Who is the actual writer of this text?
In start we find that writer says that after the Tenth Master went to unite with Akal various fake texts in his name were made. So what there are texts like Karani Nammah, Nasihat Nammah, Pran Sangali etc associated with First Master yet not in Shri Guru Granth Sahib Ji.
Fact is that whole of the text was there when Tenth Master was there and then it was called the book of Tenth Master. One such copy is at Patna Sahib and one such copy is in the possession of SGPC (this SGPC copies information is provided by Jathedar Takhat Harmandir Ji, Patna).
Both those copies are older then formation of Khalsa Panth and as a proof we have Jaffernammah, Khayal Patshahi Dasvi and First Svvaye of 33 Svvaye(Jagat Jot..) missing from them. As all these things come after Tenth Master left Anandpur Sahib.
Then writer gives three so called Brahmanical books as the base of this text. And he gives the name of Markandey Purana, Shrimad Bhagvat Purana and Shiv Purana. While the fact is that Puranas were written only for Shudras as they were not twice born so could not read Vedas. Further to it there are a great lot of difference between the Puranas mentioned above with the text of Shri Dasam Granth Sahib Ji, Like only Umamahima and Devi Mahatam of Shiv Purana and Markandev Purana(both are similar) is taken for Chadni Chritras and that also not ditto either. In Chubeees Avtar only the 10th Skandh of Shrimad Bhagvat is taken while dealing with Krishna Avtar. Rest many things are unprecedented like telling Shiv as Avtar of Vishnu while in Shiv Purana we have Vishnu as Avtar of Shiv with name Kamal(we have talk about Mahakal Avtar in previous chapter, this is first and Kamal husband of Kamala is last out of ten Avtars), Sun and Moon are here told as Avtar of Vishnu. Nowhere it is written that Kal takes incarnations as of demigoddess or other 24 forms and next forms of Braham’s and Rurda’s Avtar.
Then writer does another blunder when he says that Chritropakhyans and Hiqayats are based upon Shiv Purana as where in Shiv Purana we have story of Dutch Lady(Valandej Dei) or Biblical story of Yusuf –Zulekha ? There is a story related to Aurangzeb’s doughter, another with son of Shiva Ji Maratha. Perhaps writer has not read the text at all.
Fact is that at end of Ram Avtar, Charitropakhyan 266 verses 23,101 and there could be more examples where Puranas are belittled .
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Line 5
ਕੋਈ ਪੜ੍ਹਤ ਕੁਰਾਨ ਕੋ ਕੋਈ ਪੜ੍ਹਤ ਪੁਰਾਨ ॥
Kooo pa?hat Kuraan ko kooo pa?hat Puraan||
Someone studies the Quran and someone studies the
Puranas.
Line 6
ਕਾਲ ਨ ਸਕਤ ਬਚਾਇ ਕੈ ਫੋਕਟ ਧਰਮ ਨਿਦਾਨ ॥੪੭॥
Kaal na sakat bachaae kai phokat dharam nidaan||47||
Mere reading cannot save one from death. Therefore such works are vain and do not help at the time of death.47.
Line 7
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI
Line 8
ਕਈ ਕੋਟਿ ਮਿਲਿ ਪੜ੍ਹਤ ਕੁਰਾਨਾ ॥ ਬਾਚਤ ਕਿਤੇ ਪੁਰਾਨ ਅਜਾਨਾ ॥
Kaoo kottee mil(i) pa?hat Kuraanaa|| Baachat kite Puraan ajaanaa||
Millions of people recite the Quran and many study
Puranas witout understanding the crux.
Line 9
ਅੰਤ ਕਾਲ ਕੋਈ ਕਾਮ ਨ ਆਵਾ ॥ ਦਾਵ ਕਾਲ ਕਾਹੂ ਨ ਬਚਾਵਾ ॥੪੮॥
Ant kaal kooo kaam na aavaa|| Daav kaal kaahoo na bachaavaa||48||
It will be of no use at the time of death and none will be saved.48.
Line 10
(Vachitar Natak chapter 6)
Then writer says that poet is of Tantric faith which is absurd.
Few examples of poets opposing Tantric faith are given and list is not exhaustive.
ਕਰੇ ਕੋਟ ਕੋਊ ਧਰੇ ਕੋਟ ਓਟੰ ॥ ਬਚੈਗੋ ਨ ਕਿਉਹੂੰ ਕਰੈ ਕਾਲ ਚੋਟੰ ॥
Kare kot kooo dhare kot otang|| Bachaigo na kiuhoon karai kaal chotang||
Through one may erect millions of forts and may remain under their protection, even then, in the case of a blow of KAL, he will not be saved in any way.
Line 4
ਲਿਖੰ ਜੰਤ੍ਰ ਕੇਤੇ ਪੜ੍ਹੰ ਮੰਤ੍ਰ ਕੋਟੰ ॥ ਬਿਨਾ ਸਰਨ ਤਾਂ ਕੀ ਨਹੀ ਔਰ ਓਟੰ ॥੬੧॥
Likhang jantra kete pa?hang mantra kotang|| Binaa saran taan koo nahoo aur otang||61||
Though one may write many Yantras and recite millions of mantras, even then he cannot be saved. No other shelter can save one without His refuge.61.
Line 5
ਲਿਖੰ ਜੰਤ੍ਰ ਥਾਕੇ ਪੜ੍ਹੰ ਮੰਤ੍ਰ ਹਾਰੇ ॥ ਕਰੇ ਕਾਲ ਤੇ ਅੰਤ ਲੈ ਕੈ ਬਿਚਾਰੇ ॥
Likhang jantra thaake pa?hang mantra haare|| Kare kaal te ant lai kai bichaare||
The writers of Yantras have grown weary and the reciters of mantras have accepted defeat. But ultimately, they all have been destroyed by KAL.
Line 6
ਕਿਤਿਓ ਤੰਤ੍ਰ ਸਾਧੇ ਜੁ ਜਨਮੰ ਬਿਤਾਇਓ ॥ ਭਏ ਫੋਕਟੰ ਕਾਜ ਏਕੈ ਨ ਆਇਓ ॥੬੨॥
Kitio tantra saadhe ju janamang bitaaio|| Bhae phokatang kaaj ekai na aaio||62||
Many
Tantras have been tamed and in such endeavours one hath wasted his birth. All have become useless and none hath proved useful.62.
Line 7
(Vachitar Natak Sahib Chapter 1)
ਨ ਭੂਲ ਜੰਤ੍ਰ ਤੰਤ੍ਰ ਮੰਤ੍ਰ ਭਰਮ ਭੇਖ ਠਾਨੀਐ ॥੧॥੧੦੪॥
Na bhool jantra tantra mantra bharam bhekh thaaneeai||1||104||
Even by mistake He should not be considered in Yantras, tantrasa, mantras, illusions and guises.1.104.
Line 7
(Gyan Prabodh Sahib)
ਜੰਤ੍ਰ ਮੰਤ੍ਰ ਤੰਤ੍ਰ ਨ ਰਿਝਾਯਾ ॥
Jantra mantra tantra na rijhaayaa||
None of the Yantras, Mantras and
Tantras please Thee;
Line 2
ਭੇਖ ਕਰਤ ਕਿਨਹੂੰ ਨਹਿ ਪਾਯਾ ॥੧੭॥
Bhekh karat kinhoon nah(i) paayaa||17||
And none could realise Thee by adopting different guises.17.
Line 3
(Chaubees Avtar Sahib)
Chartropakhyan Sahib 266, verses 35,114
(while writing by will of God it has come to mind that in future term Sahib will be attached to all parts of Shri Dasham Granth Sahib, the references used before without postfix Sahib were written before this instance and may Akal forgive for this mistake but in future proper care will be taken in this regard).
Then he talks of a conspiracy that Anti Sikh forces have interpolated term Patshahi Dasvi to misguide Sikhs.
Issues he raises as follow:
- There has been use of term Mahala in past.
- The term Nanak is not used.
- Parbrahm Bhavani means demigoddess is termed as Parbrahm
- Usage of Rajasthan’s Dingal and Braj dialect while Guru was mostly living in Punjab.
- Names of poet as Ram, Syam and Kal ?
- Vulgar mentality with usage of Vammargi language.
So let us take 1st question :
In here writer says that just to misguide Sikhs Anti Sikh guys have cleverly put in Patshai Dasvi while there deception is cought by clver people like writer with name of Syam etc. appearing and no usage of Mahala.
While the fact is that the reason for the Fifth Master did compile Shri Guru Granth Sahib Ji was that he came to know that some people were using name Nanak in verse which were not at all unto Gurus. There are many veres otherwise also which are not included in Shri Guru Granth Sahib Ji therefore not deemed authentic by people like writer but have term Mahala and Nanak name as poet.
If people could do such deception in past and there are still many people who consider such text as the work of Guru, then those Anti Sikhs forces should have followed the precedent already in action to misguide the Sikhs successfully then to go in for such a way which could make them caught so easily. Example of such text could be Bhai Bala Janam Sakhi, Nasihat Nammah, Paintees Akhari(outside Shri Guru Granth Sahib Ji) etc.
So from above example we find that there are verses with poet name as Nanak and Mahla also written but could not be proved to be authentic by many.
While in Shri Guru Granth Sahib Ji, we have some examples where name Nanak is not at all used.
(੪੬੩-੧, ਵਾਰ-ਆਸਾ, ਮ ੨)
ਮਹਲਾ ੨ ॥
mehalaa 2 ||
Second Mehl:
1 null null
(੪੬੩-੧, ਵਾਰ-ਆਸਾ, ਮ ੨)
ਜੇ ਸਉ ਚੰਦਾ ਉਗਵਹਿ ਸੂਰਜ ਚੜਹਿ ਹਜਾਰ ॥
jae so chandhaa ougavehi sooraj charrehi hajaar ||
If a hundred moons were to rise, and a thousand suns appeared,
1 Aasaa Guru Angad Dev
(੪੬੩-੧, ਵਾਰ-ਆਸਾ, ਮ ੨)
ਏਤੇ ਚਾਨਣ ਹੋਦਿਆਂ ਗੁਰ ਬਿਨੁ ਘੋਰ ਅੰਧਾਰ ॥੨॥
eaethae chaanan hodhiaaan gur bin ghor andhhaar ||2||
even with such light, there would still be pitch darkness without the Guru. ||2||
1 Aasaa Guru Angad Dev
(Ang 463)
Then verses without Mahala
(੫੩੧-੧, ਦੇਵਗੰਧਾਰੀ, ਮ ੫)
ਦੇਵਗੰਧਾਰੀ ੫ ॥
dhaevagandhhaaree 5 ||
Dayv-Gandhaaree, Fifth Mehl:
1 null null
(੫੩੧-੨, ਦੇਵਗੰਧਾਰੀ, ਮ ੫)
ਮਾਈ ਜੋ ਪ੍ਰਭ ਕੇ ਗੁਨ ਗਾਵੈ ॥
maaee jo prabh kae gun gaavai || safal aaeiaa jeevan fal thaa ko paarabreham liv laavai ||1|| rehaao ||
O mother, how fruitful is the birth of one who sings the Glories of God, and enshrines love for the Supreme Lord God. ||1||Pause||
1 Dev Gandhaaree Guru Arjan Dev
(Ang 531)
Then what about Japu Ji Sahib ?
Then what does Patshahi means and what does Mahala means ?
Former means emperorship while later means palace. Both signify the ruler which in this case is Akal, the God. Fact is that like we have press release of Bucking Ham Palace will mean the saying of ruler so which mean the saying to queen.
Then if Tenth Master could have surname “Singh” unlike the previous nine Masters then why can not he use this title of Patshahi Dasvi.
Can writer dare control the authority of the Tenth Master ?
Coming to usage of Mahla often by Six Masters. Fifth Master used this Mahala word for himself, then why can not Ninth Master use the same for him. Then if Tenth Master gets the verse unto Ninth Master,which have Mahal Nauvan(9th) written on them, then there is no way he could change it. Yes he could have his own style. Further to it as per some missionary how could the Ninth Master be careless that he does not places his own verses into Shri Guru Granth Sahib Ji? So Tenth Master only prepared the copies of that final version at Damdam Sahib, so they are called Damdami version.
But even if we go by convention, if Ninth Master gives his heading the term Mahala, Tenth Master will respect the Ninth Master and let Mahala remain but he could change his work.
Likewise he may not add his verses in Shri Guru Granth Sahib Ji, as he is second compiler unlike the Fifth Master, who was the original compiler so Fifth Master may not find reluctance to add his own verse while as mark of respect to elder Tenth Master may not add his verses.
Another reason could be adding in whole of his work will make volume too much, with divergent subjects that it would be difficult to handle, carry or to study in those times when Sikhs are at constant wars.
Then if he had added even one of his verse in Shri Guru Granth Sahib Ji, then people like writer would have said that only that verse is authentic rest is not.
Then why is not word Nanak used and why names like Ram, Syam and Kal are given.
As we all know that Gurbani is words of God.
(੭੨੨-੧੬, ਤਿਲਗ, ਮ ੧)
ਤਿਲੰਗ ਮਹਲਾ ੧ ॥
thilang mehalaa 1 ||
Tilang, First Mehl:
16 null null
(੭੨੨-੧੬, ਤਿਲਗ, ਮ ੧)
ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥
jaisee mai aavai khasam kee baanee thaisarraa karee giaan vae laalo ||
As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo.
16 Tilang Guru Nanak Dev
(Ang 722)
Yet many people by the time of Guru had started the personal worship of First Master, due to the word Nanak in Shri Guru Granth Sahib like Udasis, Nanak Shahi Hindus and perhaps rebels like Hindaliyes, Dheermaliye, Mine, Ramraye etc as their heads them selves wanted the followers to worship them(heads) so they started this with one at peak ie Baba Nanak, Present Day Sants also follow same policy.
To undo this it was made clear cut that this is the work of God and not Human, name of God are used.
First let us see what Tenth Master say about his being one with God.
ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਸਿਆ ਭਯੋ ॥ ਦ੍ਵੈ ਤੇ ਏਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ ॥
Ih bidh(i) karat tapasiaa bhayo|| Dvai te ek roop hvai gayo||
In this way, my meditation reached its zenith and I became One with the Omnipotent Lord.
Page 132, Line 6
(Vachitar Natak Sahib, 6.3)
ਚੌਪਈ ॥
Chaupaoo||
CHAUPI
Page 136, Line 12
ਇਹ ਕਾਰਨਿ ਪ੍ਰਭ ਮੋਹਿ ਪਠਾਯੋ ॥ ਤਬ ਮੈ ਜਗਤ ਜਨਮ ਧਰਿ ਆਯੋ ॥
Ih karan(i) Prabh moh(i) pathaayo|| Tab mai jagat janam dhar(i) aayo||
For this reason the Lord sent me and I was born in this world.
Page 136, Line 13
ਜਿਮ ਤਿਨ ਕਹੀ ਤਿਨੈ ਤਿਮ ਕਹਿਹੋਂ ॥ ਅਉਰ ਕਿਸੂ ਤੇ ਬੈਰ ਨ ਗਹਿਹੋਂ ॥੩੧॥
Jim tin kahoo tinai tim kahihon|| Aur kisoo te bair na gahihon||31||
Whatever the Lord said, I am repeating the same unto you, I do not bear enmity with anyone.31.
Page 136, Line 14
(Vachitar Natak Sahib, 6.31)
ਜੋ ਪ੍ਰਭ ਜਗਤਿ ਕਹਾ ਸੋ ਕਹਿਹੋਂ ॥ ਮ੍ਰਿਤ ਲੋਕ ਤੇ ਮੋਨ ਨ ਰਹਿਹੋਂ ॥੩੩॥
Jo Prabh jagat(i) kahaa so kahihon|| Mrit lok te mon na rahihoaan||33||
Whatever the Lord of the world said, I say the same unto you, I cannot remain silent in this abode of death.33.
Page 137, Line 4
(Vachitar Natak Sahib, 6.33)
ਜਟਾ ਨ ਸੀਸ ਧਾਰਿਹੋਂ ॥ ਨ ਮੁੰਦ੍ਰਕਾ ਸੁਧਾਰਿਹੋਂ ॥
Jataa na soos dhaarihon|| Na mundrakaa sudhaarihon||
I do not wear matted hair on my head, nor do I put rings in my ears.
Page 137, Line 10
ਨ ਕਾਨ ਕਾਹੂ ਕੀ ਧਰੋਂ ॥ ਕਹਿਓ ਪ੍ਰਭੂ ਸੁ ਮੈ ਕਰੋਂ ॥੩੬॥
Na kaan kaahoo koo dharon|| Kahio Prabhoo su mai karon||36||
I do not pay attention to anyone else, all my actions are at the bidding of the Lord.36.
Page 137, Line 11
ਭਜੋਂ ਸੁ ਏਕ ਨਾਮਯੰ ॥ ਜੁ ਕਾਮ ਸਰਬ ਠਾਮਯੰ ॥
Bhajon sue k naamayang|| Ju kaam sarab thaamayang||
I recite only the Name of the Lord, which is useful at all places.
Page 137, Line 12
ਨ ਜਾਪ ਆਨ ਕੋ ਜਪੋ ॥ ਨ ਅਉਰ ਥਾਪਨਾ ਥਪੋ ॥੩੭॥
Na jaap aan ko jaapo|| Na aur thaapnaa thapo||37||
I do not meditate on anyone else, nor do I seek assistance from any other quarter.37.
Page 137, Line 13
ਬਿਅੰਤ ਨਾਮ ਧਿਆਇ ਹੋਂ ॥ ਪਰਮ ਜੋਤਿ ਪਾਇ ਹੋਂ ॥
Biant naam dhiaae hon|| Param jot(i) paae(i) hon||
I recite infinite Names and attain the Supreme light.
Page 137, Line 14
ਨ ਧਿਆਨ ਆਨ ਕੋ ਧਰੋਂ ॥ ਨ ਨਾਮ ਆਨ ਉਚਰੋਂ ॥੩੮॥
Na dhiaan aan ko dharon|| Na naam aan ucharon||38||
I do not meditate on anyone else, nor do I repeat the Name of anyone else.38.
Page 138, Line 1
ਤਵੱਕ ਨਾਮ ਰੱਤਿਯੰ ॥ ਨ ਆਨ ਮਾਨ ਮੱਤਿਯੰ ॥
Tavakk naam rattiyaang|| Na aan maan mattiyang||
I am absorbed only in the Name of the Lord, and honour none else.
Page 138, Line 2
ਪਰੱਮ ਧਿਆਨ ਧਾਰੀਯੰ ॥ ਅਨੰਤ ਪਾਪ ਟਾਰੀਯੰ ॥੩੯॥
Paramm dhiaan dhaaroohang|| Anant paap taariyang||39||
By meditating on the Supreme, I am absolved of infinite sins.39.
Page 138, Line 3
ਤੁਮੇਵ ਰੂਪ ਰਾਚਿਯੰ ॥ ਨ ਆਨ ਦਾਨ ਮਾਚਿਯੰ ॥
Tumev roop raachiyang|| Na aan daan maachiyang||
I am absorbed only in His Sight, and do not attend to any other charitable action.
Page 138, Line 4
ਤਵੱਕ ਨਾਮ ਉਚਾਰਿਯੰ ॥ ਅਨੰਤ ਦੂਖ ਟਾਰਿਯੰ ॥੪੦॥
Tavakk naam uchaariyang|| Anant dookh taariyang||40||
By uttering only His Name, I am absolved of infinite sorrows.40.
Page 138, Line 5
(Vachitar Natak Sahib 6.36-40)
ਇਹ ਕਾਰਨ ਪ੍ਰਭੁ ਹਮੈ ਬਨਾਯੋ ॥ ਭੇਦੁ ਭਾਖਿ ਇਹੁ ਲੋਕ ਪਠਾਯੋ ॥
Eh kaaran Prabh(u) hamai banaayo|| Bhed(u) bhaakh(i) eh(u) lok pathaayo||
For this reason the Lord created me and sent me in this world, telling me the secret.
Page 139, Line 13
ਜੋ ਤਿਨ ਕਹਾ ਸੁ ਸਭਨ ਉਚਰੋਂ ॥ ਡਿੰਭ ਵਿੰਭ ਕਛੁ ਨੈਕ ਕ ਕਰੋਂ ॥੫੦॥
Jo tin kahaa su sabhan ucharon|| ?inbh vinbh kachh(u) naik na karon||50||
Whatever He told me, I say unto you, there is not even a little heresay in it.50.
Page 139, Line 14
(Vachitar Natak Sahib 6.50)
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 141, Line 8
ਜੋ ਨਿਜ ਪ੍ਰਭ ਮੋ ਸੋ ਕਹਾ ਸੋ ਕਹਿਹੋਂ ਜਗ ਮਾਹਿ ॥
Jo nij Prabh mo so kahaa so kahihon jag maah(i)||
Whatever my Lord said to me, I say the same in the world.
Page 141, Line 9
ਜੋ ਤਿਹ ਪ੍ਰਭ ਕੋ ਧਿਆਇ ਹੈ ਅੰਤ ਸੁਰਗ ਕੋ ਜਾਹਿ ॥੫੯॥
Jo tih Prabh ko dhiaae hai ant surg ko jaah(i)||59||
Those who have meditated on the Lord, ultimately go to heaven.59.
Page 141, Line 10
(Vachitar Natak Sahib 6.59)
Reason for his not using his Name Nanak is by the fact that in case this happened then later one people would have started to worship him as happened in other cases as told below.(He rather made people stop the personal worship of Baba Nanak with writing his text).
ਸਭ ਅਪਨੀ ਅਪਨੀ ਉਰਝਾਨਾ ॥ ਪਾਰਬ੍ਰਹਮ ਕਾਹੂ ਨ ਪਛਾਨਾ ॥
Sabh apniapniurjhaanaa|| Paarbhaanaa kaahoo na pachhaanaa||
Everyone placed his own interest first and foremost and did not comprehend the Supreme Brahman.
Page 136, Line 2
ਤਪ ਸਾਧਤ ਹਰਿ ਮੋਹਿ ਬੁਲਾਯੋ ॥ ਇਮ ਕਹਿ ਕੈ ਇਹ ਲੋਕ ਪਠਾਯੋ ॥੨੮॥
Tap saadhat Har(i) moh(i) bulaayo|| Im kah(i) kai eh lok pathaayo||28||
When I was busy in the austere devotion, the Lord called me and sent me to this world with the following words.28.
Page 136, Line 3
(Vachitar Natak Sahib, 6.28)
ਜੇ ਜੇ ਭਏ ਪਹਿਲ ਅਵਤਾਰਾ ॥ ਆਪੁ ਆਪੁ ਤਿਨ ਜਾਪੁ ਉਚਾਰਾ ॥
Je je bhae pahil avtaaraa|| aap(u) aap(u) tin jaap(u) uchaaraa||
All the earlier incarnations caused only their names to be remembered.
Page 138, Line 13
ਪ੍ਰਭ ਦੋਖੀ ਕੋਈ ਨ ਬਿਦਾਰਾ ॥ ਧਰਮ ਕਰਨ ਕੋ ਰਾਹੁ ਨ ਡਾਰਾ ॥੪੪॥
Prabh dokhoo kooo na bidaaraa|| Dharam karan ko raah(u) na ?aaraa||44||
They did not strike the tyrants and did not make them follow th path of Dharma.44.
Page 138, Line 14
(Vachitar Natak Sahib, 6.44)
He tells that of someone calls him God then that person will God to lake of hell(6.32 Vachitar Natak Sahib)
Further before Guru also gives more info about Words from God.
ਅਬ ਜੋ ਜੋ ਮੈਂ ਲਖੇ ਤਮਾਸਾ ॥ ਸੋ ਸੋ ਕਰੋ ਤੁਮੈ ਅਰਦਾਸਾ ॥
Ab jo jo main lakhe tamaasaa|| So so karo tumai ardaasaa||
All hose spectacles which have been visualized by me, I dedicate all of them to Thee.
Page 173, Line 13
ਜੋ ਪ੍ਰਭ ਕਿਰਪਾ ਕਟਾਛ ਦਿਖੈਹੈ ॥ ਸੋ ਤਵ ਦਾਸ ਉਚਾਰਤ ਜੈਹੈ ॥੩॥
Jo Prabh kirpaa kataachh dikhaihai|| So tav daas uchaarat jaihai||3||
If Thou castest Thy Merciful glance at me, then Thy Servant shall utter all.3.
Page 173, Line 14
ਜਿਹ ਜਿਹ ਬਿਧ ਮੈ ਲਖੇ ਤਮਾਸਾ ॥ ਚਾਹਤ ਤਿਨ ਕੋ ਕੀਯੋ ਪ੍ਰਕਾਸਾ ॥
Jih jih bidh mai lakhe tamaasaa|| Chaahat tin ko kooo prakaasaa||
The kinds of spectacles that I have seen, I want to enlighten (the world) about them.
Page 174, Line 1
ਜੋ ਜੋ ਜਨਮ ਪੂਰਬਲੇ ਹੇਰੇ ॥ ਕਹਿਹੋ ਸੁ ਪ੍ਰਭੁ ਪਰਾਕ੍ਰਮ ਤੇਰੇ ॥੪॥
Jo jo janam poorbale bere|| Kahiho su Prabh(u) praakram tere||4||
All the past lives that have peeped into, I shall speak about them with Thy Power.4.
Page 174, Line 2
(Vachitar Natak Sahib 14.3 and 14.4)
ਮਨੂਆ ਗੁਰ ਮੁਰਿ ਮਨਸਾ ਮਾਈ ॥ ਜਿਨ ਮੋ ਕੋ ਸੁਭ ਕ੍ਰਿਆ ਪੜ੍ਹਾਈ ॥੫॥
Manooaa gur mur(i) mansaa maaoo|| Jin mo ko subh kriaa pa?haaoo||5||
The mind is my Guru and the discriminating intellect, the Guru’s wife is my mother, who hath taught me all about good deeds.5.
Page 174, Line 4
ਜਬ ਮਨਸਾ ਮਨ ਮਯਾ ਬਿਚਾਰੀ ॥ ਗੁਰ ਮਨੂਆ ਕਹ ਕਹਿਯੋ ਸੁਧਾਰੀ ॥
Jab mansaa man mayaa bichaaroo|| Gur manooaa kah kahiyo sudhaaroo||
When I (as mind) reflected on the kindness of the discriminating intellect, the Guru0mind uttered his refined statement.
Page 174, Line 5
ਜੇ ਜੇ ਚਰਿਤ ਪੁਰਾਤਨ ਨਹੇ ॥ ਤੇ ਤੇ ਅਬ ਚਹੀਅਤ ਹੈ ਕਹੇ ॥੬॥
Je je charit puraatan lahe|| Te te ab chahooat hai kahe||6||
All the wonderful things that were comprehended by the ancient sages, I want to speak about all of them.6.
Page 174, Line 6
ਸਰਬ ਕਾਲ ਕਰਣਾ ਤਬ ਭਰੇ ॥ ਸੇਵਕ ਜਾਨ ਦਯਾ ਰਸ ਢਰੇ ॥
Sarab kaal karnaa tab bhare|| Sevak jaan dayaa ras ?hare||
Then my Lord, Destroyer of all, was filled with kindness and considering me as His servant, He was gracefully pleased.
Page 174, Line 7
ਜੋ ਜੋ ਜਨਮ ਪੂਰਬਲੋ ਭਯੋ ॥ ਸੋ ਸੋ ਸਭ ਸਿਮਰਣ ਕਰ ਦਯੋ ॥੭॥
Jo jo janam poorbalo bhayo|| So so sabh simran kar dayo||7||
The births of all the incarnations in the previous ages, He hath caused me to remember all of them.7.
Page 174, Line 8
ਮੋ ਕੌ ਇਤੀ ਹੁਤੀ ਕਹ ਸੁੱਧੰ ॥ ਜਸ ਪ੍ਰਭ ਦਈ ਕ੍ਰਿਪਾ ਕਰਿ ਬੁੱਧੰ ॥
Mo kau itoo hutoo kah suddhang|| Jas Prabh daoo kripaa kar(i) buddhang||
How could I have all this information? The Lord mercifully gave such intellect.
Page 174, Line 9
ਸਰਬ ਕਾਲ ਤਬ ਭਏ ਦਇਆਲਾ ॥ ਲੋਹ ਰਛ ਹਮ ਕੋ ਸਬ ਕਾਲਾ ॥੮॥
Sarab kaal tab bhae daiaalaa|| Loh rachh ham ko sab kaalaa||8||
My Lord, the Destroyer of all, then became Benevolent, At all times, I gave the Protection of at that steel-incarnated Lord.8.
Page 174, Line 10
ਸਰਬ ਕਾਲ ਰੱਛਾ ਸਬ ਕਾਲ ॥ ਲੋਹ ਰੱਛ ਸਰਬਦਾ ਬਿਸਾਲ ॥
Sarab kaal rachchhaa sab kaal|| Loh rachchh sarbadaa bisaal||
At all times, Lord, Destroyer of all, protects me. That All-Pervading Lord is my Protector like Steel.
Page 174, Line 11
ਢੀਠ ਭਯੋ ਤਵ ਕ੍ਰਿਪਾ ਲਖਾਈ ॥ ਐਂਡੋ ਫਿਰੋ ਸਭਨ ਭਯੋ ਰਾਈ ॥੯॥
?hooth bhayo tav kripaa lakhaaoo|| Ain?o phiro sabhan bhayo raaoo||9||
Comprehending Thy Kindness, I have become fearless and in my pride, I consider myself as the king of all. 9.
Page 174, Line 12
ਜਿਹ ਜਿਹ ਬਿਧ ਜਨਮਨ ਸੁਧਿ ਆਈ ॥ ਤਿਮ ਤਿਮ ਕਹੇ ਗਿਰੰਥ ਬਨਾਈ ॥
Jih jih bidh janman sudh(i0 aaoo|| Tim tim kahe giranth bannoo||
The way in which I came to know about the births of incarnations, in the same manner, I have rendered them in books.
Page 174, Line 13
ਪ੍ਰਥਮੇ ਸਤਿਜੁਗ ਜਿਹ ਬਿਧਿ ਲਹਾ ॥ ਪ੍ਰਥਮੇ ਦੇਬਿ ਚਰਿਤ੍ਰ ਕੋ ਕਹਾ ॥੧੦॥
Prathme satijug jih bidh(i) lahaa|| Prathme deb(i) charitra ko kahaa||10||
The way, in which I came to know about Satyuga, I have narrated it in the first poem of the miraculous feats of the goddess.10.
Page 174, Line 14
(Vachitar Natak Sahib 14.5-10)
Likewise in Chartropakhyan Sahib 1, verse 46, God is prayed to come out like wave of river of sentences.
Then name of God over here is Kal,Syam and Ram see the examples below.
ਕਹੂੰ ਦੇਵਬਾਨੀ ਕਹੂੰ ਸਾਰਦਾ ਭਵਾਨੀ ਕਹੂੰ ਮੰਗਲਾ ਮਿੜਾਨੀ ਕਹੂੰ ਸਿਆਮ ਕਹੂੰ ਸੇਤ ਹੋ ॥
Kahoon devbaanoo kahoon Saardaa Bhavaanoo kahoon Manglaa miraanookahoon siaam kahoon set ho||
Somewhere Thou art the divine speech, somewhere Sarada and Bhavani, somewhere Durga, the trampler of corpses, somewhere in
black colour and somewhere in white colour.
Line 9
(Akalustat Sahib ..4..14..)
ਸੁਭੰ ਰੂਪ ਸਿਆਮੰ ॥ ਮਹਾ ਸੋਭ ਧਾਮੰ ॥
Subhang roop siaamang|| Mahaa sobh dhaamang||
His dark form looks elegant and is the abode of Great Glory.
Line 1
(Vachitar Natak Sahib 1.34)
(੧੩੬੪-੭, ਚਉਬੋਲੇ, ਮ ੫)
ਕਮਲ ਨੈਨ ਅੰਜਨ ਸਿਆਮ ਚੰਦ੍ਰ ਬਦਨ ਚਿਤ ਚਾਰ ॥
kamal nain anjan siaam chandhr badhan chith chaar ||
My Lord has lotus-eyes; His Face is so beautifully adorned.
7 Chaubolay Guru Arjan Dev
(Ang 1364)
(Tern Anjan here refers to mammon and with term Siam or dark Akal manifest self in mammon )
(੧੨੫੩-੧੪, ਸਾਰਗ, ਭਗਤ ਸੂਰਦਾਸ ਜੀ, ਮ ੫)
ਸਿਆਮ ਸੁੰਦਰ ਤਜਿ ਆਨ ਜੁ ਚਾਹਤ ਜਿਉ ਕੁਸਟੀ ਤਨਿ ਜੋਕ ॥
siaam sundhar thaj aan j chaahath jio kusattee than jok ||
But one who forsakes the elegantly beautiful Lord, and harbors desire for anything else, is like a leech on the body of a leper.
14 Sarang Saint Soordas
(Ang 1253)
In previous parts referances for Shri Guru Granth Sahib with usage of Kal is given while term Ram could be see in Japu Ji Sahib(Ang 8) also for Akal.
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Line 4
ਇਨ ਮਹਿ ਸ੍ਰਿਸਟਿ ਸੁ ਦਸ ਅਵਤਾਰਾ ॥
In maih sristtee su das avtaaraa||
In this creation is included the world and the ten incarnations;
Line 5
ਜਿਨ ਮਹਿ ਰਮਿਯਾ ਰਾਮ ਹਮਾਰਾ ॥
Jin maih ramiyaa Raam hamaaraa||
Within them pervades our Lord;
Line 6
ਅਨਤ ਚਤੁਰਦਸ ਗਨ ਅਵਤਾਰੂ ॥
Anat chaturdas gan avtaaroo||
Besides ten, other fourteen incarnations are also reckoned;
Line 7
ਕਹੋ ਜੁ ਤਿਨ ਤਿਨ ਕੀਏ ਅਖਾਰੂ ॥੪॥
Kaho ju tin tin keee akhaaroo||4||
And I describe the performance of all them.4.
Line 8
(Chaubees Avtar Sahib verse 4)
ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Line 1
ਅੰਤ ਕਰਤ ਸਭ ਜਗ ਕੋ ਕਾਲਾ ॥
Ant karat sabh jag ko kaalaa||
At time Thou destroyest the universe;
Line 2
ਨਾਮੁ ਕਾਲ ਤਾ ਤੇ ਜਗ ਡਾਲਾ ॥
Naam(u) kaal taa te jag ?aalaa||
Therefore the world hath named you KAL (the Destroyer Lord);
Line 3
ਸਮੈ ਸੰਤ ਪਰ ਹੋਤ ਸਹਾਈ ॥
Samai sant par hot sahaaee||
Thou hast been helping all the saints;
Line 4
ਤਾ ਤੇ ਸੰਖਯਾ ਸੰਤ ਸੁਨਾਈ ॥੯॥
Taa te sankhyaa sant sunaaee||9||
Therefore the saints have reckoned Thy incarnations.9.
Line 5
(Chaubees Avtar Sahib verse 9)
So by not using name Nanak and using the names for did let the Tenth Master instruct the world that they should not deem Shri Guru Granth Sahib, as work of any human but of God and no personal worship of Baba Nanak is needed.
Then coming to the problem of related Dingal style of Rajsthan and Braj Bhasha, why did Guru used this ? while he did much of his life in Punjab.
Before we move further, there is a question to writer.
We have Var Durga Ki, Khyal Patshahi Dasvi, Part of Charitropakhyan 12 ie Verse 6 in Punjabi, then by this logic will writer take it as work of Tenth Master.
Let us give some examples from Shri Guru Granth Sahib Ji.
(੭੨੩-੧੨, ਤਿਲਗ, ਮ ੫)
ਤਿਲੰਗ ਮਹਲਾ ੫ ਘਰੁ ੧
thilang mehalaa 5 ghar 1
Tilang, Fifth Mehl, First House:
13 null null
(੭੨੩-੧੩, ਤਿਲਗ, ਮ ੫)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
13 null null
(੭੨੩-੧੩, ਤਿਲਗ, ਮ ੫)
ਖਾਕ ਨੂਰ ਕਰਦੰ ਆਲਮ ਦੁਨੀਆਇ ॥
khaak noor karadhan aalam dhuneeaae ||
The Lord infused His Light into the dust, and created the world, the universe.
13 Tilang Guru Arjan Dev
(੭੨੩-੧੪, ਤਿਲਗ, ਮ ੫)
ਅਸਮਾਨ ਜਿਮੀ ਦਰਖਤ ਆਬ ਪੈਦਾਇਸਿ ਖੁਦਾਇ ॥੧॥
asamaan jimee dharakhath aab paidhaaeis khudhaae ||1||
The sky, the earth, the trees, and the water - all are the Creation of the Lord. ||1||
14 Tilang Guru Arjan Dev
(੭੨੩-੧੪, ਤਿਲਗ, ਮ ੫)
ਬੰਦੇ ਚਸਮ ਦੀਦੰ ਫਨਾਇ ॥
bandhae chasam dheedhan fanaae ||
O human being, whatever you can see with your eyes, shall perish.
14 Tilang Guru Arjan Dev
(੭੨੩-੧੪, ਤਿਲਗ, ਮ ੫)
ਦੁਨਂ *
ੀਆ ਮੁਰਦਾਰ ਖੁਰਦਨੀ ਗਾਫਲ ਹਵਾਇ ॥ ਰਹਾਉ ॥
dhunanaeeaa muradhaar khuradhanee gaafal havaae || rehaao ||
The world eats dead carcasses, living by neglect and greed. ||Pause||
14 Tilang Guru Arjan Dev
(੭੨੩-੧੫, ਤਿਲਗ, ਮ ੫)
ਗੈਬਾਨ ਹੈਵਾਨ ਹਰਾਮ ਕੁਸਤਨੀ ਮੁਰਦਾਰ ਬਖੋਰਾਇ ॥
gaibaan haivaan haraam kusathanee muradhaar bakhoraae ||
Like a goblin, or a beast, they kill and eat the forbidden carcasses of meat.
15 Tilang Guru Arjan Dev
(੭੨੩-੧੫, ਤਿਲਗ, ਮ ੫)
ਦਿਲ ਕਬਜ ਕਬਜਾ ਕਾਦਰੋ ਦੋਜਕ ਸਜਾਇ ॥੨॥
dhil kabaj kabajaa kaadharo dhojak sajaae ||2||
So control your urges, or else you will be seized by the Lord, and thrown into the tortures of hell. ||2||
15 Tilang Guru Arjan Dev
(੭੨੩-੧੬, ਤਿਲਗ, ਮ ੫)
ਵਲੀ ਨਿਆਮਤਿ ਬਿਰਾਦਰਾ ਦਰਬਾਰ ਮਿਲਕ ਖਾਨਾਇ ॥
valee niaamath biraadharaa dharabaar milak khaanaae ||
Your benefactors, presents, companions, courts, lands and homes
16 Tilang Guru Arjan Dev
(੭੨੩-੧੬, ਤਿਲਗ, ਮ ੫)
ਜਬ ਅਜਰਾਈਲੁ ਬਸਤਨੀ ਤਬ ਚਿ ਕਾਰੇ ਬਿਦਾਇ ॥੩॥
jab ajaraaeel basathanee thab ch kaarae bidhaae ||3||
- when Azraa-eel, the Messenger of Death seizes you, what good will these be to you then? ||3||
16 Tilang Guru Arjan Dev
(੭੨੩-੧੭, ਤਿਲਗ, ਮ ੫)
ਹਵਾਲ ਮਾਲੂਮੁ ਕਰਦੰ ਪਾਕ ਅਲਾਹ ॥
havaal maaloom karadhan paak alaah ||
The Pure Lord God knows your condition.
17 Tilang Guru Arjan Dev
(੭੨੩-੧੭, ਤਿਲਗ, ਮ ੫)
ਬੁਗੋ ਨਾਨਕ ਅਰਦਾਸਿ ਪੇਸਿ ਦਰਵੇਸ ਬੰਦਾਹ ॥੪॥੧॥
bugo naanak aradhaas paes dharavaes bandhaah ||4||1||
O Nanak, recite your prayer to the holy people. ||4||1||
17 Tilang Guru Arjan Dev
(Ang 723)
Over here we find usage of Farsi.
(੧੩੫੩-੧੫, ਸਹਸਕ੍ਰਿਤੀ, ਮ ੫)
ਸਲੋਕ ਸਹਸਕ੍ਰਿਤੀ ਮਹਲਾ ੫
salok sehasakirathee mehalaa 5
Shalok Sehskritee , Fifth Mehl:
15 null null
(੧੩੫੩-੧੬, ਸਹਸਕ੍ਰਿਤੀ, ਮ ੫)
ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sath naam karathaa purakh nirabho niravair akaal moorath ajoonee saibhan gur prasaadh ||
One Universal Creator God. Truth Is The Name. Creative Being Personified. No Fear. No Hatred. Image Of The Undying. Beyond Birth. Self-Existent. By Guru's Grace:
15 null null
(੧੩੫੩-੧੭, ਸਹਸਕ੍ਰਿਤੀ, ਮ ੫)
ਕਤੰਚ ਮਾਤਾ ਕਤੰਚ ਪਿਤਾ ਕਤੰਚ ਬਨਿਤਾ ਬਿਨੋਦ ਸੁਤਹ ॥
kathanch maathaa kathanch pithaa kathanch banithaa binodh sutheh ||
Who is the mother, and who is the father? Who is the son, and what is the pleasure of marriage?
17 Sehaskritee Guru Arjan Dev
(੧੩੫੩-੧੭, ਸਹਸਕ੍ਰਿਤੀ, ਮ ੫)
ਕਤੰਚ ਭ੍ਰਾਤ ਮੀਤ ਹਿਤ ਬੰਧਵ ਕਤੰਚ ਮੋਹ ਕੁਟੰਬ੍ਯ੍ਯਤੇ ॥
kathanch bhraath meeth hith bandhhav kathanch moh kuttanbyathae ||
Who is the brother, friend, companion and relative? Who is emotionally attached to the family?
17 Sehaskritee Guru Arjan Dev
(੧੩੫੩-੧੮, ਸਹਸਕ੍ਰਿਤੀ, ਮ ੫)
ਕਤੰਚ ਚਪਲ ਮੋਹਨੀ ਰੂਪੰ ਪੇਖੰਤੇ ਤਿਆਗੰ ਕਰੋਤਿ ॥
kathanch chapal mohanee roopan paekhanthae thiaagan karoth ||
Who is restlessly attached to beauty? It leaves, as soon as we see it.
18 Sehaskritee Guru Arjan Dev
(੧੩੫੩-੧੮, ਸਹਸਕ੍ਰਿਤੀ, ਮ ੫)
ਰਹੰਤ ਸੰਗ ਭਗਵਾਨ ਸਿਮਰਣ ਨਾਨਕ ਲਬਧ੍ਯ੍ਯੰ ਅਚੁਤ ਤਨਹ ॥੧॥
rehanth sang bhagavaan simaran naanak labadhhyan achuth thaneh ||1||
Only the meditative remembrance of God remains with us. O Nanak, it brings the blessings of the Saints, the sons of the Imperishable Lord. ||1||
18 Sehaskritee Guru Arjan Dev
(Ang 1353)
(੧੩੬੦-੪, ਗਾਥਾ, ਮ ੫)
ਮਹਲਾ ੫ ਗਾਥਾ
mehalaa 5 gaathhaa
Fifth Mehl, Gaat'haa:
5 null null
(੧੩੬੦-੫, ਗਾਥਾ, ਮ ੫)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
5 null null
(੧੩੬੦-੬, ਗਾਥਾ, ਮ ੫)
ਕਰਪੂਰ ਪੁਹਪ ਸੁਗੰਧਾ ਪਰਸ ਮਾਨੁਖ੍ਯ੍ਯ ਦੇਹੰ ਮਲੀਣੰ ॥
karapoor puhap sugandhhaa paras maanukhy dhaehan maleenan ||
Camphor, flowers and perfume become contaminated, by coming into contact with the human body.
6 Gathaa Guru Arjan Dev
(੧੩੬੦-੬, ਗਾਥਾ, ਮ ੫)
ਮਜਾ ਰੁਧਿਰ ਦ੍ਰੁਗੰਧਾ ਨਾਨਕ ਅਥਿ ਗਰਬੇਣ ਅਗ੍ਯ੍ਯਾਨਣੋ ॥੧॥
majaa rudhhir dhraagandhhaa naanak athh garabaen agyaanano ||1||
O Nanak, the ignorant one is proud of his foul-smelling marrow, blood and bones. ||1||
6 Gathaa Guru Arjan Dev
(Ang 1360)
Over here the older language of Ampbransha, nearer to Sanskrit is used.
(੧੨-੬, ਆਸਾ, ਮ ੫)
ਆਸਾ ਮਹਲਾ ੫ ॥
aasaa mehalaa 5 ||
Aasaa, Fifth Mehl:
6 null null
(੧੨-੬, ਆਸਾ, ਮ ੫)
ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥
bhee paraapath maanukh dhaehureeaa ||
This human body has been given to you.
6 Aasaa Guru Arjan Dev
(੧੨-੬, ਆਸਾ, ਮ ੫)
ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥
gobindh milan kee eih thaeree bareeaa ||
This is your chance to meet the Lord of the Universe.
6 Aasaa Guru Arjan Dev
(੧੨-੬, ਆਸਾ, ਮ ੫)
ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥
avar kaaj thaerai kithai n kaam ||
Nothing else will work.
6 Aasaa Guru Arjan Dev
(੧੨-੭, ਆਸਾ, ਮ ੫)
ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥
mil saadhhasangath bhaj kaeval naam ||1||
Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||
7 Aasaa Guru Arjan Dev
(੧੨-੭, ਆਸਾ, ਮ ੫)
ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥
saranjaam laag bhavajal tharan kai ||
Make every effort to cross over this terrifying world-ocean.
7 Aasaa Guru Arjan Dev
(੧੨-੮, ਆਸਾ, ਮ ੫)
ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥
janam brithhaa jaath rang maaeiaa kai ||1|| rehaao ||
You are squandering this life uselessly in the love of Maya. ||1||Pause||
8 Aasaa Guru Arjan Dev
(੧੨-੮, ਆਸਾ, ਮ ੫)
ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਨ ਕਮਾਇਆ ॥
jap thap sanjam dhharam n kamaaeiaa ||
I have not practiced meditation, self-discipline, self-restraint or righteous living.
8 Gaurhee Deepkee Guru Nanak Dev
(੧੨-੮, ਆਸਾ, ਮ ੫)
ਸੇਵਾ ਸਾਧ ਨ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ ॥
saevaa saadhh n jaaniaa har raaeiaa ||
I have not served the Holy; I have not acknowledged the Lord, my King.
8 Aasaa Guru Arjan Dev
(੧੨-੯, ਆਸਾ, ਮ ੫)
ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ ॥
kahu naanak ham neech karanmaa ||
Says Nanak, my actions are contemptible!
9 Aasaa Guru Arjan Dev
(੧੨-੯, ਆਸਾ, ਮ ੫)
ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ ॥੨॥੪॥
saran parae kee raakhahu saramaa ||2||4||
O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4||
9 Aasaa Guru Arjan Dev
(Ang 12)
(੫੩੦-੧੬, ਦੇਵਗੰਧਾਰੀ, ਮ ੫)
ਦੇਵਗੰਧਾਰੀ ੫ ॥
dhaevagandhhaaree 5 ||
Dayv-Gandhaaree, Fifth Mehl:
16 null null
(੫੩੦-੧੬, ਦੇਵਗੰਧਾਰੀ, ਮ ੫)
ਮਨ ਗੁਰ ਮਿਲਿ ਨਾਮੁ ਅਰਾਧਿਓ ॥
man gur mil naam araadhhiou ||
O mind, meet with the Guru, and worship the Naam in adoration.
16 Dev Gandhaaree Guru Arjan Dev
(੫੩੦-੧੭, ਦੇਵਗੰਧਾਰੀ, ਮ ੫)
ਸੂਖ ਸਹਜ ਆਨੰਦ ਮੰਗਲ ਰਸ ਜੀਵਨ ਕਾ ਮੂਲੁ ਬਾਧਿਓ ॥੧॥ ਰਹਾਉ ॥
sookh sehaj aanandh mangal ras jeevan kaa mool baadhhiou ||1|| rehaao ||
You shall obtain peace, poise, bliss, joy and pleasure, and lay the foundation of eternal life. ||1||Pause||
17 Dev Gandhaaree Guru Arjan Dev
(੫੩੦-੧੮, ਦੇਵਗੰਧਾਰੀ, ਮ ੫)
ਕਰਿ ਕਿਰਪਾ ਅਪੁਨਾ ਦਾਸੁ ਕੀਨੋ ਕਾਟੇ ਮਾਇਆ ਫਾਧਿਓ ॥
kar kirapaa apunaa dhaas keeno kaattae maaeiaa faadhhiou ||
Showing His Mercy, the Lord has made me His slave, and shattered the bonds of Maya.
18 Dev Gandhaaree Guru Arjan Dev
(੫੩੦-੧੮, ਦੇਵਗੰਧਾਰੀ, ਮ ੫)
ਭਾਉ ਭਗਤਿ ਗਾਇ ਗੁਣ ਗੋਬਿਦ ਜਮ ਕਾ ਮਾਰਗੁ ਸਾਧਿਓ ॥੧॥
bhaao bhagath gaae gun gobidh jam kaa maarag saadhhiou ||1||
Through loving devotion, and singing the Glorious Praises of the Lord of the Universe, I have escaped the Path of Death. ||1||
18 Dev Gandhaaree Guru Arjan Dev
(੫੩੦-੧੯, ਦੇਵਗੰਧਾਰੀ, ਮ ੫)
ਭਇਓ ਅਨੁਗ੍ਰਹੁ ਮਿਟਿਓ ਮੋਰਚਾ ਅਮੋਲ ਪਦਾਰਥੁ ਲਾਧਿਓ ॥
bhaeiou anugrahu mittiou morachaa amol padhaarathh laadhhiou ||
When he became Merciful, the rust was removed, and I found the priceless treasure.
19 Dev Gandhaaree Guru Arjan Dev
(੫੩੦-੧੯, ਦੇਵਗੰਧਾਰੀ, ਮ ੫)
ਬਲਿਹਾਰੈ ਨਾਨਕ ਲਖ ਬੇਰਾ ਮੇਰੇ ਠਾਕੁਰ ਅਗਮ ਅਗਾਧਿਓ ॥੨॥੧੩॥
balihaarai naanak lakh baeraa maerae thaakur agam agaadhhiou ||2||13||
O Nanak, I am a sacrifice, a hundred thousand times, to my unapproachable, unfathomable Lord and Master. ||2||13||
19 Dev Gandhaaree Guru Arjan Dev
(Ang 530)
Over here we find the usage of Sadhu Bhasha nearer to Braj and Bhojpur.
So large part of Gurbani unto Fourth and Fifth Master is in Sadhu Bhasha or Sadhukhari in spite of their living in Punjab, there is no use of Punjabi much.
There is verse unto Fifth Master in Farsi.
There are verse in old language not in use at all by general public Gatha and Sahskirti why ?
