vijaydeep Singh
SPNer
Gurfateh
Note: as per his unique style writer vijaydeep Singh writes in third person where das stands for writer. So it is in narrative style in third person.
Das(vijaydeep Singh) came across an article by Bhai Harmanjeet Singh who uses title “Akali” with him. As Akal and only Akal is God of das so das is happy to read the name of Akal.
Harmanjeet Singh ji are that great Sikh who have used name the khalsa fauj at various forums if das is not mistaken. So with due consideration to the intellect of Harman let us proceed for post mortem of his article in Punjabi,in which brother Harman claims that Shri Dasham Granth Sahib has encouraging for Manu Samriti.
Then he uses verse from Shri Guru Granth Sahib Ji, trying to portray that they are against Manu Samriti. This he does with quoting some text from this book in question.
First let us discuss some thing about Manu. There are about 14 Manus. All have different stories. Some have been kings. But as a writer, people deem Syambho Manu, who was indeed the first human.(for more detail read Mahan Kosh of Bhai Kahan Singh Nabha).
While king Manu is the defeater of Jain people in Shri Dasham Granth Sahib. Well Das has more info on this issue also regarding one Manu related to Matsya Avatar( not in Shri Dasham Granth Sahib’s Matsya Avtar or fish’s decent) as told in Agni Puran. As per story of great flood and this Vavstya Manu saving the species in boat makes this Manu same as Hazrat Nuh Ahle Sallah or Prophet Noah. So in any case king Manu defeating Jain people could not be the Svyambhu Manu or the primary human as per so called Hindu texts as he comes after the Avtar of Arihant Dev. Parshuram, Nar Naryan are other Humans mentioned before this Manu of Shri Dasham Granth Sahib.
Then there is another fact. Manu who so ever Manu was not the writer of Manu Samriti. It was Rishi Bhrigu who wrote it based upon Manav Dharamshatra’s Sutra which was work of the Manu.
Thing does not ends here. There is a book called Manu Ambedkar and Caste System by Prof. K V Paliwal published by Hindu Writer Forum, New Delhi.
This book proves that present day Manu Samriti is not the same as original.
Few points been given.
So here we go.
ਬੁਰਨਤ ਸਯਾਮ ਜਥਾ ਮਤ ਭਾਈ ॥੧॥
Barnat Syaam jathaa mat bhaaee||1||
(Chaubees Avtar 1)
From this line Harman Ji has tried to prove that being the work of poet Syaam this could not be the Tenth Master.
Well das told Harman jI before also that non of work of Shri Dasham Granth Sahib is the poetry of Tenth Master as a Human. It is work of God.
Syaam is term used for Akal in Shri Dasham Granth Sahib Ji. As
Page 37, Line 8
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.
(Akal Ustat 4|14)
ਸੁਭੰ ਰੂਪ ਸਿਆਮੰ ॥ ਮਹਾ ਸੋਭ ਧਾਮੰ ॥
Subhang roop siaamang|| Mahaa sobh dhaamang||
His dark form looks elegant and is the abode of Great Glory.
Line 1
ਛਬੇ ਚਾਰੁ ਚਿਤ੍ਰੰ ॥ ਪਰੇਅੰ ਪਵਿਤ੍ਰੰ ॥੩੪॥
Chhabe chaar(u) chitrang|| Pareang pavitrang||34||
On his face there are lovely delineations, which are superbly holy. 34.
(Vachitar Natak 1.34)
ਮਹਾ ਸੁੰਦ੍ਰ ਸਿਆਮੰ ਮਹਾਂ ਅਭਿਰਾਮੰ ॥ ਮਹਾਂ ਰੂਪ ਰੂਪੰ ਮਹਾਂ ਕਾਮ ਕਾਮੰ ॥੫੯॥
Mahaa sundra siaamang mahaan abhiraamang|| Mahaan roop roopang mahaan kaam kaamang||59||
The most beautiful black colour highly fascinates the mind, Thou art the most beautiful of the beautiful once and the most passionate of he passionate once.59.
(Vachitar Natak 1.59)
Varnat Syam Jatha Mati Bhai also means.
O Brother! By as much capability of mind, Syam ie Akal has been described. It amy also means Oh Brother !Describes the God in the way(of) /same as mind.
So God being same as mind or intellect of God overtaking mind describes some thing.
So let us first see that what does Chaubees Avtar say about incarnation of god or Avtarvad as Harman claims that this text in question encourages gods taking birth while Shri Guru Granth Sahib Ji are against this.
So here we go.
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 413, Line 9
ਕਾਲ ਆਪਨੋ ਨਾਮੁ ਛਪਾਈ ॥
Kaal aapano naam(u) chhapaaee||
The KAL (Temporal Lord) conceals his name,
Page 413, Line 10
ਅਵਰਨ ਕੇ ਸਿਰਿ ਦੈ ਬੁਰਿਆਈ ॥
Avran ke sir(i) dai buriaaee||
And imposes the villainy over the head of others;
Page 413, Line 11
ਆਪਨ ਰਹਤ ਨਿਰਾਲਮ ਜਗ ਤੇ ॥
aapan rahat niraalam jag te||
He Himself remains detached from the world,
Page 413, Line 12
ਜਾਨ ਲਏ ਜਾ ਨਾਮੈ ਤਬ ਤੇ ॥੫॥
Jaan lae jaa naamai tab te||5||
I know this fact from the very beginning (ancient times).5.
ਆਪ ਰਚੈ ਆਪੇ ਕਲ ਘਾਏ ॥
aap rachai aape kal ghaae||
He creates Himself and destroys Himself;
Page 414, Line 1
ਅਵਰਨ ਕੈ ਦੈ ਮੂੰਡ ਹਤਾਏ ॥
Avran kai dai moon? hataae||
But He imposes the responsibility on the head of others;
Page 414, Line 2
ਆਪ ਨਿਰਾਲਮੁ ਰਹਾ ਨ ਪਾਯਾ ॥
aap niraalam(u) rahaa na paayaa||
He Himself remains detached and Beyond Everything;
Page 414, Line 3
ਤਾਂਤੇ ਨਾਮੁ ਬਿਅੰਤ ਕਹਾਯਾ ॥੬॥
Taante naam(u) biant kahaayaa||6||
Therefore, He is called ‘Infinite’.6.
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 414, Line 5
ਜੋ ਚਉਬੀਸ ਅਵਤਾਰ ਕਹਾਏ ॥
Jo chaubees avtaar kahaae||
Those who are called twenty-four incarnations;
Page 414, Line 6
ਤਿਨ ਭੀ ਤੁਮ ਪ੍ਰਭ ਤਨਕ ਨ ਪਾਏ ॥
Tin bhitum Prabh tanak na paae||
O Lord ! they even could not realise thee in a small measure;
Page 414, Line 7
ਸਭ ਹੀ ਜਗ ਭਰਮੇ ਭਵ ਰਾਯੰ ॥
Sabh hijag bharme bhav raayang||
They became kings of the world and got deluded;
Page 414, Line 8
ਤਾ ਤੇ ਨਾਮੁ ਬਿਅੰਤ ਕਹਾਯੰ ॥੭॥
Taa te naam(u) biant kahaayang||7||
Therefore they were called by innumerable names.7.
Page 414, Line 9
ine 6
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 416, Line 7
ਕਿਨਹੂੰ ਕਹੂੰ ਨ ਤਾਹਿ ਲਖਾਯੋ ॥
Kinhoon kahoon na taah(i) lakhaayo||
None hath been able to comprehend Thee,
Page 416, Line 8
ਇਹ ਕਰ ਨਾਮੁ ਅਲੱਖ ਕਹਾਯੋ ॥
Ih kar naam(u) alakkh kahaayo||
Therefore thou hast been called ‘Alakh’ (Incompre-hensible);
Page 416, Line 9
ਜੋਨ ਜਗਤ ਮੈ ਕਬਹੂੰ ਨ ਆਯਾ ॥
Jon jagat mai kab-hoon na aayaa||
Thou dost not take birth in the world;
Page 416, Line 10
ਯਾਤੇ ਸਭੋਂ ਅਜੋਨ ਬਤਾਯਾ ॥੧੩॥
Yaate sabhon ajon bataayaa||13||
Therefore all called Thee ‘Ajon’ (Unborn).13.
ਬ੍ਰਹਮਾਦਿਕ ਸਭ ਹੀ ਪਚਹਾਰੇ ॥
Brahmaadik sabh hipach-haare||
Brahma and others have got tired in knowing Thy end;
Page 416, Line 13
ਬਿਸਨ ਮਹੇਸ੍ਵਰ ਕਉਨ ਬਿਚਾਰੇ ॥
Bisan Mahesvar kaun bichaare||
Who are the helpless gods Vishnu and Shiva?
Page 416, Line 14
ਚੰਦ ਸੂਰ ਜਿਨ ਕਰੇ ਬਿਚਾਰਾ ॥
Chand soor jin kare bichaaraa||
The sun and moon also meditate on Thee;
Page 417, Line 1
ਤਾ ਤੇ ਜਨੀਯਤ ਹੈ ਕਰਤਾਰਾ ॥੧੪॥
Taa te janeeyat hai Kartaaraa||14||
Therefore Thou art known as the Creator.14.
Page 417, Line 2
Page 423, Line 4
ਬਲੀ ਅਬਲੀ ਦੋਊ ਉਪਜਾਏ ॥
Baliabalidooo upjaae||
That Lord created both the powerful and the weak;
Page 423, Line 5
ਊਚ ਨੀਚ ਕਰ ਭਿੰਨ ਦਿਖਾਏ ॥
ooch neech kar bhinn dikhaae||
They were shown distinctly as high and low;
Page 423, Line 6
ਬਪੁ ਧਰ ਕਾਲ ਬਲੀ ਬਲਵਾਨਾ ॥
Bap(u) dhar kaal balibalvaanaa||
The powerful KAL, adopting the physical form,
Page 423, Line 7
ਆਪਨ ਰੂਪ ਧਰਤ ਭਯੋ ਨਾਨਾ ॥੩੨॥
aapan roop dharat bhayo naanaa||32||
Manifested Himself in numerous forms.32.
Page 423, Line 8
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 423, Line 9
ਭਿੰਨ ਭਿੰਨ ਜਿਮੁ ਦੇਹ ਧਰਾਏ ॥
Bhinn bhinn jim(i) deh dharaae||
According as the Lord adopted different forms,
Page 423, Line 10
ਤਿਮੁ ਤਿਮੁ ਕਰ ਅਵਤਾਰ ਕਹਾਏ ॥
Tim(u) tim(u) kar avtaar kahaae||
In the same manner, he became renowned as different incarnations;
Page 423, Line 11
ਪਰਮ ਰੂਪ ਜੋ ਏਕ ਕਹਾਯੋ ॥
Param roop jo ek kahaayo||
But whatever is the Supreme form of the Lord;
Page 423, Line 12
ਅੰਤ ਸਭੋ ਤਿਹ ਮੱਧਿ ਮਿਲਾਯੋ ॥੩੩॥
Ant sabho tih maddh(i) milaayo||33||
Ultimately all merged in Him.33.
ਜਿਤਿਕ ਜਗਤਿ ਕੇ ਜੀਵ ਬਖਾਨੋ ॥
Jitik jagat(i) ke jeev bakhaano||
Consider all the beings in the world,
Page 424, Line 1
ਏਕ ਜੋਤ ਸਭ ਹੀ ਮਹਿ ਜਾਨੋ ॥
Ek jot sabh himaih jaano||
Ad the illumination of the same Light,
Page 424, Line 2
ਕਾਲ ਰੂਪ ਭਗਵਾਨ ਭਨੈਬੋ ॥
Kaal roop Bhagvaan bhanaibo||
The Lord, Who is known as KAL;
Page 424, Line 3
ਤਾ ਮਹਿ ਲੀਨ ਜਗਤਿ ਸਭ ਹ੍ਵੈਬੋ ॥੩੪॥
Taa maih leen jagat(i) sabh hvaibo||34||
All the world will merge in Him.34.
Page 424, Line 4
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 424, Line 10
ਸਭ ਹੀ ਮਹਿ ਰਮ ਰਹਯੋ ਅਲੇਖਾ ॥
Sabh himaih ram rahyo alekhaa||
That inconceivable Lord pervades all;
Page 424, Line 11
ਮਾਗਤ ਭਿੰਨ ਭਿੰਨ ਤੇ ਲੇਖਾ ॥
Maagat bhinn bhinn te lekhaa||
And all the beings beg from him according to their writ;
Page 424, Line 12
ਜਿਨ ਨਰ ਏਕ ਵਹੈ ਠਹਰਾਯੋ ॥
Jin nar ek vahai thahraayo||
He, who hath comprehended the Lord as One,
Page 424, Line 13
ਤਿਨਹੀ ਪਰਮ ਤੱਤੁ ਕਹ ਪਾਯੋ ॥੩੬॥
Tinhiparam tatt(u) kah paayo||36||
Only he hath realized the Supreme Essence.36.
Page 424, Line 14
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 425, Line 6
ਭਿੰਨ ਭਿੰਨ ਸਭਹੂੰ ਉਪਜਾਯੋ ॥
Bhinn bhinn sabh-hoon upjaayo||
He hath created all in separate forms;
Page 425, Line 7
ਭਿੰਨ ਭਿੰਨ ਕਰ ਤਿਨੋ ਖਪਾਯੋ ॥
Bhinn bhinn kar tino khapaayo||
And He Himself destroys all;
Page 425, Line 8
ਆਪ ਕਿਸੂ ਕੋ ਦੋਸ ਨ ਲੀਨਾ ॥
aap kisoo ko dos na leenaa||
He doth not take any blame on His own Head;
Page 425, Line 9
ਅਉਰਨ ਸਿਰ ਬੁਰਿਆਈ ਦੀਨਾ ॥੩੮॥
Auran sir buraaideenaa||38||
And fixes the responsibility of vicious acts on others.38.
(Das gave only a few quotes from 1 to 38 of Chaubees Avtar)
Still good is to read all 38. which tells that Bhavani is manifestation of Akal in for of glory and nothing else.
But let us now see that does Shri Dasham Granth Sahib Support Samritis ?
ਕੋਟਿ ਸਿੰਮ੍ਰਿਤ ਪੁਰਾਨ ਸਾਸਤ੍ਰ ਨ ਆਵਈ ਵਹੁ ਚਿੱਤਿ ॥੮੬॥
Kottee Sinmrit Puraan na aavaoo vahu chitt(i)||86||
None can comprehend thee completely through millions of Smritis, Puranas and Shastras.86.
Line 12
(Japu Sahib 86)
ਏਕ ਸਿਵ ਭਏ ਏਕ ਗਏ ਏਕ ਫੇਰ ਭਏ ਰਾਮਚੰਦ੍ਰ ਕ੍ਰਿਸਨ ਕੇ ਅਵਤਾਰ ਭੀ ਅਨੇਕ ਹੈਂ ॥
Ek Siv bhae ek gae ek pher bhae, Raamchandra Krishan ke avtaar bhoo anek hain||
There was one Shiva, who passed away and another one came into being; there are many incarnations of Ramchandra and Krishna.
Line 10
ਬ੍ਰਹਮਾ ਅਰੁ ਬਿਸਨ ਕੇਤੇ ਬੇਦ ਔ ਪੁਰਾਨ ਕੇਤੇ ਸਿੰਮ੍ਰਿਤਿ ਸਮੂਹਨ ਕੈ ਹੁਇ ਹੁਇ ਬਿਤਦੇ ਹੈਂ ॥
Brahmaa ar(u) Bisan kete Bed au Puraan kete, Sinmrit(i) samoohan kai hue hue bitae hain||
There are many Brahmas and Vishnus, there are many Vedas and Puranas, there have been the authors of all the Smritis, who created their works and passed away.
Line 11
ਮੋਨਦੀ ਮਦਾਰ ਕੇਤੇ ਅਸੁਨੀ ਕੁਮਾਰ ਕੇਤੇ ਅੰਸਾ ਅਵਤਾਰ ਕੇਤੇ ਕਾਲ ਬਸ ਭਏ ਹੈਂ ॥
Monadoo madaar kete Asunoo Kumaar kete, ansaa avtaar kete kaal bas bhae hain||
Many religious leaders, many chieftains of clans, many Ashwani Kumars and many degrees of incarnations, they had all been subject to death.
Line 12
ਪੀਰ ਔ ਪਿਕਾਂਬਰ ਕੇਤੇ ਗਨੇ ਨ ਪਰਤ ਏਤੇ ਭੁਮ ਹੀ ਤੇ ਹੁਇ ਕੈ ਫੇਰਿ ਭੁਮਿ ਹੀ ਮਿਲਏ ਹੈਂ ॥੭॥੭੭॥
Pir au pikaanbar kete gane na parat ete, bhoom hoo te hue kai pher(i) bhoom(i) hoo milae hain||7||77||
Many Muslim preceptors (Pirs) and Prophets, who cannot be count ed, they were born out of the earth, ultimately merged in the earth. 7.77.
(Akal Ustat 77)
ਪਰਮ ਤੱਤ ਕਿਨਹੂੰ ਨ ਪਛਾਨਾ ॥ ਆਪ ਆਪ ਭੀਤਰਿ ਉਰਝਾਨਾ ॥
Param tatt kinhoon na pachhaanaa|| aap aap bhootar(i) urjhaanaa||
Nobody recognized the Supreme Essence, but was entangled within himself.
Page 134, Line 8
ਤਬ ਜੇ ਜੇ ਰਿਖਰਾਜ ਬਨਾਏ ॥ ਤਿਨ ਆਪਨ ਪੁਨ ਸਿੰਮ੍ਰਿਤ ਚਲਾਏ ॥੧੭॥
Tab je je rikhraaj bahaae|| Tin aapan pun Sinmrit chalaae||17||
All the great rishis (sages), who were then created, produced their own Smritis.17.
Page 134, Line 9
ਜੇ ਸਿੰਮ੍ਰਿਤਨ ਕੇ ਭਏ ਅਨੁਰਾਗੀ ॥ ਤਿਨਿ ਤਿਨਿ ਕ੍ਰਿਆ ਬ੍ਰਹਮ ਕੀ ਤਿਆਗੀ ॥
Je Sinmritan ke bhae anuraagoo|| Tin(i) tin(i) kriaa Brahm koo tiaagoo||
All those who became followers of these smritis, they abandoned the path of the Lord.
Page 134, Line 10
ਜਿਨ ਮਨ ਹਰਿ ਚਰਨਨ ਠਹਿਰਾਯੋ ॥ ਸੋ ਸਿੰਮ੍ਰਿਤਨ ਕੇ ਰਾਹ ਨ ਆਯੋ ॥੧੮॥
Jin man Har(i) charnan thihraayo|| So Sinmritan ke raah na aayo||18||
Those who devoted themselves to the Feet of the Lord, they did not adopt the path of the Smritis.18.
(Vachitar Natak 6.17,6.18)
ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈ ਹਮ ਏਕ ਨ ਜਾਨਯੋ ॥ ਸ੍ਰੀ ਅਸਿਪਾਨ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਨ ਕਹਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਯੋ ॥੮੬੩॥
Sinmrit(i) Saasta Bed sabhai bahu bhed kahai ham ek naa jaanyo|| Sriasipaan kripaa tumrikar(i) main a kahyo sabh tohe bakhaanyo||863||
The Simritis, Shastras and Vedas describe several mysteries of yours, but I do not agree with any of them. O sword-wielder God! This all has been described by Thy Grace, what power can I have to write all this?.863.
Page 642, Line 13
(Ramavtar(of Chaubees Avtar) 642)
ਬੇਦ ਕਤੇਬ ਨ ਭੇਦ ਲਹਯੋ ਤਿਹਿ ਸਿੱਧ ਸਮਾਧਿ ਸਭੈ ਕਰਿ ਹਾਰੇ ॥ ਸਿੰਮ੍ਰਿਤ ਸ਼ਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭਾਂਤਿ ਪੁਰਾਨ ਬਿਚਾਰ ਬੀਚਾਰੇ ॥
Bed Ketab na bhed lahyo tih(i) siddh samaadh(i) sabhai kar(i) haare|| Sinmrit shaastra Bed shaastra bhau bhaant(i) Puraan bichaar beechaare||
The Vedas and Ketebs could not comprehend His Mystery and the adepts have been defeated in practising contemplation; various thought have been mentioned about God in Vedas, Shastras, Puranas and smrities;
Page 1351, Line 10
ਆਦਿ ਅਨਾਦਿ ਅਗਾਧਿ ਕਥਾ ਧ੍ਰੂਅ ਸੇ ਪ੍ਰਹਿਲਾਦਿ ਅਜਾਮਲ ਤਾਰੇ ॥ ਨਾਮੁ ਉਚਾਰ ਤਰੀ ਗਨਿਕਾ ਸੋਈ ਨਾਮ ਅਧਾਰ ਬੀਚਾਰ ਹਮਾਰੇ ॥੧੦॥
aadh anaadh agaadh(i) kathaa Dhrooa se Praihlaadh Ajaamal taare|| Naam(u) uchaar tariGanikaa so naam adhaar beechaar hamaare||10||
The Lord-God is Primal, Beginningless and unfathomable; stories are current about Him redeemed Dhruva, Prehlad and Ajamil; by remembering His name even Ganika was saved and the support of His name is also with us.10.
Page 1351, Line 11
(33 Svayye 10)
Verse 42 of Chartropakhyan 266 talks of Brahmins saying samritis etc. for monetary gains.
So bounding of God with Samritis is not allowed at all in Shri Dasham Granth Sahib Ji.
There is only one line which is used by Harman Ji to prove that Manu Raj Avtar has something pro to Manu Samriti which as follows.
ਮਨੁ ਹ੍ਵੈ ਰਾਜਵਤਾਰ ਅਵਤਰਾ ॥ ਮਨੁ ਸਿਮ੍ਰਿਤਹਿ ਪ੍ਰਚੁਰ ਜਗ ਕਰਾ ॥
Manu hvai raajavtaar avtaraa|| Manu simritah(i) prachur jag karaa||
Vishnu manifested himself as king Manu and propagated Manu Smriti in the world.
Line 2
ਸਕਲ ਕੁਪੰਥੀ ਪੰਥ ਚਲਾਏ ॥ ਪਾਪ ਕਰਮ ਤੇ ਲੋਗ ਹਟਾਏ ॥੩॥
Sakal kupanthipanth chalaae|||| Paap karam te log hataae||3||
He brought all the corrupt persons on the right path and cused the people to become devoid of sinful actions.3.
(Manu Avtar 3)
But does this actually means Manu Samriti as been translated ?
As per Scholars like Bhai Veer Singh Ji, Chaubees Avtar are just translation of old text. So it is just translation word by word and not the endorsement of any Manu Samriti(see Devi Pujan Partal by Bhai Veer Singh, where he talks about Chaubees avtar as only translations)
But Samriti also literally means memory.
And it is used in Shri Dasham Granth Sahib Ji also for the same meaning. As we see below
ਜੀਤ ਭਈ ਰਨ ਭਯੋ ਉਝਾਰਾ ॥ ਸਿਮ੍ਰਿਤਿ ਕਰਿ ਸਭ ਘਰੋ ਸਿਧਾਰਾ ॥
Joot bhaoo ran bhayo ujhaaraa|| Simrit(i) kar(i) sabh gharo sidhaaraa||
The victory was gained and the battle ended. While remembering homes, all went there.
Line 13
(Vachitar Natak 11.69)
Whole Manu Avtar is being told to be taken for eliminating Jainism .
Page 495, Line 11
ਸ੍ਰਾਵਗ ਮਤ ਸਭ ਹੀ ਜਨ ਲਾਗੇ ॥ ਧਰਮ ਕਰਮ ਸਭ ਹੀ ਤਜ ਭਾਗੇ ॥
Sraavag mat sabh hijan laage||dharam karam sabh hitaj bhaage||
All the people were absorbed in Shravak Religion (Jainism) and all abandoned the action of Dharma.
Page 495, Line 12
ਤਯਾਗ ਦਈ ਸਭ ਹੂੰ ਹਰਿ ਸੇਵਾ ॥ ਕੋਇ ਨ ਮਾਨਤ ਭੇ ਗੁਰਦੇਵਾ ॥੧॥
Tyaag daisabh hoon Har(i0 sevaa|| Koe na maanat bhe gurdevaa||1||
All of them forsook the service of the Lord and none worshipped the Supreme preceptor (the Immanent Lord).1.
Page 495, Line 13
ਸਾਧਿ ਅਸਾਧਿ ਸਭੈ ਹੁਐ ਗਏ ॥ ਧਰਮ ਕਰਮ ਸਭ ਹੂੰ ਤਜ ਦਏ ॥
Sadh(i) asaadh(i) sabhai huai gae|| Dharam karam sabh hoon taj dae||
The saints became devoid of saintliness and all abandoned the action of Dharma;
Page 495, Line 14
ਕਾਲ ਪੁਰਖ ਆਗਯਾ ਤਬ ਦੀਨੀ ॥ ਬਿਸਨ ਚੰਦ ਸੋਈ ਬਿਧਿ ਕੀਨੀ ॥੨॥
Kaal purakh aagyaa tab deenee|| Bisan chand soibidh(i) keenee||2||
Then the Immanent Lord ordered Vishnu, who did as commanded.2.
Page 496, Line 1
Very cleverly Harman Ji has concealed these verses. Very Good bro!
ਨਾਮ ਦਾਨ ਸਭਹੂੰਨ ਸਿਖਾਰਾ ॥ ਸ੍ਰਾਵਗ ਪੰਥ ਦੂਰ ਕਰ ਡਾਰਾ ॥੫॥
Naam daan sabh-hoonn sikhaaraa|| Sraavag panth door kar ?aaraa||5||
Now all attained the instructions about the Name of the Lord and about virtuous actions like charity etc. And in this way, the king got abandoned the discipline of Sharavaks.5.
Page 496, Line 7
ਜੇ ਜੇ ਭਾਜ ਦੂਰ ਕਹੁ ਗਏ ॥ ਸ੍ਰਾਵਗ ਧਰਮ ਸੋਊ ਰਹਿ ਗਏ ॥
Je je bhaaj door kauh gae|| Sraavag dharam sooo rah(i) gae||
The people who had run away from the kingdom of the king Manu, they only remained adherents of Sharavak Religion.
Page 496, Line 8
ਅਉਰ ਪ੍ਰਜਾ ਸਭ ਮਾਰਗ ਲਈ ॥ ਕੁਪੰਥ ਪੰਥ ਤੇ ਸੁਪੰਥ ਚਲਈ ॥੬॥
Aur prajaa sabh maarag laee|| Kupanth panth te supanth chalaee||6||
All the remaining subjects followed the path of Dharma and abandoning the wrong path, acquired the path of Dharma.6.
Page 496, Line 9
ਪੰਥ ਕੁਪੰਥੀ ਸਭ ਲਗੇ ਸ੍ਰਾਵਗ ਮਤ ਭਯੋ ਦੂਰ ॥
Panth kupanthisabh lage sraavag mat bhayo door||
All those who tread on the wrong paths, began to follow the right path and in this way, the Sharvak Religion receded far away.
Page 496, Line 13
ਮਨੁ ਰਾਜਾ ਕੋ ਜਗਤ ਮੋ ਰਹਿਯੋ ਸੁ ਜਸੁ ਭਰਪੂਰ ॥੮॥
Manu raajaa ko jagat mo rahiyo su jas(u) bharpoor||8||
For this work, the king Manu was highly venerated in the whole world.8.
Page 496, Line 14
Over here Term Sravag or Jainism is being used which was destroyed by Manu.
Just before this we have an Avtar of Arihant Dev.
Who started Jainism .
See a few quotes of some use.
ਬਿਸਨ ਬੋਲ ਕਰਿ ਕਰੋ ਬਿਚਾਰਾ ॥ ਅਬ ਕਛੁ ਕਰੋ ਮੰਤ੍ਰ ਅਸੁਰਾਰਾ ॥
Bisan bol kar(i) karo bichaaraa|| Ab kachh(u) karo mantra asuraaraa||
All the gods went to meet Vishnu and said, “ O destroyer of demons; take some steps now.”
Page 492, Line 14
(Arihant Dev Verse 5)
Note that term Mantra here is referred to plan/steps to be taken.
ਕਾਲ ਪੁਰਖ ਤਬ ਭਏ ਦਇਆਲਾ ॥ ਦਾਸ ਦਾਨ ਕਹ ਬਚਨ ਰਿਸਾਲਾ ॥
Kaal purakh tab bhae diaalaa|| Daas daan kah bachan risaalaa||
The Immanent Lord, then became Merciful and addressed his servant Vishnu with sweet words,
Page 493, Line 4
ਧਰ ਅਰਹੰਤ ਦੇਵ ਕੋ ਰੂਪਾ ॥ ਨਾਸ ਕਰੋ ਅਸੁਰਨ ਕੇ ਭੂਪਾ ॥੭॥
Dhar arhant Dev ko roopaa|| Naas karo asuran ke bhoopaa||7||
“O Vishnu, manifest yourself in the forms of Arhant, and destroy the kings of the demons.”7.
Page 493, Line 5
ਬਿਸਨ ਦੇਵ ਆਗਯਾ ਜਬ ਪਾਈ ॥ ਕਾਲ ਪੁਰਖ ਕੀ ਕਰੀ ਬਡਾਈ ॥
Bisan dev aagyaa jab paaee|| Kaal purakh kikariba?aaee||
Vishnu, after receiving the orders of the Immanent Lord, eulogized him.
Page 493, Line 6
ਭੂਅ ਅਰਹੰਤ ਦੇਵ ਬਨ ਆਯੋ ॥ ਆਨ ਅਉਰ ਹੀ ਪੰਥ ਚਲਾਯੋ ॥੮॥
Bhooa Arhant Dev ban aayo|| aan aur hipangh chalaayo||8||
He manifested himself as Arhant Dev on the earth and started a new religion.8.
Page 493, Line 7
ਜਬ ਅਸੁਰਨ ਕੋ ਭਯੋ ਗੁਰੁ ਆਈ ॥ ਬਹੁਤਿ ਭਾਂਤਿ ਨਿਜ ਮਤਹਿ ਚਲਾਈ ॥
Jab asuran ko bhyo gur(u) aaee|| Bahut(i) bhaant(i) nij matah(i) chalaaee||
When he became the preceptor of the demons, he started different kinds of sects.
Page 493, Line 8
ਸ੍ਰਾਵਗ ਮਤ ਉਪਰਾਜਨ ਕੀਆ ॥ ਸੰਤ ਸਬੂਹਨ ਕੋ ਸੁਖ ਦੀਆ ॥੯॥
Sraavat mat upraajan keeaa|| Sant saboohan ko sukh deeaa||9||
One of the sects he started was Shravak sect (Jainism) and bestowed supreme comfort to the saints.9.
Page 493, Line 9
(Arihant Dev 7,8 and 9)
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 494, Line 4
ਅੰਨਿ ਅੰਨਿ ਤੇ ਹੋਤੁ ਜਯੋ ਘਾਸਿ ਘਾਸਿ ਤੇ ਹੋਇ ॥
Ann(i) ann(i) te hot(u) jyo ghaas(i) ghaas(i) te hoe||
Just as corn is produced from corn, grass from grass;
Page 494, Line 5
ਤੈਸੇ ਮਨੁਛ ਮਨੁਛ ਤੇ ਅਵਰੁ ਨ ਕਰਤਾ ਕੋਇ ॥੧੪॥
Taise manuchh manuchh te avar(u) na kartaa koe||14||
In the same way the man from man (thus there is no creator-Ishvara).14.
Page 494, Line 6
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 494, Line 7
ਐਸ ਗਿਆਨ ਸਭਹੂਨ ਦ੍ਰਿੜਾਯੋ ॥ ਧਰਮ ਕਰਮ ਕੋਊ ਕਰਨ ਨ ਪਾਯੋ ॥
Ais giaan sabh-hoon dri?aayo|| Dharam karam kooo karan na paayo||
Such a knowledge was given to all that none performed the action of Dharma.
Page 494, Line 8
ਇਹ ਬ੍ਰਿਤ ਬੀਚ ਸਭੋ ਚਿਤ ਦੀਨਾ ॥ ਅਸੁਰ ਬੰਸ ਤਾ ਤੇ ਭਯੋ ਛੀਨਾ ॥੧੫॥
Eh brit beech sabho chit deenaa|| Asur bans taa te bhyo chheenaa||15||
Everyone’s mind was absorbed in such things and in this way, the clan of demons became weak.15.
Page 494, Line 9
(Arihant Dev Avtar 14 and 15)
So Jainism is proven to be an atheist philosophy. But they also have another quality which is to have shaven head. Das only gives one verse about them from Shri Guru Granth Sahib Ji.
(੧੪੯-੧੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਸਲੋਕੁ ਮਃ ੧ ॥
salok ma 1 ||
Shalok, First Mehl:
14 null null
(੧੪੯-੧੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਸਿਰੁ ਖੋਹਾਇ ਪੀਅਹਿ ਮਲਵਾਣੀ ਜੂਠਾ ਮੰਗਿ ਮੰਗਿ ਖਾਹੀ ॥
sir khohaae peeahi malavaanee joothaa mang mang khaahee ||
They pluck the hair out of their heads, and drink in filthy water; they beg endlessly and eat the garbage which others have thrown away.
15 Maajh Guru Nanak Dev
(੧੪੯-੧੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਫੋਲਿ ਫਦੀਹਤਿ ਮੁਹਿ ਲੈਨਿ ਭੜਾਸਾ ਪਾਣੀ ਦੇਖਿ ਸਗਾਹੀ ॥
fol fadheehath muhi lain bharraasaa paanee dhaekh sagaahee ||
They spread manure, they suck in rotting smells, and they are afraid of clean water.
15 Maajh Guru Nanak Dev
(੧੪੯-੧੬, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਭੇਡਾ ਵਾਗੀ ਸਿਰੁ ਖੋਹਾਇਨਿ ਭਰੀਅਨਿ ਹਥ ਸੁਆਹੀ ॥
bhaeddaa vaagee sir khohaaein bhareean hathh suaahee ||
Their hands are smeared with ashes, and the hair on their heads is plucked out-they are like sheep!
16 Maajh Guru Nanak Dev
(੧੪੯-੧੬, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਮਾਊ ਪੀਊ ਕਿਰਤੁ ਗਵਾਇਨਿ ਟਬਰ ਰੋਵਨਿ ਧਾਹੀ ॥
maaoo peeoo kirath gavaaein ttabar rovan dhhaahee ||
They have renounced the lifestyle of their mothers and fathers, and their families and relatives cry out in distress.
16 Maajh Guru Nanak Dev
(੧੪੯-੧੭, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਓਨਾ ਪਿੰਡੁ ਨ ਪਤਲਿ ਕਿਰਿਆ ਨ ਦੀਵਾ ਮੁਏ ਕਿਥਾਊ ਪਾਹੀ ॥
ounaa pindd n pathal kiriaa n dheevaa mueae kithhaaoo paahee ||
No one offers the rice dishes at their last rites, and no one lights the lamps for them. After their death, where will they be sent?
17 Maajh Guru Nanak Dev
(੧੪੯-੧੭, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਅਠਸਠਿ ਤੀਰਥ ਦੇਨਿ ਨ ਢੋਈ ਬ੍ਰਹਮਣ ਅੰਨੁ ਨ ਖਾਹੀ ॥
athasath theerathh dhaen n dtoee brehaman ann n khaahee ||
The sixty-eight sacred shrines of pilgrimage give them no place of protection, and no Brahmin will eat their food.
17 Maajh Guru Nanak Dev
(੧੪੯-੧੮, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਸਦਾ ਕੁਚੀਲ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਮਥੈ ਟਿਕੇ ਨਾਹੀ ॥
sadhaa kucheel rehehi dhin raathee mathhai ttikae naahee ||
They remain polluted forever, day and night; they do not apply the ceremonial tilak mark to their foreheads.
18 Maajh Guru Nanak Dev
(੧੪੯-੧੮, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਝੁੰਡੀ ਪਾਇ ਬਹਨਿ ਨਿਤਿ ਮਰਣੈ ਦੜਿ ਦੀਬਾਣਿ ਨ ਜਾਹੀ ॥
jhunddee paae behan nith maranai dharr dheebaan n jaahee ||
They sit together in silence, as if in mourning; they do not go to the Lord's Court.
18 Maajh Guru Nanak Dev
(੧੪੯-੧੯, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਲਕੀ ਕਾਸੇ ਹਥੀ ਫੁੰਮਣ ਅਗੋ ਪਿਛੀ ਜਾਹੀ ॥
lakee kaasae hathhee funman ago pishhee jaahee ||
With their begging bowls hanging from their waists, and their fly-brushes in their hands, they walk along in single file.
19 Maajh Guru Nanak Dev
(੧੪੯-੧੯, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥
naa oue jogee naa oue jangam naa oue kaajee munlaa ||
They are not Yogis, and they are not Jangams, followers of Shiva. They are not Qazis or Mullahs.
19 Maajh Guru Nanak Dev
(੧੫੦-੧, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ ਫਿਟਾ ਵਤੈ ਗਲਾ ॥
dhay vigoeae firehi viguthae fittaa vathai galaa ||
Ruined by the Merciful Lord, they wander around in disgrace, and their entire troop is contaminated.
1 Maajh Guru Nanak Dev
(੧੫੦-੧, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਜੀਆ ਮਾਰਿ ਜੀਵਾਲੇ ਸੋਈ ਅਵਰੁ ਨ ਕੋਈ ਰਖੈ ॥
jeeaa maar jeevaalae soee avar n koee rakhai ||
The Lord alone kills and restores to life; no one else can protect anyone from Him.
1 Maajh Guru Nanak Dev
(੧੫੦-੨, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਦਾਨਹੁ ਤੈ ਇਸਨਾਨਹੁ ਵੰਜੇ ਭਸੁ ਪਈ ਸਿਰਿ ਖੁਥੈ ॥
dhaanahu thai eisanaanahu vanjae bhas pee sir khuthhai ||
They go without giving alms or any cleansing baths; their shaven heads become covered with dust.
2 Maajh Guru Nanak Dev
(੧੫੦-੨, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਪਾਣੀ ਵਿਚਹੁ ਰਤਨ ਉਪੰਨੇ ਮੇਰੁ ਕੀਆ ਮਾਧਾਣੀ ॥
paanee vichahu rathan oupannae maer keeaa maadhhaanee ||
The jewel emerged from the water, when the mountain of gold was used to churn it.
2 Maajh Guru Nanak Dev
(੧੫੦-੩, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਅਠਸਠਿ ਤੀਰਥ ਦੇਵੀ ਥਾਪੇ ਪੁਰਬੀ ਲਗੈ ਬਾਣੀ ॥
athasath theerathh dhaevee thhaapae purabee lagai baanee ||
The gods established the sixty-eight sacred shrines of pilgrimage, where the festivals are celebrated and hymns are chanted.
3 Maajh Guru Nanak Dev
(੧੫੦-੩, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਨਾਇ ਨਿਵਾਜਾ ਨਾਤੈ ਪੂਜਾ ਨਾਵਨਿ ਸਦਾ ਸੁਜਾਣੀ ॥
naae nivaajaa naathai poojaa naavan sadhaa sujaanee ||
After bathing, the Muslims recite their prayers, and after bathing, the Hindus perform their worship services. The wise always take cleansing baths.
3 Maajh Guru Nanak Dev
(੧੫੦-੪, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਮੁਇਆ ਜੀਵਦਿਆ ਗਤਿ ਹੋਵੈ ਜਾਂ ਸਿਰਿ ਪਾਈਐ ਪਾਣੀ ॥
mueiaa jeevadhiaa gath hovai jaan sir paaeeai paanee ||
At the time of death, and at the time of birth, they are purified, when water is poured on their heads.
4 Maajh Guru Nanak Dev
(੧੫੦-੪, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਨਾਨਕ ਸਿਰਖੁਥੇ ਸੈਤਾਨੀ ਏਨਾ ਗਲ ਨ ਭਾਣੀ ॥
naanak sirakhuthhae saithaanee eaenaa gal n bhaanee ||
O Nanak, the shaven-headed ones are devils. They are not pleased to hear these words.
4 Maajh Guru Nanak Dev
(੧੫੦-੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਵੁਠੈ ਹੋਇਐ ਹੋਇ ਬਿਲਾਵਲੁ ਜੀਆ ਜੁਗਤਿ ਸਮਾਣੀ ॥
vuthai hoeiai hoe bilaaval jeeaa jugath samaanee ||
When it rains, there is happiness. Water is the key to all life.
5 Maajh Guru Nanak Dev
(੧੫੦-੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਵੁਠੈ ਅੰਨੁ ਕਮਾਦੁ ਕਪਾਹਾ ਸਭਸੈ ਪੜਦਾ ਹੋਵੈ ॥
vuthai ann kamaadh kapaahaa sabhasai parradhaa hovai ||
When it rains, the corn grows, and the sugar cane, and the cotton, which provides clothing for all.
5 Maajh Guru Nanak Dev
(੧੫੦-੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਵੁਠੈ ਘਾਹੁ ਚਰਹਿ ਨਿਤਿ ਸੁਰਹੀ ਸਾ ਧਨ ਦਹੀ ਵਿਲੋਵੈ ॥
vuthai ghaahu charehi nith surehee saa dhhan dhehee vilovai ||
When it rains, the cows always have grass to graze upon, and housewives can churn the milk into butter.
5 Maajh Guru Nanak Dev
(੧੫੦-੬, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਤਿਤੁ ਘਿਇ ਹੋਮ ਜਗ ਸਦ ਪੂਜਾ ਪਇਐ ਕਾਰਜੁ ਸੋਹੈ ॥
thith ghie hom jag sadh poojaa paeiai kaaraj sohai ||
With that ghee, sacred feasts and worship services are performed; all these efforts are blessed.
6 Maajh Guru Nanak Dev
(੧੫੦-੬, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਗੁਰੂ ਸਮੁੰਦੁ ਨਦੀ ਸਭਿ ਸਿਖੀ ਨਾਤੈ ਜਿਤੁ ਵਡਿਆਈ ॥
guroo samundh nadhee sabh sikhee naathai jith vaddiaaee ||
The Guru is the ocean, and all His Teachings are the river. Bathing within it, glorious greatness is obtained.
6 Maajh Guru Nanak Dev
(੧੫੦-੭, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਨਾਨਕ ਜੇ ਸਿਰਖੁਥੇ ਨਾਵਨਿ ਨਾਹੀ ਤਾ ਸਤ ਚਟੇ ਸਿਰਿ ਛਾਈ ॥੧॥
naanak jae sirakhuthhae naavan naahee thaa sath chattae sir shhaaee ||1||
O Nanak, if the shaven-headed ones do not bathe, then seven handfuls of ashes are upon their heads. ||1||
7 Maajh Guru Nanak Dev
(Ang 149 and 150)
So in 10th Verse of Arihant Dev Avtar we have terms related to plucking hairs. With that memory loss occurs. No plan could be remembered. Plan misfires if instead of being remembering it, it is rattofied(it is from Indian English meaning, like parrot or parakeet ,without understanding some thing, just by repeating it, orally repeating the information. Example is good lot of people just repeating Gurbani, without even reading it or oral recitation(Bani Kanth) yet do not know that what is meant by it).Term Phurai is made by Phurna or thought in mind. Plan here did not become part of thought process.
ਸਭਹੂੰ ਹਾਥ ਮੋਚਨਾ ਦੀਏ ॥ ਸਿਖਾ ਹੀਣ ਦਾਨਵ ਬਹੁ ਕੀਏ ॥
Sabh-hoon haath mochnaa deee|| Sikhaa heen daanav bahu keee||
He caused all to hold the forceps for plucking hair and in this way he made many demons devoid of the lock of hair on the crown of the head.
Page 493, Line 10
ਸਿਖਾ ਹੀਣ ਕੋਈ ਸੰਤ੍ਰ ਨ ਫੁਰੈ ॥ ਜੋ ਕੋਈ ਜਪੈ ਉਲਟ ਤਿਹ ਪਰੈ ॥੧੦॥
Sikhaa heen koimantra na phuraee|| Jo koijapai ulat tih parai||10||
Those without hair or without the lock of hair on the crown of their heads could not remember any mantra and if anyone repeated the mantra, there was negative influence of the mantra on him.10.
Page 493, Line 11
So this memory loss was over come by Manu King and restored the memory by prevention of cutting of hairs.
As per Manu Samriti chapter 8, verse 379 we have cutting hair termed equal to death penalty.
So it was not any text but rules of keeping hairs which restored the memory, which was started by this Manu, the King.
As per Manu Samriti Chapter 12 Verse 122 to 125 we are told about form of God as one in all and one who sees that God in all makes that person being one with God.(it is merely a brief account)
It may sound similar to Gurmat but our ways are different. Das is sure no Missionary could explain that how is it different from Sikh way ?
Answer is that in Sikhs, it is by mercy of Akal and not the self deeds which make a person one with Akal(eternal God of Sikhs), That state is salvation while being alive.
Akal Bless.
The Sikh Affairs
Note: as per his unique style writer vijaydeep Singh writes in third person where das stands for writer. So it is in narrative style in third person.
Das(vijaydeep Singh) came across an article by Bhai Harmanjeet Singh who uses title “Akali” with him. As Akal and only Akal is God of das so das is happy to read the name of Akal.
Harmanjeet Singh ji are that great Sikh who have used name the khalsa fauj at various forums if das is not mistaken. So with due consideration to the intellect of Harman let us proceed for post mortem of his article in Punjabi,in which brother Harman claims that Shri Dasham Granth Sahib has encouraging for Manu Samriti.
Then he uses verse from Shri Guru Granth Sahib Ji, trying to portray that they are against Manu Samriti. This he does with quoting some text from this book in question.
First let us discuss some thing about Manu. There are about 14 Manus. All have different stories. Some have been kings. But as a writer, people deem Syambho Manu, who was indeed the first human.(for more detail read Mahan Kosh of Bhai Kahan Singh Nabha).
While king Manu is the defeater of Jain people in Shri Dasham Granth Sahib. Well Das has more info on this issue also regarding one Manu related to Matsya Avatar( not in Shri Dasham Granth Sahib’s Matsya Avtar or fish’s decent) as told in Agni Puran. As per story of great flood and this Vavstya Manu saving the species in boat makes this Manu same as Hazrat Nuh Ahle Sallah or Prophet Noah. So in any case king Manu defeating Jain people could not be the Svyambhu Manu or the primary human as per so called Hindu texts as he comes after the Avtar of Arihant Dev. Parshuram, Nar Naryan are other Humans mentioned before this Manu of Shri Dasham Granth Sahib.
Then there is another fact. Manu who so ever Manu was not the writer of Manu Samriti. It was Rishi Bhrigu who wrote it based upon Manav Dharamshatra’s Sutra which was work of the Manu.
Thing does not ends here. There is a book called Manu Ambedkar and Caste System by Prof. K V Paliwal published by Hindu Writer Forum, New Delhi.
This book proves that present day Manu Samriti is not the same as original.
Few points been given.
- By things contradictory to Vedas in it.
- Commentary of Medhatithi on Manu Samriti getting mixed into it.
- Number of Verses told in Narad Samrit regarding Manu Samriti being different to present day version.
- As per research there has been variation in various copies of present day Manu Samriti(page 34-35) so there are more then one version of this text.
- Prof. Paliwal says that other then Vedas all Hindu text are adulterated(das here feels contradiction in his views as Das is aware that like Manu Samriti one Veda itself could have many versions).
- Let is remain the way it is but verse be re interpreted from Sanskrit. (orthodox reforming view of Hindus)
- Let is interpolation be removed with Vedas and other Puranic texts’ help(We could call it more like RSS’s views)
- Arya Samaji view of using logical justification(Nyaya Shashtra) with help of Vedas. This way is used very much by Sikhs missionaries presently as Dayanada used it and Bhagmal Ambala used it. Prof Surendra Kumar has come out with Vishudh Manu Samriti from Arsha Sahitya Prachar Trust, 455, Khari Baoli, New Delhi.
So here we go.
ਬੁਰਨਤ ਸਯਾਮ ਜਥਾ ਮਤ ਭਾਈ ॥੧॥
Barnat Syaam jathaa mat bhaaee||1||
(Chaubees Avtar 1)
From this line Harman Ji has tried to prove that being the work of poet Syaam this could not be the Tenth Master.
Well das told Harman jI before also that non of work of Shri Dasham Granth Sahib is the poetry of Tenth Master as a Human. It is work of God.
Syaam is term used for Akal in Shri Dasham Granth Sahib Ji. As
Page 37, Line 8
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.
(Akal Ustat 4|14)
ਸੁਭੰ ਰੂਪ ਸਿਆਮੰ ॥ ਮਹਾ ਸੋਭ ਧਾਮੰ ॥
Subhang roop siaamang|| Mahaa sobh dhaamang||
His dark form looks elegant and is the abode of Great Glory.
ਛਬੇ ਚਾਰੁ ਚਿਤ੍ਰੰ ॥ ਪਰੇਅੰ ਪਵਿਤ੍ਰੰ ॥੩੪॥
Chhabe chaar(u) chitrang|| Pareang pavitrang||34||
On his face there are lovely delineations, which are superbly holy. 34.
ਮਹਾ ਸੁੰਦ੍ਰ ਸਿਆਮੰ ਮਹਾਂ ਅਭਿਰਾਮੰ ॥ ਮਹਾਂ ਰੂਪ ਰੂਪੰ ਮਹਾਂ ਕਾਮ ਕਾਮੰ ॥੫੯॥
Mahaa sundra siaamang mahaan abhiraamang|| Mahaan roop roopang mahaan kaam kaamang||59||
The most beautiful black colour highly fascinates the mind, Thou art the most beautiful of the beautiful once and the most passionate of he passionate once.59.
(Vachitar Natak 1.59)
Varnat Syam Jatha Mati Bhai also means.
O Brother! By as much capability of mind, Syam ie Akal has been described. It amy also means Oh Brother !Describes the God in the way(of) /same as mind.
So God being same as mind or intellect of God overtaking mind describes some thing.
So let us first see that what does Chaubees Avtar say about incarnation of god or Avtarvad as Harman claims that this text in question encourages gods taking birth while Shri Guru Granth Sahib Ji are against this.
So here we go.
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 413, Line 9
ਕਾਲ ਆਪਨੋ ਨਾਮੁ ਛਪਾਈ ॥
Kaal aapano naam(u) chhapaaee||
The KAL (Temporal Lord) conceals his name,
Page 413, Line 10
ਅਵਰਨ ਕੇ ਸਿਰਿ ਦੈ ਬੁਰਿਆਈ ॥
Avran ke sir(i) dai buriaaee||
And imposes the villainy over the head of others;
Page 413, Line 11
ਆਪਨ ਰਹਤ ਨਿਰਾਲਮ ਜਗ ਤੇ ॥
aapan rahat niraalam jag te||
He Himself remains detached from the world,
Page 413, Line 12
ਜਾਨ ਲਏ ਜਾ ਨਾਮੈ ਤਬ ਤੇ ॥੫॥
Jaan lae jaa naamai tab te||5||
I know this fact from the very beginning (ancient times).5.
ਆਪ ਰਚੈ ਆਪੇ ਕਲ ਘਾਏ ॥
aap rachai aape kal ghaae||
He creates Himself and destroys Himself;
Page 414, Line 1
ਅਵਰਨ ਕੈ ਦੈ ਮੂੰਡ ਹਤਾਏ ॥
Avran kai dai moon? hataae||
But He imposes the responsibility on the head of others;
Page 414, Line 2
ਆਪ ਨਿਰਾਲਮੁ ਰਹਾ ਨ ਪਾਯਾ ॥
aap niraalam(u) rahaa na paayaa||
He Himself remains detached and Beyond Everything;
Page 414, Line 3
ਤਾਂਤੇ ਨਾਮੁ ਬਿਅੰਤ ਕਹਾਯਾ ॥੬॥
Taante naam(u) biant kahaayaa||6||
Therefore, He is called ‘Infinite’.6.
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 414, Line 5
ਜੋ ਚਉਬੀਸ ਅਵਤਾਰ ਕਹਾਏ ॥
Jo chaubees avtaar kahaae||
Those who are called twenty-four incarnations;
Page 414, Line 6
ਤਿਨ ਭੀ ਤੁਮ ਪ੍ਰਭ ਤਨਕ ਨ ਪਾਏ ॥
Tin bhitum Prabh tanak na paae||
O Lord ! they even could not realise thee in a small measure;
Page 414, Line 7
ਸਭ ਹੀ ਜਗ ਭਰਮੇ ਭਵ ਰਾਯੰ ॥
Sabh hijag bharme bhav raayang||
They became kings of the world and got deluded;
Page 414, Line 8
ਤਾ ਤੇ ਨਾਮੁ ਬਿਅੰਤ ਕਹਾਯੰ ॥੭॥
Taa te naam(u) biant kahaayang||7||
Therefore they were called by innumerable names.7.
Page 414, Line 9
ine 6
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 416, Line 7
ਕਿਨਹੂੰ ਕਹੂੰ ਨ ਤਾਹਿ ਲਖਾਯੋ ॥
Kinhoon kahoon na taah(i) lakhaayo||
None hath been able to comprehend Thee,
Page 416, Line 8
ਇਹ ਕਰ ਨਾਮੁ ਅਲੱਖ ਕਹਾਯੋ ॥
Ih kar naam(u) alakkh kahaayo||
Therefore thou hast been called ‘Alakh’ (Incompre-hensible);
Page 416, Line 9
ਜੋਨ ਜਗਤ ਮੈ ਕਬਹੂੰ ਨ ਆਯਾ ॥
Jon jagat mai kab-hoon na aayaa||
Thou dost not take birth in the world;
Page 416, Line 10
ਯਾਤੇ ਸਭੋਂ ਅਜੋਨ ਬਤਾਯਾ ॥੧੩॥
Yaate sabhon ajon bataayaa||13||
Therefore all called Thee ‘Ajon’ (Unborn).13.
ਬ੍ਰਹਮਾਦਿਕ ਸਭ ਹੀ ਪਚਹਾਰੇ ॥
Brahmaadik sabh hipach-haare||
Brahma and others have got tired in knowing Thy end;
Page 416, Line 13
ਬਿਸਨ ਮਹੇਸ੍ਵਰ ਕਉਨ ਬਿਚਾਰੇ ॥
Bisan Mahesvar kaun bichaare||
Who are the helpless gods Vishnu and Shiva?
Page 416, Line 14
ਚੰਦ ਸੂਰ ਜਿਨ ਕਰੇ ਬਿਚਾਰਾ ॥
Chand soor jin kare bichaaraa||
The sun and moon also meditate on Thee;
Page 417, Line 1
ਤਾ ਤੇ ਜਨੀਯਤ ਹੈ ਕਰਤਾਰਾ ॥੧੪॥
Taa te janeeyat hai Kartaaraa||14||
Therefore Thou art known as the Creator.14.
Page 417, Line 2
Page 423, Line 4
ਬਲੀ ਅਬਲੀ ਦੋਊ ਉਪਜਾਏ ॥
Baliabalidooo upjaae||
That Lord created both the powerful and the weak;
Page 423, Line 5
ਊਚ ਨੀਚ ਕਰ ਭਿੰਨ ਦਿਖਾਏ ॥
ooch neech kar bhinn dikhaae||
They were shown distinctly as high and low;
Page 423, Line 6
ਬਪੁ ਧਰ ਕਾਲ ਬਲੀ ਬਲਵਾਨਾ ॥
Bap(u) dhar kaal balibalvaanaa||
The powerful KAL, adopting the physical form,
Page 423, Line 7
ਆਪਨ ਰੂਪ ਧਰਤ ਭਯੋ ਨਾਨਾ ॥੩੨॥
aapan roop dharat bhayo naanaa||32||
Manifested Himself in numerous forms.32.
Page 423, Line 8
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 423, Line 9
ਭਿੰਨ ਭਿੰਨ ਜਿਮੁ ਦੇਹ ਧਰਾਏ ॥
Bhinn bhinn jim(i) deh dharaae||
According as the Lord adopted different forms,
Page 423, Line 10
ਤਿਮੁ ਤਿਮੁ ਕਰ ਅਵਤਾਰ ਕਹਾਏ ॥
Tim(u) tim(u) kar avtaar kahaae||
In the same manner, he became renowned as different incarnations;
Page 423, Line 11
ਪਰਮ ਰੂਪ ਜੋ ਏਕ ਕਹਾਯੋ ॥
Param roop jo ek kahaayo||
But whatever is the Supreme form of the Lord;
Page 423, Line 12
ਅੰਤ ਸਭੋ ਤਿਹ ਮੱਧਿ ਮਿਲਾਯੋ ॥੩੩॥
Ant sabho tih maddh(i) milaayo||33||
Ultimately all merged in Him.33.
ਜਿਤਿਕ ਜਗਤਿ ਕੇ ਜੀਵ ਬਖਾਨੋ ॥
Jitik jagat(i) ke jeev bakhaano||
Consider all the beings in the world,
Page 424, Line 1
ਏਕ ਜੋਤ ਸਭ ਹੀ ਮਹਿ ਜਾਨੋ ॥
Ek jot sabh himaih jaano||
Ad the illumination of the same Light,
Page 424, Line 2
ਕਾਲ ਰੂਪ ਭਗਵਾਨ ਭਨੈਬੋ ॥
Kaal roop Bhagvaan bhanaibo||
The Lord, Who is known as KAL;
Page 424, Line 3
ਤਾ ਮਹਿ ਲੀਨ ਜਗਤਿ ਸਭ ਹ੍ਵੈਬੋ ॥੩੪॥
Taa maih leen jagat(i) sabh hvaibo||34||
All the world will merge in Him.34.
Page 424, Line 4
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 424, Line 10
ਸਭ ਹੀ ਮਹਿ ਰਮ ਰਹਯੋ ਅਲੇਖਾ ॥
Sabh himaih ram rahyo alekhaa||
That inconceivable Lord pervades all;
Page 424, Line 11
ਮਾਗਤ ਭਿੰਨ ਭਿੰਨ ਤੇ ਲੇਖਾ ॥
Maagat bhinn bhinn te lekhaa||
And all the beings beg from him according to their writ;
Page 424, Line 12
ਜਿਨ ਨਰ ਏਕ ਵਹੈ ਠਹਰਾਯੋ ॥
Jin nar ek vahai thahraayo||
He, who hath comprehended the Lord as One,
Page 424, Line 13
ਤਿਨਹੀ ਪਰਮ ਤੱਤੁ ਕਹ ਪਾਯੋ ॥੩੬॥
Tinhiparam tatt(u) kah paayo||36||
Only he hath realized the Supreme Essence.36.
Page 424, Line 14
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 425, Line 6
ਭਿੰਨ ਭਿੰਨ ਸਭਹੂੰ ਉਪਜਾਯੋ ॥
Bhinn bhinn sabh-hoon upjaayo||
He hath created all in separate forms;
Page 425, Line 7
ਭਿੰਨ ਭਿੰਨ ਕਰ ਤਿਨੋ ਖਪਾਯੋ ॥
Bhinn bhinn kar tino khapaayo||
And He Himself destroys all;
Page 425, Line 8
ਆਪ ਕਿਸੂ ਕੋ ਦੋਸ ਨ ਲੀਨਾ ॥
aap kisoo ko dos na leenaa||
He doth not take any blame on His own Head;
Page 425, Line 9
ਅਉਰਨ ਸਿਰ ਬੁਰਿਆਈ ਦੀਨਾ ॥੩੮॥
Auran sir buraaideenaa||38||
And fixes the responsibility of vicious acts on others.38.
Still good is to read all 38. which tells that Bhavani is manifestation of Akal in for of glory and nothing else.
But let us now see that does Shri Dasham Granth Sahib Support Samritis ?
ਕੋਟਿ ਸਿੰਮ੍ਰਿਤ ਪੁਰਾਨ ਸਾਸਤ੍ਰ ਨ ਆਵਈ ਵਹੁ ਚਿੱਤਿ ॥੮੬॥
Kottee Sinmrit Puraan na aavaoo vahu chitt(i)||86||
None can comprehend thee completely through millions of Smritis, Puranas and Shastras.86.
(Japu Sahib 86)
ਏਕ ਸਿਵ ਭਏ ਏਕ ਗਏ ਏਕ ਫੇਰ ਭਏ ਰਾਮਚੰਦ੍ਰ ਕ੍ਰਿਸਨ ਕੇ ਅਵਤਾਰ ਭੀ ਅਨੇਕ ਹੈਂ ॥
Ek Siv bhae ek gae ek pher bhae, Raamchandra Krishan ke avtaar bhoo anek hain||
There was one Shiva, who passed away and another one came into being; there are many incarnations of Ramchandra and Krishna.
ਬ੍ਰਹਮਾ ਅਰੁ ਬਿਸਨ ਕੇਤੇ ਬੇਦ ਔ ਪੁਰਾਨ ਕੇਤੇ ਸਿੰਮ੍ਰਿਤਿ ਸਮੂਹਨ ਕੈ ਹੁਇ ਹੁਇ ਬਿਤਦੇ ਹੈਂ ॥
Brahmaa ar(u) Bisan kete Bed au Puraan kete, Sinmrit(i) samoohan kai hue hue bitae hain||
There are many Brahmas and Vishnus, there are many Vedas and Puranas, there have been the authors of all the Smritis, who created their works and passed away.
ਮੋਨਦੀ ਮਦਾਰ ਕੇਤੇ ਅਸੁਨੀ ਕੁਮਾਰ ਕੇਤੇ ਅੰਸਾ ਅਵਤਾਰ ਕੇਤੇ ਕਾਲ ਬਸ ਭਏ ਹੈਂ ॥
Monadoo madaar kete Asunoo Kumaar kete, ansaa avtaar kete kaal bas bhae hain||
Many religious leaders, many chieftains of clans, many Ashwani Kumars and many degrees of incarnations, they had all been subject to death.
ਪੀਰ ਔ ਪਿਕਾਂਬਰ ਕੇਤੇ ਗਨੇ ਨ ਪਰਤ ਏਤੇ ਭੁਮ ਹੀ ਤੇ ਹੁਇ ਕੈ ਫੇਰਿ ਭੁਮਿ ਹੀ ਮਿਲਏ ਹੈਂ ॥੭॥੭੭॥
Pir au pikaanbar kete gane na parat ete, bhoom hoo te hue kai pher(i) bhoom(i) hoo milae hain||7||77||
Many Muslim preceptors (Pirs) and Prophets, who cannot be count ed, they were born out of the earth, ultimately merged in the earth. 7.77.
(Akal Ustat 77)
ਪਰਮ ਤੱਤ ਕਿਨਹੂੰ ਨ ਪਛਾਨਾ ॥ ਆਪ ਆਪ ਭੀਤਰਿ ਉਰਝਾਨਾ ॥
Param tatt kinhoon na pachhaanaa|| aap aap bhootar(i) urjhaanaa||
Nobody recognized the Supreme Essence, but was entangled within himself.
Page 134, Line 8
ਤਬ ਜੇ ਜੇ ਰਿਖਰਾਜ ਬਨਾਏ ॥ ਤਿਨ ਆਪਨ ਪੁਨ ਸਿੰਮ੍ਰਿਤ ਚਲਾਏ ॥੧੭॥
Tab je je rikhraaj bahaae|| Tin aapan pun Sinmrit chalaae||17||
All the great rishis (sages), who were then created, produced their own Smritis.17.
Page 134, Line 9
ਜੇ ਸਿੰਮ੍ਰਿਤਨ ਕੇ ਭਏ ਅਨੁਰਾਗੀ ॥ ਤਿਨਿ ਤਿਨਿ ਕ੍ਰਿਆ ਬ੍ਰਹਮ ਕੀ ਤਿਆਗੀ ॥
Je Sinmritan ke bhae anuraagoo|| Tin(i) tin(i) kriaa Brahm koo tiaagoo||
All those who became followers of these smritis, they abandoned the path of the Lord.
Page 134, Line 10
ਜਿਨ ਮਨ ਹਰਿ ਚਰਨਨ ਠਹਿਰਾਯੋ ॥ ਸੋ ਸਿੰਮ੍ਰਿਤਨ ਕੇ ਰਾਹ ਨ ਆਯੋ ॥੧੮॥
Jin man Har(i) charnan thihraayo|| So Sinmritan ke raah na aayo||18||
Those who devoted themselves to the Feet of the Lord, they did not adopt the path of the Smritis.18.
ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈ ਹਮ ਏਕ ਨ ਜਾਨਯੋ ॥ ਸ੍ਰੀ ਅਸਿਪਾਨ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਨ ਕਹਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਯੋ ॥੮੬੩॥
Sinmrit(i) Saasta Bed sabhai bahu bhed kahai ham ek naa jaanyo|| Sriasipaan kripaa tumrikar(i) main a kahyo sabh tohe bakhaanyo||863||
The Simritis, Shastras and Vedas describe several mysteries of yours, but I do not agree with any of them. O sword-wielder God! This all has been described by Thy Grace, what power can I have to write all this?.863.
Page 642, Line 13
(Ramavtar(of Chaubees Avtar) 642)
ਬੇਦ ਕਤੇਬ ਨ ਭੇਦ ਲਹਯੋ ਤਿਹਿ ਸਿੱਧ ਸਮਾਧਿ ਸਭੈ ਕਰਿ ਹਾਰੇ ॥ ਸਿੰਮ੍ਰਿਤ ਸ਼ਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭਾਂਤਿ ਪੁਰਾਨ ਬਿਚਾਰ ਬੀਚਾਰੇ ॥
Bed Ketab na bhed lahyo tih(i) siddh samaadh(i) sabhai kar(i) haare|| Sinmrit shaastra Bed shaastra bhau bhaant(i) Puraan bichaar beechaare||
The Vedas and Ketebs could not comprehend His Mystery and the adepts have been defeated in practising contemplation; various thought have been mentioned about God in Vedas, Shastras, Puranas and smrities;
Page 1351, Line 10
ਆਦਿ ਅਨਾਦਿ ਅਗਾਧਿ ਕਥਾ ਧ੍ਰੂਅ ਸੇ ਪ੍ਰਹਿਲਾਦਿ ਅਜਾਮਲ ਤਾਰੇ ॥ ਨਾਮੁ ਉਚਾਰ ਤਰੀ ਗਨਿਕਾ ਸੋਈ ਨਾਮ ਅਧਾਰ ਬੀਚਾਰ ਹਮਾਰੇ ॥੧੦॥
aadh anaadh agaadh(i) kathaa Dhrooa se Praihlaadh Ajaamal taare|| Naam(u) uchaar tariGanikaa so naam adhaar beechaar hamaare||10||
The Lord-God is Primal, Beginningless and unfathomable; stories are current about Him redeemed Dhruva, Prehlad and Ajamil; by remembering His name even Ganika was saved and the support of His name is also with us.10.
Page 1351, Line 11
(33 Svayye 10)
Verse 42 of Chartropakhyan 266 talks of Brahmins saying samritis etc. for monetary gains.
So bounding of God with Samritis is not allowed at all in Shri Dasham Granth Sahib Ji.
There is only one line which is used by Harman Ji to prove that Manu Raj Avtar has something pro to Manu Samriti which as follows.
ਮਨੁ ਹ੍ਵੈ ਰਾਜਵਤਾਰ ਅਵਤਰਾ ॥ ਮਨੁ ਸਿਮ੍ਰਿਤਹਿ ਪ੍ਰਚੁਰ ਜਗ ਕਰਾ ॥
Manu hvai raajavtaar avtaraa|| Manu simritah(i) prachur jag karaa||
Vishnu manifested himself as king Manu and propagated Manu Smriti in the world.
ਸਕਲ ਕੁਪੰਥੀ ਪੰਥ ਚਲਾਏ ॥ ਪਾਪ ਕਰਮ ਤੇ ਲੋਗ ਹਟਾਏ ॥੩॥
Sakal kupanthipanth chalaae|||| Paap karam te log hataae||3||
He brought all the corrupt persons on the right path and cused the people to become devoid of sinful actions.3.
(Manu Avtar 3)
But does this actually means Manu Samriti as been translated ?
As per Scholars like Bhai Veer Singh Ji, Chaubees Avtar are just translation of old text. So it is just translation word by word and not the endorsement of any Manu Samriti(see Devi Pujan Partal by Bhai Veer Singh, where he talks about Chaubees avtar as only translations)
But Samriti also literally means memory.
And it is used in Shri Dasham Granth Sahib Ji also for the same meaning. As we see below
ਜੀਤ ਭਈ ਰਨ ਭਯੋ ਉਝਾਰਾ ॥ ਸਿਮ੍ਰਿਤਿ ਕਰਿ ਸਭ ਘਰੋ ਸਿਧਾਰਾ ॥
Joot bhaoo ran bhayo ujhaaraa|| Simrit(i) kar(i) sabh gharo sidhaaraa||
The victory was gained and the battle ended. While remembering homes, all went there.
(Vachitar Natak 11.69)
Whole Manu Avtar is being told to be taken for eliminating Jainism .
Page 495, Line 11
ਸ੍ਰਾਵਗ ਮਤ ਸਭ ਹੀ ਜਨ ਲਾਗੇ ॥ ਧਰਮ ਕਰਮ ਸਭ ਹੀ ਤਜ ਭਾਗੇ ॥
Sraavag mat sabh hijan laage||dharam karam sabh hitaj bhaage||
All the people were absorbed in Shravak Religion (Jainism) and all abandoned the action of Dharma.
Page 495, Line 12
ਤਯਾਗ ਦਈ ਸਭ ਹੂੰ ਹਰਿ ਸੇਵਾ ॥ ਕੋਇ ਨ ਮਾਨਤ ਭੇ ਗੁਰਦੇਵਾ ॥੧॥
Tyaag daisabh hoon Har(i0 sevaa|| Koe na maanat bhe gurdevaa||1||
All of them forsook the service of the Lord and none worshipped the Supreme preceptor (the Immanent Lord).1.
Page 495, Line 13
ਸਾਧਿ ਅਸਾਧਿ ਸਭੈ ਹੁਐ ਗਏ ॥ ਧਰਮ ਕਰਮ ਸਭ ਹੂੰ ਤਜ ਦਏ ॥
Sadh(i) asaadh(i) sabhai huai gae|| Dharam karam sabh hoon taj dae||
The saints became devoid of saintliness and all abandoned the action of Dharma;
Page 495, Line 14
ਕਾਲ ਪੁਰਖ ਆਗਯਾ ਤਬ ਦੀਨੀ ॥ ਬਿਸਨ ਚੰਦ ਸੋਈ ਬਿਧਿ ਕੀਨੀ ॥੨॥
Kaal purakh aagyaa tab deenee|| Bisan chand soibidh(i) keenee||2||
Then the Immanent Lord ordered Vishnu, who did as commanded.2.
Page 496, Line 1
Very cleverly Harman Ji has concealed these verses. Very Good bro!
ਨਾਮ ਦਾਨ ਸਭਹੂੰਨ ਸਿਖਾਰਾ ॥ ਸ੍ਰਾਵਗ ਪੰਥ ਦੂਰ ਕਰ ਡਾਰਾ ॥੫॥
Naam daan sabh-hoonn sikhaaraa|| Sraavag panth door kar ?aaraa||5||
Now all attained the instructions about the Name of the Lord and about virtuous actions like charity etc. And in this way, the king got abandoned the discipline of Sharavaks.5.
Page 496, Line 7
ਜੇ ਜੇ ਭਾਜ ਦੂਰ ਕਹੁ ਗਏ ॥ ਸ੍ਰਾਵਗ ਧਰਮ ਸੋਊ ਰਹਿ ਗਏ ॥
Je je bhaaj door kauh gae|| Sraavag dharam sooo rah(i) gae||
The people who had run away from the kingdom of the king Manu, they only remained adherents of Sharavak Religion.
Page 496, Line 8
ਅਉਰ ਪ੍ਰਜਾ ਸਭ ਮਾਰਗ ਲਈ ॥ ਕੁਪੰਥ ਪੰਥ ਤੇ ਸੁਪੰਥ ਚਲਈ ॥੬॥
Aur prajaa sabh maarag laee|| Kupanth panth te supanth chalaee||6||
All the remaining subjects followed the path of Dharma and abandoning the wrong path, acquired the path of Dharma.6.
Page 496, Line 9
ਪੰਥ ਕੁਪੰਥੀ ਸਭ ਲਗੇ ਸ੍ਰਾਵਗ ਮਤ ਭਯੋ ਦੂਰ ॥
Panth kupanthisabh lage sraavag mat bhayo door||
All those who tread on the wrong paths, began to follow the right path and in this way, the Sharvak Religion receded far away.
Page 496, Line 13
ਮਨੁ ਰਾਜਾ ਕੋ ਜਗਤ ਮੋ ਰਹਿਯੋ ਸੁ ਜਸੁ ਭਰਪੂਰ ॥੮॥
Manu raajaa ko jagat mo rahiyo su jas(u) bharpoor||8||
For this work, the king Manu was highly venerated in the whole world.8.
Page 496, Line 14
Over here Term Sravag or Jainism is being used which was destroyed by Manu.
Just before this we have an Avtar of Arihant Dev.
Who started Jainism .
See a few quotes of some use.
ਬਿਸਨ ਬੋਲ ਕਰਿ ਕਰੋ ਬਿਚਾਰਾ ॥ ਅਬ ਕਛੁ ਕਰੋ ਮੰਤ੍ਰ ਅਸੁਰਾਰਾ ॥
Bisan bol kar(i) karo bichaaraa|| Ab kachh(u) karo mantra asuraaraa||
All the gods went to meet Vishnu and said, “ O destroyer of demons; take some steps now.”
Page 492, Line 14
(Arihant Dev Verse 5)
Note that term Mantra here is referred to plan/steps to be taken.
ਕਾਲ ਪੁਰਖ ਤਬ ਭਏ ਦਇਆਲਾ ॥ ਦਾਸ ਦਾਨ ਕਹ ਬਚਨ ਰਿਸਾਲਾ ॥
Kaal purakh tab bhae diaalaa|| Daas daan kah bachan risaalaa||
The Immanent Lord, then became Merciful and addressed his servant Vishnu with sweet words,
Page 493, Line 4
ਧਰ ਅਰਹੰਤ ਦੇਵ ਕੋ ਰੂਪਾ ॥ ਨਾਸ ਕਰੋ ਅਸੁਰਨ ਕੇ ਭੂਪਾ ॥੭॥
Dhar arhant Dev ko roopaa|| Naas karo asuran ke bhoopaa||7||
“O Vishnu, manifest yourself in the forms of Arhant, and destroy the kings of the demons.”7.
Page 493, Line 5
ਬਿਸਨ ਦੇਵ ਆਗਯਾ ਜਬ ਪਾਈ ॥ ਕਾਲ ਪੁਰਖ ਕੀ ਕਰੀ ਬਡਾਈ ॥
Bisan dev aagyaa jab paaee|| Kaal purakh kikariba?aaee||
Vishnu, after receiving the orders of the Immanent Lord, eulogized him.
Page 493, Line 6
ਭੂਅ ਅਰਹੰਤ ਦੇਵ ਬਨ ਆਯੋ ॥ ਆਨ ਅਉਰ ਹੀ ਪੰਥ ਚਲਾਯੋ ॥੮॥
Bhooa Arhant Dev ban aayo|| aan aur hipangh chalaayo||8||
He manifested himself as Arhant Dev on the earth and started a new religion.8.
Page 493, Line 7
ਜਬ ਅਸੁਰਨ ਕੋ ਭਯੋ ਗੁਰੁ ਆਈ ॥ ਬਹੁਤਿ ਭਾਂਤਿ ਨਿਜ ਮਤਹਿ ਚਲਾਈ ॥
Jab asuran ko bhyo gur(u) aaee|| Bahut(i) bhaant(i) nij matah(i) chalaaee||
When he became the preceptor of the demons, he started different kinds of sects.
Page 493, Line 8
ਸ੍ਰਾਵਗ ਮਤ ਉਪਰਾਜਨ ਕੀਆ ॥ ਸੰਤ ਸਬੂਹਨ ਕੋ ਸੁਖ ਦੀਆ ॥੯॥
Sraavat mat upraajan keeaa|| Sant saboohan ko sukh deeaa||9||
One of the sects he started was Shravak sect (Jainism) and bestowed supreme comfort to the saints.9.
Page 493, Line 9
(Arihant Dev 7,8 and 9)
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 494, Line 4
ਅੰਨਿ ਅੰਨਿ ਤੇ ਹੋਤੁ ਜਯੋ ਘਾਸਿ ਘਾਸਿ ਤੇ ਹੋਇ ॥
Ann(i) ann(i) te hot(u) jyo ghaas(i) ghaas(i) te hoe||
Just as corn is produced from corn, grass from grass;
Page 494, Line 5
ਤੈਸੇ ਮਨੁਛ ਮਨੁਛ ਤੇ ਅਵਰੁ ਨ ਕਰਤਾ ਕੋਇ ॥੧੪॥
Taise manuchh manuchh te avar(u) na kartaa koe||14||
In the same way the man from man (thus there is no creator-Ishvara).14.
Page 494, Line 6
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Page 494, Line 7
ਐਸ ਗਿਆਨ ਸਭਹੂਨ ਦ੍ਰਿੜਾਯੋ ॥ ਧਰਮ ਕਰਮ ਕੋਊ ਕਰਨ ਨ ਪਾਯੋ ॥
Ais giaan sabh-hoon dri?aayo|| Dharam karam kooo karan na paayo||
Such a knowledge was given to all that none performed the action of Dharma.
Page 494, Line 8
ਇਹ ਬ੍ਰਿਤ ਬੀਚ ਸਭੋ ਚਿਤ ਦੀਨਾ ॥ ਅਸੁਰ ਬੰਸ ਤਾ ਤੇ ਭਯੋ ਛੀਨਾ ॥੧੫॥
Eh brit beech sabho chit deenaa|| Asur bans taa te bhyo chheenaa||15||
Everyone’s mind was absorbed in such things and in this way, the clan of demons became weak.15.
Page 494, Line 9
(Arihant Dev Avtar 14 and 15)
So Jainism is proven to be an atheist philosophy. But they also have another quality which is to have shaven head. Das only gives one verse about them from Shri Guru Granth Sahib Ji.
(੧੪੯-੧੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਸਲੋਕੁ ਮਃ ੧ ॥
salok ma 1 ||
Shalok, First Mehl:
(੧੪੯-੧੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਸਿਰੁ ਖੋਹਾਇ ਪੀਅਹਿ ਮਲਵਾਣੀ ਜੂਠਾ ਮੰਗਿ ਮੰਗਿ ਖਾਹੀ ॥
sir khohaae peeahi malavaanee joothaa mang mang khaahee ||
They pluck the hair out of their heads, and drink in filthy water; they beg endlessly and eat the garbage which others have thrown away.
(੧੪੯-੧੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਫੋਲਿ ਫਦੀਹਤਿ ਮੁਹਿ ਲੈਨਿ ਭੜਾਸਾ ਪਾਣੀ ਦੇਖਿ ਸਗਾਹੀ ॥
fol fadheehath muhi lain bharraasaa paanee dhaekh sagaahee ||
They spread manure, they suck in rotting smells, and they are afraid of clean water.
(੧੪੯-੧੬, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਭੇਡਾ ਵਾਗੀ ਸਿਰੁ ਖੋਹਾਇਨਿ ਭਰੀਅਨਿ ਹਥ ਸੁਆਹੀ ॥
bhaeddaa vaagee sir khohaaein bhareean hathh suaahee ||
Their hands are smeared with ashes, and the hair on their heads is plucked out-they are like sheep!
(੧੪੯-੧੬, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਮਾਊ ਪੀਊ ਕਿਰਤੁ ਗਵਾਇਨਿ ਟਬਰ ਰੋਵਨਿ ਧਾਹੀ ॥
maaoo peeoo kirath gavaaein ttabar rovan dhhaahee ||
They have renounced the lifestyle of their mothers and fathers, and their families and relatives cry out in distress.
(੧੪੯-੧੭, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਓਨਾ ਪਿੰਡੁ ਨ ਪਤਲਿ ਕਿਰਿਆ ਨ ਦੀਵਾ ਮੁਏ ਕਿਥਾਊ ਪਾਹੀ ॥
ounaa pindd n pathal kiriaa n dheevaa mueae kithhaaoo paahee ||
No one offers the rice dishes at their last rites, and no one lights the lamps for them. After their death, where will they be sent?
(੧੪੯-੧੭, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਅਠਸਠਿ ਤੀਰਥ ਦੇਨਿ ਨ ਢੋਈ ਬ੍ਰਹਮਣ ਅੰਨੁ ਨ ਖਾਹੀ ॥
athasath theerathh dhaen n dtoee brehaman ann n khaahee ||
The sixty-eight sacred shrines of pilgrimage give them no place of protection, and no Brahmin will eat their food.
(੧੪੯-੧੮, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਸਦਾ ਕੁਚੀਲ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਮਥੈ ਟਿਕੇ ਨਾਹੀ ॥
sadhaa kucheel rehehi dhin raathee mathhai ttikae naahee ||
They remain polluted forever, day and night; they do not apply the ceremonial tilak mark to their foreheads.
(੧੪੯-੧੮, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਝੁੰਡੀ ਪਾਇ ਬਹਨਿ ਨਿਤਿ ਮਰਣੈ ਦੜਿ ਦੀਬਾਣਿ ਨ ਜਾਹੀ ॥
jhunddee paae behan nith maranai dharr dheebaan n jaahee ||
They sit together in silence, as if in mourning; they do not go to the Lord's Court.
(੧੪੯-੧੯, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਲਕੀ ਕਾਸੇ ਹਥੀ ਫੁੰਮਣ ਅਗੋ ਪਿਛੀ ਜਾਹੀ ॥
lakee kaasae hathhee funman ago pishhee jaahee ||
With their begging bowls hanging from their waists, and their fly-brushes in their hands, they walk along in single file.
(੧੪੯-੧੯, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥
naa oue jogee naa oue jangam naa oue kaajee munlaa ||
They are not Yogis, and they are not Jangams, followers of Shiva. They are not Qazis or Mullahs.
(੧੫੦-੧, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ ਫਿਟਾ ਵਤੈ ਗਲਾ ॥
dhay vigoeae firehi viguthae fittaa vathai galaa ||
Ruined by the Merciful Lord, they wander around in disgrace, and their entire troop is contaminated.
(੧੫੦-੧, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਜੀਆ ਮਾਰਿ ਜੀਵਾਲੇ ਸੋਈ ਅਵਰੁ ਨ ਕੋਈ ਰਖੈ ॥
jeeaa maar jeevaalae soee avar n koee rakhai ||
The Lord alone kills and restores to life; no one else can protect anyone from Him.
(੧੫੦-੨, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਦਾਨਹੁ ਤੈ ਇਸਨਾਨਹੁ ਵੰਜੇ ਭਸੁ ਪਈ ਸਿਰਿ ਖੁਥੈ ॥
dhaanahu thai eisanaanahu vanjae bhas pee sir khuthhai ||
They go without giving alms or any cleansing baths; their shaven heads become covered with dust.
(੧੫੦-੨, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਪਾਣੀ ਵਿਚਹੁ ਰਤਨ ਉਪੰਨੇ ਮੇਰੁ ਕੀਆ ਮਾਧਾਣੀ ॥
paanee vichahu rathan oupannae maer keeaa maadhhaanee ||
The jewel emerged from the water, when the mountain of gold was used to churn it.
(੧੫੦-੩, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਅਠਸਠਿ ਤੀਰਥ ਦੇਵੀ ਥਾਪੇ ਪੁਰਬੀ ਲਗੈ ਬਾਣੀ ॥
athasath theerathh dhaevee thhaapae purabee lagai baanee ||
The gods established the sixty-eight sacred shrines of pilgrimage, where the festivals are celebrated and hymns are chanted.
(੧੫੦-੩, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਨਾਇ ਨਿਵਾਜਾ ਨਾਤੈ ਪੂਜਾ ਨਾਵਨਿ ਸਦਾ ਸੁਜਾਣੀ ॥
naae nivaajaa naathai poojaa naavan sadhaa sujaanee ||
After bathing, the Muslims recite their prayers, and after bathing, the Hindus perform their worship services. The wise always take cleansing baths.
(੧੫੦-੪, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਮੁਇਆ ਜੀਵਦਿਆ ਗਤਿ ਹੋਵੈ ਜਾਂ ਸਿਰਿ ਪਾਈਐ ਪਾਣੀ ॥
mueiaa jeevadhiaa gath hovai jaan sir paaeeai paanee ||
At the time of death, and at the time of birth, they are purified, when water is poured on their heads.
(੧੫੦-੪, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਨਾਨਕ ਸਿਰਖੁਥੇ ਸੈਤਾਨੀ ਏਨਾ ਗਲ ਨ ਭਾਣੀ ॥
naanak sirakhuthhae saithaanee eaenaa gal n bhaanee ||
O Nanak, the shaven-headed ones are devils. They are not pleased to hear these words.
(੧੫੦-੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਵੁਠੈ ਹੋਇਐ ਹੋਇ ਬਿਲਾਵਲੁ ਜੀਆ ਜੁਗਤਿ ਸਮਾਣੀ ॥
vuthai hoeiai hoe bilaaval jeeaa jugath samaanee ||
When it rains, there is happiness. Water is the key to all life.
(੧੫੦-੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਵੁਠੈ ਅੰਨੁ ਕਮਾਦੁ ਕਪਾਹਾ ਸਭਸੈ ਪੜਦਾ ਹੋਵੈ ॥
vuthai ann kamaadh kapaahaa sabhasai parradhaa hovai ||
When it rains, the corn grows, and the sugar cane, and the cotton, which provides clothing for all.
(੧੫੦-੫, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਵੁਠੈ ਘਾਹੁ ਚਰਹਿ ਨਿਤਿ ਸੁਰਹੀ ਸਾ ਧਨ ਦਹੀ ਵਿਲੋਵੈ ॥
vuthai ghaahu charehi nith surehee saa dhhan dhehee vilovai ||
When it rains, the cows always have grass to graze upon, and housewives can churn the milk into butter.
(੧੫੦-੬, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਤਿਤੁ ਘਿਇ ਹੋਮ ਜਗ ਸਦ ਪੂਜਾ ਪਇਐ ਕਾਰਜੁ ਸੋਹੈ ॥
thith ghie hom jag sadh poojaa paeiai kaaraj sohai ||
With that ghee, sacred feasts and worship services are performed; all these efforts are blessed.
(੧੫੦-੬, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਗੁਰੂ ਸਮੁੰਦੁ ਨਦੀ ਸਭਿ ਸਿਖੀ ਨਾਤੈ ਜਿਤੁ ਵਡਿਆਈ ॥
guroo samundh nadhee sabh sikhee naathai jith vaddiaaee ||
The Guru is the ocean, and all His Teachings are the river. Bathing within it, glorious greatness is obtained.
(੧੫੦-੭, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਨਾਨਕ ਜੇ ਸਿਰਖੁਥੇ ਨਾਵਨਿ ਨਾਹੀ ਤਾ ਸਤ ਚਟੇ ਸਿਰਿ ਛਾਈ ॥੧॥
naanak jae sirakhuthhae naavan naahee thaa sath chattae sir shhaaee ||1||
O Nanak, if the shaven-headed ones do not bathe, then seven handfuls of ashes are upon their heads. ||1||
(Ang 149 and 150)
So in 10th Verse of Arihant Dev Avtar we have terms related to plucking hairs. With that memory loss occurs. No plan could be remembered. Plan misfires if instead of being remembering it, it is rattofied(it is from Indian English meaning, like parrot or parakeet ,without understanding some thing, just by repeating it, orally repeating the information. Example is good lot of people just repeating Gurbani, without even reading it or oral recitation(Bani Kanth) yet do not know that what is meant by it).Term Phurai is made by Phurna or thought in mind. Plan here did not become part of thought process.
ਸਭਹੂੰ ਹਾਥ ਮੋਚਨਾ ਦੀਏ ॥ ਸਿਖਾ ਹੀਣ ਦਾਨਵ ਬਹੁ ਕੀਏ ॥
Sabh-hoon haath mochnaa deee|| Sikhaa heen daanav bahu keee||
He caused all to hold the forceps for plucking hair and in this way he made many demons devoid of the lock of hair on the crown of the head.
Page 493, Line 10
ਸਿਖਾ ਹੀਣ ਕੋਈ ਸੰਤ੍ਰ ਨ ਫੁਰੈ ॥ ਜੋ ਕੋਈ ਜਪੈ ਉਲਟ ਤਿਹ ਪਰੈ ॥੧੦॥
Sikhaa heen koimantra na phuraee|| Jo koijapai ulat tih parai||10||
Those without hair or without the lock of hair on the crown of their heads could not remember any mantra and if anyone repeated the mantra, there was negative influence of the mantra on him.10.
Page 493, Line 11
So this memory loss was over come by Manu King and restored the memory by prevention of cutting of hairs.
As per Manu Samriti chapter 8, verse 379 we have cutting hair termed equal to death penalty.
So it was not any text but rules of keeping hairs which restored the memory, which was started by this Manu, the King.
As per Manu Samriti Chapter 12 Verse 122 to 125 we are told about form of God as one in all and one who sees that God in all makes that person being one with God.(it is merely a brief account)
It may sound similar to Gurmat but our ways are different. Das is sure no Missionary could explain that how is it different from Sikh way ?
Answer is that in Sikhs, it is by mercy of Akal and not the self deeds which make a person one with Akal(eternal God of Sikhs), That state is salvation while being alive.
Akal Bless.
The Sikh Affairs