vijaydeep Singh
SPNer
Gurfateh
First Article about Dr Hirdaijeet Singh Bhogal’s article of Chandi Charitar Ek Vishleshan.
Point1. Being a pure mythological literature, it could not be a Gurbani ,this is what Comrade Dalbeer Ji are trying to deduced. A red salute to him. Why can not Gurbani be a spiritual literature ,which is work of God. Does not mythological themes like Gaja, Prahlad or Ganika used in Shri Guru Granth Sahib Ji? By any way there is no rule which deprives Gurbani, an attribute of being a literature. So as whole Gurbani is literature and work of God so calling something ligature or Gurmat Sahitya is not wrong.
Point2. As per comrade Dalbeer Ji, we are told that Chandi Chairtar is deto translation of Markandya Puran. This is false. Like term Brahm Kavach is not in Markandya Purana. Likewise we do not have Devi being created demigods anywhere in Chandi Charitar. Rebirth of Surath as Survarni Manu in future is also not there in Chandi Charitar. So comrade should have not done such blunders of talking the falsehood.
Point3. Why did not this braveness encouraging verse useful, for last 1000 years when nation was enslaved ? How did Sixth Master fought the war?
Answer1. It was never in local tongue when goddess of outcastes/lower castes was told to be fighting the evil in their own lingua franc nor before this the natives were having an access to such stories. They were restricted to upper castes only. Have-nots got encouragement first time.
Answer2. Sixth Master never went to fight. It was forced unto them 4 times by Moghuls. While actions of Tenth Masters were pre emptive like the war of Nadaun or sending force led by Sahibzada to rescue a bride from Hoshiarpur. In fact verse of Tenth Master only made Sikhs aspire to rule. People who oppose these verse work on the payroll of the forces who wants to keep Sikhs enslaved. Such traitors will never be pardoned by Panth. In the name of Panth they are warned.
Point 4. Science is told here to see that how could one goddess could come out of head of another demigoddess ? How could this be Gurmat? Well what about this verse in Shri Guru Granth Sahib Ji, Where we have fish and lotus giving firth to creatures. In fact comrade uses low level science of Tenth Standard or matriculation. In future we will se science doing wonders when we may have cloning, asexual reproduction etc. We may have reproduction with help of DNA etc of other creatures.
(੧੩੦੯-੭, ਕਾਨੜਾ, ਮ ੪)
ਬ੍ਰਹਮ ਕਮਲ ਪੁਤੁ ਮੀਨ ਬਿਆਸਾ ਤਪੁ ਤਾਪਨ ਪੂਜ ਕਰਾਵੈਗੋ ॥
breham kamal puth meen biaasaa thap thaapan pooj karaavaigo ||
Brahma, the son of the lotus, and Vyaas, the son of the fish, practiced austere penance and were worshipped.
7 Kaanrhaa Guru Ram Das
(Ang 1309)
Point 5. Over here comrade talks of loosing of fear with one verse of Shri Guru Granth Sahib then why could all fears be removed by reading the Chandi Charitra ?
Let us see this verse
(੭੪੬-੧੩, ਸੂਹੀ, ਮ ੫)
ਮਹਾ ਦੁਤਰੁ ਮਾਇਆ ॥ਜੈਸੇ ਪਵਨੁ ਝੁਲਾਇਆ ॥੧॥
mehaa dhuthar maaeiaa || jaisae pavan jhulaaeiaa ||1||
Maya is very treacherous and difficult to pass through. It is like a violent wind-storm. ||1||
12 Soohee Guru Arjan Dev
(੭੪੬-੧੩, ਸੂਹੀ, ਮ ੫)
ਸੁਨਿ ਸੁਨਿ ਹੀ ਡਰਾਇਆ ॥
sun sun hee ddaraaeiaa ||
I am so afraid to hear
13 Soohee Guru Arjan Dev
(Ang 746)
Over here there is fear of Maya or materialistic manifestation of God.
(੨੯੩-੮, ਗਉੜੀ ਸੁਖਮਨੀ, ਮ ੫)
ਨਿਰਭਉ ਜਪੈ ਸਗਲ ਭਉ ਮਿਟੈ ॥
nirabho japai sagal bho mittai ||
Meditating on the Fearless Lord, all fear departs.
8 Gaurhee Sukhmanee Guru Arjan Dev
(੨੯੩-੮, ਗਉੜੀ ਸੁਖਮਨੀ, ਮ ੫)
ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਪ੍ਰਾਣੀ ਛੁਟੈ ॥
prabh kirapaa thae praanee shhuttai ||
By God's Grace, mortals are released.
8 Gaurhee Sukhmanee Guru Arjan Dev
(Ang 293)
Well first das would like to ask comrade that he lives in Faridabad while in his article sometimes he gives address without house number, in karol bagh ,Delhi while some times he gives address of Punjabi Bagh,Delhi. Suppose he is called at Budhadal head quarter or say in group of guys say from Taksal or Akhand kirtani Jatha. Can he come alone ? Has comrade overcome his fear ?)
Anyway when we are detached and librated fear is gone by mercy of Akal. That’s what is there, the essence of verse quoted by comrade deals with such kind of fear getting eliminated. Das doubts that comrade has his own fear eliminated. While in new situations ie to be pre emptive to gain political sovereignty, we have new situations and new kinds of fear, ie fear of known while venturing an unknown territory for invasion. Good can not defeat bad but after being worst only bad will be defeated. Not a single contributor of Shri Guru Granth Sahib Ji faced such situation when attacking of enemy was the job to gain power in political arena. Fears in this area were removed by Tenth Master who had a shift in his policy. Foundations were laid by Baba Nanak, but functioning only started during the time of Tenth Master. In new acts new fears and so a new fear removing verses.
Article 2 “Bhagouti Sambandhi Mahan Agiyanta Bhariya Bhulekah” By Bhai Sahib Randheer Singh Ji.
Point 1. There has been no instance in Shri Guru Granth Sahib Ji or any Kosh from where Bhai Sahib have proved that Khanda in form of name of God is true Bhagouti and remembering name is to remember the Bhagouti. Well this only proves the level of spirituality of the comrade.
Das has few question to him.
Is there any reference in Guru Granth Sahib Ji,which prove that name of Eieght Master was Shri Guru Harkishan Sahib Ji ? That Tenth Master gave Guruship to Shri Guru Granth Sahib Ji? That Sikhs should have 5 kes ? etc.
If he could not prove it from Shri Guru Granth Sahib Ji, then he has no right to belive, if we go by his own logic. Coming to kosh. They were made much after the periods of Gurus, Bhai Sahib Ji were spiritually well placed and companion of Akali Phula Singh Ji from whose legacy das is affiliated . Bhai Sahib’s saying something itself is proof.
Often missionary say that Sikhs consider Bhai Sahib or Baba Nand Singh as “Guru”. Well true Sikh is form of Guru. While missionaries are Sikhs of Not the Guru Granth Sahib Ji but interpretations of Shri Guru Granth Sahib Ji based upon their leftist ideology of atheism.
Name breaks(Khanda) the mammon(Maya). Bhag is womb and Bhagwan is male personification of one with womb or source of creation. Bhagwati is female personification. The missionary who claim to be from Nari Manch and other communist name never want to address God as female. God is genderless so could be address both in masculine gender and well as feminine gender. Guru Parbati Mai(Japu Sahib, for us Guru or God is mother goddess also).
Point 2. The name is only Mool Mantra, not goddess and why is it missing in Shri Dasham Granth Sahib Ji. Comrade starts with a verse from Shri Guru Granth Sahib Ji in Gaurhi Sukhmani saying that name has all creations. Or name behold all creatures. This itself proves that name pervades in all. Then on what basis does comrade says that Mool Mantra only is name? It is not something restricted the way das capital restricts the dualistic materialism. By the way where is in Shri Guru Granth Sahib, we have from Ek Onakar to Satiguru Prasad referred to as Mool Mantra ? Das challenges comrade to prove it. Then are Mantra allowed in Sikhism at all ? There are many places in Shri Guru Granth Sahib Ji where abbreviated version “Ek Oankar Satiguru Prasad” is used. Same is repeated in Shri Dasham Granth Sahib Ji. Reason for Tenth Master using abbreviation is that he knew that all people reading his text has already read Shri Guru Granth Sahib Ji. So if we write first all 26 alphbets ie abcdefghijklmnopqrstuvwxyz once, then write a to z stand for the same. A person who reads this text, later can find a to z in other text implying one and the same thing.
There is no restriction on Guru for his always repeating whole and not abbrivations.
Das has another question for general knowledge. Did any where in Bani of Second Master do we have “Mool Mantra” ?
Das has faith in “Mool Mantra” and “Gur Mantar” also but Das is not Guru Granth Sahib purist like Kala Afghana or comrade. So Gurmanter is there many a time in verses of Tenth Master with “Ek Onkar Wahiguru Ji Ki Fateh”. So of Bani of Second Master does not has full of “Mool Mantra” yet is Gurbani. So this criteria of not using whole Mool Mantra fails
Point 3. Poet Syam is used here, which as per comrade, is some human, while poet Syam is God only and all the Gurbani is work of God.
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
(Akal ustat)
(੭੪੫-੨, ਸੂਹੀ, ਮ ੫)
ਸਿਆਮ ਸੁੰਦਰ ਤਜਿ ਨੀਦ ਕਿਉ ਆਈ ॥
siaam sundhar thaj needh kio aaee ||
Forsaking the Beautiful Lord, how can they go to sleep?
2 Soohee Guru Arjan Dev
(Ang 745)
Then comrade talks of Shiv Purana, which is no where mentioned. We will talk more about it later when he talks of half Shiv and Parwati.
Then he talks of commission of mistake. Which are nothing but mark of humbleness as we find them in Shri Guru Granth Sahib Ji.
(੭੦੨-੧੮, ਜੈਤਸਰੀ, ਮ ੯)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
17 null null
(੭੦੨-੧੮, ਜੈਤਸਰੀ, ਮ ੯)
ਭੂਲਿਓ ਮਨੁ ਮਾਇਆ ਉਰਝਾਇਓ ॥
bhooliou man maaeiaa ourajhaaeiou ||
My mind is deluded, entangled in Maya.
18 Jaitsaree Guru Teg Bahadur
(੭੦੨-੧੮, ਜੈਤਸਰੀ, ਮ ੯)
ਜੋ ਜੋ ਕਰਮ ਕੀਓ ਲਾਲਚ ਲਗਿ ਤਿਹ ਤਿਹ ਆਪੁ ਬੰਧਾਇਓ ॥੧॥ ਰਹਾਉ ॥
jo jo karam keeou laalach lag thih thih aap bandhhaaeiou ||1|| rehaao ||
Whatever I do, while engaged in greed, only serves to bind me down. ||1||Pause||
18 Jaitsaree Guru Teg Bahadur
(Ang 702)
(੮੫੫-੧੫, ਬਿਲਾਵਲੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਮੈ ਬਿਗਰੇ ਅਪਨੀ ਮਤਿ ਖੋਈ ॥
mai bigarae apanee math khoee ||
I am spoiled; I have lost my intellect.
15 Bilaaval Saint Kabir
(੮੫੫-੧੫, ਬਿਲਾਵਲੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਮੇਰੇ ਭਰਮਿ ਭੂਲਉ ਮਤਿ ਕੋਈ ॥੩॥
maerae bharam bhoolo math koee ||3||
Let no one go astray in doubt like me. ||3||
15 Bilaaval Saint Kabir
(Ang 855)
(੧੦੮੭-੧੪, ਮਾਰੂ ਵਾਰ-੧, ਮ ੧)
ਸਲੋਕੁ ਮਃ ੧ ॥
salok ma 1 ||
Shalok, First Mehl:
14 null null
(੧੦੮੭-੧੪, ਮਾਰੂ ਵਾਰ-੧, ਮ ੧)
ਭੂਲੀ ਭੂਲੀ ਮੈ ਫਿਰੀ ਪਾਧਰੁ ਕਹੈ ਨ ਕੋਇ ॥
bhoolee bhoolee mai firee paadhhar kehai n koe ||
Confused and deluded, I wander around, but no one shows me the way.
14 Maaroo Guru Nanak Dev
(੧੦੮੭-੧੫, ਮਾਰੂ ਵਾਰ-੧, ਮ ੧)
ਪੂਛਹੁ ਜਾਇ ਸਿਆਣਿਆ ਦੁਖੁ ਕਾਟੈ ਮੇਰਾ ਕੋਇ ॥
pooshhahu jaae siaaniaa dhukh kaattai maeraa koe ||
I go and ask the clever people, if there is there anyone who can rid me of my pain.
15 Maaroo Guru Nanak Dev
(Ang 1087)
(੭੫੬-੧੧, ਸੂਹੀ, ਮ ੩)
ਏ ਮਨ ਮੂਲਹੁ ਭੁਲਿਆ ਜਾਸਹਿ ਪਤਿ ਗਵਾਇ ॥
eae man moolahu bhuliaa jaasehi path gavaae ||
O mind, if you forget the Primal Lord, you shall depart, having lost your honor.
11 Soohee Guru Amar Das
(Ang 756)
(੭੬੧-੭, ਸੂਹੀ ਕਾਫੀ, ਮ ੫)
ਜੇ ਭੁਲੀ ਜੇ ਚੁਕੀ ਸਾੲ*ਂ*ੀ ਭੀ ਤਹਿੰਜੀ ਕਾਢੀਆ ॥
jae bhulee jae chukee saaeanaee bhee thehinjee kaadteeaa ||
Even though I have made mistakes, and even though I have been wrong, I am still called Yours, O my Lord and Master.
7 Soohee Kaafee Guru Arjan Dev
(Ang 761)
(੭੬੨-੧੦, ਸੂਹੀ, ਮ ੧)
ਹਉ ਏਨੀ ਟੋਲੀ ਭੁਲੀਅਸੁ ਤਿਸੁ ਕੰਤ ਨ ਬੈਠੀ ਪਾਸਿ ਜੀਉ ॥
ho eaenee ttolee bhuleeas this kanth n baithee paas jeeo ||
I have been fooled by these decorations, and I do not sit near my Husband Lord.
10 Soohee Guru Nanak Dev
(Ang 762)
(੨੬੦-੭, ਗਉੜੀ, ਮ ੫)
ਸਾਸਿ ਸਾਸਿ ਹਮ ਭੂਲਨਹਾਰੇ ॥
saas saas ham bhoolanehaarae ||
With each and every breath, I make mistakes.
7 Gaurhee Guru Arjan Dev
(Ang 260)
We have poet Akal being telling to pray Akal as poet to let there be rectification of the mistake.
Then comrade talks of another issue that as
(੪੬੩-੪, ਵਾਰ-ਆਸਾ, ਮ ੧)
ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥
aapeenhai aap saajiou aapeenhai rachiou naao ||
He Himself created Himself; He Himself assumed His Name.
4 Aasaa Guru Nanak Dev
(Ang 463)
As per comrade first God created self then God’s name and how could child be name without birth. Strange thing. Is not God eternal? Can God be born ? Comrade himself not understanding the “Mool Mantar”. In fact verse given above never say that God first created “himself/herself” and then created “his/her” name(God is genderless so both gender are used). It is own interpretation of comrade. We need to understand by this that by self only did(God do) self manifestation, By self only name(of) was made. As God is not created by anyone else so is name also not created by any one else. This is something being conveyed. Then another logical thing based upon fifth Hindu philosophy of jusfication based upon logic or Nayay Shastra is given which says that Satinam,which is name of God comes after Ek Oankar. While in Mool Mantra we have that from One God(Ek) Onkar(creation) occurred. That’s name only is true. So as Akal is lord of all so all name are of Akal and Satinam is not the only name of God rather it is an attribute that tells that God’s name is only true. In fact another comrade I S Ghugga once said that all Guru Granth Sahib Ji are name. We have semen, vagina, egg, genital among many such things mentioned in Shri Guru Granth Sahib Ji. All are name. Name is vibration which makes the quarks, which form nuclear matter, which makes atom. So that vibration only is true rest is manifestation which will change(Jo Banat Hai So Binas Hai Paro Haj Ke Kal).
Das hopes that remaining things about tying the beard or meat eating things over here are out of context.
But let us first resolve the issue of Khanda
ਖੰਡਾ ਪ੍ਰਿਥਮੈ ਸਾਜ ਕੈ ਜਿਨ ਸਭ ਸੈਸਾਰੁ ਉਪਾਇਆ ॥
Khan?aa prithmai saaj kai jin sabh saisaar(u) upaaiaa||
At first the Lord created the double-edged sword and then He created the whole world.
Line 4
(Var Durga Ki)
(੧੭੧-੬, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਕਾਮਿ ਕਰੋਧਿ ਨਗਰੁ ਬਹੁ ਭਰਿਆ ਮਿਲਿ ਸਾਧੂ ਖੰਡਲ ਖੰਡਾ ਹੇ ॥
kaam karodhh nagar bahu bhariaa mil saadhhoo khanddal khanddaa hae ||
The body-village is filled to overflowing with sexual desire and anger, which were broken into bits when I met with the Holy Saint.
6 Gaurhee Poorbee Guru Ram Das
(Ang 171)
Khanda means to break.
So universe is rearranged by changing the permutation and combination of matter by God. That is like breaking and creating thereafter.
So as per Var Durga Ki first created then broke it and then all world(s) were created.
See in Shri Guru Granth Sahib Ji.
(੮੩੯-੪, ਬਿਲਾਵਲੁ, ਮ ੧)
ਆਪੇ ਸਚੁ ਕੀਆ ਕਰ ਜੋੜਿ ॥
aapae sach keeaa kar jorr ||
The True Lord Himself created the universe, joining the elements together.
4 Bilaaval Guru Nanak Dev
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਅੰਡਜ ਫੋੜਿ ਜੋੜਿ ਵਿਛੋੜਿ ॥
anddaj forr jorr vishhorr ||
Breaking the cosmic egg, He united, and separated.
5 Bilaaval Guru Nanak Dev
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਧਰਤਿ ਅਕਾਸੁ ਕੀਏ ਬੈਸਣ ਕਉ ਥਾਉ ॥
dhharath akaas keeeae baisan ko thhaao ||
He made the earth and the sky into places to live.
5 Bilaaval Guru Nanak Dev
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਰਾਤਿ ਦਿਨੰਤੁ ਕੀਏ ਭਉ ਭਾਉ ॥
raath dhinanth keeeae bho bhaao ||
He created day and night, fear and love.
5 Bilaaval Guru Nanak Dev
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਜਿਨਿ ਕੀਏ ਕਰਿ ਵੇਖਣਹਾਰਾ ॥
jin keeeae kar vaekhanehaaraa ||
The One who created the Creation, also watches over it.
5 Bilaaval Guru Nanak Dev
(੮੩੯-੬, ਬਿਲਾਵਲੁ, ਮ ੧)
ਅਵਰੁ ਨ ਦੂਜਾ ਸਿਰਜਣਹਾਰਾ ॥੩॥
avar n dhoojaa sirajanehaaraa ||3||
There is no other Creator Lord. ||3||
6 Bilaaval Guru Nanak Dev
(Ang 839)
(੧੧੭-੮, ਮਾਝ, ਮ ੩)
ਮਾਝ ਮਹਲਾ ੩ ॥
maajh mehalaa 3 ||
Maajh, Third Mehl:
8 null null
(੧੧੭-੮, ਮਾਝ, ਮ ੩)
ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥
outhapath paralo sabadhae hovai ||
Creation and destruction happen through the Word of the Shabad.
8 Maajh Guru Amar Das
(੧੧੭-੮, ਮਾਝ, ਮ ੩)
ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥
sabadhae hee fir oupath hovai ||
Through the Shabad, creation happens again.
8 Maajh Guru Amar Das
(Ang 117)
Word/sound(each word nominate something so each word is “name” of some action,verb or adjective etc). That is essence of creation.
(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
17 null null
(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥
ouankaar brehamaa outhapath ||
From Ongkaar, the One Universal Creator God, Brahma was created.
18 Raamkalee Dakhnee Guru Nanak Dev
(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥
ouankaar keeaa jin chith ||
He kept Ongkaar in his consciousness.
18 Raamkalee Dakhnee Guru Nanak Dev
(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥
ouankaar sail jug bheae ||
From Ongkaar, the mountains and the ages were created.
18 Raamkalee Dakhnee Guru Nanak Dev
(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥
ouankaar baedh nirameae ||
Ongkaar created the Vedas.
18 Raamkalee Dakhnee Guru Nanak Dev
(Ang 929)
(੯੩੦-੧, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ ॥
ouankaar sabadh oudhharae ||
Ongkaar saves the world through the Shabad.
1 Raamkalee Dakhnee Guru Nanak Dev
(੯੩੦-੧, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ ॥
ouankaar guramukh tharae ||
Ongkaar saves the Gurmukhs.
1 Raamkalee Dakhnee Guru Nanak Dev
(੯੩੦-੧, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ ॥
ounam akhar sunahu beechaar ||
Listen to the Message of the Universal, Imperishable Creator Lord.
1 Raamkalee Dakhnee Guru Nanak Dev
(੯੩੦-੧, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥੧॥
ounam akhar thribhavan saar ||1||
The Universal, Imperishable Creator Lord is the essence of the three worlds. ||1||
1 Raamkalee Dakhnee Guru Nanak Dev
(Ang 930)
Oankar referred to creation.
Point 4. Terms used by Bhai Sahib Ji are from which Kosh/dictionary yet they are not from Shri Guru Granth Sahib Ji. Well does Shri Guru Granth Sahib Ji means a Kosh? There are many things as mentioned before are not in Shri Guru Granth Sahib ji, yet part of Sikhism.
Point5. More info about Bhagouti will be given further.
Article 3 from the book “Hum Hindu Nahin “ By Bhai Kahan Singh Nabha.
Comrade says that to prove that Bhagouti is Masculine or feminine gender, useless things are written. Comrade fails to substantiate the uselessness. He says that lines meanings are not explained. He should have quoted those lines. He claims that no decisive fact emerges from this. But does not provide proof of it. Then he tells to move to 7th article for more info
Article 4. From Bhai Sahib Bhai Randheer Singh Ji “Bhagaouti Pad Da Tat Gurmat Nirnai”
Point 1. As per comrade from First to Ninth Master no one has ever used terms like Asipan, Mahakal etc . So as per logic of comrade as Nine Masters before the Tenth Master did not gave Singh as surname so we have no validity to behold it for us. Non of the Nine Master did use term Khalsa or did they use ? So comrade should have name Dalbeer Das as per this logic. Ok das is Hindu type so better to use Dalbeer Khan(in Farsi Khan means Mr. So Ghenghis Khan was not a Muslim at al but a shamanist) .
Then comrade does by one quote from Ang 885.
(੮੮੫-੧੮, ਰਾਮਕਲੀ, ਮ ੫)
ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥
raamakalee mehalaa 5 ||
Raamkalee, Fifth Mehl:
18 null null
(੮੮੫-੧੮, ਰਾਮਕਲੀ, ਮ ੫)
ਜਪਿ ਗੋਬਿੰਦੁ ਗੋਪਾਲ ਲਾਲੁ ॥
jap gobindh gopaal laal ||
Meditate on the Lord of the Universe, the Beloved Lord of the World.
18 Raamkalee Guru Arjan Dev
(੮੮੫-੧੯, ਰਾਮਕਲੀ, ਮ ੫)
ਰਾਮ ਨਾਮ ਸਿਮਰਿ ਤੂ ਜੀਵਹਿ ਫਿਰਿ ਨ ਖਾਈ ਮਹਾ ਕਾਲੁ ॥੧॥ ਰਹਾਉ ॥
raam naam simar thoo jeevehi fir n khaaee mehaa kaal ||1|| rehaao ||
Meditating in remembrance on the Lord's Name, you shall live, and the Great Death shall not consume you ever again. ||1||Pause||
19 Raamkalee Guru Arjan Dev
(Ang 885)
Then he quotes Ang 1028
(੧੦੨੮-੧੮, ਮਾਰੂ, ਮ ੧)
ਘਟਿ ਘਟਿ ਰਮਈਆ ਰਾਮੁ ਪਿਆਰਾ ॥
ghatt ghatt rameeaa raam piaaraa ||
My Beloved Lord is pervading each and every heart.
18 Maaroo Guru Nanak Dev
(but very cleverly he omits the line before it ie
(੧੦੨੮-੧੮, ਮਾਰੂ, ਮ ੧)
ਮਾਰੂ ਮਹਲਾ ੧ ॥
maaroo mehalaa 1 ||
Maaroo, First Mehl:
18 null null
(੧੦੨੮-੧੮, ਮਾਰੂ, ਮ ੧)
ਅਸੁਰ ਸਘਾਰਣ ਰਾਮੁ ਹਮਾਰਾ ॥
asur saghaaran raam hamaaraa ||
My Lord is the Destroyer of demons.
18 Maaroo Guru Nanak Dev
(੧੦੨੮-੧੮, ਮਾਰੂ, ਮ ੧)
ਘਟਿ ਘਟਿ ਰਮਈਆ ਰਾਮੁ ਪਿਆਰਾ ॥
ghatt ghatt rameeaa raam piaaraa ||
My Beloved Lord is pervading each and every heart.
18 Maaroo Guru Nanak Dev
(Ang 1028)
So das has question. As per comrade Mahakal is spirituality destroyer satanic entity.
By these words comrade proved that what level of spirituality vis-à-vis Gurmat he has.
Do we belive that there is satan in Gurmat ? Comrades do go by dualistic materialism where we have thesis ,anti thesis and synthesis.
But in Gurmat there is only ie Akal.
(੪੮੫-੨, ਆਸਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥
sabh gobindh hai sabh gobindh hai gobindh bin nehee koee ||
God is everything, God is everything. Without God, there is nothing at all.
3 Aasaa Saint Nam Dev
(Ang 485)
So Ram is in all and does kills demon. Mahakal is form of Ram only who may eat up person as super death who do not remember the name of God, super death means rebirth and death again. So Here too Mahakal is name of or attribute of God, Who is not good for non spiritual persons. God is good, to defeat evil, to defeat bad, God is not good but worst. Our comrade as per his reading of Sikhism has to deem Mahakal as worst. As he has yet understood Ram is Ramyya or absorbed in Mahakal. By that form does demons are killed. For demons Ram is not beautiful or piaira.
Then he cribs over the verse 125 of Charitropakhyan 266. Which is “by making him disciple of Mahakal , (made him) drink wine, cannabis..125.1..”
Here too he ignores the line succeeding this line.
By this deception, Brhamin was decived, got stone(idols) drown(in water).
by making him disciple of Mahakal , (made him) drink wine, cannabis..125.1..
There are many temples of Mahakal(of Shaktas) in Delhi, Comrade could go there. There is another very popular name of Mahakal(of Shaktas), the husband of Mahakali. But name Mahakal is not complete of the husband of Mahakali Bhairavi. That Mahakal of Shaktas is separately mentioned in Shri Dasham Granth Sahib. So called Hindu Mahakal worshipper is an idolater or even some time stone(pindi) worshiper.
The fact is Charitrpakhyan 266 has main part of dialogue between a Brahmin and a princess, In which she tells him the worthlessness of occult, worship of goddess and gods. After not winning her in debate, Brahmin accuses her of being under the influence of cannabis (verse 36). So as per Brahmin worship of formless is like drug. At last she succeeds in weaning him away from worship of demigods etc. Term usage of wine, cannabies signifies this only. In other parts of the Chartrpakyan 266, we do find a good lot of usage of term drugs just to signify Akal’s worship(Verse 38) or some time telling an idol worshipper lower then drug addict(verse 58,71)
(੭੨੧-੧੦, ਤਿਲਗ, ਮ ੧)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
10 null null
(੭੨੧-੧੦, ਤਿਲਗ, ਮ ੧)
ਭਉ ਤੇਰਾ ਭਾਂਗ ਖਲੜੀ ਮੇਰਾ ਚੀਤੁ ॥
bho thaeraa bhaang khalarree maeraa cheeth ||
The Fear of You, O Lord God, is my marijuana; my consciousness is the pouch which holds it.
10 Tilang Guru Nanak Dev
(Ang 721)
.
(੯੬੯-੧੦, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਦਾਸੁ ਕਬੀਰੁ ਤਾਸੁ ਮਦ ਮਾਤਾ ਉਚਕਿ ਨ ਕਬਹੂ ਜਾਈ ॥੩॥੨॥
dhaas kabeer thaas madh maathaa ouchak n kabehoo jaaee ||3||2||
Slave Kabeer is intoxicated with that wine, which never wears off. ||3||2||
10 Raamkalee Saint Kabir
(Ang 969)
So intoxication with cannabis or wine is used for devotion.
Like wise Gurmat does not talk of heaven but heaven in proximity of lord.
(੧੧੬੧-੧੦, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਭਿਸਤੁ ਨਜੀਕਿ ਰਾਖੁ ਰਹਮਾਨਾ ॥੪॥੭॥੧੫॥
bhisath najeek raakh rehamaanaa ||4||7||15||
Keep me near You, O Merciful Lord God - that is heaven for me. ||4||7||15||
10 Bhaira-o Guru Arjan Dev
(Ang 1161)
Just to comrade understand similarity here and verse from Chartropakhyan given above ie By making follower of God, Brahmin as if got cannabis, wine partaking.
Then comrade talks of God riding a chariot as per Charitropakhyan 405.
What about God riding Garuda?
(੧੧੬੬-੪, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਗਰੁੜ ਚੜ੍ਹ੍ਹੇ ਆਏ ਗੋਪਾਲ ॥੧੬॥
garurr charrhae aaeae gopaal ||16||
and the Lord came, mounted on the eagle garura. ||16||
4 Bhaira-o Saint Nam Dev
(Ang 1166)
Then comrade talks of bow and arrow in hand.
Let us similar thing in Shri Guru Granth Sahib Ji.
(੯੮੮-੧੪, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਕਰ ਧਰੇ ਚਕ੍ਰ ਬੈਕੁੰਠ ਤੇ ਆਏ ਗਜ ਹਸਤੀ ਕੇ ਪ੍ਰਾਨ ਉਧਾਰੀਅਲੇ ॥
kar dhharae chakr baikunth thae aaeae gaj hasathee kae praan oudhhaareealae ||
You hold the steel chakra in Your hand; You came down from Heaven, and saved the life of the elephant.
14 Maalee Gaurhaa Saint Nam Dev
(Ang 988)
Before we proceed further Garuda or eagle over there is not Sabad or holy verses as verses and Akal are one and same. Garuda used spell only where there is a mention of serpent also.
Then about sweat coming out of God.
Well first let us talk of nose and hairs of God.
(੫੬੭-੯, ਵਡਹੰਸੁ, ਮ ੧)
ਤੇਰੇ ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥
thaerae bankae loein dhanth reesaalaa ||
Your eyes are so beautiful, and Your teeth are delightful.
9 Vadhans Guru Nanak Dev
(੫੬੭-੯, ਵਡਹੰਸੁ, ਮ ੧)
ਸੋਹਣੇ ਨਕ ਜਿਨ ਲੰਮੜੇ ਵਾਲਾ ॥
sohanae nak jin lanmarrae vaalaa ||
Your nose is so graceful, and Your hair is so long.
9 Vadhans Guru Nanak Dev
(੫੬੭-੯, ਵਡਹੰਸੁ, ਮ ੧)
ਕੰਚਨ ਕਾਇਆ ਸੁਇਨੇ ਕੀ ਢਾਲਾ ॥
kanchan kaaeiaa sueinae kee dtaalaa ||
Your body is so precious, cast in gold.
9 Vadhans Guru Nanak Dev
(੫੬੭-੧੦, ਵਡਹੰਸੁ, ਮ ੧)
ਸੋਵੰਨ ਢਾਲਾ ਕ੍ਰਿਸਨ ਮਾਲਾ ਜਪਹੁ ਤੁਸੀ ਸਹੇਲੀਹੋ ॥
sovann dtaalaa kirasan maalaa japahu thusee sehaeleeho ||
His body is cast in gold, and He wears Krishna's mala; meditate on Him, O sisters.
10 Vadhans Guru Nanak Dev
(੫੬੭-੧੦, ਵਡਹੰਸੁ, ਮ ੧)
ਜਮ ਦੁਆਰਿ ਨ ਹੋਹੁ ਖੜੀਆ ਸਿਖ ਸੁਣਹੁ ਮਹੇਲੀਹੋ ॥
jam dhuaar n hohu kharreeaa sikh sunahu mehaeleeho ||
You shall not have to stand at Death's door, O sisters, if you listen to these teachings.
10 Vadhans Guru Nanak Dev
(੫੬੭-੧੧, ਵਡਹੰਸੁ, ਮ ੧)
ਹੰਸ ਹੰਸਾ ਬਗ ਬਗਾ ਲਹੈ ਮਨ ਕੀ ਜਾਲਾ ॥
hans hansaa bag bagaa lehai man kee jaalaa ||
From a crane, you shall be transformed into a swan, and the filth of your mind shall be removed.
11 Vadhans Guru Nanak Dev
(੫੬੭-੧੧, ਵਡਹੰਸੁ, ਮ ੧)
ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥੭॥
bankae loein dhanth reesaalaa ||7||
Your eyes are so beautiful, and Your teeth are delightful. ||7||
11 Vadhans Guru Nanak Dev
(Ang 567)
Comrade if you say that Bhagat Bani and Bhatt Swayyes are interpolation then what about the verse above unto the First Master.
Then das challenges you Oh! comrade who says that God has no body to tell that is there any Body which is not of God?
Coming to term Praset from verse 109 of Charitropakhyan. It may not means sweat only. Sweat is Prased also. But praset also could be derived from Prasoot or delivery. Let us talk of watery sweat only. Read the verse 196 of Charitropakhyan 405. We find God transparent like water. So such transparent body giving out such refractive visual object lead to the creation of bards.
(੩੮੭-੨, ਆਸਾ, ਮ ੫)
ਓਪਤਿ ਪਰਲਉ ਖਿਨ ਮਹਿ ਕਰਤਾ ॥
oupath paralo khin mehi karathaa ||
He creates and destroys in an instant.
2 Aasaa Guru Arjan Dev
(Ang 387)
Point 2. it is self contradictory that at one time we say that it is translation of books related to demigoddess while on the other we are told that we should not behold the demigoddess over there?
Contradiction is only due to the substandard knowledge of comrade.
Let us give only a few examples over here.
In Akalustat we have Akal addressed as killer of buffalo demon. Verse 211 to 220.
Likewise there itself we find
ਕਹੂੰ ਸਸਤ੍ਰਧਾਰੀ ਕਹੂੰ ਬਿਦਿਆ ਕੇ ਬਿਚਾਰੀ ਕਹੂੰ ਮਾਰਤ ਅਹਾਹੀ ਕਹੂੰ ਨਾਰ ਕੇ ਨਿਕੇਤ ਹੋ ॥
Kahoon sastradhaadoo kahoon bidiaa ke bichaaroo kahoon maarat ahaaroo kahoon naar ke niket ho||
O Lord! Somewhere Thou art an armed warrior, somewhere Thou art an armed warrior, somewhere a learned thinker, somewhere a hunter and somewhere an enjoyer of women.
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.
Line 9
ਕਹੂੰ ਧਰਮ ਪਾਮੀ ਕਹੂੰ ਸਰਬ ਠਉਰ ਗਾਮੀ ਕਹੂੰ ਜਤੀ ਕਹੂੰ ਕਾਮੀ ਕਹੂੰ ਦੇਤ ਕਹੂੰ ਲੇਤ ਹੋ ॥
Kahoon dharam dhaamoo kahoon sarab thaur gaamoo kahoon jatoo kahoon kaamoo kahoon det kahoon let ho||
Somewhere Thou art abode of Dharma (righteousness), somewhere All-Pervading, somewhere a celibate, somewhere a lustful person, somewhere a donor and somewhere a taker.
Line 10
ਕਹੂੰ ਬੇਦ ਰੀਤ ਕਹੂੰ ਤਾ ਸਿਉ ਬਿਪ੍ਰੀਤ ਕਹੂੰ ਤ੍ਰਿਗੁਨ ਅਤੀਤ ਕਹੂੰ ਸੁਰਗੁਨ ਸਮੇਤ ਹੋ ॥੪॥੧੪॥
kahoon Bet root kahoon taa sio biproot kahoon trigun atoot kahoon surgun samet ho||4||14||
Somewhere Thou workest in accordance with Vedic rites, and somewhere Thou art quite opposed to it; somewhere Thou art without three modes of maya and somewhere Thou hast all gldly attributes.4.14.
(Akal Ustat 14)
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.
Line 6
(Vachitar Natak 6.4)
Guru became one with God. Why not from three to one and why from two to one ?
As Guru is one with God so let us see some more things from Vachiatar Natak. From verses 14. 4 and 14.7
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.
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.
(Vachitar Natak 14.4)
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.
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.
Line 8
(Vachitar Natak 14.7)
Manifestation of Akal ie Tenth Master became one with Akal by mercy of Akal and older acts in older life became visible. So it is not the ditto as in so called Hindu texts but Guru wrote as per will of Akal and demigoddess is nothing but a manifestation of Akal. Akal only did in form of demigoddess.
Let us see.
ਚੰਡੀ ਚਰਿਤ੍ਰ
NAME OF THE BANI.
Page 175, Line 5
ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥
Ik Oankaar Waheguroo joo koo Fateh||
The Lord is one and the Victory is of the Lord.
Page 175, Line 6
ਅਥ ਚੰਡੀ ਚਰਿਤ੍ਰ ਚਰਿਤ੍ਰ ਉਕਤਿ ਬਿਲਾਸ ॥
Ath Chan?oo charitra Ukat(i) Bilaas||
New begin the extraordinary feats from the Life of Chandi:
Page 175, Line 7
ਸ੍ਵੈਯਾ ॥
Swaiyaa||
SWAYYA
Page 175, Line 8
ਆਦਿ ਅਪਾਰ ਅਲੇਖ ਅਨੰਤ ਅਕਾਲ ਅਭੇਖ ਅਲੱਖ ਅਨਾਸਾ ॥
aadh apaar alekh anant akaal abhekh alakkh anaasaa||
The Lord is Primal, Infinite, Account less, Boundless, Deathless, Garbless, Incomprehensible and Eternal.
Page 175, Line 9
ਕੈ ਸਿਵ ਸਕਤ ਦਏ ਸ੍ਰੁਤਿ ਚਾਰ ਰਜੋ ਤਮ ਸੱਤ ਤਿਹੂ ਪੁਰ ਬਾਸਾ ॥
Kai Siv sakat dae srut(i) chaar rajo tam satt tihoo pur baasaa||
He created Shiva-Shakti, forur Vedas and three modes of maya and Pervades in three worlds.
Page 175, Line 10
ਦਿਉਸ ਨਿਸਾ ਸਸਿ ਸੂਰ ਕੈ ਦੀਪ ਸੁ ਸ੍ਰਿਸਟਿ ਰਚੀ ਪੰਚ ਤੱਤ ਪ੍ਰਕਾਸਾ ॥
Dius nisaa sas(i) soor kai doop su sristtee rachoo panch tatt prakaasaa||
He created day and night, the lamps of sun and moon and the whole world with five elements.
Page 175, Line 11
ਬੈਰ ਬਢਾਇ ਲਰਾਇ ਸੁਰਾਸੁਰ ਆਪਹਿ ਦੇਖਤ ਬੈਠ ਤਮਾਸਾ ॥੧॥
Bir ba?haae laraae suraasur aapah(i) dekhat baith tamaasaa||1||
He extended enmity and fight between the gods and demons and Himself seated (on His Throne) scans it.1.
Page 175, Line 12
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 175, Line 13
ਕ੍ਰਿਪਾ ਸਿੰਧ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਜੋ ਕਛੁ ਮੋ ਪਰਿ ਹੋਇ ॥
Kripaa sindh tumroo kripaa jo kachh(u) mo par(i) hoe||
O Ocean of Mercy, if Thy Grace is bestowed upon me:
Page 175, Line 14
ਰਚੋ ਚੰਡਕਾ ਕੀ ਕਥਾ ਬਾਣੀ ਸੁਭ ਸਭ ਹੋਇ ॥੨॥
Racho chan?akaa koo kathaa baanoo subh sabhh hoe||2||
I may compose the story of Chandika and my poetry be all good.2.
Page 176, Line 1
ਜੋਤ ਜਗਮਗੈ ਜਗਤਿ ਮੈ ਚੰਡ ਚਮੁੰਡ ਪ੍ਰਚੰਡ ॥
Jot jagmagai jagat(i) mai Chan? Chamun? prachan?||
Thy light is shining in the world, O Powerful Chand-Chamunda!
Page 176, Line 2
ਭੁਜ ਦੰਡਨ ਦੰਡਨਿ ਅਸੁਰ ਮੰਡਨ ਭੁਇ ਨਵ ਖੰਡ ॥੩॥
Bhuj dan?an dan?an(i) asur man?an bhue nav khan?||3||
Thou art the Punisher of the demons with Thy strong arms and art the Creator of the nine regions.3.
Page 176, Line 3
ਸ੍ਵੈਯਾ ॥
Swaiyaa||
SWAYYA
Page 176, Line 4
ਤਾਰਨ ਲੋਕ ਉਧਾਰਨ ਭੂਮਹਿ ਦੈਤ ਸੰਘਾਰਨ ਚੰਡ ਤੁਹੀ ਹੈ ॥
Taaran lok udhaaran bhoomah(i) dait sanghaaran Chan? tuhoo hai||
Thou art the same Chandika, who ferries across the people; Thou art the redeemer of the earth and destroyer of the demons.
Page 176, Line 5
ਕਾਰਨ ਈਸ ਕਲਾ ਕਮਲਾ ਹਰਿ ਅਦ੍ਰਸੁਤਾ ਜਹ ਦੇਖੇ ਉਹੀ ਹੈ ॥
Kaaran oos kalaa kamlaa har(i) adrasutaa jah dekhe uhoo hai||
Thou art the cause of the Shakti of Shiva, Lakshmi of Vishnu and Parvati, the daughter of Himavan, wherever we see, Thou art there.
Page 176, Line 6
ਤਾਮਸਤਾ ਮਮਤਾ ਨਮਤਾ ਕਵਿਤਾ ਕਵਿ ਕੇ ਮਨ ਮੱਧਿ ਗੁਹੀ ਹੈ ॥
Taamastaa mamtaa namtaa kavitaa kavi ke man maddh(i) guhoo hai||
Thou art Tams, the quality of morbidity, mineness and modesty; Thou art poetry, latent in the mind of the poet.
Page 176, Line 7
ਕੀਨੋ ਹੈ ਕੰਚਨ ਲੋਹ ਜਗਤ੍ਰ ਮੈ ਪਾਰਸ ਮੂਰਤ ਜਾਇ ਛੁਹੀ ਹੈ ॥੪॥
Koono hai kanchan loh jagatra mai paaras moorat jaae chhuhoo hai||4||
Thou art the philosopher’s stone in the world, which transforms the iron into gold that it touches.4.
Page 176, Line 8
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 176, Line 9
ਪ੍ਰਮੁਦ ਕਰਨ ਸਭ ਭੈ ਹਰਨ ਨਾਮ ਚੰਡਕਾ ਜਾਸ ॥
Pramud karan sabh bhai haran naam Chan?akaa jaas||
She shoes name is Chandika, delights and removes fear of all.
Page 176, Line 10
ਰਚੋ ਚਰਿਤ੍ਰ ਬਚਿਤ੍ਰ ਤੁਅ ਕਰੋ ਸਬੁੱਧਿ ਪ੍ਰਕਾਸ ॥੫॥
Racho charitra bachitra tua karo sabuddh(i) prakaas||5||
Illumine me with good intellect, so that I may compose Thy wonderful deeds.5.
Page 176, Line 11
ਪੁਨਹਾ ॥
Punhaa||
PUNHA
Page 176, Line 12
ਆਇਸ ਅਬ ਜੋ ਹੋਇ ਗ੍ਰੰਥ ਤਉ ਮੈ ਰਚੌ ॥
aais ab jo hoe granth tau mai rachau||
If I am permitted now, I shall compose my Granth (book).
Page 176, Line 13
ਰਤਨ ਪ੍ਰਮੁਦ ਕਰ ਬਚਨ ਚੀਨ ਤਾ ਮੈ ਗਚੌ ॥
Ratan pramud kar bachan choon taa mai gachau||
I shall find and set the delight-giving gem-like words.
Page 176, Line 14
ਭਾਖਾ ਸੁਭ ਸਭ ਕਰਹੋਂ ਧਰਿਹੋਂ ਕ੍ਰਿੱਤ ਮੈ ॥
Bhaakhaa subh sabh kar-hon dharihon kritt mai||
In this composition, I shall use the beautiful language;
Page 177, Line 1
ਅਦਭੁਤ ਕਥਾ ਅਪਾਰ ਸਮਝ ਕਰਿ ਚਿੱਤ ਮੈ ॥੬॥
Abhut kathaa apaar samajh kar(i) chitt mai||6||
And whatever I have thought in my mind, I shall narrate that wonderful story.6.
Page 177, Line 2
All this comes at start of Chandi Charitar yet does not comes in Markandaya Purana. It tells that God only is reality behind the demigoddess of outcastes.
Then see the verse 25 further down.
ਦੈਤ ਸੰਘਾਰਨ ਕੇ ਨਮਿਤ ਕਾਲ ਜਨਮੁ ਇਹ ਲੀਨ ॥
Dait sanghaaran ke namit kaal janam(u) eh leen||
It seemed that Death itself had taken the birth to destroy the demons.
Page 182, Line 5
ਸਿੰਘ ਚੰਡ ਬਾਹਨ ਭਇਓ ਸਤ੍ਰਨ ਕਉ ਦੁਖੁ ਦੀਨ ॥੨੫॥
Singh Chan? baahan bhaio satran kau dukh(u) doon||25||
The lion, who causes great suffering to the enemies, became the vehicle of the goddess Chandi.25.
Page 182, Line 6
(Here Kal or God did have a life of demigoddess could be understood)
Then we see Chaubees Avtar
First Article about Dr Hirdaijeet Singh Bhogal’s article of Chandi Charitar Ek Vishleshan.
Point1. Being a pure mythological literature, it could not be a Gurbani ,this is what Comrade Dalbeer Ji are trying to deduced. A red salute to him. Why can not Gurbani be a spiritual literature ,which is work of God. Does not mythological themes like Gaja, Prahlad or Ganika used in Shri Guru Granth Sahib Ji? By any way there is no rule which deprives Gurbani, an attribute of being a literature. So as whole Gurbani is literature and work of God so calling something ligature or Gurmat Sahitya is not wrong.
Point2. As per comrade Dalbeer Ji, we are told that Chandi Chairtar is deto translation of Markandya Puran. This is false. Like term Brahm Kavach is not in Markandya Purana. Likewise we do not have Devi being created demigods anywhere in Chandi Charitar. Rebirth of Surath as Survarni Manu in future is also not there in Chandi Charitar. So comrade should have not done such blunders of talking the falsehood.
Point3. Why did not this braveness encouraging verse useful, for last 1000 years when nation was enslaved ? How did Sixth Master fought the war?
Answer1. It was never in local tongue when goddess of outcastes/lower castes was told to be fighting the evil in their own lingua franc nor before this the natives were having an access to such stories. They were restricted to upper castes only. Have-nots got encouragement first time.
Answer2. Sixth Master never went to fight. It was forced unto them 4 times by Moghuls. While actions of Tenth Masters were pre emptive like the war of Nadaun or sending force led by Sahibzada to rescue a bride from Hoshiarpur. In fact verse of Tenth Master only made Sikhs aspire to rule. People who oppose these verse work on the payroll of the forces who wants to keep Sikhs enslaved. Such traitors will never be pardoned by Panth. In the name of Panth they are warned.
Point 4. Science is told here to see that how could one goddess could come out of head of another demigoddess ? How could this be Gurmat? Well what about this verse in Shri Guru Granth Sahib Ji, Where we have fish and lotus giving firth to creatures. In fact comrade uses low level science of Tenth Standard or matriculation. In future we will se science doing wonders when we may have cloning, asexual reproduction etc. We may have reproduction with help of DNA etc of other creatures.
(੧੩੦੯-੭, ਕਾਨੜਾ, ਮ ੪)
ਬ੍ਰਹਮ ਕਮਲ ਪੁਤੁ ਮੀਨ ਬਿਆਸਾ ਤਪੁ ਤਾਪਨ ਪੂਜ ਕਰਾਵੈਗੋ ॥
breham kamal puth meen biaasaa thap thaapan pooj karaavaigo ||
Brahma, the son of the lotus, and Vyaas, the son of the fish, practiced austere penance and were worshipped.
(Ang 1309)
Point 5. Over here comrade talks of loosing of fear with one verse of Shri Guru Granth Sahib then why could all fears be removed by reading the Chandi Charitra ?
Let us see this verse
(੭੪੬-੧੩, ਸੂਹੀ, ਮ ੫)
ਮਹਾ ਦੁਤਰੁ ਮਾਇਆ ॥ਜੈਸੇ ਪਵਨੁ ਝੁਲਾਇਆ ॥੧॥
mehaa dhuthar maaeiaa || jaisae pavan jhulaaeiaa ||1||
Maya is very treacherous and difficult to pass through. It is like a violent wind-storm. ||1||
(੭੪੬-੧੩, ਸੂਹੀ, ਮ ੫)
ਸੁਨਿ ਸੁਨਿ ਹੀ ਡਰਾਇਆ ॥
sun sun hee ddaraaeiaa ||
I am so afraid to hear
(Ang 746)
Over here there is fear of Maya or materialistic manifestation of God.
(੨੯੩-੮, ਗਉੜੀ ਸੁਖਮਨੀ, ਮ ੫)
ਨਿਰਭਉ ਜਪੈ ਸਗਲ ਭਉ ਮਿਟੈ ॥
nirabho japai sagal bho mittai ||
Meditating on the Fearless Lord, all fear departs.
(੨੯੩-੮, ਗਉੜੀ ਸੁਖਮਨੀ, ਮ ੫)
ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਪ੍ਰਾਣੀ ਛੁਟੈ ॥
prabh kirapaa thae praanee shhuttai ||
By God's Grace, mortals are released.
(Ang 293)
Well first das would like to ask comrade that he lives in Faridabad while in his article sometimes he gives address without house number, in karol bagh ,Delhi while some times he gives address of Punjabi Bagh,Delhi. Suppose he is called at Budhadal head quarter or say in group of guys say from Taksal or Akhand kirtani Jatha. Can he come alone ? Has comrade overcome his fear ?)
Anyway when we are detached and librated fear is gone by mercy of Akal. That’s what is there, the essence of verse quoted by comrade deals with such kind of fear getting eliminated. Das doubts that comrade has his own fear eliminated. While in new situations ie to be pre emptive to gain political sovereignty, we have new situations and new kinds of fear, ie fear of known while venturing an unknown territory for invasion. Good can not defeat bad but after being worst only bad will be defeated. Not a single contributor of Shri Guru Granth Sahib Ji faced such situation when attacking of enemy was the job to gain power in political arena. Fears in this area were removed by Tenth Master who had a shift in his policy. Foundations were laid by Baba Nanak, but functioning only started during the time of Tenth Master. In new acts new fears and so a new fear removing verses.
Article 2 “Bhagouti Sambandhi Mahan Agiyanta Bhariya Bhulekah” By Bhai Sahib Randheer Singh Ji.
Point 1. There has been no instance in Shri Guru Granth Sahib Ji or any Kosh from where Bhai Sahib have proved that Khanda in form of name of God is true Bhagouti and remembering name is to remember the Bhagouti. Well this only proves the level of spirituality of the comrade.
Das has few question to him.
Is there any reference in Guru Granth Sahib Ji,which prove that name of Eieght Master was Shri Guru Harkishan Sahib Ji ? That Tenth Master gave Guruship to Shri Guru Granth Sahib Ji? That Sikhs should have 5 kes ? etc.
If he could not prove it from Shri Guru Granth Sahib Ji, then he has no right to belive, if we go by his own logic. Coming to kosh. They were made much after the periods of Gurus, Bhai Sahib Ji were spiritually well placed and companion of Akali Phula Singh Ji from whose legacy das is affiliated . Bhai Sahib’s saying something itself is proof.
Often missionary say that Sikhs consider Bhai Sahib or Baba Nand Singh as “Guru”. Well true Sikh is form of Guru. While missionaries are Sikhs of Not the Guru Granth Sahib Ji but interpretations of Shri Guru Granth Sahib Ji based upon their leftist ideology of atheism.
Name breaks(Khanda) the mammon(Maya). Bhag is womb and Bhagwan is male personification of one with womb or source of creation. Bhagwati is female personification. The missionary who claim to be from Nari Manch and other communist name never want to address God as female. God is genderless so could be address both in masculine gender and well as feminine gender. Guru Parbati Mai(Japu Sahib, for us Guru or God is mother goddess also).
Point 2. The name is only Mool Mantra, not goddess and why is it missing in Shri Dasham Granth Sahib Ji. Comrade starts with a verse from Shri Guru Granth Sahib Ji in Gaurhi Sukhmani saying that name has all creations. Or name behold all creatures. This itself proves that name pervades in all. Then on what basis does comrade says that Mool Mantra only is name? It is not something restricted the way das capital restricts the dualistic materialism. By the way where is in Shri Guru Granth Sahib, we have from Ek Onakar to Satiguru Prasad referred to as Mool Mantra ? Das challenges comrade to prove it. Then are Mantra allowed in Sikhism at all ? There are many places in Shri Guru Granth Sahib Ji where abbreviated version “Ek Oankar Satiguru Prasad” is used. Same is repeated in Shri Dasham Granth Sahib Ji. Reason for Tenth Master using abbreviation is that he knew that all people reading his text has already read Shri Guru Granth Sahib Ji. So if we write first all 26 alphbets ie abcdefghijklmnopqrstuvwxyz once, then write a to z stand for the same. A person who reads this text, later can find a to z in other text implying one and the same thing.
There is no restriction on Guru for his always repeating whole and not abbrivations.
Das has another question for general knowledge. Did any where in Bani of Second Master do we have “Mool Mantra” ?
Das has faith in “Mool Mantra” and “Gur Mantar” also but Das is not Guru Granth Sahib purist like Kala Afghana or comrade. So Gurmanter is there many a time in verses of Tenth Master with “Ek Onkar Wahiguru Ji Ki Fateh”. So of Bani of Second Master does not has full of “Mool Mantra” yet is Gurbani. So this criteria of not using whole Mool Mantra fails
Point 3. Poet Syam is used here, which as per comrade, is some human, while poet Syam is God only and all the Gurbani is work of God.
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)
(੭੪੫-੨, ਸੂਹੀ, ਮ ੫)
ਸਿਆਮ ਸੁੰਦਰ ਤਜਿ ਨੀਦ ਕਿਉ ਆਈ ॥
siaam sundhar thaj needh kio aaee ||
Forsaking the Beautiful Lord, how can they go to sleep?
(Ang 745)
Then comrade talks of Shiv Purana, which is no where mentioned. We will talk more about it later when he talks of half Shiv and Parwati.
Then he talks of commission of mistake. Which are nothing but mark of humbleness as we find them in Shri Guru Granth Sahib Ji.
(੭੦੨-੧੮, ਜੈਤਸਰੀ, ਮ ੯)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
(੭੦੨-੧੮, ਜੈਤਸਰੀ, ਮ ੯)
ਭੂਲਿਓ ਮਨੁ ਮਾਇਆ ਉਰਝਾਇਓ ॥
bhooliou man maaeiaa ourajhaaeiou ||
My mind is deluded, entangled in Maya.
(੭੦੨-੧੮, ਜੈਤਸਰੀ, ਮ ੯)
ਜੋ ਜੋ ਕਰਮ ਕੀਓ ਲਾਲਚ ਲਗਿ ਤਿਹ ਤਿਹ ਆਪੁ ਬੰਧਾਇਓ ॥੧॥ ਰਹਾਉ ॥
jo jo karam keeou laalach lag thih thih aap bandhhaaeiou ||1|| rehaao ||
Whatever I do, while engaged in greed, only serves to bind me down. ||1||Pause||
(Ang 702)
(੮੫੫-੧੫, ਬਿਲਾਵਲੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਮੈ ਬਿਗਰੇ ਅਪਨੀ ਮਤਿ ਖੋਈ ॥
mai bigarae apanee math khoee ||
I am spoiled; I have lost my intellect.
(੮੫੫-੧੫, ਬਿਲਾਵਲੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਮੇਰੇ ਭਰਮਿ ਭੂਲਉ ਮਤਿ ਕੋਈ ॥੩॥
maerae bharam bhoolo math koee ||3||
Let no one go astray in doubt like me. ||3||
(Ang 855)
(੧੦੮੭-੧੪, ਮਾਰੂ ਵਾਰ-੧, ਮ ੧)
ਸਲੋਕੁ ਮਃ ੧ ॥
salok ma 1 ||
Shalok, First Mehl:
(੧੦੮੭-੧੪, ਮਾਰੂ ਵਾਰ-੧, ਮ ੧)
ਭੂਲੀ ਭੂਲੀ ਮੈ ਫਿਰੀ ਪਾਧਰੁ ਕਹੈ ਨ ਕੋਇ ॥
bhoolee bhoolee mai firee paadhhar kehai n koe ||
Confused and deluded, I wander around, but no one shows me the way.
(੧੦੮੭-੧੫, ਮਾਰੂ ਵਾਰ-੧, ਮ ੧)
ਪੂਛਹੁ ਜਾਇ ਸਿਆਣਿਆ ਦੁਖੁ ਕਾਟੈ ਮੇਰਾ ਕੋਇ ॥
pooshhahu jaae siaaniaa dhukh kaattai maeraa koe ||
I go and ask the clever people, if there is there anyone who can rid me of my pain.
(Ang 1087)
(੭੫੬-੧੧, ਸੂਹੀ, ਮ ੩)
ਏ ਮਨ ਮੂਲਹੁ ਭੁਲਿਆ ਜਾਸਹਿ ਪਤਿ ਗਵਾਇ ॥
eae man moolahu bhuliaa jaasehi path gavaae ||
O mind, if you forget the Primal Lord, you shall depart, having lost your honor.
(Ang 756)
(੭੬੧-੭, ਸੂਹੀ ਕਾਫੀ, ਮ ੫)
ਜੇ ਭੁਲੀ ਜੇ ਚੁਕੀ ਸਾੲ*ਂ*ੀ ਭੀ ਤਹਿੰਜੀ ਕਾਢੀਆ ॥
jae bhulee jae chukee saaeanaee bhee thehinjee kaadteeaa ||
Even though I have made mistakes, and even though I have been wrong, I am still called Yours, O my Lord and Master.
(Ang 761)
(੭੬੨-੧੦, ਸੂਹੀ, ਮ ੧)
ਹਉ ਏਨੀ ਟੋਲੀ ਭੁਲੀਅਸੁ ਤਿਸੁ ਕੰਤ ਨ ਬੈਠੀ ਪਾਸਿ ਜੀਉ ॥
ho eaenee ttolee bhuleeas this kanth n baithee paas jeeo ||
I have been fooled by these decorations, and I do not sit near my Husband Lord.
(Ang 762)
(੨੬੦-੭, ਗਉੜੀ, ਮ ੫)
ਸਾਸਿ ਸਾਸਿ ਹਮ ਭੂਲਨਹਾਰੇ ॥
saas saas ham bhoolanehaarae ||
With each and every breath, I make mistakes.
(Ang 260)
We have poet Akal being telling to pray Akal as poet to let there be rectification of the mistake.
Then comrade talks of another issue that as
(੪੬੩-੪, ਵਾਰ-ਆਸਾ, ਮ ੧)
ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥
aapeenhai aap saajiou aapeenhai rachiou naao ||
He Himself created Himself; He Himself assumed His Name.
(Ang 463)
As per comrade first God created self then God’s name and how could child be name without birth. Strange thing. Is not God eternal? Can God be born ? Comrade himself not understanding the “Mool Mantar”. In fact verse given above never say that God first created “himself/herself” and then created “his/her” name(God is genderless so both gender are used). It is own interpretation of comrade. We need to understand by this that by self only did(God do) self manifestation, By self only name(of) was made. As God is not created by anyone else so is name also not created by any one else. This is something being conveyed. Then another logical thing based upon fifth Hindu philosophy of jusfication based upon logic or Nayay Shastra is given which says that Satinam,which is name of God comes after Ek Oankar. While in Mool Mantra we have that from One God(Ek) Onkar(creation) occurred. That’s name only is true. So as Akal is lord of all so all name are of Akal and Satinam is not the only name of God rather it is an attribute that tells that God’s name is only true. In fact another comrade I S Ghugga once said that all Guru Granth Sahib Ji are name. We have semen, vagina, egg, genital among many such things mentioned in Shri Guru Granth Sahib Ji. All are name. Name is vibration which makes the quarks, which form nuclear matter, which makes atom. So that vibration only is true rest is manifestation which will change(Jo Banat Hai So Binas Hai Paro Haj Ke Kal).
Das hopes that remaining things about tying the beard or meat eating things over here are out of context.
But let us first resolve the issue of Khanda
ਖੰਡਾ ਪ੍ਰਿਥਮੈ ਸਾਜ ਕੈ ਜਿਨ ਸਭ ਸੈਸਾਰੁ ਉਪਾਇਆ ॥
Khan?aa prithmai saaj kai jin sabh saisaar(u) upaaiaa||
At first the Lord created the double-edged sword and then He created the whole world.
(Var Durga Ki)
(੧੭੧-੬, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਕਾਮਿ ਕਰੋਧਿ ਨਗਰੁ ਬਹੁ ਭਰਿਆ ਮਿਲਿ ਸਾਧੂ ਖੰਡਲ ਖੰਡਾ ਹੇ ॥
kaam karodhh nagar bahu bhariaa mil saadhhoo khanddal khanddaa hae ||
The body-village is filled to overflowing with sexual desire and anger, which were broken into bits when I met with the Holy Saint.
(Ang 171)
Khanda means to break.
So universe is rearranged by changing the permutation and combination of matter by God. That is like breaking and creating thereafter.
So as per Var Durga Ki first created then broke it and then all world(s) were created.
See in Shri Guru Granth Sahib Ji.
(੮੩੯-੪, ਬਿਲਾਵਲੁ, ਮ ੧)
ਆਪੇ ਸਚੁ ਕੀਆ ਕਰ ਜੋੜਿ ॥
aapae sach keeaa kar jorr ||
The True Lord Himself created the universe, joining the elements together.
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਅੰਡਜ ਫੋੜਿ ਜੋੜਿ ਵਿਛੋੜਿ ॥
anddaj forr jorr vishhorr ||
Breaking the cosmic egg, He united, and separated.
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਧਰਤਿ ਅਕਾਸੁ ਕੀਏ ਬੈਸਣ ਕਉ ਥਾਉ ॥
dhharath akaas keeeae baisan ko thhaao ||
He made the earth and the sky into places to live.
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਰਾਤਿ ਦਿਨੰਤੁ ਕੀਏ ਭਉ ਭਾਉ ॥
raath dhinanth keeeae bho bhaao ||
He created day and night, fear and love.
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਜਿਨਿ ਕੀਏ ਕਰਿ ਵੇਖਣਹਾਰਾ ॥
jin keeeae kar vaekhanehaaraa ||
The One who created the Creation, also watches over it.
(੮੩੯-੬, ਬਿਲਾਵਲੁ, ਮ ੧)
ਅਵਰੁ ਨ ਦੂਜਾ ਸਿਰਜਣਹਾਰਾ ॥੩॥
avar n dhoojaa sirajanehaaraa ||3||
There is no other Creator Lord. ||3||
(Ang 839)
(੧੧੭-੮, ਮਾਝ, ਮ ੩)
ਮਾਝ ਮਹਲਾ ੩ ॥
maajh mehalaa 3 ||
Maajh, Third Mehl:
(੧੧੭-੮, ਮਾਝ, ਮ ੩)
ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥
outhapath paralo sabadhae hovai ||
Creation and destruction happen through the Word of the Shabad.
(੧੧੭-੮, ਮਾਝ, ਮ ੩)
ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥
sabadhae hee fir oupath hovai ||
Through the Shabad, creation happens again.
(Ang 117)
Word/sound(each word nominate something so each word is “name” of some action,verb or adjective etc). That is essence of creation.
(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥
ouankaar brehamaa outhapath ||
From Ongkaar, the One Universal Creator God, Brahma was created.
(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥
ouankaar keeaa jin chith ||
He kept Ongkaar in his consciousness.
(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥
ouankaar sail jug bheae ||
From Ongkaar, the mountains and the ages were created.
(੯੨੯-੧੮, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥
ouankaar baedh nirameae ||
Ongkaar created the Vedas.
(Ang 929)
(੯੩੦-੧, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ ॥
ouankaar sabadh oudhharae ||
Ongkaar saves the world through the Shabad.
(੯੩੦-੧, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ ॥
ouankaar guramukh tharae ||
Ongkaar saves the Gurmukhs.
(੯੩੦-੧, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ ॥
ounam akhar sunahu beechaar ||
Listen to the Message of the Universal, Imperishable Creator Lord.
(੯੩੦-੧, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥੧॥
ounam akhar thribhavan saar ||1||
The Universal, Imperishable Creator Lord is the essence of the three worlds. ||1||
(Ang 930)
Oankar referred to creation.
Point 4. Terms used by Bhai Sahib Ji are from which Kosh/dictionary yet they are not from Shri Guru Granth Sahib Ji. Well does Shri Guru Granth Sahib Ji means a Kosh? There are many things as mentioned before are not in Shri Guru Granth Sahib ji, yet part of Sikhism.
Point5. More info about Bhagouti will be given further.
Article 3 from the book “Hum Hindu Nahin “ By Bhai Kahan Singh Nabha.
Comrade says that to prove that Bhagouti is Masculine or feminine gender, useless things are written. Comrade fails to substantiate the uselessness. He says that lines meanings are not explained. He should have quoted those lines. He claims that no decisive fact emerges from this. But does not provide proof of it. Then he tells to move to 7th article for more info
Article 4. From Bhai Sahib Bhai Randheer Singh Ji “Bhagaouti Pad Da Tat Gurmat Nirnai”
Point 1. As per comrade from First to Ninth Master no one has ever used terms like Asipan, Mahakal etc . So as per logic of comrade as Nine Masters before the Tenth Master did not gave Singh as surname so we have no validity to behold it for us. Non of the Nine Master did use term Khalsa or did they use ? So comrade should have name Dalbeer Das as per this logic. Ok das is Hindu type so better to use Dalbeer Khan(in Farsi Khan means Mr. So Ghenghis Khan was not a Muslim at al but a shamanist) .
Then comrade does by one quote from Ang 885.
(੮੮੫-੧੮, ਰਾਮਕਲੀ, ਮ ੫)
ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥
raamakalee mehalaa 5 ||
Raamkalee, Fifth Mehl:
(੮੮੫-੧੮, ਰਾਮਕਲੀ, ਮ ੫)
ਜਪਿ ਗੋਬਿੰਦੁ ਗੋਪਾਲ ਲਾਲੁ ॥
jap gobindh gopaal laal ||
Meditate on the Lord of the Universe, the Beloved Lord of the World.
(੮੮੫-੧੯, ਰਾਮਕਲੀ, ਮ ੫)
ਰਾਮ ਨਾਮ ਸਿਮਰਿ ਤੂ ਜੀਵਹਿ ਫਿਰਿ ਨ ਖਾਈ ਮਹਾ ਕਾਲੁ ॥੧॥ ਰਹਾਉ ॥
raam naam simar thoo jeevehi fir n khaaee mehaa kaal ||1|| rehaao ||
Meditating in remembrance on the Lord's Name, you shall live, and the Great Death shall not consume you ever again. ||1||Pause||
(Ang 885)
Then he quotes Ang 1028
(੧੦੨੮-੧੮, ਮਾਰੂ, ਮ ੧)
ਘਟਿ ਘਟਿ ਰਮਈਆ ਰਾਮੁ ਪਿਆਰਾ ॥
ghatt ghatt rameeaa raam piaaraa ||
My Beloved Lord is pervading each and every heart.
(but very cleverly he omits the line before it ie
(੧੦੨੮-੧੮, ਮਾਰੂ, ਮ ੧)
ਮਾਰੂ ਮਹਲਾ ੧ ॥
maaroo mehalaa 1 ||
Maaroo, First Mehl:
(੧੦੨੮-੧੮, ਮਾਰੂ, ਮ ੧)
ਅਸੁਰ ਸਘਾਰਣ ਰਾਮੁ ਹਮਾਰਾ ॥
asur saghaaran raam hamaaraa ||
My Lord is the Destroyer of demons.
(੧੦੨੮-੧੮, ਮਾਰੂ, ਮ ੧)
ਘਟਿ ਘਟਿ ਰਮਈਆ ਰਾਮੁ ਪਿਆਰਾ ॥
ghatt ghatt rameeaa raam piaaraa ||
My Beloved Lord is pervading each and every heart.
(Ang 1028)
So das has question. As per comrade Mahakal is spirituality destroyer satanic entity.
By these words comrade proved that what level of spirituality vis-à-vis Gurmat he has.
Do we belive that there is satan in Gurmat ? Comrades do go by dualistic materialism where we have thesis ,anti thesis and synthesis.
But in Gurmat there is only ie Akal.
(੪੮੫-੨, ਆਸਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥
sabh gobindh hai sabh gobindh hai gobindh bin nehee koee ||
God is everything, God is everything. Without God, there is nothing at all.
(Ang 485)
So Ram is in all and does kills demon. Mahakal is form of Ram only who may eat up person as super death who do not remember the name of God, super death means rebirth and death again. So Here too Mahakal is name of or attribute of God, Who is not good for non spiritual persons. God is good, to defeat evil, to defeat bad, God is not good but worst. Our comrade as per his reading of Sikhism has to deem Mahakal as worst. As he has yet understood Ram is Ramyya or absorbed in Mahakal. By that form does demons are killed. For demons Ram is not beautiful or piaira.
Then he cribs over the verse 125 of Charitropakhyan 266. Which is “by making him disciple of Mahakal , (made him) drink wine, cannabis..125.1..”
Here too he ignores the line succeeding this line.
By this deception, Brhamin was decived, got stone(idols) drown(in water).
by making him disciple of Mahakal , (made him) drink wine, cannabis..125.1..
There are many temples of Mahakal(of Shaktas) in Delhi, Comrade could go there. There is another very popular name of Mahakal(of Shaktas), the husband of Mahakali. But name Mahakal is not complete of the husband of Mahakali Bhairavi. That Mahakal of Shaktas is separately mentioned in Shri Dasham Granth Sahib. So called Hindu Mahakal worshipper is an idolater or even some time stone(pindi) worshiper.
The fact is Charitrpakhyan 266 has main part of dialogue between a Brahmin and a princess, In which she tells him the worthlessness of occult, worship of goddess and gods. After not winning her in debate, Brahmin accuses her of being under the influence of cannabis (verse 36). So as per Brahmin worship of formless is like drug. At last she succeeds in weaning him away from worship of demigods etc. Term usage of wine, cannabies signifies this only. In other parts of the Chartrpakyan 266, we do find a good lot of usage of term drugs just to signify Akal’s worship(Verse 38) or some time telling an idol worshipper lower then drug addict(verse 58,71)
(੭੨੧-੧੦, ਤਿਲਗ, ਮ ੧)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
(੭੨੧-੧੦, ਤਿਲਗ, ਮ ੧)
ਭਉ ਤੇਰਾ ਭਾਂਗ ਖਲੜੀ ਮੇਰਾ ਚੀਤੁ ॥
bho thaeraa bhaang khalarree maeraa cheeth ||
The Fear of You, O Lord God, is my marijuana; my consciousness is the pouch which holds it.
(Ang 721)
.
(੯੬੯-੧੦, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਦਾਸੁ ਕਬੀਰੁ ਤਾਸੁ ਮਦ ਮਾਤਾ ਉਚਕਿ ਨ ਕਬਹੂ ਜਾਈ ॥੩॥੨॥
dhaas kabeer thaas madh maathaa ouchak n kabehoo jaaee ||3||2||
Slave Kabeer is intoxicated with that wine, which never wears off. ||3||2||
(Ang 969)
So intoxication with cannabis or wine is used for devotion.
Like wise Gurmat does not talk of heaven but heaven in proximity of lord.
(੧੧੬੧-੧੦, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਭਿਸਤੁ ਨਜੀਕਿ ਰਾਖੁ ਰਹਮਾਨਾ ॥੪॥੭॥੧੫॥
bhisath najeek raakh rehamaanaa ||4||7||15||
Keep me near You, O Merciful Lord God - that is heaven for me. ||4||7||15||
(Ang 1161)
Just to comrade understand similarity here and verse from Chartropakhyan given above ie By making follower of God, Brahmin as if got cannabis, wine partaking.
Then comrade talks of God riding a chariot as per Charitropakhyan 405.
What about God riding Garuda?
(੧੧੬੬-੪, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਗਰੁੜ ਚੜ੍ਹ੍ਹੇ ਆਏ ਗੋਪਾਲ ॥੧੬॥
garurr charrhae aaeae gopaal ||16||
and the Lord came, mounted on the eagle garura. ||16||
(Ang 1166)
Then comrade talks of bow and arrow in hand.
Let us similar thing in Shri Guru Granth Sahib Ji.
(੯੮੮-੧੪, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਕਰ ਧਰੇ ਚਕ੍ਰ ਬੈਕੁੰਠ ਤੇ ਆਏ ਗਜ ਹਸਤੀ ਕੇ ਪ੍ਰਾਨ ਉਧਾਰੀਅਲੇ ॥
kar dhharae chakr baikunth thae aaeae gaj hasathee kae praan oudhhaareealae ||
You hold the steel chakra in Your hand; You came down from Heaven, and saved the life of the elephant.
(Ang 988)
Before we proceed further Garuda or eagle over there is not Sabad or holy verses as verses and Akal are one and same. Garuda used spell only where there is a mention of serpent also.
Then about sweat coming out of God.
Well first let us talk of nose and hairs of God.
(੫੬੭-੯, ਵਡਹੰਸੁ, ਮ ੧)
ਤੇਰੇ ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥
thaerae bankae loein dhanth reesaalaa ||
Your eyes are so beautiful, and Your teeth are delightful.
(੫੬੭-੯, ਵਡਹੰਸੁ, ਮ ੧)
ਸੋਹਣੇ ਨਕ ਜਿਨ ਲੰਮੜੇ ਵਾਲਾ ॥
sohanae nak jin lanmarrae vaalaa ||
Your nose is so graceful, and Your hair is so long.
(੫੬੭-੯, ਵਡਹੰਸੁ, ਮ ੧)
ਕੰਚਨ ਕਾਇਆ ਸੁਇਨੇ ਕੀ ਢਾਲਾ ॥
kanchan kaaeiaa sueinae kee dtaalaa ||
Your body is so precious, cast in gold.
(੫੬੭-੧੦, ਵਡਹੰਸੁ, ਮ ੧)
ਸੋਵੰਨ ਢਾਲਾ ਕ੍ਰਿਸਨ ਮਾਲਾ ਜਪਹੁ ਤੁਸੀ ਸਹੇਲੀਹੋ ॥
sovann dtaalaa kirasan maalaa japahu thusee sehaeleeho ||
His body is cast in gold, and He wears Krishna's mala; meditate on Him, O sisters.
(੫੬੭-੧੦, ਵਡਹੰਸੁ, ਮ ੧)
ਜਮ ਦੁਆਰਿ ਨ ਹੋਹੁ ਖੜੀਆ ਸਿਖ ਸੁਣਹੁ ਮਹੇਲੀਹੋ ॥
jam dhuaar n hohu kharreeaa sikh sunahu mehaeleeho ||
You shall not have to stand at Death's door, O sisters, if you listen to these teachings.
(੫੬੭-੧੧, ਵਡਹੰਸੁ, ਮ ੧)
ਹੰਸ ਹੰਸਾ ਬਗ ਬਗਾ ਲਹੈ ਮਨ ਕੀ ਜਾਲਾ ॥
hans hansaa bag bagaa lehai man kee jaalaa ||
From a crane, you shall be transformed into a swan, and the filth of your mind shall be removed.
(੫੬੭-੧੧, ਵਡਹੰਸੁ, ਮ ੧)
ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥੭॥
bankae loein dhanth reesaalaa ||7||
Your eyes are so beautiful, and Your teeth are delightful. ||7||
(Ang 567)
Comrade if you say that Bhagat Bani and Bhatt Swayyes are interpolation then what about the verse above unto the First Master.
Then das challenges you Oh! comrade who says that God has no body to tell that is there any Body which is not of God?
Coming to term Praset from verse 109 of Charitropakhyan. It may not means sweat only. Sweat is Prased also. But praset also could be derived from Prasoot or delivery. Let us talk of watery sweat only. Read the verse 196 of Charitropakhyan 405. We find God transparent like water. So such transparent body giving out such refractive visual object lead to the creation of bards.
(੩੮੭-੨, ਆਸਾ, ਮ ੫)
ਓਪਤਿ ਪਰਲਉ ਖਿਨ ਮਹਿ ਕਰਤਾ ॥
oupath paralo khin mehi karathaa ||
He creates and destroys in an instant.
(Ang 387)
Point 2. it is self contradictory that at one time we say that it is translation of books related to demigoddess while on the other we are told that we should not behold the demigoddess over there?
Contradiction is only due to the substandard knowledge of comrade.
Let us give only a few examples over here.
In Akalustat we have Akal addressed as killer of buffalo demon. Verse 211 to 220.
Likewise there itself we find
ਕਹੂੰ ਸਸਤ੍ਰਧਾਰੀ ਕਹੂੰ ਬਿਦਿਆ ਕੇ ਬਿਚਾਰੀ ਕਹੂੰ ਮਾਰਤ ਅਹਾਹੀ ਕਹੂੰ ਨਾਰ ਕੇ ਨਿਕੇਤ ਹੋ ॥
Kahoon sastradhaadoo kahoon bidiaa ke bichaaroo kahoon maarat ahaaroo kahoon naar ke niket ho||
O Lord! Somewhere Thou art an armed warrior, somewhere Thou art an armed warrior, somewhere a learned thinker, somewhere a hunter and somewhere an enjoyer of women.
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.
ਕਹੂੰ ਧਰਮ ਪਾਮੀ ਕਹੂੰ ਸਰਬ ਠਉਰ ਗਾਮੀ ਕਹੂੰ ਜਤੀ ਕਹੂੰ ਕਾਮੀ ਕਹੂੰ ਦੇਤ ਕਹੂੰ ਲੇਤ ਹੋ ॥
Kahoon dharam dhaamoo kahoon sarab thaur gaamoo kahoon jatoo kahoon kaamoo kahoon det kahoon let ho||
Somewhere Thou art abode of Dharma (righteousness), somewhere All-Pervading, somewhere a celibate, somewhere a lustful person, somewhere a donor and somewhere a taker.
ਕਹੂੰ ਬੇਦ ਰੀਤ ਕਹੂੰ ਤਾ ਸਿਉ ਬਿਪ੍ਰੀਤ ਕਹੂੰ ਤ੍ਰਿਗੁਨ ਅਤੀਤ ਕਹੂੰ ਸੁਰਗੁਨ ਸਮੇਤ ਹੋ ॥੪॥੧੪॥
kahoon Bet root kahoon taa sio biproot kahoon trigun atoot kahoon surgun samet ho||4||14||
Somewhere Thou workest in accordance with Vedic rites, and somewhere Thou art quite opposed to it; somewhere Thou art without three modes of maya and somewhere Thou hast all gldly attributes.4.14.
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.
(Vachitar Natak 6.4)
Guru became one with God. Why not from three to one and why from two to one ?
As Guru is one with God so let us see some more things from Vachiatar Natak. From verses 14. 4 and 14.7
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.
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.
(Vachitar Natak 14.4)
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.
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.
(Vachitar Natak 14.7)
Manifestation of Akal ie Tenth Master became one with Akal by mercy of Akal and older acts in older life became visible. So it is not the ditto as in so called Hindu texts but Guru wrote as per will of Akal and demigoddess is nothing but a manifestation of Akal. Akal only did in form of demigoddess.
Let us see.
ਚੰਡੀ ਚਰਿਤ੍ਰ
NAME OF THE BANI.
Page 175, Line 5
ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥
Ik Oankaar Waheguroo joo koo Fateh||
The Lord is one and the Victory is of the Lord.
Page 175, Line 6
ਅਥ ਚੰਡੀ ਚਰਿਤ੍ਰ ਚਰਿਤ੍ਰ ਉਕਤਿ ਬਿਲਾਸ ॥
Ath Chan?oo charitra Ukat(i) Bilaas||
New begin the extraordinary feats from the Life of Chandi:
Page 175, Line 7
ਸ੍ਵੈਯਾ ॥
Swaiyaa||
SWAYYA
Page 175, Line 8
ਆਦਿ ਅਪਾਰ ਅਲੇਖ ਅਨੰਤ ਅਕਾਲ ਅਭੇਖ ਅਲੱਖ ਅਨਾਸਾ ॥
aadh apaar alekh anant akaal abhekh alakkh anaasaa||
The Lord is Primal, Infinite, Account less, Boundless, Deathless, Garbless, Incomprehensible and Eternal.
Page 175, Line 9
ਕੈ ਸਿਵ ਸਕਤ ਦਏ ਸ੍ਰੁਤਿ ਚਾਰ ਰਜੋ ਤਮ ਸੱਤ ਤਿਹੂ ਪੁਰ ਬਾਸਾ ॥
Kai Siv sakat dae srut(i) chaar rajo tam satt tihoo pur baasaa||
He created Shiva-Shakti, forur Vedas and three modes of maya and Pervades in three worlds.
Page 175, Line 10
ਦਿਉਸ ਨਿਸਾ ਸਸਿ ਸੂਰ ਕੈ ਦੀਪ ਸੁ ਸ੍ਰਿਸਟਿ ਰਚੀ ਪੰਚ ਤੱਤ ਪ੍ਰਕਾਸਾ ॥
Dius nisaa sas(i) soor kai doop su sristtee rachoo panch tatt prakaasaa||
He created day and night, the lamps of sun and moon and the whole world with five elements.
Page 175, Line 11
ਬੈਰ ਬਢਾਇ ਲਰਾਇ ਸੁਰਾਸੁਰ ਆਪਹਿ ਦੇਖਤ ਬੈਠ ਤਮਾਸਾ ॥੧॥
Bir ba?haae laraae suraasur aapah(i) dekhat baith tamaasaa||1||
He extended enmity and fight between the gods and demons and Himself seated (on His Throne) scans it.1.
Page 175, Line 12
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 175, Line 13
ਕ੍ਰਿਪਾ ਸਿੰਧ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਜੋ ਕਛੁ ਮੋ ਪਰਿ ਹੋਇ ॥
Kripaa sindh tumroo kripaa jo kachh(u) mo par(i) hoe||
O Ocean of Mercy, if Thy Grace is bestowed upon me:
Page 175, Line 14
ਰਚੋ ਚੰਡਕਾ ਕੀ ਕਥਾ ਬਾਣੀ ਸੁਭ ਸਭ ਹੋਇ ॥੨॥
Racho chan?akaa koo kathaa baanoo subh sabhh hoe||2||
I may compose the story of Chandika and my poetry be all good.2.
Page 176, Line 1
ਜੋਤ ਜਗਮਗੈ ਜਗਤਿ ਮੈ ਚੰਡ ਚਮੁੰਡ ਪ੍ਰਚੰਡ ॥
Jot jagmagai jagat(i) mai Chan? Chamun? prachan?||
Thy light is shining in the world, O Powerful Chand-Chamunda!
Page 176, Line 2
ਭੁਜ ਦੰਡਨ ਦੰਡਨਿ ਅਸੁਰ ਮੰਡਨ ਭੁਇ ਨਵ ਖੰਡ ॥੩॥
Bhuj dan?an dan?an(i) asur man?an bhue nav khan?||3||
Thou art the Punisher of the demons with Thy strong arms and art the Creator of the nine regions.3.
Page 176, Line 3
ਸ੍ਵੈਯਾ ॥
Swaiyaa||
SWAYYA
Page 176, Line 4
ਤਾਰਨ ਲੋਕ ਉਧਾਰਨ ਭੂਮਹਿ ਦੈਤ ਸੰਘਾਰਨ ਚੰਡ ਤੁਹੀ ਹੈ ॥
Taaran lok udhaaran bhoomah(i) dait sanghaaran Chan? tuhoo hai||
Thou art the same Chandika, who ferries across the people; Thou art the redeemer of the earth and destroyer of the demons.
Page 176, Line 5
ਕਾਰਨ ਈਸ ਕਲਾ ਕਮਲਾ ਹਰਿ ਅਦ੍ਰਸੁਤਾ ਜਹ ਦੇਖੇ ਉਹੀ ਹੈ ॥
Kaaran oos kalaa kamlaa har(i) adrasutaa jah dekhe uhoo hai||
Thou art the cause of the Shakti of Shiva, Lakshmi of Vishnu and Parvati, the daughter of Himavan, wherever we see, Thou art there.
Page 176, Line 6
ਤਾਮਸਤਾ ਮਮਤਾ ਨਮਤਾ ਕਵਿਤਾ ਕਵਿ ਕੇ ਮਨ ਮੱਧਿ ਗੁਹੀ ਹੈ ॥
Taamastaa mamtaa namtaa kavitaa kavi ke man maddh(i) guhoo hai||
Thou art Tams, the quality of morbidity, mineness and modesty; Thou art poetry, latent in the mind of the poet.
Page 176, Line 7
ਕੀਨੋ ਹੈ ਕੰਚਨ ਲੋਹ ਜਗਤ੍ਰ ਮੈ ਪਾਰਸ ਮੂਰਤ ਜਾਇ ਛੁਹੀ ਹੈ ॥੪॥
Koono hai kanchan loh jagatra mai paaras moorat jaae chhuhoo hai||4||
Thou art the philosopher’s stone in the world, which transforms the iron into gold that it touches.4.
Page 176, Line 8
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 176, Line 9
ਪ੍ਰਮੁਦ ਕਰਨ ਸਭ ਭੈ ਹਰਨ ਨਾਮ ਚੰਡਕਾ ਜਾਸ ॥
Pramud karan sabh bhai haran naam Chan?akaa jaas||
She shoes name is Chandika, delights and removes fear of all.
Page 176, Line 10
ਰਚੋ ਚਰਿਤ੍ਰ ਬਚਿਤ੍ਰ ਤੁਅ ਕਰੋ ਸਬੁੱਧਿ ਪ੍ਰਕਾਸ ॥੫॥
Racho charitra bachitra tua karo sabuddh(i) prakaas||5||
Illumine me with good intellect, so that I may compose Thy wonderful deeds.5.
Page 176, Line 11
ਪੁਨਹਾ ॥
Punhaa||
PUNHA
Page 176, Line 12
ਆਇਸ ਅਬ ਜੋ ਹੋਇ ਗ੍ਰੰਥ ਤਉ ਮੈ ਰਚੌ ॥
aais ab jo hoe granth tau mai rachau||
If I am permitted now, I shall compose my Granth (book).
Page 176, Line 13
ਰਤਨ ਪ੍ਰਮੁਦ ਕਰ ਬਚਨ ਚੀਨ ਤਾ ਮੈ ਗਚੌ ॥
Ratan pramud kar bachan choon taa mai gachau||
I shall find and set the delight-giving gem-like words.
Page 176, Line 14
ਭਾਖਾ ਸੁਭ ਸਭ ਕਰਹੋਂ ਧਰਿਹੋਂ ਕ੍ਰਿੱਤ ਮੈ ॥
Bhaakhaa subh sabh kar-hon dharihon kritt mai||
In this composition, I shall use the beautiful language;
Page 177, Line 1
ਅਦਭੁਤ ਕਥਾ ਅਪਾਰ ਸਮਝ ਕਰਿ ਚਿੱਤ ਮੈ ॥੬॥
Abhut kathaa apaar samajh kar(i) chitt mai||6||
And whatever I have thought in my mind, I shall narrate that wonderful story.6.
Page 177, Line 2
All this comes at start of Chandi Charitar yet does not comes in Markandaya Purana. It tells that God only is reality behind the demigoddess of outcastes.
Then see the verse 25 further down.
ਦੈਤ ਸੰਘਾਰਨ ਕੇ ਨਮਿਤ ਕਾਲ ਜਨਮੁ ਇਹ ਲੀਨ ॥
Dait sanghaaran ke namit kaal janam(u) eh leen||
It seemed that Death itself had taken the birth to destroy the demons.
Page 182, Line 5
ਸਿੰਘ ਚੰਡ ਬਾਹਨ ਭਇਓ ਸਤ੍ਰਨ ਕਉ ਦੁਖੁ ਦੀਨ ॥੨੫॥
Singh Chan? baahan bhaio satran kau dukh(u) doon||25||
The lion, who causes great suffering to the enemies, became the vehicle of the goddess Chandi.25.
Page 182, Line 6
(Here Kal or God did have a life of demigoddess could be understood)
Then we see Chaubees Avtar
