakhyan 195.

Well as per Prof Jodh Singh ji,it is as per saying of the poet and not poet kal.

But still das will behold Kaal as a poet and not other meaning like time of poet etc.

Well das has few examples about doubling or even tripling of names. Or same names

Ramdas-For Foruth Master,One Sikh of Fifth Master with Bhandari Tribe,Guru of Shivaji Marathe.

Arjan-For Fifth Master,Third Pandandav,Main villain again Parshuram.

In Sikh Hisotry we have Gurbax Singh both for Banda Bahadur and Baba Ram Kaur.

Then Jassa Singh.

We have Three Surdas(one is blind whoses verse are there soory one line is there in Shri Guru Granth Sahib Ji,Sant of benaras,Only Hindu Sufi from Punjab).

Das gives more list in brief 3 Benis,3 Thakurs and 2 Jaswant Singh in Reti Kaal poetry history. As per Anti Raagmala guys there are two Alams also.

Then there is a Ram poet whoses verse are included in Kalidas(contemporary of Aurangzeb) Hazara and he is the writer of Hanuman Natak.There are other Rams like Ram Singh,Ramchand and Ram Sahai etc in the same time.

Various guys had their texts collected by their readers in separate volumes. Raheem is name of Akal also as per Gurbani,Raheem is term for Allah in Holy Kuran and Raheem was a poet also.

So even the existence of three poets as per first book mentioned above which could not be authentic due been much after the time of these text being written. The way writer does a mistake then why can not those writers also do the mistake ?

Then who are these three Ram,Kal and Syam.

Let us see a few verse from Shri Dasham Granth Sahib Ji.
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


ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਕ੍ਰਿਸ਼ਨਾਵਤਾਰੇ ਜੁੱਧੁ ਪ੍ਰਬੰਧੇ ਨ੍ਰਿਪ ਜਰਾਸਿੰਧ ਕੋ ਪਕਰ ਕਰ ਛੋਰ ਦੀਬੋ ਸਮਾਪਤ
It(i) SriBachitra Naatak granthe Karishnaavataare juddh(u) prabandhe nrip Jaraasindh ko pakar kar chhor deebo samaapt||
End of the description of “Arresting and then releasing Jarasandh in warfare” in Krishnavatara in Bachittar Natak.

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.
(Chaubes 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.
(Chaubees Avtar)








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.
(4.14 Akal Ustat)

Das is giving the name of Akal with Raam,Syam and Kaal from Shri Dasham Granth Sahib Ji.

In Guru Granth Sahib Ji term Raam is used a lot for Akal one Exampleas follows

15 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੬, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਸਭੈ ਘਟ ਰਾਮੁ ਬੋਲੈ ਰਾਮਾ ਬੋਲੈ
sabhai ghatt raam bolai raamaa bolai ||
Within all hearts, the Lord speaks, the Lord speaks.
16 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੬, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਰਾਮ ਬਿਨਾ ਕੋ ਬੋਲੈ ਰੇ ਰਹਾਉ
raam binaa ko bolai rae ||1|| rehaao ||
Who else speaks, other than the Lord? ||1||Pause||

(Ang 988)

Then Siam

1 Soohee Guru Arjan Dev


(੭੪੫-, ਸੂਹੀ, )
ਸਿਆਮ ਸੁੰਦਰ ਤਜਿ ਨੀਦ ਕਿਉ ਆਈ
siaam sundhar thaj needh kio aaee ||
Forsaking the Beautiful Lord, how can they go to sleep?
(Ang 745)


embrance.
7 Maaroo Guru Arjan Dev


(੧੦੭੯-, ਮਾਰੂ, )
ਸਿਮਰੈ ਕਾਲੁ ਅਕਾਲੁ ਸੁਚਿ ਸੋਚਾ
simarai kaal akaal such sochaa ||
Death and life, and thoughts of purification, meditate in remembrance.

Here so far Kaal and Akaal are understood by us as death and life while we ignore the Aunkarh below Kal and Akal,which makes them singular and kal as an adjective of Akal. There could be many deaths and many lifes so Aunkarh could not amek it as singular. So Thoughts and Purification thinks of Kaal Akaal.One the same Ang 1079 we have lines 1,4 and 5 dealing with Akal being mentioned and various phenominas or things rembering Akaal.

There is another Verse in Shri Guru Granth Sahib Ji.

6 Maaroo Saint Kabir


(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


(੧੧੦੪-, ਮਾਰੂ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਹਿ ਕਬੀਰ ਤੇ ਅੰਤੇ ਮੁਕਤੇ ਜਿਨ੍ਹ੍ਹ ਹਿਰਦੈ ਰਾਮ ਰਸਾਇਨੁ
kehi kabeer thae anthae mukathae jinh hiradhai raam rasaaein ||2||6||
Says Kabeer, those who have the sublime essence of the Lord in their hearts - in the end, they are liberated. ||2||6||
( Ang 1104)

Over here again death and deathlessness could be more then one.Further deathlessness could not be an entanglement. As term Ka or of as a preposition is tere so there is no Aunkarh below the Khasam else here Kal Akal both are name given to Khasam or lord.

So unlike going after poet being Tenth Master das feels poet is Akal.

Selflessness by Tenth Master and all work by Akal are there in few verse of
Vachitar Natak(6.3,6.44/46/51/59,14.6,14.4,14.7/8/10)
Krishna Avtar(page 255, Verse 5,6,7)
Sashternam Mala Puran (1.19)
Chartropahkhyans First Charitra.(Verse 46)

Further term Ek Oankar Wahiguru ji Fateh(This is the victory(work) of One Primal wonderful spiritual guide),Tva Prasad( yours blessing) found often with all major texts are further proof of work of God. Rather work of God of Sikhs.
Then how can the Akal be son of warrier or Ath Kavi Janamn Kathan.Well so far das leaves the latter to be discussed when we come to Vachitar Natak but It is not there that Syam Said that he is son of Warirer but Syam tells us to be son of warrier or Syam Tells Tenth Master to say That I am son of warrier and have zeal to fight. There are many verse in first person in Holy Kuran,Holy Bible and Shri Guru Granth Sahib Ji,which are apperantly may look like saying of humans but are rather orders of Akal/Allah/Jehove who tells the addresse to say like that. In Holy Kuran translation we may have term (say) in bracket written. In the case of prayers for example, when God tells us to say Grant us blessing or prayer fro grant of something from god is made in books by Good, term Say in bracket is added.

Sikhs are the Semitic, But too much converts from Hindu Pagans have made them think like Hindus,but after understanding the Ihlaam or words from God,we could easily understand the Gurbani unto all the Gurus who wrote text as a record from Akal.

So das will repeat the convincing thing regarding Var of Rai Balwand and Satai Doom Ji,

We have of total 8 verses,intial five are regarding Third Master,They can be deemed complete if taken separately and term signifying Balwand comes in there.While last three are for Gurus Other than third Master,till the Fifth Master,Each verse could be deemed and used as independent as all are complete. Term Satai is there in Sixth Verse.

So e could decide with mood and name of the poet that initial five are from Rai Balwand(another proof is at heading as we find Rai Balwand also written before) and latter three from Satai Doom.

While we see Charitropakhyan 109,all verses are interrelated while Pakhyan before it ie 108 is also related to 109. So same mood and interdependence proves that this which is a story is been told by one person,who uses two names Ram(Verse19) and Syam(Verse32).As the whole 405 Chartropakhyan are dialogue of King with ministers, we find them interrelated so Kal could also be the one name of the poet and not another poet.

If we say that arrangement of Charitropakhyan is clumsy and no correct arrangement regarding the poets ,we could have same criteria for Var of Rai Balwand and Satai Doom and both are going to have the same explanation as told above.
 
Jul 30, 2004
1,744
88
world
Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Drug related issues.
19 Sriraag Guru Nanak Dev


(੧੫-੧੯, ਸਿਰੀਰਾਗੁ, )
ਸਚੁ ਸਰਾ ਗੁੜ ਬਾਹਰਾ ਜਿਸੁ ਵਿਚਿ ਸਚਾ ਨਾਉ
sach saraa gurr baaharaa jis vich sachaa naao ||
The Wine of Truth is not fermented from molasses. The True Name is contained within it.
(Ang15)
3 Bihaagrhaa Mardana


(੫੫੩-, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮਰਦਾਨਾ, )
ਕਰਣੀ ਲਾਹਣਿ ਸਤੁ ਗੁੜੁ ਸਚੁ ਸਰਾ ਕਰਿ ਸਾਰੁ
karanee laahan sath gurr sach saraa kar saar ||
So let good deeds be your distillery, and Truth your molasses; in this way, make the most excellent wine of Truth.
(Ang553)
5 null null


(੫੫੩-, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮਰਦਾਨਾ, )
ਕਾਇਆ ਲਾਹਣਿ ਆਪੁ ਮਦੁ ਮਜਲਸ ਤ੍ਰਿਸਨਾ ਧਾਤੁ
kaaeiaa laahan aap madh majalas thrisanaa dhhaath ||
The human body is the vat, self-conceit is the wine, and desire is the company of drinking buddies.
(Ang 553)
5 Bihaagrhaa Mardana


(੫੫੩-, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮਰਦਾਨਾ, )
ਇਤੁ ਮਦਿ ਪੀਤੈ ਨਾਨਕਾ ਬਹੁਤੇ ਖਟੀਅਹਿ ਬਿਕਾਰ
eith madh peethai naanakaa bahuthae khatteeahi bikaar ||
Drinking in this wine, O Nanak, one takes on countless sins and corruptions.
(Ang553)
1 Raamkalee Saint Kabir


(੯੬੯-, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਏਕ ਬੂੰਦ ਭਰਿ ਤਨੁ ਮਨੁ ਦੇਵਉ ਜੋ ਮਦੁ ਦੇਇ ਕਲਾਲੀ ਰੇ ਰਹਾਉ
eaek boondh bhar than man dhaevo jo madh dhaee kalaalee rae ||1|| rehaao ||
I dedicate my body and mind to whoever gives me even a drop of this wine from such a vat. ||1||Pause||
(Ang969)
5 Raamkalee Saint Kabir


(੯੬੯-, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਹਿ ਕਬੀਰ ਸਗਲੇ ਮਦ ਛੂਛੇ ਇਹੈ ਮਹਾ ਰਸੁ ਸਾਚੋ ਰੇ
kehi kabeer sagalae madh shhooshhae eihai mehaa ras saacho rae ||4||1||
Says Kabeer, all other wines are trivial and tasteless; this is the only true, sublime essence. ||4||1||
(Ang 969)
6 Raamkalee Saint Kabir


(੯੬੯-, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸੁਖਮਨ ਨਾਰੀ ਸਹਜ ਸਮਾਨੀ ਪੀਵੈ ਪੀਵਨਹਾਰਾ
sukhaman naaree sehaj samaanee peevai peevanehaaraa ||1||
The Shushmanaa, the central spinal channel, is intuitively balanced, and the drinker drinks in this wine. ||1
(Ang 969)
7 Raamkalee Saint Kabir


(੯੬੯-, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਉਨਮਦ ਚਢਾ ਮਦਨ ਰਸੁ ਚਾਖਿਆ ਤ੍ਰਿਭਵਨ ਭਇਆ ਉਜਿਆਰਾ ਰਹਾਉ
ounamadh chadtaa madhan ras chaakhiaa thribhavan bhaeiaa oujiaaraa ||1|| rehaao ||
When that wine rises up, one tastes the sublime essence of this juice, and sees across the three worlds. ||1||Pause||
(Ang969)
10 Raamkalee Saint Kabir


(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||
(Ang 969)

14 Kaydaaraa Saint Kabir


(੧੧੨੩-੧੪, ਕੇਦਾਰਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਪੀਵਹੁ ਸੰਤ ਸਦਾ ਮਤਿ ਦੁਰਲਭ ਸਹਜੇ ਪਿਆਸ ਬੁਝਾਈ ਰਹਾਉ
peevahu santh sadhaa math dhuralabh sehajae piaas bujhaaee ||1|| rehaao ||
O Saints, drink in this wine forever; it is so difficult to obtain, and it quenches your thirst so easily. ||1||Pause||
(Ang1123)
17 Kaydaaraa Saint Kabir


(੧੧੨੩-੧੭, ਕੇਦਾਰਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਉਬਟ ਚਲੰਤੇ ਇਹੁ ਮਦੁ ਪਾਇਆ ਜੈਸੇ ਖੋਂਦ ਖੁਮਾਰੀ
oubatt chalanthae eihu madh paaeiaa jaisae khonadh khumaaree ||4||3||
Turning away from the world, I have obtained this wine, and I am intoxicated with it. ||4||3||
(Ang1123)

Heaven
9 Dhanaasree Guru Arjan Dev


(੬੮੨-੧੦, ਧਨਾਸਰੀ, )
ਮੁਕਤਿ ਬੈਕੁੰਠ ਸਾਧ ਕੀ ਸੰਗਤਿ ਜਨ ਪਾਇਓ ਹਰਿ ਕਾ ਧਾਮ
mukath baikunth saadhh kee sangath jan paaeiou har kaa dhhaam ||1||
Liberation and heaven are found in the Saadh Sangat, the Company of the Holy; his humble servant finds the home of the Lord. ||1||
(Ang 682)
12 null null


(੭੪੨-੧੨, ਸੂਹੀ, )
ਬੈਕੁੰਠ ਨਗਰੁ ਜਹਾ ਸੰਤ ਵਾਸਾ
baikunth nagar jehaa santh vaasaa ||
The city of heaven is where the Saints dwell.
(Ang742)
1 Raamkalee Guru Nanak Dev


(੯੫੨-, ਰਾਮਕਲੀ ਵਾਰ-, )
ਕਰਣੀ ਬਾਝਹੁ ਭਿਸਤਿ ਪਾਇ
karanee baajhahu bhisath n paae ||
Without the karma of good actions, heaven is not attained.
(Ang 952)
9 Bhaira-o Bhagat Kabeer


(੧੧੬੧-੧੦, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਭਿਸਤੁ 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||
(Ang1161)
13 Bhaira-o Bhagat Kabeer
(੧੧੬੧-੧੩, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸਾਧਸੰਗਤਿ ਬੈਕੁੰਠੈ ਆਹਿ ੧੬
saadhhasangath baikunthai aahi ||4||8||16||
The Saadh Sangat, the Company of the Holy, is heaven itself. ||4||8||16||
(Ang1161)

(੧੨੨੦-੧੭, ਸਾਰਗ, )
ਸਾਰਗ ਮਹਲਾ
saarag mehalaa 5 ||
Saarang, Fifth Mehl:
17 null null


(੧੨੨੦-੧੭, ਸਾਰਗ, )
ਬੈਕੁੰਠ ਗੋਬਿੰਦ ਚਰਨ ਨਿਤ ਧਿਆਉ
baikunth gobindh charan nith dhhiaao ||
To meditate on the Lotus Feet of the Lord of the Universe is heaven for me.
(Ang1220)

So we start the things writer said.

(੧੦੯੮-੧੯, ਮਾਰੂ ਵਾਰ-, )
ਅਕਲ ਕਲਾ ਨਹ ਪਾਈਐ ਪ੍ਰਭੁ ਅਲਖ ਅਲੇਖੰ
akal kalaa neh paaeeai prabh alakh alaekhan ||
God is not found by intellectual devices; He is unknowable and unseen.
null
(Ang 1098)

(੧੦੯੯-, ਮਾਰੂ ਵਾਰ-, )
ਖਟੁ ਦਰਸਨ ਭ੍ਰਮਤੇ ਫਿਰਹਿ ਨਹ ਮਿਲੀਐ ਭੇਖੰ
khatt dharasan bhramathae firehi neh mileeai bhaekhan ||
The followers of the six orders wander and roam around wearing religious robes, but they do not meet God
(Ang 1099)

Das will try to give own explanations.
Movement less,So art/nature could not be found of Lord unseen able unwritable/unaccountable/without destiny written.
People roam in illusion of Six Philosophies do not get the attire/visible form of God.

Here writer tries to prove six philosophies as six views as talks of matt. As term is darsan then how could they be treated as matt.(Ang 138,360 ,404,939,1116) The five Angs given before of Shri Guru granth Sahib Ji talk of Six Philosophies.

Let us first see three philosophies.
Sankhya,Vaisheshik,Nayay,Vedant,Mimansa and Yoga.

While writes says views instead of philiosophies as written and talks of Six views
Jogi,Jangam,Sanyasi,Sarvarhe,Bodhi and Bairagi.

Nabha Sahib does not agree to this division at all and further in this arbitrary division,he has told of six orders and over there one Madari is given instead of budhist or Bodhi.

Writer has given no proof regarding backing of how he claims of six views,further if we take madaris also then there are seven matts or views . Then there was Kabeer Panthis also. We had Lingayats,Shri(of Ramanuja),Brahm(of Madhva),Vishnu Swami ,Nimbark and many such views at that times.What about smart of Adi Shankara ?

Further he talks of Yogis started by Shiv Ji,The demigod. Well this is the claims of Naht Yogis,while Yog Darshan was started by sage Patanjali.

He talks that Sanyasi are started by Dattatrya while Sanyas is one of the Ashram of four stages of Hindu life.

Das is aware that in Shri Dasham Granth we have been told that Gorakh ie shiva started the life style of Yoga or Dattatrya started the Sanyasi.This only done to let the followers of that order come to us and find our faith higher then them.It should be taken in line with god brahma saying holy Vedas mentioned in Shri Guru Granth Sahib ji.



(੪੮੯-, ਗੂਜਰੀ, )
ਨਾਭਿ ਕਮਲ ਤੇ ਬ੍ਰਹਮਾ ਉਪਜੇ ਬੇਦ ਪੜਹਿ ਮੁਖਿ ਕੰਠਿ ਸਵਾਰਿ
naabh kamal thae brehamaa oupajae baedh parrehi mukh kanth savaar ||
From the lotus of Vishnu's navel, Brahma was born; He chanted the Vedas with a melodious voice.
(Ang 489)

(੫੫੯-੧੪, ਵਡਹੰਸੁ, )
ਬ੍ਰਹਮੈ ਬੇਦ ਬਾਣੀ ਪਰਗਾਸੀ ਮਾਇਆ ਮੋਹ ਪਸਾਰਾ
brehamai baedh baanee paragaasee maaeiaa moh pasaaraa ||
Through Brahma, the hymns of the Vedas were revealed, but the love of Maya spread.
(Ang559)


Then he says that out of 12 orders of yogis we have Aghori as one.

Nabha Ji gave 12 names as
Hetu,Pav,Ayee,Gam,Pagal,Gopal,Kantharhi,Ban,Dhaj,Choli,Rawal and Das so who out of them is Aghori?

He talks of aghoris a lot over here telling that they worship Kalika, Shiv and Bhairav etc.

They use wine, meat etc. in worship and eat filth and gives the words which das translates.
Wine and Ganges are sisters you live with shiv. You the ganges eat bone while bhang eats sweet meat(Laddu). (wrtier cleverly does not provide any referances about such lines)

Well the source of these words are not given further this language is Hindi and could not be older than 1000 years at all.Then writer talks of some Sikhs claiming cannabis as treasure of joys. He does not mention the term Shaheedi Deg or pitcher of martyrdom.
(in old time to the weak people,cannabis were given before war,so that they do not feel pain and also they do not feel tired during the war. This is proven with Ayerveda,Morpheen injected as pain killer is also a drug, we are told that terrorist attacking Mumbai on 26/11/2008 were also injected by drugs to stay fit for fight for long).

Then he says that like above mentioned aghoris and vam margis and tantics there was sakat,which being the follower of Mahakal and Kalika did not beheld wine etc. intoxicant a virtuous instead of sinful .He refers to Kul PRadeep Tantra where Madira is told to be never to be condemned as it is the part of 5 ms or Makar(here we must remember that from the time of Dayanada to present days Hindus they tell us that we Sikhs have 5ks based upon 5 ms.)(Here refreance from Kul Pradeep Tantra is taken)
Further he talks that tese guys do not carry out idol worship but to direct male and female form semen in offered,thing is that Shkat matt(a sect) is similar to vaam marg(Sect) which has drugs and immorality.

That’s why they(who ?) declare that that drink till you fall on ground(in lines term wine is not there but writer translates as drink wine till you do not fall on ground).

As per them there is no such thing in world which should be hated upon and there is no word in world ,speaking that one should be ashamed but a person who has hatred or feels ashamed is deemed a animal,(over here no reference from any book is given by writer and this is a clever act) then he misquote Chartropakhayan 245 saying that in it a Sakat Matt poet calls non drinker as ***.

Then from the Ang(1367,1371,1372,198,535) of Shri Guru Granth Sahib Ji,he tries to prove that Gurmat condems Shakt Matt .

So it is write time that das should explain four terms.Aghori,Tantric,Vam Margi and Shakt.

Let us first talk of Aghoris.

A means negation and Ghor mean fearsome. soAghor means non fearsome ie Shiva. They behold Shiva as their founder(Mahan Kosh of Mr Nabha Agrees to this).

Aghoris often live in cremation grounds and may eat the burning portion of dead body.They apply ash of pyre on their body which they call taking bath. They may eat all black like mustard oil,black gram(urad dal) etc. Their attire is black. They may eat filth. They intend to overcome greed and differentiations in world so they try to develop love to sadistically effective object that is to overcome the emotion of fear and emotion,they make themselves habitual of hated things. The reason for this is to gain salvation or Mukti only. They worship phallus and other pindis(a sort of loath or mud or stone related to Devi of Bhairav). They are Shavite. Das has given verse belittling god shiva in chapter of Gyan Prabodh, Vachitar Natak, Chartropakhyan(266,405), Rudra Avtar(24 Avtar) and Avtars of Rudra(Before Dattatreya) has Shiva much below the Kal Purakh or Mahakal.

In Tantric faith term used to shiv is Mahakal Bhairav but das will talk about that later. So main thing over here was that Vachitar Natak,Charitropakhyan,Chaubees Avtar also oppose idolatory. So Aghori could not be the writer over here as both Shiv and idolatory is opposed. Then why did Aghoris are mentioned here by writer? Just to buid psychological pressure of panic in the mind of innocent reader.He talks of Aghoris and Vam Margis but later tells Shaktas while all are not the same.

Then come to Tantrics. There are mnay types of Tantrics like Shavite(they were there in Bhutan with the name of Phonn and Aghoris could be like them),Shakta,Budhists,Jains,Shabar,Yogic Kundalini related, and even Islamic(Books related to them could be obtained from deep publication,hospital road,kanchan market,agra-3 or from religious book market at Dariba Kala,Near Gurudwar Sis Ganj Sahib Ji,Delhi-6). Tantra means the system and to utilize the system related to demigods or demigoddess or dead spirit to get the job done is taken care off with Tantra,it could be called witch craft or occult. Mantra are spells whose vibrations are told to be effective while yantra are instruments which are often drawings made on mud or paper. Aghoris can make even picture of Mantra.

What does Shri Dasham Granth Sahib say about them ? let us have a look.


Line 3


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 9


ਜਿਤੇ ਜੀਵ ਜੰਤੰ ਸੁ ਦੁਨੀਅੰ ਉਪਾਯੰ ਸਭੈ ਅੰਤ ਕਾਲੰ ਬਲੀ ਕਾਲ ਘਾਯੰ
Jite jeev jantang su duneeang upaayang|| Sabhai ant kaalang balikaal ghaayang||
All the creatures created by Him in the world will ultimately be killed by the mighty KAL.
Line 10


ਬਿਨਾ ਸਰਨ ਤਾ ਕੀ ਨਹੀ ਔਰ ਓਟੰ ਲਿਖੇ ਜੰਤ੍ਰ ਕੇਤੇ ਪੜ੍ਹੇ ਮੰਤ੍ਰ ਕੋਟੰ ੭੭
Binaa saran taa koo nahoo aur otang|| Likhe jantra kete pa?he mantra kotang||77||
There is no other protection without coming under His shelter, even though many Yantras be written and millions of Mantras be recited.77.

ਕ੍ਰਿਸਨ ਬਿਸਨ ਜਪੇ ਤੁਹਿ ਕੋਟਿਕ ਰਾਮ ਰਹੀਮ ਭਲੀ ਬਿਧਿ ਧਿਆਯੋ
Krisan au Bisan jape tuh(i) kotik Raam Rahoom bhaloo bidh(i) dhiaayo||
Thou hast meditated on millions of Krishnas, Vishnus, Ramas and Rahims.
Line 1


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


ਕੋਟ ਕਰੀ ਤਪਸਾ ਦਿਨ ਕੋਟਿਕ ਕਾਹੂੰ ਕੌਡੀ ਕੋ ਕਾਮ ਕਢਾਯੋ
Kot karoo tapsaa din kotik kahoon na kau?oo ko kaam ka?haayo||
Thou hast observed millions of austerities for millions of days, but thou couldst not be recompensed even for the value of a couldst not be recompensed even for the value of a cowrie.
Line 3


ਕਾਮਕੁ ਮੰਤ੍ਰ ਕਸੀਰੇ ਕੇ ਕਾਮ ਕਾਲ ਕੋ ਘਾਉ ਕਿਨਹੂੰ ਬਚਾਯੋ ੯੭
Kaamak(u) mantra kasoore ke kaam na kaal ko ghaao kinhoon na bachaayo||97||
The Mantra recited for fulfillment of worldly desires doth not even bring the least gain and none of such Mantras can’t save from the blow of KAL.97.

(Vachitar Natak)

Line 8


ਅਜੰਤ੍ਰੰ ਅਮੰਤ੍ਰੰ ਅਕੰਤ੍ਰੰ ਅਭਰਮੰ
Ajantrang amantrang akantrang abharamang||
Thou art neither in yantras, nor in mantras, nor in other activities nor in any religious discipline.
Line 9


ਅਖੇਦੰ ਅਭੇਦੰ ਅਛੇਦੰ ਅਕਰਮੰ
Akhedang abhedang achhedang akaramang||3||
Thou art without suffering. without mystery, without destruction and without action.3.


ਕਬਿਤੁ
Kabit(u)||
KABIT
Line 9


ਤ੍ਵ ਪ੍ਰਸਾਦਿ
Tva Prasaadh||
BY THY GRACE
Line 10


ਗਹਿਓ ਜੋ ਜਾਇ ਸੋ ਅਗਾਹ ਕੈ ਕੈ ਗਾਹੀਅਤੁ ਛੇਦਿਓ ਜੋ ਜਾਇ ਸੋ ਅਛੇਦ ਕੈ ਪਛਾਨੀਐ
Gahio jo na jaae so agaah kai kai gaaheeat(u) chhedio jo na jaae so ached kai pachhaaneeai||
He, who cannot be grasped, He is called Inaccessible and He, who cannot be assailed is recognized as unassailable.
Line 11


ਗੰਜਿਓ ਜੋ ਜਾਇ ਸੋ ਅਗੰਜ ਕੈ ਕੈ ਜਾਨੀਅਤੁ ਭੰਜਿਓ ਜੋ ਜਾਇ ਸੋ ਅਭੰਜ ਕੈ ਕੈ ਮਾਨੀਐ
Ganjio jo na jaae so aganj kai kai jaaneeat(u) bhanjio jo na jaae so abhanj kai kai maaneeai||
He who cannot be destroyed is known as indestructible and He, who cannot be divided in considered as indivisible.
Line 12


ਸਾਧਿਓ ਜੋ ਜਾਇ ਸੋ ਅਸਾਧਿ ਕੈ ਕੈ ਸਾਧ ਕਰਿ ਛਲਿਓ ਜੋ ਜਾਇ ਸੋ ਅਛਲ ਕੈ ਪ੍ਰਮਾਨੀਐ
Saadhio jo na jaae so asaadh(i) kai kai saadh kar(i) chhalio jo na jaae so achhal kai pramaaneeai||
He, who cannot be disciplined, may be called incorrigible and He, who cannot be deceived is considered as Undeceivable.
Line 13


ਮੰਤ੍ਰ ਮੈ ਆਵੈ ਸੋ ਅਮੰਤ੍ਰ ਕੈ ਕੈ ਮਾਨੁ ਮਨ ਜੰਤ੍ਰ ਮੈ ਆਵੈ ਸੋ ਅਜੰਤ ਕੈ ਕੈ ਜਾਨੀਐ ੪੦
Mantra mai na aavai so amantra kai kai maan(u) man jantra main a aavai so ajantra kai kai jaaneeai||1||40||
He, who is without the impact of mantras (incantations) may be considered as Unspellable and He, who is without the impact of Yantras (mystical diagrams) may be known as Unmagical.1.40.

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.
(Gyan Prabodh)



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.
(Chaubees Avtar)

ਸਭੈ ਝੂਠੁ ਮਾਨੋ ਜਿਤੇ ਜੰਤ੍ਰ ਮੰਤ੍ਰੰ ਸਭੈ ਫੋਕਟੰ ਧਰਮ ਹੈ ਭਰਮ ਤੰਤ੍ਰੰ
Sabhai jhooth(i) maano jite jantra mantrang|| Sabhai phokatang dharam hai bharam tantrang||
Consider all Yantras and Mantras as false and consider all those religions as hollow, which are deluded by the learning of Tantras;
Line 12


ਬਿਨਾ ਏਕ ਆਸੰ ਨਿਰਾਸੰ ਸਭੈ ਹੈ ਬਿਨਾ ਏਕ ਨਾਮੰ ਕਾਮੰ ਕਬੈ ਹੈ ੧੧੬੩੪੩
Binaa ek aasang niraasang sabhai hai|| Binaa ek naamang na kaamang kahai hai||116||343||
Without having hopes on that one Lord, you will be disappointed from all other sides; without the one Name of the Lord, nothing else will be of any use.116.343.
(Paras Nath Rudra Avtar)

ਕਰੇ ਮੰਤ੍ਰ ਜੰਤ੍ਰੰ ਜੁ ਪੈ ਸਿੱਧ ਹੋਈ ਦਰੰ ਦ੍ਵਾਰ ਭਿੱਛਯਾ ਭ੍ਰਮੈ ਨਾਹਿ ਕੋਈ
Kare mantra jantrang ju pai siddh hoee|| darang dvaar bhichchhyaa bhramai naah(i) kaee||
If the powers are realized through Mantras and Yantras, then no one will wander from door to door;
Line 1


ਧਰੈ ਏਕ ਆਸਾ ਨਿਰਾਸੌਰ ਮਾਨੈ ਬਿਨਾ ਏਕ ਕਰਮੰ ਸਭੈ ਭਰਮ ਜਾਨੈ ੧੧੭੩੪੪
Dharai ek aasaa niraasaur maanai|| Binaa ek karmang sabhai bharam jaanai||117||344||
Remove your attention from all other sides, assuming only one hope in the mind and without the one action of the meditation on the Lord, consider all else as illusion.117.344.
(Paras Nath Rudra Avtar)

So das thinks that negation of Tantricism is also being done. Before das proceeds ,das would like to say that writer talks of Mahanirvan Tantra and Kul Pradeep Tantra and Mahrivaan Tantram. That are related to Vamargi Shakt Tantric.(Three things are over here).
 
Jul 30, 2004
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Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

So lets talk about Shaktas now. As per Bhavishya Purana, a person who worships the form of God is Vaishnav while who worships power of God is Shakt. As per this we could understand that Sikhs are fit case to be Shaktas but Sikhs are often told to be Vaishnav as per Shri Guru Granth Sahib Ji.


(੧੯੯-, ਗਉੜੀ, )
ਗਉੜੀ ਮਹਲਾ
gourree mehalaa 5 ||
Gauree, Fifth Mehl:
3 null null


(੧੯੯-, ਗਉੜੀ, )
ਸੋ ਕਿਛੁ ਕਰਿ ਜਿਤੁ ਮੈਲੁ ਲਾਗੈ
so kishh kar jith mail n laagai ||
Do only that, by which no filth or pollution shall stick to you.
3 Gaurhee Guru Arjan Dev


(੧੯੯-, ਗਉੜੀ, )
ਹਰਿ ਕੀਰਤਨ ਮਹਿ ਏਹੁ ਮਨੁ ਜਾਗੈ ਰਹਾਉ
har keerathan mehi eaehu man jaagai ||1|| rehaao ||
One is in the clutches of vice, while the other is in love with the Lord. ||1||Pause||
3 Gaurhee Guru Arjan Dev


(੧੯੯-, ਗਉੜੀ, )
ਏਕੋ ਸਿਮਰਿ ਦੂਜਾ ਭਾਉ
eaeko simar n dhoojaa bhaao ||
Meditate in remembrance on the One Lord; do not be in love with duality.
4 Gaurhee Guru Arjan Dev


(੧੯੯-, ਗਉੜੀ, )
ਸੰਤਸੰਗਿ ਜਪਿ ਕੇਵਲ ਨਾਉ
santhasang jap kaeval naao ||1||
In the Society of the Saints, chant only the Name. ||1||
4 Gaurhee Guru Arjan Dev


(੧੯੯-, ਗਉੜੀ, )
ਕਰਮ ਧਰਮ ਨੇਮ ਬ੍ਰਤ ਪੂਜਾ
karam dhharam naem brath poojaa ||
The karma of good actions, the Dharma of righteous living, religious rituals, fasts and worship
5 Gaurhee Guru Arjan Dev


(੧੯੯-, ਗਉੜੀ, )
ਪਾਰਬ੍ਰਹਮ ਬਿਨੁ ਜਾਨੁ ਦੂਜਾ
paarabreham bin jaan n dhoojaa ||2||
- practice these, but do not know any other than the Supreme Lord God. ||2||
5 Gaurhee Guru Arjan Dev


(੧੯੯-, ਗਉੜੀ, )
ਤਾ ਕੀ ਪੂਰਨ ਹੋਈ ਘਾਲ ਜਾ ਕੀ ਪ੍ਰੀਤਿ ਅਪੁਨੇ ਪ੍ਰਭ ਨਾਲਿ
thaa kee pooran hoee ghaal || jaa kee preeth apunae prabh naal ||3||
Those who place their love in God - their works are brought to fruition. ||3||
5 Gaurhee Guru Arjan Dev


(੧੯੯-, ਗਉੜੀ, )
ਸੋ ਬੈਸਨੋ ਹੈ ਅਪਰ ਅਪਾਰੁ
so baisano hai apar apaar ||
Infinitely invaluable is that Vaishnaav, that worshipper of Vishnu,
6 Gaurhee Guru Arjan Dev


(੧੯੯-, ਗਉੜੀ, )
ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਤਜੇ ਬਿਕਾਰ ੯੬੧੬੫
kahu naanak jin thajae bikaar ||4||96||165||
says Nanak, who has renounced corruption. ||4||96||165||
(Ang 199)
10 Gaurhee Guru Arjan Dev


ਬੈਸਨੋਤੇਗੁਰਮੁਖਿਸੁਚਧਰਮਾ
ਬੈਸਨੋ ਤੇ ਗੁਰਮੁਖਿ ਸੁਚ ਧਰਮਾ
baisano thae guramukh such dhharamaa ||
A Vaishnaav is one who, as Gurmukh, lives the righteous life of Dharma.
(Ang 258)
6 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-, ਗਉੜੀਸੁਖਮਨੀ, )
ਬੈਸਨੋ ਸੋ ਜਿਸੁ ਊਪਰਿ ਸੁਪ੍ਰਸੰਨ
baisano so jis oopar suprasann ||
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased.
6 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-, ਗਉੜੀਸੁਖਮਨੀ, )
ਬਿਸਨ ਕੀ ਮਾਇਆ ਤੇ ਹੋਇ ਭਿੰਨ
bisan kee maaeiaa thae hoe bhinn ||
He dwells apart from Maya.
7 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-, ਗਉੜੀਸੁਖਮਨੀ, )
ਕਰਮ ਕਰਤ ਹੋਵੈ ਨਿਹਕਰਮ
karam karath hovai nihakaram ||
Performing good deeds, he does not seek rewards.
7 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-, ਗਉੜੀਸੁਖਮਨੀ, )
ਤਿਸੁ ਬੈਸਨੋ ਕਾ ਨਿਰਮਲ ਧਰਮ
this baisano kaa niramal dhharam ||
Spotlessly pure is the religion of such a Vaishnaav;
7 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-, ਗਉੜੀਸੁਖਮਨੀ, )
ਕਾਹੂ ਫਲ ਕੀ ਇਛਾ ਨਹੀ ਬਾਛੈ
kaahoo fal kee eishhaa nehee baashhai ||
he has no desire for the fruits of his labors.
8 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-, ਗਉੜੀਸੁਖਮਨੀ, )
ਕੇਵਲ ਭਗਤਿ ਕੀਰਤਨ ਸੰਗਿ ਰਾਚੈ
kaeval bhagath keerathan sang raachai ||
He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lord's Glory.
8 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-, ਗਉੜੀਸੁਖਮਨੀ, )
ਮਨ ਤਨ ਅੰਤਰਿ ਸਿਮਰਨ ਗੋਪਾਲ
man than anthar simaran gopaal ||
Within his mind and body, he meditates in remembrance on the Lord of the Universe.
8 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-, ਗਉੜੀਸੁਖਮਨੀ, )
ਸਭ ਊਪਰਿ ਹੋਵਤ ਕਿਰਪਾਲ
sabh oopar hovath kirapaal ||
He is kind to all creatures.
9 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-, ਗਉੜੀਸੁਖਮਨੀ, )
ਆਪਿ ਦ੍ਰਿੜੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ
aap dhrirrai avareh naam japaavai ||
He holds fast to the Naam, and inspires others to chant it.
9 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-, ਗਉੜੀਸੁਖਮਨੀ, )
ਨਾਨਕ ਓਹੁ ਬੈਸਨੋ ਪਰਮ ਗਤਿ ਪਾਵੈ
naanak ouhu baisano param gath paavai ||2||
O Nanak, such a Vaishnaav obtains the supreme status. ||2||
(Ang 274)
10 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੦, ਥਿਤੀਗਉੜੀ, )
ਪਉੜੀ
pourree ||
Pauree:
10 null null


(੩੦੦-੧੦, ਥਿਤੀਗਉੜੀ, )
ਕੋਈ ਗਾਵੈ ਕੋ ਸੁਣੈ ਕੋਈ ਕਰੈ ਬੀਚਾਰੁ
koee gaavai ko sunai koee karai beechaar ||
Some sing, some listen, and some contemplate;
10 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੧, ਥਿਤੀਗਉੜੀ, )
ਕੋ ਉਪਦੇਸੈ ਕੋ ਦ੍ਰਿੜੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੁ
ko oupadhaesai ko dhrirrai this kaa hoe oudhhaar ||
some preach, and some implant the Name within; this is how they are saved.
11 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੧, ਥਿਤੀਗਉੜੀ, )
ਕਿਲਬਿਖ ਕਾਟੈ ਹੋਇ ਨਿਰਮਲਾ ਜਨਮ ਜਨਮ ਮਲੁ ਜਾਇ
kilabikh kaattai hoe niramalaa janam janam mal jaae ||
Their sinful mistakes are erased, and they become pure; the filth of countless incarnations is washed away.
11 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੨, ਥਿਤੀਗਉੜੀ, )
ਹਲਤਿ ਪਲਤਿ ਮੁਖੁ ਊਜਲਾ ਨਹ ਪੋਹੈ ਤਿਸੁ ਮਾਇ
halath palath mukh oojalaa neh pohai this maae ||
In this world and the next, their faces shall be radiant; they shall not be touched by Maya.
12 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੨, ਥਿਤੀਗਉੜੀ, )
ਸੋ ਸੁਰਤਾ ਸੋ ਬੈਸਨੋ ਸੋ ਗਿਆਨੀ ਧਨਵੰਤੁ
so surathaa so baisano so giaanee dhhanavanth ||
They are intuitively wise, and they are Vaishnaavs, worshippers of Vishnu; they are spiritually wise, wealthy and prosperous.
12 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੨, ਥਿਤੀਗਉੜੀ, )
ਸੋ ਸੂਰਾ ਕੁਲਵੰਤੁ ਸੋਇ ਜਿਨਿ ਭਜਿਆ ਭਗਵੰਤੁ
so sooraa kulavanth soe jin bhajiaa bhagavanth ||
They are spiritual heros, of noble birth, who vibrate upon the Lord God.
12 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੩, ਥਿਤੀਗਉੜੀ, )
ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਬੈਸੁ ਉਧਰੈ ਸਿਮਰਿ ਚੰਡਾਲ
khathree braahaman soodh bais oudhharai simar chanddaal ||
The Kh'shatriyas, the Brahmins, the low-caste Soodras, the Vaisha workers and the outcast pariahs are all saved,
13 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੩, ਥਿਤੀਗਉੜੀ, )
ਜਿਨਿ ਜਾਨਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਨਾਨਕ ਤਿਸਹਿ ਰਵਾਲ ੧੭
jin jaaniou prabh aapanaa naanak thisehi ravaal ||17||
meditating on the Lord. Nanak is the dust of the feet of those who know his God. ||17||
(Ang 300)
7 Bhaira-o Guru Arjan Dev


(੧੧੪੭-, ਭੈਰਉ, )
ਪਰਮ ਬੈਸਨੋ ਪ੍ਰਭ ਪੇਖਿ ਹਜੂਰਿ
param baisano prabh paekh hajoor ||1||
I see God ever-present, close at hand; I have become a great devotee. ||1||
(Ang 1147)
3 Salok Saint Kabir


(੧੩੬੭-, ਸਲੋਕ, ਭਗਤਕਬੀਰਜੀ)
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


(੧੩੬੭-, ਸਲੋਕ, ਭਗਤਕਬੀਰਜੀ)
ਓਹ ਨਿਤ ਸੁਨੈ ਹਰਿ ਨਾਮ ਜਸੁ ਉਹ ਪਾਪ ਬਿਸਾਹਨ ਜਾਇ ੫੨
ouh nith sunai har naam jas ouh paap bisaahan jaae ||52||
The dog hears the Praises of the Lord's Name, while the other is engaged in sin. ||52||
(Ang 1367)

Should we behold here that Bhagat Kabeer Ji are partial to Vaishanvite or Vishnu worshipper and opposed to the Shakti or devi worshipper ? Why is such partiality ?

As we see that term Vaishno is not related to Vishnu over here so is term Shakat in Shri Guru Granth Sahib Ji has nothing to dowith Devi worship.

Anyway Akal is termed as Vishnu on the following Angs
12 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੧੨, ਗਉੜੀਸੁਖਮਨੀ, )
ਮਨੁ ਤਨੁ ਅਰਪੈ ਬਿਸਨ ਪਰੀਤਿ
man than arapai bisan pareeth ||
He dedicates his mind and body to the Love of God.
(Ang 274)
9 Gaurhee Poorbee Saint Kabir


(੩੪੨-੧੦, ਗਉੜੀਪੂਰਬੀ, ਭਗਤਕਬੀਰਜੀ)
ਵਵਾ ਬਾਰ ਬਾਰ ਬਿਸਨ ਸਮ੍ਹਾਰਿ
vavaa baar baar bisan samhaar ||
WAWA: Time and time again, dwell upon the Lord.
(Ang 342)
11 Aasaa Saint Kabir


(੪੮੨-੧੧, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਮੇਰੀ ਜਿਹਬਾ ਬਿਸਨੁ ਨੈਨ ਨਾਰਾਇਨ ਹਿਰਦੈ ਬਸਹਿ ਗੋਬਿੰਦਾ
maeree jihabaa bisan nain naaraaein hiradhai basehi gobindhaa ||
Upon my tongue, within my eyes, and within my heart, abides the Lord, the Lord of the Universe.
(Ang 482)
So as we see that there is different meaning of Vishnu and Vaishnav is us so let us see what is Shakti in Shri Guru Granth Sahib Ji.

8 Gaurhee Saint Kabir


(੩੩੨-੧੯, ਗਉੜੀ, ਭਗਤਕਬੀਰਜੀ)
ਸਕਤਿ ਅਧੇਰ ਜੇਵੜੀ ਭ੍ਰਮੁ ਚੂਕਾ ਨਿਹਚਲੁਸਿਵਘਰਿ ਬਾਸਾ
sakath adhhaer jaevarree bhram chookaa nihachal siv ghar baasaa ||2||
In the darkness of Maya, I mistook the rope for the snake, but that is over, and now I dwell in the eternal home of the Lord. ||2||
(Ang 332)
19 Gaurhee Saint Kabir


(੩੩੯-੧੯, ਗਉੜੀ, ਭਗਤਕਬੀਰਜੀ)
ਕਾਟਿ ਸਕਤਿਸਿਵਸਹਜੁ ਪ੍ਰਗਾਸਿਓ ਏਕੈ ਏਕ ਸਮਾਨਾਨਾ
kaatt sakath siv sehaj pragaasiou eaekai eaek samaanaanaa ||
I have broken the bonds of Maya; the intuitive peace and poise of Shiva has dawned within me, and I am merged in oneness with the One.
(Ang339)
6 Goojree Guru Amar Das


(੫੦੬-, ਗੂਜਰੀ, )
ਅਨਦਿਨੁ ਨਾਚੈ ਸਕਤਿ ਨਿਵਾਰੈਸਿਵਘਰਿ ਨੀਦ ਹੋਈ
anadhin naachai sakath nivaarai siv ghar needh n hoee ||
One who dances night and day, and banishes Shakti's Maya, enters the House of the Lord Shiva, where there is no sleep.
(Ang 506)
7 Sarang Guru Nanak Dev


(੧੨੩੮-, ਵਾਰ-ਸਾਰਗ, )
ਸਕਤਿ ਗਈ ਭ੍ਰਮੁ ਕਟਿਆਸਿਵਜੋਤਿ ਜਗਾਇਆ
sakath gee bhram kattiaa siv joth jagaaeiaa ||
Maya's power is gone, and doubt is eradicated; awaken to the Light of the Lord.
(Ang 1238)
5 Malaar Guru Amar Das


(੧੨੭੬-, ਮਲਾਰ, )
ਗੁਰ ਪਰਸਾਦੀਸਿਵਘਰਿ ਜੰਮੈ ਵਿਚਹੁ ਸਕਤਿ ਗਵਾਇ
gur parasaadhee siv ghar janmai vichahu sakath gavaae ||
By Guru's Grace, the mortal is reincarnated into the Home of the Lord, having eradicated Maya from within
(Ang 1276)

So as we see here that Shakti is refered to Maya so a person who deems self in power or in mammon is deemed Sakat and not the devi worshipper as writer tries to prove. Sakat could be an Amritdhari also who is in mammon(as per new testament one has to choose either mammon or God).

Sakat is also termed as one who is evil and slanderer but das will discuss this thing when we come to Hamri Karo Hath De Rachha Chapter. But condemning on false note called Chhal as per Nyay Shastra is deed of Sakat and writer should do an introspection .

As das told before that in devi worshippers we have two ways ie Dakshin and Vam and Vam marg further talks of Tantric things also. We have talked tha Devi over here is not goddess. With Vam Marg das thinks of Vam Panth or faithless leftist comrades posing as Sikhs and attacking panth on the name of Vam Marg,anyway marg and panth means both the same.

In Vammargis Tantric Shaktas idolatory is done. This done during Peeth Asthapan or else Yantras are made. Meat is used ,wine is used and further we have usage of spells /mantras pertaining to seeing various body organ of female or while indulging in sex. Nowhere in Shri Dasham Granth Sahib we are told to recite this Mantra or That Mantra and that while doing sex. Das would like to add another fact.

The Dakshin Margi Shakats like one with headquarter at Vaishnu Devi,Do not eat meat, stay away from drugs and wine and their sages could be celibate. In their legend Vammargi Bhairav Nath was defeated by Devi Vaishnav and his body is at door of main temple while head lies in another temple of Bhairav Nath. Sikhs might have seen the pictures in Hindu house where Hanuman is first followed by Devi on lion and followed by a dark skinned person with dog. This person with dog is Bhairav(Dog is the symbol of Chandalas of cremation ground). As per the same story Hanuman was defeated by Bhairav and Devi later defeated the Bhairav so Devi in them is termed as owner of Hanuman also. This thing Vamargi never agree. But in Shri Dasham Granth Sahib we have terms Lankurhshi.

Line 7


ਥਪੇ ਖਾਪਣੀ ਥਾਪਣੀ ਸਰਬ ਸੋਗਾ
Thape khaapanoo thaapanoo sarab sogaa||
Thou art the creator of all interests and also their destroyer.
Line 8


ਨਮੋ ਲੰਕੁੜੇਸੀ ਨਮੋ ਸਕਤਿ ਪਾਣੀ
Namo lanku?esoo namo sakat(i) paanoo||
Thou art the power of Hanuman;
Line 9


ਨਮੋ ਕਾਲਕਾ ਖੜਗ ਪਾਣੀ ਕ੍ਰਿਪਾਣੀ ੨੪੨੪੩
Namo Kaalkaa kha?ag paanoo kripaanoo||24||243||
Thou art Kalika and manifestation of the sword and wielder of the power in Thy own hands ! I salute thee.24.243.
Line 10


ਨਮੋ ਲੰਕੁੜੇਸਾ ਨਮੋ ਨਾਗ੍ਰ ਕੋਟੀ
Namo lanku?esaa namo naagra kotoo||
O the masterly power of Hanuman ! Thou art the goddess of Nagarkot (Kangra);
Line 11


ਨਮੋ ਕਾਮ ਰੂਪਾ ਕਮਿੱਛਿਆ ਕਰੋਟੀ
Namo kaam roopaa kamichchiaa karotoo||
Thou art the manifestation of Kama (love). Thou art Kamakhya, the goddess.
(Chandi Charitar)



ਉਛਲੈ ਲੰਕੜੀਆ ਛਤ੍ਰਾਲਾ ਭਿੰਭਰੀਆ ਭੈਰੋ ਭਉਹਾਲਾ ਜੈ ਦਾਤਾ ਮਾਤਾ ਜੈ ਦਾਣੀ ਲੋਕੇਸੀ ਦੁਰਗਾ ਭਾਵਾਣੀ ੬੦
Uchhlai lanka?eeaa chhatraalaa|| Bhinbhareeaa bhairo bhauhaalaa|| Jai daataa maataa jai daanee|| LokesiDurgaa bhaavaanee||60||
“Hanuman and Bairava jump and wander with your strength; O mother ! you are the Donor of Victory; You are the mistress of al the worlds and You are Durga, who ferries across the cycle of existence.60.
(ParasNath Rudra Avtar)

So this could not be the work of Vam Margi Sakat Mati at all but of that person who sees that same God is there in either Vam Margi and Dakshin Margi.

When we go to Charitropakhyan 266 we will find a verse against demigoddess ,we will see more when we go to next chapter regarding the Bhagaoti Ji.

When writer allages that not saying bad to anyone is not OK,he should have seen these verse from Shri Guru Granth Sahib Ji.

11 Maaroo Guru Nanak Dev


(੧੦੨੭-੧੧, ਮਾਰੂ, )
ਕਿਸ ਹੀਮੰਦਾ ਆਖਿ ਚਲੈ ਸਚਿ ਖਰਾ ਸਚਿਆਰਾ ਹੇ ੧੪
kis hee mandhaa aakh n chalai sach kharaa sachiaaraa hae ||14||
Do not call anyone else bad; follow this way of life. Those who are true are judged to be genuine by the True Lord. ||14||
(Ang1027)
16 Salok Sekh Farid


(੧੩੮੧-੧੭, ਸਲੋਕ, ਸੇਖਫਰੀਦਜੀ)
ਮਹਲਾ
mehalaa 5 ||
Fifth Mehl:
17 null null


(੧੩੮੧-੧੭, ਸਲੋਕ, ਸੇਖਫਰੀਦਜੀ)
ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈਰਬ ਮਾਹਿ
fareedhaa khaalak khalak mehi khalak vasai rab maahi ||
Fareed, the Creator is in the Creation, and the Creation abides in God.
17 Salok Sekh Farid


(੧੩੮੧-੧੭, ਸਲੋਕ, ਸੇਖਫਰੀਦਜੀ)
ਮੰਦਾ ਕਿਸ ਨੋ ਆਖੀਐ ਜਾਂ ਤਿਸੁ ਬਿਨੁ ਕੋਈ ਨਾਹਿ ੭੫
mandhaa kis no aakheeai jaan this bin koee naahi ||75||
Whom can we call bad? There is none without Him. ||75||
(Ang1381)
So idolatory,occult ,deviworship etc. are not in Shri Dasham Granth Sahib Ji, as Pindi Pujan or idolatory, Yantras and Mantras are there in Dakshin Margi Shaktas also and all this already been negated.

Then last comes the Vamamarg.

We are told about them as Yogis in Shri Guru Granth Sahib Ji. Writer missed this thing miserably .

12 Aasaa Saint Kabir


(੪੭੬-੧੨, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਆਸਾ
aasaa ||
Aasaa:
12 null null


(੪੭੬-੧੨, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਇਕਤੁ ਪਤਰਿ ਭਰਿ ਉਰਕਟ ਕੁਰਕਟ ਇਕਤੁ ਪਤਰਿ ਭਰਿ ਪਾਨੀ
eikath pathar bhar ourakatt kurakatt eikath pathar bhar paanee ||
In one pot, they put a boiled chicken, and in the other pot, they put wine.
12 Aasaa Saint Kabir


(੪੭੬-੧੩, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਆਸਿ ਪਾਸਿ ਪੰਚ ਜੋਗੀਆ ਬੈਠੇ ਬੀਚਿ ਨਕਟ ਦੇ ਰਾਨੀ
aas paas panch jogeeaa baithae beech nakatt dhae raanee ||1||
The five Yogis of the Tantric ritual sit there, and in their midst sits the noseless one, the shameless queen. ||1||
13 Aasaa Saint Kabir


(੪੭੬-੧੪, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਨਕਟੀ ਕੋ ਠਨਗਨੁ ਬਾਡਾ ਡੂੰ
nakattee ko thanagan baaddaa ddoon ||
The bell of the shameless queen, Maya, rings in both worlds.
14 Aasaa Saint Kabir


(੪੭੬-੧੪, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਕਿਨਹਿ ਬਿਬੇਕੀ ਕਾਟੀ ਤੂੰ ਰਹਾਉ
kinehi bibaekee kaattee thoon ||1|| rehaao ||
Some rare person of discriminating wisdom has cut off your nose. ||1||Pause||
14 Aasaa Saint Kabir


(੪੭੬-੧੪, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਸਗਲ ਮਾਹਿ ਨਕਟੀ ਕਾ ਵਾਸਾ ਸਗਲ ਮਾਰਿ ਅਉਹੇਰੀ
sagal maahi nakattee kaa vaasaa sagal maar aouhaeree ||
Within all dwells the noseless Maya, who kills all, and destroys them.
14 Aasaa Saint Kabir


(੪੭੬-੧੫, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਸਗਲਿਆ ਕੀ ਹਉ ਬਹਿਨ ਭਾਨਜੀ ਜਿਨਹਿ ਬਰੀ ਤਿਸੁ ਚੇਰੀ
sagaliaa kee ho behin bhaanajee jinehi baree this chaeree ||2||
She says, \"\"I am the sister, and the daughter of the sister of everyone; I am the hand-maiden of one who marries me.\"\"||2||
15 Aasaa Saint Kabir


(੪੭੬-੧੫, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਹਮਰੋ ਭਰਤਾ ਬਡੋ ਬਿਬੇਕੀ ਆਪੇ ਸੰਤੁ ਕਹਾਵੈ
hamaro bharathaa baddo bibaekee aapae santh kehaavai ||
My Husband is the Great One of discriminating wisdom; He alone is called a Saint.
15 Aasaa Saint Kabir


(੪੭੬-੧੬, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਓਹੁ ਹਮਾਰੈ ਮਾਥੈ ਕਾਇਮੁ ਅਉਰੁ ਹਮਰੈ ਨਿਕਟਿ ਆਵੈ
ouhu hamaarai maathhai kaaeim aour hamarai nikatt n aavai ||3||
He stands by me, and no one else comes near me. ||3||
16 Aasaa Saint Kabir


(੪੭੬-੧੬, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਨਾਕਹੁ ਕਾਟੀ ਕਾਨਹੁ ਕਾਟੀ ਕਾਟਿ ਕੂਟਿ ਕੈ ਡਾਰੀ
naakahu kaattee kaanahu kaattee kaatt koott kai ddaaree ||
I have cut off her nose, and cut off her ears, and cutting her into bits, I have expelled her.
16 Aasaa Saint Kabir


(੪੭੬-੧੭, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਕਹੁ ਕਬੀਰ ਸੰਤਨ ਕੀ ਬੈਰਨਿ ਤੀਨਿ ਲੋਕ ਕੀ ਪਿਆਰੀ
kahu kabeer santhan kee bairan theen lok kee piaaree ||4||4||
Says Kabeer, she is the darling of the three worlds, but the enemy of the Saints. ||4||4||
(Ang 476)

We have wine,meat and noseless queen ie immoral lady.

Thing over here is that the people told over here are not the Shaktas.

They are the intial vammargis called the Sidhas.

Writer has commited a blunder when he says that Shakt Vam Margis do not do idol worships. Thing is Shakt Vammargis do perform idolatory. It was Sidhas who did not do it. But they were extinct/absorbed into Hinduism latest by the time of Pathan rulers.

So if they were not Hindus then who were they ? Who were the people writer talks about not worshipping idols and giving their semen on living male and female ?

They were Buddhist of the sect Vajrayana ,the last sect of Buddhism getting absorbed into Hindusism. Das will give few things about them. They were of the more 84 in numbers. They used Makkars in their occult. In fact they were the giver of first poetry in Hindi(Sahapaad, term pad is replaced in Hindi by term pa so name is often used as Sarhappa)Das gives a few more names, Shabberpa,Luhippa,Dombhippa,Kanhappa,Kukarippa among others,if needed das can give list of 84 of them and the writing they have done. Out of 84 Sidhas we have one name as Gorakshpa,who later went out of them and started the Nath Panth,which was to do with Hath Yoga and celibacy and slowly replaced Sidhas.

Fact is that Vam Marg and Tantric Marg was never popular in west or in Punjab,in Hills people were either Dakshin Shakats or Nath Yogis, So we do not found much interaction of Gurus with them in Punjab. Nearest area of them could be hills of uttrakhand ie Haridwar and around. Term Kapalic should also be understood over here where we are told about person eating food in skull as per tanrtic life style. Such things were there in Bihar and eastwards, There Gurus might have met them as we know about assault of Ninth Master in Assam and making power of devi useless(Kamakshi or Kamkhya devi is offered with animal sacrifise).

Fact is that they were no longer to be found in west or north and yes they were in history and rembered as Yogis and they are exposed by Tenth Master in Charitropakhyan.(34,45,143,216(yogi is man eater here)),280).

Das is interested to talk about Terms used in Sidh Gosht where Yogis are termed same as Sidhs and names like Charpati,Gorakh and Loharipa are there(Last one is deemed as Guru).Terms used in Tantras like Khapper(Skull),Mudra(Gesticulation) and Shamshan(Cremation ground) are used over there.

So what does Shri Dasham Granth Sahib Ji has for yogis.

Line 7


ਕਿਤੇ ਨਾਸ ਮੂੰਦੇ ਭਏ ਬ੍ਰਹਮਚਾਰੀ ਕਿਤੇ ਕੰਠ ਕੰਠੀ ਜਟਾ ਸੀਸ ਧਾਰੀ
Kite naas moonde bhae brahmchaaroo|| Kite kanth kanthoo jataa soos dhaaroo||
Many have become Brahmacharis and have closed their nostrils (in their process of contemplation). Many have worn Kanthi (necklace) on their necks and have matted hair on their heads.
Line 8


ਕਿਤੇ ਚੀਰ ਕਾਨੰ ਜੁਗੀਸੰ ਕਹਾਯੰ ਸਭੈ ਫੋਕਟੰ ਧਰਮ ਕਾਮੰ ਆਯੰ ੬੩
Kite choor kaanang jugoosang kahaayang|| Sabhai phokatang dharam daamang na aayang||63||
Many have got their ears perforated and caused others to call them great Yogis. All such religious observances were useless and none of them became useful.63.
(Vachitar Natak)
Line 11


ਬ੍ਰਤਾਦਿ ਦਾਨ ਸੰਜਮਾਦਿ ਤੀਰਥ ਦੇਵ ਕਰਮਣੰ
Brataadh kunj med raajsoo binaa na bharamanang||
The Karmas which come in the categories of fasts etc., charities, restraints etc., bathing at pilgrim-stations and worship of gods;
Line 12


ਹੈ ਆਦਿ ਕੁੰਜ ਮੇਦ ਰਾਜਸੂ ਬਿਨਾ ਭਰਮਣੰ
Hai aadh karam bhekh anek bhekh maaneeai||
Which are to be performed without illusion including the horse-sacrifice, elephant-sacrifice and Rajsu sacrifice performed by a universal monarch;
Line 13


ਨਿਵਲ ਆਦਿ ਕਰਮ ਭੇਖ ਅਨੇਕ ਭੇਖ ਮਾਨੀਐ
Nival aadh karam bhekh anek bhekh maaneeai||
And the Neoli Karma of Yogis (cleansing of intestines) etc., may all be considered as Karmas of various sects and guises.
Line 14


ਅਦੇਖ ਭੇਖ ਕੇ ਬਿਨਾ ਸੁ ਕਰਮ ਭਰਮ ਜਾਨੀਐ ੧੦੬
Adekh bhekh ke binaa su karam bharam jaaneeai||3||106||
In the absence of the pure Karmas related to the Invisible Lord, all the other Karmas he considered as illusion and hyposcrisy.3.106.
(Gyan Prabodh)
Line 5


ਅਨੰਤ ਤੀਰਥ ਆਦਿ ਆਸਨਾਦਿ ਨਾਰਦ ਆਸਨੰ
Anant teerath aadh aasanaadh Naarad aasanang||
Bathing at innumerable pilgrim-stations etc., adopting various postures etc., following the discipline of worship according to Narad Pancharatra;
Line 6


ਬੈਰਾਗ ਅਉ ਸੰਨਿਆਸ ਅਉ ਅਨਾਦਿ ਜੋਗ ਪ੍ਰਾਸਨੰ
Bairaag au sanniaas au anaadh jog praasanang||
Adoption of Vairagya (monasticism and asceticlism) and Sannyas (renunciation) and observing yogic discipline of olden times:
Line 7


ਅਨਾਦਿ ਤੀਰਥ ਸੰਜਮਾਦਿ ਬਰਤ ਨੇਮ ਪੇਖੀਐ
Anaadh teerath sanjamaadh barat nem pekheeai||
Visiting ancient pilgrim-stations and observing restraints etc., fasts and other rules;
Line 8


ਅਨਾਦਿ ਅਗਾਧਿ ਕੇ ਬਿਨਾ ਸਮੱਸਤ ਭਰਮ ਲੇਖੀਐ ੧੦੮
Anaadh agaadh(i) ke binaa samast bharam lekheeai||5||108||
Without the Beginningless and Unfathomable Lord, all the above Karmas be considered as illusion.5.108.
(Gyan Prbodh)


ਚੌਪਈ
Chaupaee||
CHAUPAI
Line 1


ਜੋਗੀ ਸੰਨਿਆਸੀ ਹੈ ਜੇਤੇ
Jogisanniaasihai jete||
All the Yogis and Sannyasis;
Line 2


ਮੁੰਡੀਆ ਮੁਸਲਮਾਨ ਗਨ ਕੇਤੇ
Mun?eeaa Musalmaan gan kete||
All the ascetics and monks with shaven heads and Muslims;
Line 3


ਭੇਖ ਧਰੇ ਲੂਟਤ ਸੰਸਾਰਾ
Bhekh dhare lootat sansaaraa||
They are all plundering the world in different guises;
Line 4


ਛਪਤ ਸਾਧ ਜਿੱਹ ਨਾਮੁ ਅਪਾਰਾ ੨੩
Chhapat saadh jihh naam(u) adhaaraa||23||
The real saints whose prop is the Name of the Lord, they hide themselved.23.
(Chaubees Avtar)
Line 6


ਚੌਪਈ
Chaupaee||
CHAUPAI
Line 7


ਕਾਨ ਛੇਦ ਜੋਗੀ ਕਹਵਾਯੋ
Kaan chhed jogikahvaayo||
One is called a Yogi on perforating his ears;
Line 8


ਅਤਿ ਪ੍ਰਪੰਚ ਕਰ ਬਨਹਿ ਸਿਧਾਯੋ
At(i) prapanch kar banah(i) sidhaayo||
And goes to the forest, performing many deceitful acts;
Line 9


ਏਕ ਨਾਮੁ ਕੋ ਤੱਤੁ ਲਯੋ
Ek naam(u) ko tatt(u) ba layo||
But the person who hath not absorbed the essence of the Name in his heart,
Line 10


ਬਨ ਕੋ ਭਯੋ ਗ੍ਰਿਹ ਕੋ ਭਯੋ ੨੭
Ban ko bhayo na grih ko bhayo||27||
He neither belongs to the forest nor his home.27.
(Chaubees Avtar)

ਕਈ ਦੱਤ ਸੱਤ ਗੋਰਖ ਦੇਵ ਮੁਨ ਮਨ ਮਛਿੰਦ੍ਰ ਨਹੀ ਲਖਤ ਭੇਵ ਬਹੁ ਭਾਂਤ ਮੰਤ੍ਰ ਮਤ ਕੈ ਪ੍ਰਕਾਸ਼ ਬਿਨ ਏਕ ਆਸ ਸਭ ਹੀ ਨਿਰਾਸ ੯੬
KaiDatt satt gorakh dev|| Mun man machhindra nahilakhat bhev|| Bahu bhaant mantra mat kai prakaash|| Bin ek aas sabh hiniraas||96||
There are many truthful persons like Dutt, many Yogis like Gorakh, Machhindar and other sages, but none has been able to comprehend His mystery; various types of Mantras in various religions the faith of One Lord.96.
(Datta Avtar of Rudra)

Line 11


ਤ੍ਵਪ੍ਰਸਾਦਿ
Tvaprasaadh||
BY THY GRACE
Line 12


ਕੈ ਤੁਮ ਹਮ ਕੋ ਪਰਚੌ ਦਿਖਾਓ ਨਾਤਰ ਜਿਤੇ ਤੁਮ ਹੋ ਜਟਧਾਰੀ ਸਭਹੀ ਜਟਾ ਮੁੰਡਾਓ
Kai tum ham ko parchau dikhaao|| Naatar jite tum ho jatdhaarisabh-hijataa muaaeeaao||
Either all of you may give me cognizance of your yoga or shave off your matted locks;
Line 13


ਜੋਗੀ ਜੋਗੁ ਜਟਨ ਕੇ ਭੀਤਰ ਜੇਕਰ ਕਛੂਅਕ ਹੋਈ ਤਉ ਹਰਿ ਧਯਾਨ ਛੋਰਿ ਦਰ ਦਰ ਤੇ ਛੀਖ ਮਾਂਗੈ ਕੋਈ
Jogijog(u) jatan ke bheetar jekat kachhooak hoee|| Tau har(i) dhyaan chhor(i) dar te bheekh na maangai koee||
O Yogis ! if there had been some secret of Yoga in the matted locks, then any Yogi would not have gone for begging at different doors instead of absorbing in meditation on the Lord;


ਜੋਕਰ ਮਹਾਂ ਤਤ ਕਹ ਚੀਨੈ ਪਰਮ ਤੱਤ ਕਹੁ ਪਾਵੈ ਤਬ ਯਹ ਮੋਨ ਸਾਧ ਮਨ ਬੈਠੇ ਅਨਤ ਖੋਜਨ ਧਾਵੈ
Jerkar mahaan tat kah cheenai param tatt kauh paavai|| Tab yah mon saadh man baithe anat na khojan dhaavai||
If anyone recognizes the essence, he achieves unity with the Supreme Essence; he sits at one place silently and does not go in search of Him at any other place;

Page 1293, Line 1


ਜਾ ਕੀ ਰੂਪ ਰੇਖ ਨਹਿ ਜਾਨੀਐ ਸਦਾ ਅਦ੍ਵੈਖ ਕਹਾਯੋ ਜਉਨ ਅਭੇਖ ਰੇਖ ਨਹੀ ਸੋ ਕਹੁ ਭੇਖ ਬਿਖੈ ਕਿਉ ਆਯੋ ੨੧੯੫
Jaa kiroop rekh nah(i) jaaneeai sadaa advaikh kahaayo|| Jaun abhekh rekh nahiso kauh bhekh bikhai kio aayo||21||95||
He, who is without any form or figure and who is non-dual and garbles, how can then he be comprehended through the medium of any garb?21.95.
(ParasNath Rudra Avtar)




ਸੋਰਠ
Soratha||
SORATH
Line 9


ਜੋਗੀ ਜੋਗੁ ਜਟਨ ਮੋ ਨਾਹੀ ਭ੍ਰਮ ਭ੍ਰਮ ਮਰਤ ਕਹਾ ਪਚਿ ਪਚਿ ਕਰ ਦੇਖਿ ਸਮਝ ਮਨ ਮਾਹੀ
Jogijog(u) jatan mo naahee|| Bhram bhram marat kahaa pach(i) pach(i) kar dekh(i) samajh man maahee||
O Yogis ! the Yoga does not consist in the matted locks; you may reflect in your mind and not be puzzled in illusions;
Line 10


ਜੋ ਮਨ ਮਹਾ ਤੱਤ ਕਹੁ ਜਾਨੈ ਪਰਮ ਗਯਾਨ ਕਹੁ ਪਾਵੈ ਤਬ ਯਹ ਏਕ ਠਉਰ ਮਨ ਰਾਖੈ ਦਰ ਦਰ ਭ੍ਰਮਤ ਧਾਵੈ
Jo man mahaa tatt kauh jaanai param gyaan kauh paavai|| Tab yah ek thaur man raakhai dar dar bhramat na dhaavai||
When the mind, comprehending the Supreme Essence, realizes the Supreme Knowledge, then it stablises at one place and does not wander and run hither and thither;
Line 11


ਕਹਾ ਭਯੋ ਗ੍ਰਹਿ ਤਜਿ ਉਠ ਭਾਗੇ ਬਨ ਮੈ ਕੀਨ ਨਿਵਾਸਾ ਮਨ ਤੋ ਰਹਾ ਸਦਾ ਘਰ ਹੀ ਮੋ ਸੋ ਨਹੀ ਭਯੋ ਉਦਾਸਾ
Kahaa bhayo grah(i) taj(i) uth bhaage ban mai keen nivaasaa|| Man to rahaa sadaa ghar himo so nahibhayo udaasaa||
What will you gain in the forest on forsaking the domestic life, because the mind will always be thinking about home and will not be able to get detached from the world;
Line 12


ਅਧਕ ਪ੍ਰਪੰਚ ਦਿਖਾਇ ਠਗਾ ਜਗ ਜਾਨ ਜੋਗ ਕੋ ਜੋਰਾ ਤੁਮ ਜੀਅ ਲਖਾ ਤਜੀ ਹਮ ਮਾਯਾ ਤੁਮੈ ਛੋਰਾ ੨੩੯੭
Adhak prapanch dekhaae thagaa jag jaan jog ko joraa|| Tum jeea lakhaa tahiham maayaa maayaa tumai na chhoraa||23||97||
You people have deceived the world through the medium of Yoga on showing the special deceit; you have believed that you have forsaken maya, but in reality, maya has not left you.23.97.
(ParasNath Rudra Avtar)

ਸੋਰਠ
Sorath||
SORATH
Line 1


ਭੇਖੀ ਜੋਗਨ ਭੇਖ ਦਿਖਾਏ ਨਾਹਨ ਜਟਾ ਬਿਭੂਤ ਨਖਨ ਮੈ ਨਾਹਿਨ ਬਸਤ੍ਰ ਰੰਗਾਏ
Bhekhi jogan bhekh dikhaae|| Naahan jaataa bibhoot nakhan mai naahin bastra rangaae||
O Yogis, the believers in various guises ! You are only exhibiting the outer garb, but that Lord cannot be realized by growing matted locks, by smearing ashes, by growing nails and by wearing the dyed clothes;
Line 2


ਜੌ ਬਨ ਬਸੈ ਜੋਗ ਕਹੁ ਪੱਈਐ ਪੰਛੀ ਸਦਾ ਬਸਤ ਬਨ ਕੁੰਚਰ ਸਦਾ ਧੂਰ ਸਿਰ ਮੇਲਤ ਦੇਖਹੁ ਸਮਝ ਤੁਮਹੀ ਮਨ
Jau ban basai jog kauh paeeeeai panchhisakaa basat ban|| Kunchar sadaa dhoor sir melat dekhoh samajh tum-himan||
If the Yoga had been achieved by residing in the forest, then the birds always live in the forest; in the same way the elephant always puts the dust on his body; why do you not understand it in your mind?
Line 3


ਦਾਦਰ ਮੀਨ ਸਦਾ ਤੀਰਥ ਮੋ ਕਰਯੋ ਕਰਤ ਇਸ਼ਨਾਨਾ ਧਯਾਨ ਬਿੜਾਲ ਬਕੀ ਬਕ ਲਾਵਤ ਤਿਨ ਕਿਆ ਜੋਗੁ ਪਛਾਨਾ
Daadar meen sadaa teerath mo karyo karat ishnaanaa|| Dhyaan bi?aal bakibak laavat tin keea jog(u) pachhaanaa||
The frogs and fish always take bath at the pilgrim-stations, the cats and cranes are always seen meditating, but still they had not recognized Yoga;
Line 4


ਜੈਸੇ ਕਸ਼ਟ ਠਗਨ ਕਹ ਠਾਟਤ ਐਸੇ ਹਰਿ ਹਿਤ ਕੀਜੈ ਤਬਹੀ ਮਹਾਂ ਗਯਾਨ ਕੋ ਜਾਨੈ ਪਰਮ ਪਯੂਖਹਿ ਪੀਜੈ ੨੪੯੮
Jaise kasht thagan kah thaatat aise har(i) hit keejai|| Tab-himahaan gyaan ko jaanai param payookhah(i) peejai||24||98||
The manner in which your suffer agony for deceiving the people, in the same way make effort to absorb you mind in the Lord; only then you will realise the Supreme Essence and would be able to quaff the nectar.24.98.
(ParasNath Rudra Avtar)
Line 1


ਤਬ ਹਰਿ ਸਿੱਧ ਸਾਧ ਠਹਿਰਾਏ ਤਿਨ ਭੀ ਪਰਮ ਪੁਰਖ ਨਹੀ ਪਾਏ
Tab Har(i) siddh saadh thaihraae|| Tin bhoo Param Purakh nahoo paae||
Then I created Siddhas and sadhs, who also could not realize the Lord.
Line 2


ਜੇ ਕੋਈ ਹੋਤ ਭਯੋ ਜਗਿ ਸਿਆਨਾ ਤਿਨ ਤਿਨ ਅਪਨੋ ਪੰਥੁ ਚਲਾਨਾ ੧੪
Je kooo hot bhayo jag(i) siaanaa|| Tin tin apno panth(u) chalaanaa||14||
On whomsoever wisdom dawned, he started his own path. 14.
(Vachitar Natak)
(Das wants to make one thing clear that as it is written in Vachitar Natak 1.57 no one can disobey Akal so what they did were as per will of Akal,Sidhas were created ,they were made to not to realize God)

Page 135, Line 7


ਪੁਨਿ ਹਰਿ ਗੋਰਖ ਕੌ ਉਪਰਾਜਾ ਸਿੱਖ ਕਰੇ ਤਿਨਹੂੰ ਬਡ ਰਾਜਾ
Pun(i) Har(i) Gorakh kau upraajaa|| Sikkh kare tinhoon ba? raajaa||
Then I ccreated Gorakh, who made great kings his disciples.

Page 135, Line 8


ਸ੍ਰਵਨ ਫਾਰਿ ਮੁਦ੍ਰਾ ਦੁਐ ਡਾਰੀ ਹਰਿ ਕੀ ਪ੍ਰੀਤ ਰੀਤਿ ਬਿਚਾਰੀ ੨੪
Sravan phaar(i) mudraa duai ?aaroo|| Har(i) koo proot root(i) na bichaaroo||24||
His disciples wear rings in their ears and do not know the love of the lord.24.
(Vachitar Natak)


ਚੌਪਈ
Chaupaoo||
CHUPAI