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Hinduism Hindu Legends


ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Jul 14, 2007
About Lord Shiva

Shiva (Sanskrit: Auspicious One) is one of the main deities of Hinduism that is worshipped as the paramount lord by the Shaivaite sects of India.

In Hinduism, Lord Shiva is regarded as the representation of the Supreme Being. He is known as the third element in the Hindu Trinity (Trimurti), the other two members being Lord Brahma - the creator and Lord Vishnu - the protector. Shiva is the destructive form of the Almighty. As the cycle of destruction and recreation is always in a circle, Shiva’s primary responsibility is maintaining the life cycle. Scholars say, as the Mahakaal, Shiva destroys and dissolves everything into nothingness but as Shankara, he also reproduces that which has been destroyed and dissolved. His symbol of Lingam or the phallus represents this reproductive power.

Lord Shiva is also considered to be the most unique of all Hindu gods and also the God of all. A great ascetic, Shiva is the only godhead who is forever in deep meditation, totally absorbed in contemplation in His abode, Kailaasa Mountain in the great Himalaya. Lord Shiva is also said to be inseparable from Shakti - Parvati the daughter of Himavaan - Haimavati. There is no Shiva without Shakti and no Shakti without Shiva, the two are one - or the absolute state of being.

Shiva is often shown with many faces, as creator, destroyer and preserver in total command of the cosmos. He contains both good and evil. He is moody, free of inhibitions, easy to please, protector of the down trodden, and has the power to alter the laws of destiny. Thus, it is Lord Shiva is known as the God of mercy and kindness. He protects his devotees from all evil that are always around us. He blesses his followers with grace, knowledge and peace.

Shiva as Ardhanareeswara
Lord Shiva is said to be half man and half woman. In the full figure of Siva the male and female principles are united. Shiva Linga - the symbol of Lord Shiva which consists of both Lingam (phallus) and yoni (the female organ) represent the totality of his nature and the totality of all created existence.

Appearance and Attributes of Lord Shiva
Lord Shiva is shown either in meditating or in the form of a Dancing God Nataraj where his dance is to the beat and rhythm of creation. He is also shown in sculptures with many hands. One pair of hands, for example, represents the balance between life and death. Shiva is 'tri netra' or three eyed, and is 'neela kantha' - blue-necked (having consumed poison to save the world from destruction). Besides, there are a lot many attributes associated with Lord Shiva. Here is a brief description of some of the important symbols that depict Lord Shiva. Each of his depiction signifies a different aspect of his Supreme Being.

Unclad body covered with ashes: This form of Lord Shiva depicts that Lord Shiva’s presence is much higher than this physical phenomenon. According to some scholars, Shiva’s body smeared with cemetery ash points to the philosophy of the life and death and the fact that death is the ultimate reality of the life.

Jata (Matted Hair): The flow of his matted hair represents Shiva as the Lord of Wind or Vayu, who is the subtle form of breath present in all living beings. Thus it is Shiva which is the lifeline for all living being. He is Pashupatinath.

Sacred Ganga: The holiest of the holy rivers, Ganga flows from the matted hair of Shiva. According to a legend, Shiva allowed an outlet to the great river to traverse the earth and bring purifying water to human being. Ganga also denotes fertility - one of the creative aspects of the Rudra.

The Third Eye: Lord Shiva is known as the three eyed Lord or Tryambaka Deva. The sun is his right eye, the moon left while the third eye of Shiva on his forehead is the eye of wisdom. It is the eye that looks beyond the obvious. The third eye can search evil from anywhere and destroys it completely.

Half-Open Eyes: The half-open eyes show that the universes cycle in process. When the eyes are completely closed it signifies the dissolvent of the universe and when it is completely open a new cycle of creation begins.

Crescent: Shiva bears on his head the crescent of the panchami (fifth day) moon. This is placed near the fiery third eye and this shows the power of Soma, the sacrificial offering, which is the representative of moon. It means that Shiva possesses the power of procreation along with the power of destruction. The moon is also a measure of time, thus Crescent also represent his control over time.

The Cobra Necklace: This suggests that Shiva is beyond the powers of death and is often the sole support in case of distress. He swallowed the poison kalketu for the wellbeing of the Universe. The deadly cobra represents that “death” aspect that Shiva has thoroughly conquered. The cobras around his neck also represent the dormant energy, called Kundalini, the serpent power. The snake curled three times around the neck of Lord Shiva depicts the past, present and future time. The snake looking in the right direction of Lord Shiva signifies that the Lord's perpetual laws of reason and justice preserve natural order in the universe.

The Vibhuti: Vibhuti is a three line of ashes drawn on the forehead that signifies the Immortality of the soul and manifested glory of the Lord.

Tiger Skin: Lord Shiva is shown sitting on or wearing a tiger skin. The tiger is the vehicle of Shakti, the Goddess of power and force. Shiva is beyond and above any kind of force. He is the master of Shakti. The tiger skin that he wears symbolizes victory over every force. Tiger also represent lust. Thus sitting on Tiger skin, Shiva indicates that he has conquered lust.

The Elephant & Deer Skin: Shiva also wears elephant skins. Elephants represent pride. Wearing elephant skin, Shiva indicates that he has conquered pride. Similarly deer represent the flickering mind. Shiva wears deer skin which indicates that he has controlled the mind perfectly.

Rudraksha Necklace: ‘Rudra’ is the other name of Shiva. It also means strict or uncompromising and ‘aksha’ means eye. Rudraksha, the necklace worn by Lord Shiva shows that he is firm about his cosmic laws and to maintain law and order in the universe. The necklace has 108 beads, which symbolize the elements used in the creation of the world.

Damaru (Drum): A small drum with two sides alienated from each other by a thin neck-like structure represents the two utterly different states of existence, unclear and clear. When a damaru is shaken, the sound formed denotes Nada, the cosmic sound of AUM, which can be heard during deep meditation.

Trishul (Trident): A three-branched trident shown adjoining to Lord Shiva symbolizes His three fundamental powers will, action and knowledge. As a weapon the trident represents the instrument of punishment to the evil doer on all the three planes - spiritual, subtle and physical.

Nandi, the Bull: Nandi is said to be the vehicle of Lord Shiva. The bull represents both power and ignorance. Lord Shiva's use of the bull as his vehicle expresses the idea that He removes ignorance and bequeaths power of wisdom on His followers.



ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Jul 14, 2007
Bhagat Singh Ji,

My only intention to start this thread was to understand the details of the mythical Hindu legends as references given in Gurbani and how these references apply in our daily lives.


ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Jul 14, 2007
Parvati (Sanskrit: Pārvatī, पार्वती), sometimes spelled Parvathi or Parvathy, is a Hindu goddess and nominally the second consort of Shiva, the Hindu god of destruction and rejuvenation. However, she is not different from Satī, being the reincarnation of that former consort of Shiva. She is also the mother of Ganesha and Skanda (Kartikeya). Some communities also believe her to be the sister of Lord Vishnu and Shaktas consider her as the ultimate Divine Shakti - the embodiment of the total energy in the universe. In many interpretations of the scriptures, Parvati is also regarded as a representation of Shakti, albeit the gentle aspect of that goddess because she is a mother goddess. She is regarded the daughter of the Himalayas.
Parvati when depicted alongside Shiva appears with two arms, but when alone, she is shown having four arms, and astride a tiger or lion. Generally considered a benign goddess, she is often associated with fearful aspects of the Goddess like Durga, Kali, Chandi and the Mahavidyas as well as benevolent forms like Mahagauri, Shailputri and Lalita. Sometimes, Parvati is considered as the supreme Divine Mother and all other goddesses are referred to as her incarnations or manifestations.

The Parvati does not appear in Vedic literature. The Kena Upanishad (3.12) contains a goddess called Uma - Haimavati.[6] She appears as the shakti, or essential power, of the Supreme Brahman. Her primary role is of a mediator who reveals the knowelge of Brahman to the Vedic trinity of Agni, Vayu and Indra boasting and posturing in the flush of a recent victory over a demon hoard.[7] But Kinsley notes: "it is little more than conjuture to identify her with the later goddess Satī-Pārvatī, although [..] later text that extol Śiva and Pārvatī retell the episode in such a way to leave no doubt that it was Śiva's spouse.."[8] Both textual and archaeological evidence suggests Sati-Parvati appears in epic period (400 BC - 400 AD). Both the Ramayana and the Mahabharata present Parvati as Shiva's wife.[9] It is not until the plays of Kalidasa (5th-6th centuries) and the Puranas (4th through the 13th centuries) that the myths of Sati-Parvati and Shiva acquire comprehensive details.[10]
Prof. Weber suggests that like Shiva is combination of various Vedic gods Rudra and Agni, the Puranic Parvati is a combination of Uma, Haimavati, Ambika and earlier Parvati, identified as wives of Rudra; of others like Kali, who could be a wife of Agni and of Gauri and others inspired by Nirriti, the goddess of evil.[11] Tate suggests Parvati is a mixture of the Vedic goddess Aditi and Nirriti, and being a mountain goddess herself, was associated with other mountain goddesses like Durga and Kali in later traditions.[12]

YouTube - Birth of Ganesh I
YouTube - Birth of Ganesh II


ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Jul 14, 2007
[FONT=Geneva, Arial, Sans-serif]YouTube - Mahabharata - Stripping of Draupadi[/FONT]

[FONT=Geneva, Arial, Sans-serif]ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU: [/FONT][FONT=Geneva, Arial, Sans-serif]Blessed, blessed is that flute which the Lord plays. The sweet, sweet unstruck sound current sings forth. || 1 || Pause || Blessed, blessed is the wool of the sheep; blessed, blessed is the blanket worn by Krishna. || 1 || Blessed, blessed are you, O mother Dayvakee; into your home the Lord was born. || 2 || Blessed, blessed are the forests of Brindaaban; the Supreme Lord plays there. || 3 || He plays the flute, and herds the cows; Naam Dayv's Lord and Master plays happily. || 4 || 1 || O my Father, Lord of wealth, blessed are You, long-haired, dark-skinned, my darling. || 1 || Pause || You hold the steel chakra in Your hand; You came down from Heaven, and saved the life of the elephant. In the court of Duhsaasan, You saved the honor of Dropati, when her clothes were being removed. || 1 || You saved Ahliyaa, the wife of Gautam; how many have You purified and carried across? Such a lowly outcaste as Naam Dayv has come seeking Your Sanctuary. || 2 || 2 || Within all hearts, the Lord speaks, the Lord speaks. Who else speaks, other than the Lord? || 1 || Pause || Out of the same clay, the elephant, the ant, and the many sorts of species are formed. In stationary life forms, moving beings, worms, moths and within each and every heart, the Lord is contained. || 1 || Remember the One, Infinite Lord; abandon all other hopes. Naam Dayv prays, I have become dispassionate and detached; who is the Lord and Master, and who is the slave? || 2 || 3 ||[/FONT]

Following Compositions in Sri Guru Granth are very important to note. Please study them in their depth of the Mythical Stories of Hindu Purans, referred to in these Compositions, which are explained in detail in SRI DASAM GRANTH SAHIB. Such other references in Sri Guru Granth Sahib and in Varan of Bhai Gurdas Bhalla, are of frequent occurrence, and are most lesson giving.

Parbhati M.1, page 1343 SGGS -
“Ahalyaa was the wife of Gautam the seer. Seeing her, Indra[SIZE=-1]*[/SIZE] was enticed. When he received a thousand marks of disgrace on his body, then he felt regret in his mind. 1​

O Siblings of Destiny, no one knowingly makes mistakes. He alone is mistaken, whom the Lord Himself makes so. He alone understands, whom the Lord causes to understand. 1 Pause​

Harichand[SIZE=-1]**[/SIZE], the king and ruler of his land, did not appreciate the value of his pre-ordained destiny. If he had known that it was a mistake, he would not have made such a show of giving in charity, and he would not have been sold in the market. 2​

The Lord took the form of a dwarf, and asked for some land. If Bal the king has recognized Him, he would not have been deceived, and sent to the underworld. 3​

Vyaas taught and warned the king Janmejha[SIZE=-1]***[/SIZE] not to do three things. But he performed the sacred feast and killed eighteen Brahmins; the record of one’s past deeds cannot be erased. 4​

I do not try to calculate the account; I accept the Hukam of God’s Command. I speak with intuitive love and respect. No matter what happens, I will praise the Lord. It is all Your Glorious Greatness, O Lord. 5​

The Gurmukh remains detached; filth never attaches itself to him. He remains forever in God’s Sanctuary. The foolish self-willed manmukh does not think of the future; he is overtaken by pain, and then he regrets. 6​

The Creator who created this creation acts, and causes all to act. O Lord, egotistical pride does not depart from man. Falling into egotistical pride, one is ruined. 7​

Everyone makes mistakes; only the Creator does not make mistakes. O Nanak, salvation comes through the True Name. By Guru’s Grace, one is released. 8 . 4. ”

*Indra god is stated to have visited the house of Rishi Gautama in his absence, in the form of a sage, to seduce the Rish’s wife Ahalyaa. But althugh Ahalyaa knew him to be Indra, she yielded to his wishes. As Indra was about to leave, Gautaama returned, and knowing what had happened, cursed Indra and his corrupt wife. It is said that a thousand disgraceful marks of female sex organ appeared on his body, that all might know the sin of which he had been guilty. Ahalyaa was doomed by the curse of her husband.
[SIZE=-1]** Raja Hari Chand practiced charity and by donating greatly felt greatly proud of himself. Vishnu god took form of god Bavan, and in the guise of a dwarf Brhman asked the Raja to donate him two and a half steps of ground only from his kingdom, which request was readily granted. The dwarf god expanded his steps that he took possession of the whole of his kingdom as well as the Raj’s body and made him a slave man. Consequently, the Raja was sold as a slave in the market.[/SIZE]


Apr 25, 2006
Bhagat Singh Ji,

My only intention to start this thread was to understand the details of the mythical Hindu legends as references given in Gurbani and how these references apply in our daily lives.
Well, I posted that link so people could see why our Gurus never gave these "Legends" the status of God. I bet half the people that see the photo will be bowing to it.


1947-2014 (Archived)
Jun 17, 2004
NamJap's point is well taken. Guru Naanak and the Guru's to follow were offering a new paradigm to emancipate anyone who would be emancipated. But to make their paradigm understandable they used the images that were ingrained in the culture.

Yes the legend of the elephant and the crocodile. Yes the legend of Durga. One teaching that Akaal is our Support. The other teaching the lesson of humility. But these references were the launch not the landing page.


ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Jul 14, 2007
Sri Guru Gobind Singh Ji wrote the Composition, GIAN PARBODH. The Guru in first 125 quatrains wrote the Praise of God. If we read carefully these 125 quatrains, we will find that the Guru was totally opposed to the practices that he described in translating the portion of Bhagvad Puran in quatrains 126 – 336. Quatrain 15 is marked as “Rahao” means Pause. This Quatrain is the crux of the first 125 quatrains of the Guru. It reads, “kirpal, dayal karam hain. Agunj bhunj bharam hain. Trehkal lok pal hain. Sadaiv sarb dayal hain. Japus tuaung, japus tuaung. Rahao.” (meaning – God, You are Merciful – To be Compassionate is Your Nature. O Unbreakable, it is You Who break all doubts, skepticism, superstitions, etc. You preserve all life all the time everywhere. You are ever Merciful to all. I meditate on You, I meditate on You).
In quatrain 32 the Guru described the limitations of Brahma, Vyas, Sukdev, Sankad, Lakhshmi, Vishnu, Krishna, and so on. The Guru emphasized the futility of performing rituals and magical rites, and laid stress on worship of One All Prevailing God. From quatrain 126, begins the translation of some portions of “Bhagvat Puran” or “Bhagvatam.” Question was raised what was the best out of the Four Dharmas – (1) Dharma of Public Service (Politics) (2) Dharma of Charities (3) Dharma of House holder (4) Dharma of Moksh.


ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Jul 14, 2007
This is the continuation of post # 5

Vyaas taught and warned the king Janmejha[SIZE=-1]***[/SIZE] not to do three things. But he performed the sacred feast and killed eighteen Brahmins; the record of one’s past deeds cannot be erased. 4

King Jamejha

King Janmehja was greatly upset to hear the story of his father’s death. He called for the Brahmins, and inquired from them how he could retaliate the insult and the injury inflicted on his father. The Brahmins advised performance of “Saunp Maidh Yajna”, for killing of snakes. King Janmehja meticulously began to perform the said Yajna.

Janmehja got built the fire place for the Yajna, as big as one and half miles in length and breadth. The Brahmin began to perform the Yajna by reciting the sacred texts. It is said millions of snakes began falling into the Yajna fire place. The snakes of varied lengths continued to fall into the fire place and were reduced to ashes. It is said that “tachak” snake, which had bitten king Parikshit, also fell on the ground. At that time a Brahmin, named Aastik, began to question King Janmehja, and warned him to stop the mass killing of the snakes. If the king would not stop all this killing, then he would jump into the Yajna Fire place, and would curse the king that he would be reduced to ashes instantaneously. The king would thus be responsible for the killing of a Brahmin, which was a grave sin. King Janmehja then put a stop to the killing of the snakes. He then called for Rishi Vyas for consultation. Forecast of Rishi Vyas

Raja Janmejha asked Rishi Vyas, why did Pandu brothers suffer, when Lord Krishna, who knew everything what was to happen, was their guide. The Rishi answered that Krishna knew what was to happen, but no one can change anything what is destined to happen. The Raja again said that knowngly no one jumps into the deep dark well of water. Thereupon, the Rishi made the following forecasts for the Raja, telling him –
  1. You will marry a maid servant.
  2. You will go for a game in a jungle, and will ride a mare.
  3. In the jungle, you will go to sleep near a pool of water, and will tie the mare to a tree.
  4. From the pool will emerge a horse, who will mate with the mare and make her pregnant.
  5. You will perform Asmed Yagna by sacrificing the horse born of your mare.
  6. At that time your queen, who was formerly maid servant; will join the celebration of Yagna, her body parts will get exposed by the wind gust, the Brahmin priests will mock at her.
  7. You will get infuriated and get the Brahmins killed; consequently you will suffer from leprosy. You will recover from the disease, but your nose will remain affected of the disease, from which you will die. Knowing all this, Raja Janmejah did enact the things told him, without realizing these were detrmental to him.
Janmehja went Astray Toward Self Destruction

Janmehja heard that that the king of Kanshi had two very beautiful daughters. He then dispatched his troops to make an armed attack on Kanshi to conquer it. Jamehja’s army completely wiped out the army of Kanshi and the king surrendered. King Janmehja then married both the daughters of king of Kanshi. Janmehja then made friendship with the king of Kanshi, returned his territory to him, and began to live as friends. The king of Kanshi not only gave his two daughters to Janmehja in marriage, but also presented many presents and a beautiful maid servant to him.

King Janmehja was blessed with the birth two sons through the two daughters of king of Kanshi. One day Janmehja closely saw the beautiful maid servant, who came from Kanshi.. Janmehja was greatly attracted to her beauty. Day by day his familarity with her increased, and he totally ignored his two wives. A son was born to Janmehja from his maid servant. Janmeja named his first two sons, as Asmedh and Asmaidhan, respectively. He named maid servant’s son as Ajai Singh.
One day king Janmehja went to jungle for a game. He saw a stag there and began to chase it. In this way Janmehja entered into the territory of another king. As he had covered a long distance, he became tired. He saw a pool and hastily went there to drink water. After taking water he went to sleep. Then a horse emerged from the pool. Janmehja had been riding a mare. The horse that had emerged copulated with the mare, and she became pregnant. The mare gave birth to a horse, whose ears were of black color. King Janmehja then performed Asmaidh Yajna (Horse Sacrifice Yajna) with the horse, which was born of the mare, on an elaborate scale. He first made conquest of the countries. Thereafter he started performing Yajna, by offering rich presents to the Brahmins and arranged for rich meals to commemorate the occasion. At that time, the beautiful new queen (who was previously a maid servant) rose from her seat, the frontal part of her skirt blew off with the strong gust of wind and her private parts of the body got exposed. Thereupon the Brahmins and Kshatriyas burst into laughter. The king was greatly enraged to observe the insult to the queen. All the Brahmins were held up, and were executed. The king first got the heads of the Brahmins shaved, and poured the burning pudding on their heads. Many of the Brahmins were buried alive in the walls, many were hanged, many were drowned in deep waters, many were burnt alive, many were cut into two and bellies of many were ripped open. The king was made guilty of killing Brahmins, and began to suffer from leprosy. The king then called other Brahmins and showed sympathy to them, and inquired from them how he could get rid of the disease.
All Brahmins, including Rishi Vyas came to see the king. They stated that the king had felt too much proud of himself and killed the Brahmins. All this happened spontaneously, without his deeper thinking. All this was destined to happen as willed by God. They advised the king to listen to the text of Mahabharta from Rishi Vyas, and assured him in this way he would be restored to good health. The king then called Rishi Vyas, by completely effacing his pride, he surrendered to him and began listening to Mahabharta. Rishi Vyasa also told the king that what was in the offing for him, which he could avoid.
Rishi Vyas stated that one of descendents of Bharath was King Raghu, and King Ram Chander was his descendent, who saved all the Kshatriyas from the wrath of Parasram. Bharat was brother to Ram Chander. One of the descendent of Bharat was King Yadu, who was a great learned man. One of the descendent of Yadu, was King Santnaey. Kuru and Pandu were the descendents of King Santnaey. King Dhiritrashtar was of Kuru dynasty. He had ill fated and ill mannered Kurus as his sons, who destroyed the Race of Kshatriyas. Kuru chose Bhisham Pitama as their leader. The angry Kurus fought with the sons of King Pandu. Arjuna was a great warrior of the Pandu brothers, who killed Bhisham Pitama along with whole of the Kuru army. The second military leader of Kurus was Daronacharya, who was killed by Dirsht Dayuman.
Thereafter Karan was chosen the military leader of Kurus, who was killed by Arjuna. With the fall of Karan, Yudhishtar becoming the King became a certainty.
The fourth military leader of Kurus was Salye, who killed many warriors on Pandu side during the war. It was Salye, who made a forceful attack on the elephant of Yudhishtra and wounded it. Yudhishtra, however, managed to kill Salye. When king Salye fell down, Kurus accepted their defeat Then Asuthama became the military leader of Kurus, fought bravely and inflicted grave injuries on Pandu side. It was Asuthama, who killed five sons of Pandus and Darupadi, while they were resting and asleep in their camp. Then Daryodan became extremely angry and had a duel with Bhim Sain. Yudhishtar and Bhim Sain fought very bravely. In the end king Daryodan was killed on the battlefield. All others warrior on his side fled away from the battlefield. At that time one warrior named, Bhoorpal created fog on the battlefield to distract the attention of Bhim Sain. At that time Bhim Sain caught hold of enemy’s elephants and threw them away, which are still moving in the space upward, and have not returned.On hearing that the elephants were still moving in the space and did not return, king Janmehja showed his doubt, and muttered something. As a result, some traces of leprosy stayed at his nose, and could not be removed. As a result of this attitude of the king , he remained a lepar in nose. It was as a consequence of this ailment that he died. Janmehja ruled the country for 84 years, 7 months and 24 days. From quatrain 238 to 336, of Composition Gian Parbodh relate to the rule of the descendents of Raja Janmehja. We need not go into those details, as the stories of Yudhishtar, Parikshit and Janmehja are of great importance, in that God alone is the Doer and not the Man, and no one can undo His Writ. Hindu scriptures, such as Gita also teach Determinism against Free Will of Man. Therefore, Guru Gobind Singh Ji merely gave these stories. References too appear in SGGS of King Janmehja. Of all the Purans, Mahabharat, Ramayan and Bhagvat Puran are most important, as frequent references to the stories of Ram, Krishan, Pehlad, Ajamal, Ganka, Pootna, and various demons mentioned in these books are referred to in SGGS, and Sri Guru Gobind Singh Ji translated and gave his comments, where necessary at the end of the translations. These mythical stories are very important, as important lessons are derived from them.


ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Jul 14, 2007
Ashtavakra was a sage in ancient india. Ashtavakra, also spelt as Ashtaavakra in Sanskrit:अष्*टवक्र means "eight bends". Ashta means eight. Vakra means bend or deformity.
In ancient India, the sage Ashtavakra was known to be a very intelligent and spiritually well advanced rishi who realized self or Atman. More information about his birth and life comes from the Indian epic Ramayana. Sage Uddalaka ran a school (Ashram) teaching Vedic knowledge. Kahola was one of his best disciples. Uddalaka was so pleased with him that he had his daughter Sujata married to him. Sujata, eventually got pregnant and wanted her child to surpass all the sages of his time in spirituality and intelligence, so, she began to sit in the classes taught by Uddalaka and Kahola, listening to their chanting of mantras with the unborn baby. In ancient India, there was a belief that when expectant mothers exposed themselves to spiritual teachings the child in the womb heard it and gathered that knowledge and became a genius in that spiritual area after its birth. It was one day, as Kahola recited the Vedas as laid down in the disciplinary rules, and within hearing distance of the child growing in the womb, that it heard the recitation but, since it was already aware of the correct pronunciation of every syllable since its mother used to attend classes with rapt attention, whenever Kahola pronounced a syllable wrong, the child in the womb squirmed in distress. Sujata informed Kahola that he had pronounced the syllable wrongly as indicated by the child in the womb. This happened on eight occasions. Kahola perceived this as arrogance on the part of something, yet to manifest itself in the world, and he cursed the foetus with eight deformities. So, when the baby was born, it had eight bends, was crooked in eight places. Naturally, he was named Ashtavakra (Eight Bends).
Around the time Ashtavakra was born, his father was invited to argue with the great philosopher, Bandi. In those days, philosophical arguments were commonplace and the best were invited to argue in the presence of the King. Bandi was supposedly the son of Varuna - the Lord of all water bodies - and was sent incognito to land to get rishes, or sages, to conduct a ritual that his father wanted to perform. Bandi was well known as a philospher and easily defeated Kahola. As per the rules of the contest, Bandi's victims had to 'drown' themselves in the river nearby (Ganges?). Nobody knew of Bandi's real identity or his intention in demanding that his victims should submerge in the river. Kahola, too, lost the argument and had to submerge himself in the river. Ashtavakra was therefore raised by Uddalaka and his disciples and within a short time mastered everything that was expected of a 'Brahmin'. Uddalaka and his disciples took pains to see that Ashtavakra was always kept in the dark about the fate of his father. However, Ashtavakra came to know the truth when one of his friends, inadvertently, blurted out that the person who Ashtavakra thought was his father, was, in fact, not his father. Ashtavakra then demanded the truth from his mother and decided to confront Bandi and defeat him in an argument.
Ashtavakra then made his way to the King's palace and presented himself as a challenger. The kind-hearted King could not bear the thought of someone so young losing to Bandi and meeting the same fate as countless other Brahmins and tried to dissuade the young boy. Ashtavakra, was, however adamant, and after an initial test, the King decided to let him face Bandi. Ashtavakra won the argument and demanded that Bandi restore to life all the sages and Brahmins he had forced to be drowned. One of the conditions of the contest was that if Bandi loses he would grant any wish of his vanquisher. By this time, Varuna's ritual was also complete and he had rewarded all the sages and Brahmins and so when Bandi was defeated, he revealed his true identity and the reason behind the 'drowning' of his victims. At Bandi's request, Varuna bade the sages and Brahmins farewell and brought them to surface. Kahola was extremely pleased with his son's intelligence and knowledge. He immediately regretted his harsh words that had caused Ashtavakra to be born with deformities and asked him to take a dip in the Holy Ganges. Following that, Ashtavakra's body was freed of his eight deformities.
Later Ashtavakra grew into a spiritually advanced rishi and realised Atman. He went to Mithila and instructed King Janaka about the concept of Atman. These teachings form the content of the Ashtavakra Gita or Ashtavakra Samhita as it is sometimes called.


ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Jul 14, 2007
Story of Garuda - Part 1

(Source: Story of Garuda - Part 1 - Stories from Mahabharata)

The great sage Kashyapa, the wish-born son of Lord Brahma, was married to the two daughters Kadru and Vinata of Daksha. (Kashyapa was married to many more women, some of them the daughters of Daksha.) Both these sisters were of great beauty and jealous of each other. Kashyapa was exceedingly pleased with both of them and offered to grant each of them a boon.

Kadru said, "Let a thousand sons of incomparable strength and valor be born to me!" Kashyapa said, "So be it!", and to Kadru were born the race of serpents, a full thousand of them, endowed with great strength.

When it was her turn to chose her boon, Vinata said, "Let two sons be born to me, who shall eclipse the sons of my sister in strength, valor and fame."

Kashyapa said, "So be it!"

In due course of time, Vinata laid two eggs. She gave them to her maid-servants for safe-keeping. They put these two eggs in warm containers and guarded them day and night. Five-hundred years passed, but the eggs had not hatched. Vinata grew impatient, for her sister already had a thousand snakes as her offspring. She broke open one of her eggs. The embryo in it had the upper part fully developed, but its lower half was still to be formed. The child grew angry at his mother and said, "How could you be so impatient? You have nearly killed me by your rash act. I curse you to slavery! Do not disturb my brother in the other egg. If you wait for another five hundred years, he shall be the means of delivering you from your servitude."

Some time after this, the two sisters Kadru and Vinata were involved in an argument. Kadru asked her sister, "Sister, what is the color of the divine horse Uchaishravas that belongs to Indra?"

Her sister replied, "It is of a flawless white color, right from its nose to its magnificent tail."

Kadru said, "You are wrong. While it is true that his face and his body are of a flawless white color, I think that his tail alone is a shiny black color. Tell you what, let us have a bet on this topic. If you are right, I shall become your slave. If I am right, you must become my slave instead."

Vinata accepted the bet. She was confident that she would win. Kadru knew that the horse was white through and through, so she hatched a plan. She called her sons and said, "I have bet with your aunt that the horse Uchaishravas possesses a black tail. You must make my words come true. Go forth and entwine yourself around his tail and give it a black appearance."

The snakes did not want to be a part of this deception. Kadru became exceedingly angry. She said, "How dare you disobey the command of your mother? There is no use in having offspring that disobeys my commands. I curse that all you will be destroyed by fire before too much time has elapsed!" (Note: This is the curse that was responsible for the so many snakes being destroyed in King Janamejaya's snake-sacrifice.)

When Lord Brahma heard this curse, he further strengthened it by saying, "So be it!". When Kashyapa heard how his sons were cursed, and that his father Brahma had also sanctioned it, he went to Brahma and pleaded with him to mitigate the curse.

Brahma said, "Your sons are wicked. Their poison is threatening to destroy all creation. If left unchecked, nothing else can live on the earth. However, not all of them shall be destroyed. Those who are virtuous, who did not swerve from the path of truth shall be saved." Thus comforting his son, he taught Kashyapa an infallible Mantra to neutralize the poison of the snake. (This is how Kashyapa worsted his son Takshaka in a challenge, by reviving a banyan tree that had been reduced to ashes by the serpent's venom).

Meanwhile, the Nagas decided after a consultation among themselves that it was better to do their mother's bidding. The blackest among them went and entwined themselves around the tail of Uchaishravas. When the two sisters arrived, the tail of the horse was as dark as night. According to the terms of the wager, Vinata became the slave of her sister. She had to serve Kadru and the serpents as their servant.

When the appointed time came, Garuda emerged, radiant like the sun and Agni, from his egg-shell. His lusture was like that of the fire that would consume all creation when this world would end. The Devas in heaven suddenly beheld this bright shining light and nearly became blind.

Indra then asked Agni, "Tell me, O Fire, who is this second Fire who rivals you in brightness? It appears as if the end of the world is near!"

Agni then replied, "My King, This is Garuda, the son of Kashyapa and Vinata. He is destined to be the King of the birds. His father had granted a boon to his mother that he will surpass all the immortals in his lusture and glory, and that is what you all are being blinded by."
» Go back to Mahabharata Story Index


May 7, 2008
I think there is no harm is understanding Hinduism, in order to get a better understanding of some of the refernces in Bani.
But, just as an aside, I think you have to be aware of what sources you use to that end, whether you turn to some academic source that seeks to present the proper interpretation of the relevant verses or some shoddy geocities site that seeks to intentionally misrepresent the context and substance of those verses.
Oct 14, 2007
Hi Indianx ji,

I have read Geeta and Geeta by Ashtavakra [hindi edition].

Both are mentally stimulating.
I think Geeta by Ashtavakra is very enlightening.

If you have time, why don't you start discourse on Geeta that explains very clearly the relationship of soul and body or mind.

You may avoid the reference to Krishna admitting Himself as God. it may not be digested by us.

Kindly begin chapter-wise. Begin from Chapter-1 and verse one and suitably edit so that we can consume it.

We believe that God is one only and, may be, it is not Krishna.
Make this assumption for our sake.

Things will be easier and all that you shall state will be , i am sure, acceptable to all.

It is the best way of sharing.



"It is not that the Geeta is quite unconcerned with MATERIAL LIFE AND PROSPERITY. Krishn promises in Chapter 9 : [/FONT]

"Men who do the pious deeds enjoined by the three Ved, who have tasted nectar and freed themselves from sin, and who wish for heavenly existence through worshipping me by yagya, go to heaven and enjoy godly pleasures for their virtuous acts." [/FONT]

It is said that God grants what the worshippers desire. After enjoying the joys of heaven, however, they have to return to the mortal world-the world that is governed by the three properties. But since they abide in God, the ultimate bliss, and are protected by him, they are never destroyed. It is also God who gradually liberates them by fulfilling their yearning for enjoyment and thus setting them on to the way that leads to the highest good."[/FONT]


A commentary on Geeta.

We may not believe in Vedas as the scriptures to be practiced but we are tolerant enough to listen to view points. Sikhs are very humble by nature and that none can deny. It is a God gift to them.

We believe in the three properties of Maya [the illusion]. Kindly explain these in detail else it is all humbug. We also believe that God is within all of us. Many things are common still we have some differences that can be forgotten for a wider perspective.

kindly carry on with this and please take your time, we await your guidance in these matters.

Regards and good luck as well as you are also a seeker like all of us.


May 7, 2008
If you have time, why don't you start discourse on Geeta that explains very clearly the relationship of soul and body or mind.

You may avoid the reference to Krishna admitting Himself as God. it may not be digested by us.

Kindly begin chapter-wise. Begin from Chapter-1 and verse one and suitably edit so that we can consume it.
I'm not quite sure what I'm being asked to do here. It seems that you want to me to present a discourse on the Gita. Do you think that that's feasible or would you rather that we focus on some specific aspect of it?

I believe in Brahman, the transcendent and infinite being that exists within and without all of us and unites us. If that's what you mean when you say God is one, I certainly don't disagree with that.

My only intention in posting in this thread was to point out the questionable interpretations of a few verses provided in a geocities site. I had no interest in questioning the validity of your beliefs or the nature of the differences between our beliefs, but if you're inviting me to engage in such a discussion, I'll try to present as best a representation of Sanatana Dharma as I am able to.
Oct 14, 2007
If it is that interests you I shall begin with some other thread sometime some other day my dear brother. But we expect you to contribute that you can and share that you wish. kindly continue with the thread.
Sanatan is also another form of the word that we call as 'sat' i.e reality and ever continuing. Dharam is all but 'righteousness'.

But please be guided by your priorities.

Good night.
[It is fairly late here in India.]


Feb 25, 2008
My only intention to start this thread was to understand the details of the mythical Hindu legends as references given in Gurbani and how these references apply in our daily lives.

quote aad0002
NamJap's point is well taken. Guru Naanak and the Guru's to follow were offering a new paradigm to emancipate anyone who would be emancipated. But to make their paradigm understandable they used the images that were ingrained in the culture

All Jio

As quoted above by namjap ji and aad0002 ji, these mere references, took many of the Sikhs believing in Devtas, (or call it Hindu gads) as they are mentioned in GGS Ji because many preachers just to attract more people to their shops, openly showed respect towards them as Gods stating they were also avtaras. Guru Sahiban repudiate their being God in various Shabdas, besides Guru Sahiban, Bhagatas like Kabeer ji, Namdev ji showed them just those kind of human beings heavily influenced MAYA. As explained by Sikh80 who studied Geeta, krishna declares himself GOD to be worshiped to get better fruits. Hindu hang over continues till now. I am very happy naamjap ji has started the thread. Many shabadas will prove in what extent these references were used and why. THANKS.
Feb 15, 2006
You may avoid the reference to Krishna admitting Himself as God. it may not be digested by us.

Kindly begin chapter-wise. Begin from Chapter-1 and verse one and suitably edit so that we can consume it.

We believe that God is one only and, may be, it is not Krishna.
Make this assumption for our sake...

We may not believe in Vedas as the scriptures to be practiced but we are tolerant enough to listen to view points. Sikhs are very humble by nature and that none can deny. It is a God gift to them. We believe in the three properties of Maya [the illusion]. Kindly explain these in detail else it is all humbug. We also believe that God is within all of us. Many things are common still we have some differences that can be forgotten for a wider perspective.
Curious position to take since that isn't the teaching of Gurbani. Guruji doesn't teach an Abrahamic monotheism, but a Oneness of God which is pervading all creation. According to Abrahamic religions, Ek Oankar represents a pantheistic Oneness and is very similar to some schools of Hindu thought, which also believe the ultimate Parabrahm or Parameswar is One yet pervading in all beings. Also Gurbani doesn't invalidate the Vedas but says Gurbani is the sum total of the Vedas. Gurbani says the Vedas are not enough in the Kalyug, but in Kalyug only the Naam is the boat of salvation. Gurbani doesn't deny the Hindu devas but says they were all creations of Vaheguru, curiously Bhai Gurdas Ji informs the Gursikhs that Vaheguru Gurmantara is derivative of the name of God Vishnu, Har Krishan, Gobind and Ram. The major avtaraas.

ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੩॥
kab kal sujas gaavo gur naanak raaj jog jin maaniou ||3||
KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raja Yoga. ||3||

ਗਾਵਹਿ ਕਪਿਲਾਦਿ ਆਦਿ ਜੋਗੇਸੁਰ ਅਪਰੰਪਰ ਅਵਤਾਰ ਵਰੋ ॥
gaavehi kapilaadh aadh jogaesur aparanpar avathaar varo ||
Kapila and the other Yogis sing of Guru Nanak. He is the Avataar, the Incarnation of the Infinite Lord.
~SGGS Ji p. 1389

ਏਕ ਕ੍ਰਿਸਨੰ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਾ ॥
eaek kirasanan sarab dhaevaa dhaev dhaevaa th aathamaa ||
The One Lord Krishna is the Divine Lord of all; He is the Divinity of the individual soul.

ਆਤਮਾ ਬਾਸੁਦੇਵਸ੍ਯ੍ਯਿ ਜੇ ਕੋ ਜਾਣੈ ਭੇਉ ॥ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ ॥੪॥
aathamaa baasudhaevasiy jae ko jaanai bhaeo || naanak thaa kaa dhaas hai soee niranjan dhaeo ||4||
Nanak is a slave to anyone who understands this mystery of the all-pervading Lord; he himself is the Immaculate Divine Lord. ||4||
~SGGS Ji p. 469

ਜਾ ਕੀ ਸੇਵ ਸਿਵ ਸਿਧ ਸਾਧਿਕ ਸੁਰ ਅਸੁਰ ਗਣ ਤਰਹਿ ਤੇਤੀਸ ਗੁਰ ਬਚਨ ਸੁਣਿ ਕੰਨ ਰੇ ॥
jaa kee saev siv sidhh saadhhik sur asur gan tharehi thaethees gur bachan sun kann rae ||
Serving Him, Shiva and the Siddhas, the angels and demons and servants of the gods, and the thrity-three million gods cross over, listening to the Word of the Guru's Teachings
~SGGS Ji p. 1401

ਗੁਰਮੁਖਿ ਮਧੁਸੂਦਨੁ ਨਿਸਤਾਰੇ ॥
guramukh madhhusoodhan nisathaarae ||
The Gurmukhs are emancipated by the Lord.

ਗੁਰਮੁਖਿ ਸੰਗੀ ਕ੍ਰਿਸਨ ਮੁਰਾਰੇ ॥
guramukh sangee kirasan muraarae ||
The Lord Krishna becomes the Gurmukh's Companion.

ਦਇਆਲ ਦਮੋਦਰੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ਹੋਰਤੁ ਕਿਤੈ ਨ ਭਾਤੀ ਜੀਉ ॥੨॥
dhaeiaal dhamodhar guramukh paaeeai horath kithai n bhaathee jeeo ||2||
The Gurmukh finds the Merciful Lord. He is not found any other way. ||2||

ਨਿਰਹਾਰੀ ਕੇਸਵ ਨਿਰਵੈਰਾ ॥
nirehaaree kaesav niravairaa ||
He does not need to eat; His Hair is Wondrous and Beautiful; He is free of hate.

ਕੋਟਿ ਜਨਾ ਜਾ ਕੇ ਪੂਜਹਿ ਪੈਰਾ ॥
kott janaa jaa kae poojehi pairaa ||
Millions of people worship His Feet.
~SGGS Ji p. 98

ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥
guramukh naadhan guramukh vaedhan guramukh rehiaa samaaee ||
The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥
gur eesar gur gorakh baramaa gur paarabathee maaee ||
The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥
jae ho jaanaa aakhaa naahee kehanaa kathhan n jaaee ||
Even knowing God, I cannot describe Him; He cannot be described in words.

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥
guraa eik dhaehi bujhaaee ||
The Guru has given me this one understanding:

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥
sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||5||
there is only the One, the Giver of all souls. May I never forget Him! ||5||
~SGGS Ji p. 2

ਨਿਰਾਹਾਰੀ ਨਿਰਵੈਰੁ ਸਮਾਇਆ ॥
niraahaaree niravair samaaeiaa ||
He is beyond need of any sustenance, free of hate and all-pervading.

ਧਾਰਿ ਖੇਲੁ ਚਤੁਰਭੁਜੁ ਕਹਾਇਆ ॥
dhhaar khael chathurabhuj kehaaeiaa ||
He has staged His play; He is called the four-armed Lord.

ਸਾਵਲ ਸੁੰਦਰ ਰੂਪ ਬਣਾਵਹਿ ਬੇਣੁ ਸੁਨਤ ਸਭ ਮੋਹੈਗਾ ॥੯॥
saaval sundhar roop banaavehi baen sunath sabh mohaigaa ||9||
He assumed the beautiful form of the blue-skinned Krishna; hearing His flute, all are fascinated and enticed. ||9||

ਬਨਮਾਲਾ ਬਿਭੂਖਨ ਕਮਲ ਨੈਨ ॥
banamaalaa bibhookhan kamal nain ||
He is adorned with garlands of flowers, with lotus eyes.

ਸੁੰਦਰ ਕੁੰਡਲ ਮੁਕਟ ਬੈਨ ॥
sundhar kunddal mukatt bain ||
His ear-rings, crown and flute are so beautiful.

ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਹੈ ਧਾਰੀ ਮਹਾ ਸਾਰਥੀ ਸਤਸੰਗਾ ॥੧੦॥
sankh chakr gadhaa hai dhhaaree mehaa saarathhee sathasangaa ||10||
He carries the conch, the chakra and the war club; He is the Great Charioteer, who stays with His Saints. ||10||

ਪੀਤ ਪੀਤੰਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥
peeth peethanbar thribhavan dhhanee ||
The Lord of yellow robes, the Master of the three worlds.

ਜਗੰਨਾਥੁ ਗੋਪਾਲੁ ਮੁਖਿ ਭਣੀ ॥
jagannaathh gopaal mukh bhanee ||
The Lord of the Universe, the Lord of the world; with my mouth, I chant His Name.

ਸਾਰਿੰਗਧਰ ਭਗਵਾਨ ਬੀਠੁਲਾ ਮੈ ਗਣਤ ਨ ਆਵੈ ਸਰਬੰਗਾ ॥੧੧॥
saaringadhhar bhagavaan beethulaa mai ganath n aavai sarabangaa ||11||
The Archer who draws the bow, the Beloved Lord God; I cannot count all His limbs. ||11||

ਨਿਹਕੰਟਕੁ ਨਿਹਕੇਵਲੁ ਕਹੀਐ ॥
nihakanttak nihakaeval keheeai ||
He is said to be free of anguish, and absolutely immaculate.
~SGGS Ji p. 1082

ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥
thraethai thai maaniou raam raghuvans kehaaeiou ||
In the Silver Age of Traytaa Yuga, You were called Raam of the Raghu dynasty.

ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥
dhuaapur kirasan muraar kans kirathaarathh keeou ||
In the Brass Age of Dwaapur Yuga, You were Krishna; You killed Mur the demon and saved Kans.

ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥
ougrasain ko raaj abhai bhagatheh jan dheeou ||
You blessed Ugrasain with a kingdom, and You blessed Your humble devotees with fearlessness.

ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥
kalijug pramaan naanak gur angadh amar kehaaeiou ||
In the Iron Age, the Dark Age of Kali Yuga, You are known and accepted as Guru Nanak, Guru Angad and Guru Amar Das.

ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥
sree guroo raaj abichal attal aadh purakh furamaaeiou ||7||
The sovereign rule of the Great Guru is unchanging and permanent, according the Command of the Primal Lord God. ||7||
~SGGS Ji p. 1390

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੇਵ ਉਪਾਇਆ ॥
brehamaa bisan mehaes dhaev oupaaeiaa ||
Brahma, Vishnu, Shiva and the deities were created.

ਬ੍ਰਹਮੇ ਦਿਤੇ ਬੇਦ ਪੂਜਾ ਲਾਇਆ ॥
brehamae dhithae baedh poojaa laaeiaa ||
Brahma was given the Vedas, and enjoined to worship God.

ਦਸ ਅਵਤਾਰੀ ਰਾਮੁ ਰਾਜਾ ਆਇਆ ॥
dhas avathaaree raam raajaa aaeiaa ||
The ten incarnations, and Rama the king, came into being.

ਦੈਤਾ ਮਾਰੇ ਧਾਇ ਹੁਕਮਿ ਸਬਾਇਆ ॥
dhaithaa maarae dhhaae hukam sabaaeiaa ||
According to His Will, they quickly killed all the demons.

ਈਸ ਮਹੇਸੁਰੁ ਸੇਵ ਤਿਨ੍ਹ੍ਹੀ ਅੰਤੁ ਨ ਪਾਇਆ ॥
ees mehaesur saev thinhee anth n paaeiaa ||
Shiva serves Him, but cannot find His limits.

ਸਚੀ ਕੀਮਤਿ ਪਾਇ ਤਖਤੁ ਰਚਾਇਆ ॥
sachee keemath paae thakhath rachaaeiaa ||
He established His throne on the principles of Truth.

ਦੁਨੀਆ ਧੰਧੈ ਲਾਇ ਆਪੁ ਛਪਾਇਆ ॥
dhuneeaa dhhandhhai laae aap shhapaaeiaa ||
He enjoined all the world to its tasks, while He keeps Himself hidden from view.
~SGGS Ji p. 1279

ਸਿਮਰਉ ਜਾਸੁ ਬਿਸੁੰਭਰ ਏਕੈ ॥
simaro jaas bisunbhar eaekai ||
Remember in praise the One who pervades the whole Universe.

ਨਾਮੁ ਜਪਤ ਅਗਨਤ ਅਨੇਕੈ ॥
naam japath aganath anaekai ||
His Name is chanted by countless people, in so many ways.

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸੁਧਾਖ੍ਯ੍ਯਰ ॥
baedh puraan sinmrith sudhhaakhyar ||
The Vedas, the Puraanas and the Simritees, the purest of utterances,

ਕੀਨੇ ਰਾਮ ਨਾਮ ਇਕ ਆਖ੍ਯ੍ਯਰ ॥
keenae raam naam eik aakhyar ||
were created from the One Word of the Name of the Lord.
~SGGS Ji p. 262

ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ ॥
naam kae dhhaarae khandd brehamandd ||
The Naam is the Support of the earth and solar systems.

ਨਾਮ ਕੇ ਧਾਰੇ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ਪੁਰਾਨ ॥
naam kae dhhaarae simrith baedh puraan ||
The Naam is the Support of the Simritees, the Vedas and the Puraanas.

ਨਾਮ ਕੇ ਧਾਰੇ ਸੁਨਨ ਗਿਆਨ ਧਿਆਨ ॥
naam kae dhhaarae sunan giaan dhhiaan ||
The Naam is the Support by which we hear of spiritual wisdom and meditation.
~SGGS Ji p. 284

ਬੇਦ ਕਤੇਬ ਸੰਸਾਰ ਹਭਾ ਹੂੰ ਬਾਹਰਾ ॥
baedh kathaeb sansaar habhaa hoon baaharaa ||
He is beyond the world of the Vedas, the Koran and the Bible.

ਨਾਨਕ ਕਾ ਪਾਤਿਸਾਹੁ ਦਿਸੈ ਜਾਹਰਾ ॥੪॥੩॥੧੦੫॥
naanak kaa paathisaahu dhisai jaaharaa ||4||3||105||
The Supreme King of Nanak is immanent and manifest. ||4||3||105||
~SGGS Ji p. 397

ਸਤਿਜੁਗਿ ਸਤਿਗੁਰ ਵਾਸਦੇਵ ਵਵਾ ਵਿਸਨਾ ਨਾਮੁ ਜਪਾਵੈ ।
satijugi satigur vaasadayv vavaa visanaa naamu japaavai|
In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.

ਦੁਆਪਰਿ ਸਤਿਗੁਰ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ ।
duaapari satigur haree krisan haahaa hari hari naamu japaavai|
The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari.

ਤੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ ।
taytay satigur raam jee raaraa raam japay sukhu paavai|
In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness.

ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਬਿੰਦ ਗਗਾ ਗੋਬਿੰਦ ਨਾਮੁ ਅਲਾਵੈ ।
kalijugi naanak gur gobind gagaa gobind naamu alaavai|
In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited.

ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣ ਵਿਚਿ ਜਾਇ ਸਮਾਵੈ ।
chaaray jaagay chahu jugee panchaain vichi jaai samaavai|
The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man.

ਚਾਰੋ ਅਛਰ ਇਕੁ ਕਰਿ ਵਾਹਗੁਰੂ ਜਪੁ ਮੰਤ੍ਰ ਜਪਾਵੈ ।
chaaro achhar iku kari vaahaguroo japu mantr japaavai|
When joining four letters Vahiguru is remembered,

ਜਹਾ ਤੇ ਉਪਜਿਆ ਫਿਰਿ ਤਹਾ ਸਮਾਵੈ ॥੪੯॥੧॥
jahaa tay upajiaa dhiri tahaa samaavai ॥49॥1॥
The jiv merges again in its origin.
~Vaar 1 Pauri 49 of Vaaran Bhai Gurdas Ji

ਸਤਜੁਗਿ ਸਤੁ ਤੇਤਾ ਜਗੀ ਦੁਆਪਰਿ ਪੂਜਾਚਾਰ ॥
sathajug sath thaethaa jagee dhuaapar poojaachaar ||
In the Golden Age of Sat Yuga, was Truth; in the Silver Age of Trayta Yuga, charitable feasts; in the Brass Age of Dwaapar Yuga, there was worship.

ਤੀਨੌ ਜੁਗ ਤੀਨੌ ਦਿੜੇ ਕਲਿ ਕੇਵਲ ਨਾਮ ਅਧਾਰ ॥੧॥
theena jug theena dhirrae kal kaeval naam adhhaar ||1||
In those three ages, people held to these three ways. But in the Iron Age of Kali Yuga, the Name of the Lord is your only Support. ||1||
~SGGS Ji p. 346

ਹਰਿ ਨਾਮੁ ਬੋਹਿਥੁ ਬਡੌ ਕਲਿ ਮੈ ਭਵ ਸਾਗਰ ਪਾਰਿ ਉਤਾਰਨ ਕਉ ॥੨॥
har naam bohithh badda kal mai bhav saagar paar outhaaran ko ||2||
In this Dark Age of Kali Yuga, the Lord's Name is the Great Ship, to carry us all across the terrifying world-ocean, safely to the other side. ||2||

ਸੰਤਤ ਹੀ ਸਤਸੰਗਤਿ ਸੰਗ ਸੁਰੰਗ ਰਤੇ ਜਸੁ ਗਾਵਤ ਹੈ ॥
santhath hee sathasangath sang surang rathae jas gaavath hai ||
The Saints dwell in the Saadh Sangat, the Company of the Holy; imbued with pure celestial love, they sing the Lord's Praises.

ਧ੍ਰਮ ਪੰਥੁ ਧਰਿਓ ਧਰਨੀਧਰ ਆਪਿ ਰਹੇ ਲਿਵ ਧਾਰਿ ਨ ਧਾਵਤ ਹੈ ॥
dhhram panthh dhhariou dhharaneedhhar aap rehae liv dhhaar n dhhaavath hai ||
The Support of the Earth has established this Path of Dharma; He Himself remains lovingly attuned to the Lord, and does not wander in distraction.
~SGGS Ji p. 1404

~Bhul chak maaf

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Shabad Vichaar by SPN'ers

Sat Sri Akaal,

There are Nine Visible Input or Output Visible Doors through which body interacts with creation.
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