Gurfateh
without taking much time das there by starts the debunking the article on Shaster Naam Mala Puran.
Ambala Sahib at onces quotes some old Santan Dharmi Scriptures and say that this can not be a Puran at all.
He quotes a good lot of things which say that at that time when they were writtan there werer 18 Puranas and as per definations of Purans by Hindus also this does not becomes a Puran.
Das feels pity of our missionaryes that they respect person like Ambala Sahib and tell das to read his writing about Dasham Granth.As if Ambala Sahib has writtan somwe Atom Bomb.
So Das is defusing it and sorry but with ruthlessness.
Well when we read Japu Ji Sahib we have term Sito Sita Mahima Mahi.
Guru Isar Guru Gorakh Barmah Guru Parbati Mai.
Das if trys to prove the meanings of such based upon Hindu scriptures then our Gurus are demi gods of Hindus.
Term Jam,Narak if das trys to prove by Hindu scriptures then Guru Granth Sahib Ji will have totaly differant meanings.
Then Dwarka and Vrinda Vana and Gopal if Das uses Vaishnav meaning will be totaly to what it means in Gurmat.
Guru gave Janeu or Yagypweet a differant meaning.Brahmin as per Gurmat is Brahm Gyani.Often terms like Eys(Katakh) Feet(Charan) or Hands(Kar) are there used in differant meanings but not body and Nirankar or formless menaioned otherwise at other places is used to claerlfy.
If others Guru can give new mean ing to old termenalogy then what was bounding Tenth Guru to creat a new Puran of his likeing.
Vedas in postive or negitve terms often refer to scriptures.
And Ambala Sahib who might have underwent Amrit Sanskar with Chaupayee Sahib of Akal Ustat Pranvo Ad(i)...
Has missed the parts of Akal Ustat which call Akal as Puran.Refer behold Human race as one(one here is Akal) there it said That is Kuran and That itself is Kuran.
In fact to preach Islam poems of Sufi Jaysi Ji always called Kuran as Puran.
Pur means to fill in Farsi and its plural can be puran but in Sanskrit it has some thing to do with History or porv or before.
Here Guru writs what so ever he saw before in Puran.
A person who can make a new surname Singh can not make Puran.
It shows that Amabal Ji underestimated the Guru.
There are some Pitaks or Agams which are to be found in non Santan faiths like Jains and Budhists so why can Puran be common in Sikhs.
If we can have Vars both in Sikhs and Hindus or Raags then why can not Sikh make thier own Puran?
We have differant Arti also.And so on and so forth.
Das here just wanted to prove that usi9ng the STANDARDs of Hindu scriptures to check weather a Sikh scripture is as per Gurmat or not is disgrcefull.
Then see the these potions of Japu Sahib
ਪਰਮ ਬੇਦ ਪੁਰਾਣ ਜਾਕਹਿ ਨੇਤ ਭਾਖਤ ਨਿੱਤ ॥
परम बेद पुराण जाकहि नेत भाखत नित ॥
The Vedas and the Puransa always declare Thee the Supreme and the Greatest.
ਕੋਟਿ ਸਿੰਮ੍ਰਿਤ ਪੁਰਾਨ ਸਾਸਤ੍ਰ ਨ ਆਵਈ ਵਹੁ ਚਿੱਤਿ ॥੮੬॥
कोटि सिम्रित पुरान सासत्र न आवई वहु चिति ॥८६॥
None can comprehend thee completely through millions of Smritis, Puranas and Shastras.86.
So as per Guru Puran Sings glory of Akal and not what Ambala Sahib wants to prove and Guru made one Puran for that Task.
Ambala Sahib put obejctions to tow verse of first chapter of text concern and by the wording of Bhagwati sorry rather Bhagaouti.
Well any lame person can say that Bhagaoti is slang or Ampbransh of Bhagwati and Hindus prefer Tatsam or unaltered words for thier spells or verses as they have faith that correct proniciation has magical power.
We have term Bhagwati Chand twice used in Japu Sahib.
Other things from Japu Sahib and Akal Ustat as follows.
ਨਮੋ ਸਸਤ੍ਰਪਾਣੇ ॥ ਨਮੋ ਅਸਤ੍ਰ ਮਾਣੇ ॥
नमो ससत्रपाणे ॥ नमो असत्र माणे ॥
Salutation to Thee O Weapon-wielder Lord! Salutation to Thee O Weapon-user Lord!
ਨਮੋ ਪਰਮ ਗਿਆਤਾ ॥ ਨਮੋ ਲੋਕ ਮਾਤਾ ॥੫੨॥
नमो परम गिआता ॥ नमो लोक माता ॥५२॥
Salutation to Thee O Supreme Knower Lord! Salutation to Thee O Universal Mother Lord! 52.
But Akal is termed Anang or limbless also there itself.
It may measn that weapon of final assault means hand of God.God is also pride or posser of projectile.
It may also means that weapon in hand is addressed as manifestation of God.Last thing is logicaly and scintifiaclly correct as in Guru Granth Sahib Ji also in the verse of Siri Rag we have Ape Baho Bidh Rangla...
Where Swan,Lake,angel,fish and fisher man all are refered to as Akal.
Any way Das can misinterprte it by logic of Amabla Sahib Ji that in that verse perhaps we have some pagan fishing community worshipping thier tools ie Angal calling it God and thier fisherman ancestors are gods or fish as Matsy Avtar is sung in Guru Granth Sahib Ji.
isrIrwgu mhlw 1 Gru dUjw 2 ]
(23-10)
sireeraag mehlaa 1 ghar doojaa 2.
Siree Raag, First Mehl, Second House:
Awpy rsIAw Awip rsu Awpy rwvxhwru ] (23-10, isrIrwgu, mÚ 1)
aapay rasee-aa aap ras aapay ravanhaar.
He Himself is the Enjoyer, and He Himself is the Enjoyment. He Himself is the Ravisher of all.
Awpy hovY colVw Awpy syj Bqwru ]1] (23-11, isrIrwgu, mÚ 1)
aapay hovai cholrhaa aapay sayj bhataar. ||1||
He Himself is the Bride in her dress, He Himself is the Bridegroom on the bed. ||1||
rMig rqw myrw swihbu riv rihAw BrpUir ]1] rhwau ] (23-11, isrIrwgu, mÚ 1)
rang rataa mayraa saahib rav rahi-aa bharpoor. ||1|| rahaa-o.
My Lord and Master is imbued with love; He is totally permeating and pervading all. ||1||Pause||
Awpy mwCI mCulI Awpy pwxI jwlu ] (23-12, isrIrwgu, mÚ 1)
aapay maachhee machhulee aapay paanee jaal.
He Himself is the fisherman and the fish; He Himself is the water and the net.
Awpy jwl mxkVw Awpy AMdir lwlu ]2] (23-12, isrIrwgu, mÚ 1)
aapay jaal mankarhaa aapay andar laal. ||2||
He Himself is the sinker, and He Himself is the bait. ||2||
Awpy bhu ibiD rMgulw sKIey myrw lwlu ] (23-13, isrIrwgu, mÚ 1)
aapay baho biDh rangulaa sakhee-ay mayraa laal.
He Himself loves in so many ways. O sister soul-brides, He is my Beloved.
inq rvY sohwgxI dyKu hmwrw hwlu ]3] (23-13, isrIrwgu, mÚ 1)
nit ravai sohaaganee daykh hamaaraa haal. ||3||
He continually ravishes and enjoys the happy soul-brides; just look at the plight I am in without Him! ||3||
pRxvY nwnku bynqI qU srvru qU hMsu ] (23-14, isrIrwgu, mÚ 1)
paranvai naanak bayntee too sarvar too hans.
Prays Nanak, please hear my prayer: You are the pool, and You are the soul-swan.
kaulu qU hY kvIAw qU hY Awpy vyiK ivgsu ]4]25] (23-14, isrIrwgu, mÚ 1)
ka-ul too hai kavee-aa too hai aapay vaykh vigas. ||4||25||
You are the lotus flower of the day and You are the water-lily of the night. You Yourself behold them, and blossom forth in bliss. ||4||25||
Then das would like to say that if Vars names after Raaga or Say persoan and Chand after Bhagwati then why can not be Dohra haivng the name Sri Bhagwati Ji Sahai.Master 10.
And then das would like to qoute Akal Ustat which is not considered as contrversial ie it is not the part of Mahishsur Mardan verse of about ten in number
have a look.
ਕਹੂੰ ਦੇਵਬਾਨੀ ਕਹੂੰ ਸਾਰਦਾ ਭਵਾਨੀ ਕਹੂੰ ਮੰਗਲਾ ਮਿੜਾਨੀ ਕਹੂੰ ਸਿਆਮ ਕਹੂੰ ਸੇਤ ਹੋ ॥
कहूं देवबानी कहूं सारदा भवानी कहूं मंगला मिड़ानी कहूं सिआम कहूं सेत हो ॥
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.
just after a few verses of later then Pranvo Adi Ekoankar Chaupee.
Japu Sahib has verse Sarbang Kale,Sarb ko Pun Kal.
Start of Akal Ustan has word Sarab Kal.
And Chaupayee again has Sab Ka Kal.
Well in This text realted to Shasters it is very strange that Ambala Sahib took ntoice of Sri Bhauti Ji Sahee but forgot to read Ek Oankar Wahiguru Ji Ki Fateh Before hand.
Well as per him it could be ploy to attract Sikhs into the faith of godess worshippers.
Das wants to ask that by verse Sri Bhaouti Ji Sahyee could not that be a way to bring devi worshipper into Panth insted like in Adi Guru Granth Sahib Ji did use words likie Raghunath or Sarangpani or Murari and as per Hindus its meaning are differant but Guru gave treu and correct meaning and why can not happen with Bhaouti when it is already menaiuoned in Japu Sahib ji at least twice as type of Chhand.
Say we have Bhairav Raag in Guru Granth Sahib Ji,literaly it may means for Hindus as love of gods of Sakats Bhairav but it is true that it is tune of martial spirit.
http://www.sridasam.org/dasam?Action=Page&p=1356
Now das will give the linkk abvoe for due consideration.
And contrversian verses also.
ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥
अस क्रिपान खंडो खड़ग तुपक तबर अरु तीर ॥ सैफ सरोही सैहथी यहै हमारै पीर ॥३॥
As, Kripan (sword), Khanda, Khadag (sword), Tupak (gun), Tabar (hatched), Teer (arrow), Saif (sword), Sarohi and Saihathi, all these are our adorable seniors.3.
ਤੀਰ ਤੁਹੀ ਸੈਹਥੀ ਤੁਹੀ ਤੁਹੀ ਤਬਰ ਤਲਵਾਰ ॥ ਨਾਮ ਤਿਹਾਰੋ ਜੋ ਜਪੈ ਭਏ ਸਿੰਧ ਭਵ ਪਾਰ ॥੪॥
तीर तुही सैहथी तुही तुही तबर तलवार ॥ नाम तिहारो जो जपै भए सिंध भव पार ॥४॥
Thou are the Teer (arrow), Thou are Saihathi, Thou art Tabar (hatchet), and Talwaar (sword); he, who remembers Thy Name crosses the dreadful ocean of existence.4.
As per Ambala Sahib first verses is there instance that writer is going to worship weapon so it is anti Gurmat thing.
Well what is peer.
As per Farsi old human is called peer like old man will be Maard E Peer.
old non living thinfgs are called Kunhe like old door Dar E Kunhe.
In Guru Granth Sahib we have verse Pir Wanjara Ram
here as we see pir term is used it is non Farsi and is from Hindi meaning beloved male or pia.
Yet term peer is used in another verse which like Peers will agree if dead is not eaten.
This does means that Peers were known to Gurus.
In fact peers(elder) is a guide which lets the murshid meet Allah.
Anyway at that time of Guru most of comon folks were after five dead peers like Guga ,Sakhi Sarvar,etc whom they thought will give them back some boom.
Guru used weapons to let us fight oppresion and gain salvtion while fighting foes.Guru Granth Sahib approves about Sura So Pahichaniye ..by Bhagat Kabeer Ji.
So needless to say that instead of going in Jungles or just siting at home and repeating the name of God when oppression is done outside may not be allowed.
As per Jaffernammah in trouble use of sword is OK.So sword as a tool of fight does becoems our route to God like peers are for thier Murshid.
It is interesting to see that During the time of first Master only did Tupak or Cannon came to India with Babber.And it is one of the Peer and no Trishool the most revered weapon of Sakats is menationed.
So perhaps Amabal Sahib were not perfect and were mortal only.And he missded this thing.
Gurus used Cannons but not the Sakat Matis who used Swords etc. to sacrifce thier lamp,fowel or young bullow but never took part in guns or cannon warfare so soon as at that time.
He could nopt have got the mention of Guns in Sanskrit text he was quoting .
Likewise Saif,Teer or Talwar are names in Arebic/Turkuish or Farsi and not to be used as Malchchh Bhasha.
When some tool is describe to unite with God.When person who write it knows the true Islam that Peer is medium and not the object of worship then how can a person about 300 years after say that these worship are talking of Anti Islamic peer worshiping thing.
We can say that Guru Granth Sahib Ji also are Meduim,Panth Khalsa could be another meduim but all are infact manifesations of Akal.
Then comes the next verse some one is termed as Arrow ,Hatchet,Sword etc. and we are told to take name of that someone
time and agina for salvation.We know that as it is in Guru Granth Sahib Ji Dasham Granth Ji also does not talko Mechanical Jap but with devotion.
So here is some one who is addressed and not the weapons as such people may say that Guru had some tool which acted in all the manners of sabre and arrow simultainously and this writer who wrote puran is trying to paint Guru as worshipping that weapon.
but see the next lines
ਕਾਲ ਤੁਹੀ ਕਾਲੀ ਤੁਹੀ ਤੁਹੀ ਤੇਗ ਅਰੁ ਤੀਰ ॥ ਤੁਹੀ ਨਿਸ਼ਾਨੀ ਜੀਤ ਕੀ ਆਜੁ ਤੁਹੀ ਜਗਬੀਰ ॥੫॥
काल तुही काली तुही तुही तेग अरु तीर ॥ तुही निशानी जीत की आजु तुही जगबीर ॥५॥
Thou art the KAL (death), thou art the goddess Kali, Thou art the saber and arrow, Thou art the sign of victory today and Thou art the Hero of the world.5.
ਤੁਹੀ ਸੂਲ ਸੈਹਥੀ ਤਬਰ ਤੂੰ ਨਿਖੰਗ ਅਰੁ ਬਾਨ ॥ ਤੁਹੀ ਕਟਾਰੀ ਸੇਲ ਸਭ ਤੁਮਹੀ ਕਰਦ ਕ੍ਰਿਪਾਨ ॥੬॥
तुही सूल सैहथी तबर तूं निखंग अरु बान ॥ तुही कटारी सेल सभ तुमही करद क्रिपान ॥६॥
Thou art the Sool (spike), Saihathi and Tabar (hatched), Thou art the Nikhang and Baan (arrow), Thou art the Kataari, Sel, and all and Thou art the Kard (knife), and Kripaan (sword).6.
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.
If das is not mistaken there is only one God who is Wyapak Sarbang or in all parts or present in all parts and that is Akal.
Ambala Sahib often wrote that poet is misguiding the reader by writing all prevasive for demigod or weapon so that they must behold them as all prevasive.Logically swrod or Arrow which occupy space can never be like that and any child can tell this.
Only formless can be like that.
Das wants to ask why is is not possible that as it has Happened in Guru Granth Sahib also that Gurus used the name of mythological beings or objects etc(like angal or Spheriacal Manakas etc) to tell that truth behind all is Akal.
So why can not poet going to tell that in reality Time or Destrctive power of Time is Manifestaion of Akal and so are swrod and only Akal is to be relied for powers from them and they are nothing without Akal.
Why to think in opposite direction when direct thing is writtan?(to Be continued..)
