Part3 form of worshipped.
Page 669:
Page 669:
ਪੁੰਨ ਕਥਾ ਮੁਨਿ ਨੰਦਨ ਕੀ ਕਹਿ ਕੈ ਮੁਖ ਸੋ ਕਬਿ ਸਯਾਮ ਬਖਾਨੀ ॥ ਪੂਰਣ ਧਿਆਇ ਭਯੋ ਤਬ ਹੀ ਜਯ ਸ੍ਰੀ ਜਗਨਾਥ ਭਵੇਸ ਭਵਾਨੀ ॥੪੯੮॥
Punn kathaa mun(i) nandan kikah(i) kai mukh so kabi Syaam bakhaanee|| Pooran dhiaae bhayo tab hijaya sri jagnath bhaves bhavaanee||498||
In his way, the poet Shyam has described the episode of the great sage Dutt; this chapter is now being completed hailing the Lord of the world and the mother of the world.498.
Line 3
As per these lines
ਪੁੰਨ ਕਥਾ ਮੁਨਿ ਨੰਦਨ ਕੀ ਕਹਿ ਕੈ ਮੁਖ ਸੋ ਕਬਿ ਸਯਾਮ ਬਖਾਨੀ ॥ ਪੂਰਣ ਧਿਆਇ ਭਯੋ ਤਬ ਹੀ ਜਯ ਸ੍ਰੀ ਜਗਨਾਥ ਭਵੇਸ ਭਵਾਨੀ ॥੪੯੮॥
Punn kathaa mun(i) nandan kikah(i) kai mukh so kabi Syaam bakhaanee|| Pooran dhiaae bhayo tab hijaya sri jagnath bhaves bhavaanee||498||
In his way, the poet Shyam has described the episode of the great sage Dutt; this chapter is now being completed hailing the Lord of the world and the mother of the world.498.
Line 3
As per these lines we find term primal lord in first verse while lord/master of the universe in second. As been told before that manifestation of Akal in form is Bhavani.
Which is proved over here. We are told that Bhavani(maker of happening) is actually the lord of World and the lord of happening only. So here Akal is remembered as the manifestation of Bhavani/matter/visible energy giving birth to power.
Page 710: here writer commits grammatical blunders.
Rag Sorath(i) Patshahi 10 has “ocean of mercy, visionary of three times(past, present and future), doer of destruction of evil deeds” .While writer uses term Kal for God.
Rag Kaliyan Patshahi 10.. “From that all, no one came to protect from the saber stroke of Kal/God manifesting as death..
While writer tries to show Sarabkal ie all death.
Tilang Kafi Patshahi 10. only Kal/God is creator. Further in the same verse at last we are told about that God who has extended self in demons and demigods, in subjects and direction by which attribute of you should we take your name as slayer of Mura.
Page 711,715 talk of God while writer tires to prove it demigoddess while in all places we are told of formless and/or all pervading God.
In 33 Svayes we have First one talking about Khalsa. It was added later while in copies by Guru, we have 32 Svayyesonly(they will not have Khyal Patshahi 10 and Jaffernammah also).
In 7th Svvaye demigoddess as Sarada is referred as beholding God as truth so demigoddess is worshipper of Kal here. In 10th one we are told God saving those who are as per Puranic text, were saved by Vishnu like PRahlad, Ganika and Ajamil.
3rd Svvaye told Akal as living in all.
We have Masand mentioned as in negative terms 28th and 29th Savaye. This only a pro Sikh rather Guru of Sikhs could write.
Page809: Here writer talks of first Charitropakhayan and asks that why is there praise of demigoddess in first Charitropakhyan ?
So is that anything to do with demigoddess ?
In fact there is nowhere written at all this is praise of demigoddess. It is description of the characteristics of chandi/sword/one with speed/one with glory(there are many meaning of chand and chandi in mahan kosh).
So kindly read the first line of this Charitropakhyan and that solves the problem.
You only sharp edge of sword ,you only with (ability) to cut. You only arrow, saber, knife, dagger. Syrian(Sword), Armenian( Sword) , North African(Sword) you only. Where I see you stay there..1..
This is the clear cut case of Sikh God, who is Omni Visible(Everywhere seen) and does not applies to any demigoddess, and that manifests in weapons. Further to it no Hindu ever talks his demigod or demigoddess in any weapon and that also made in foreign land. They had an untouchability towards foreigners and they never went outside India at that time.
Next verse talks of God only is demigoddess, and three deities of Hindus.
Next verse has unprecedented thing regarding that God descending as faith(Path/Panth) into the creation/universe. You only make from mouth the Godism to be said..3..
Verse 4 talks of Vedas coming from the God
Verse 5 talks of acts of lion man and acts of pig god’s having land on his tusks attributed to God.
Verse 4 talks of Rama and Krishna’s act attributed to God.
Verse 9 has first line ,which makes an unprecedented revelation , you then do summery of codes making (me) happy.
Then when we see the verse 46.
First chapter sir sword(God) (I) describe the context of lady/mammon(in three qualities) . In my body you may crop up after being river (of) sentences in wave..46..
So when we go in for lesson of Politics, Diplomacy, Criminology, Warfare etc. dealing with rulers of the state, we find God manifested as sword ,the symbol of sovereign power being remembered first.
So no demigoddess over here.
Page 810: here some attribute to an entity are given and as per Dr Jodh Singh at end it is written that Kal/God nurtures that entity. So as per him that entity is other than God. Similar are the views of Dr Rattan Singh Jaggi.
But let us take what writer says and this is God. Like Mr Ambala, writer also mistakes when he understand page 41 also in wrong way. Let us take this verse 17 of First Charitropakhyan.
The garland of head(it is pineal gland or Tenth Door spreading like rosary around upper hemisphere of man and as per line that is God, unlike in Jainism and Buddhism,) , the cloath/sky/one who covers the directions ,Left hand( easy work) is pressure/weight of saber in neck(death on anyone is an easy job for God). The eyes of beloved dangerously looking shine in duality,(by this) glory sits of darkness. Children of this super dangerous, the gigantic, are librated, The light of broken path looks beautiful. The fire(pain) leaves, when serpent(of mammon) is in hand/control, good God/Kal always nourishes you..17..
Instead of any demigoddess spiritual meaning is given in here.
When pineal gland is activated by making it as cloth of direction. When we see God in us and out side us even beyond directions of creations, we are at ease(left hand grip) with fear of death(weight of sword of neck).(there is proverb in India , where something very easy is called left hand game).. Eyes of beloved(our eyes are not our but of God) are dangerous (as they with sense of vision make us attach with mammon) shine while we are in duality and light sits of darkness.. Children as librated from gigantic super dangerous, the light in broken path/line/queue looks beautiful. .When serpant is tamed the pain/fire leaves, good God always take cares of you..17..
So with further spiritual understanding bigger meanings may emerge. So writer’s further assertion about conspiracy to let Tenth Master be attached to worship of demigoddess is baseless. At end of this chapter 5 references from Shri Dasham Granth Sahib will be given which make worship of demigoddess unfit for Sikh.(for that book of Bhai Veer Singh Ji, Devi Pujan Partal has helped).
Page 813: here wrong interpretation of verse 46 of first Charitropakhyan is talked about by writer which is explained above.(Gyani Balbeer Singh Ji of saysatsriakal.com has helped to understand the meaning of tria).
Page 998: here we have a story about ladies rescuing the king trapped by enemy. Why has not writer given the courageous acts of ladies over here ? What is vulgar in this character ? line is that they all went for fight thinking what so ever God/Kal does will happen.(Verse 22) Writer puts demigoddess out of context here.
Page 1003: Here a King who worships Vishnu is befouled by his Shiv worshipping wife by concoting a story of miracle that god Shiv has thrown him off bed while he slept as he used bad words of Shiv. In fact it was his wife who did this. By fear King becomes worshipper of Shiv. As per great intellect of writer here poet tries to make a person worshipper of Shiv. With such a great self acclaimed scholars ,we could imagine the greatness of people opposing Shri Dasham Granth Sahib. It is clear from the story that Shiv did no miracle and only by lies we go in for miraculous power of Shiv and this takes the person off the Shiv worship. There are many stories in where we are told that worshippers of Shiv or demigoddess are immoral. Some miracles attributed to demigods or holy peers are just deceptions. Writer has commuted a blunder as he ignored verses from Charitropakhyan 266 and 405 which either proved Shiv inferior to God of Sikhs or Disrespect is shown to him. Verse 20,21,31-33,51,85,96,101,109,110,115,116 Charitropakhyan 266. Here verse 21 has fun Shiv being trapped in the reproductive organ of lady(Shiv Lingum is male organ from above and female organ below it). Then in Chritropakhan 405 we have Shiv being told separately from God Sikhs and even doing praise of the same. See the verses.80,82,98,383,384.
So by now it is clear that Shiv is shown different from Mahakal, the God of Sikh, who created universe with Onakar, Fact is that Akal makes universe with Onakar and Ek Oankar is only an attribute of Akal and this may not exist when creation is not there. Understanding of Ek Oankar from Shri Guru Granth Sahib Ji, is not as yet understood by writer and he tries to teach Shri Dasham Granth Sahib.
(੯੨੯-੧੭, ਰਾਮਕਲੀ ਦਖਣੀ, ਮ ੧)
ਰਾਮਕਲੀ ਮਹਲਾ ੧ ਦਖਣੀ ਓਅੰਕਾਰੁ
raamakalee mehalaa 1 dhakhanee ouankaaru
Raamkalee, First Mehl, Dakhanee, Ongkaar:
17 null null
(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)
We see That it is to do with creation. Writer without knowing the creature and living with the notion of deeming creation as God commits mistake to recognize God.
So in 130 Charitropakhyan neither Shiv nor his wife is being propagated to be worshipped but it is mere mistake of writer in comprehending the truth.
Page 1199 to page 1210: This deals with Chartropakhyan 266.
Issues raised by writer.
- Did princess made Brahmin off the worship of Vishnu ,to go for worship of God of Sikhs/Mahakal ? Answer is no as shiv is also told to be not fit to be worshipped as mentioned above.
- Is this Mahakal same as demigoddess ?
- 800 dives into river ! How is it possible ?
- Did this encourages drug or wine addiction ?
- Is there any Triya Charitar as writer wants us to believe in making Brahmin worship Akal ?
So to answer the second question, we go in for one verse which writer has given in with wrong spaces.
Kabit . To one (they) shave off(the funds), from one they take fine, to one they put wooden rosary in neck. To one they let remember the spell, to one they let write the Jantra/mostly sketches of intended paranormal results ,to one they make aware of Tantras. To one tells the debate of knowledge, to other show the shamming slowly and sturdily takes away quantity . Who believes in mother(goddess) ? (one) that does not cajole super death(God of Sikhs), that fool believes in clay and die seeking from it..53..
So here the matter is understood by this time. Further there is a fact that goddess worshipper make mound of clay called pindis as a symbol of demigoddess, this mud worshipping latter gave birth to mother India or Bharat Mata worship by Hindus.
We have a proof of Demigoddess worship vide clay in Shri Dasham Granth Sahib Ji also.
ਸਵੈਯਾ ॥
Sawaiyaa||
SWAYYA
Line 8
ਲੈ ਅਪਨੇ ਕਰ ਜੋ ਮਿਟੀਆ ਤਿਹ ਥਾਪ ਕਹੈ ਮੁਖ ਤੇ ਜੁ ਭਵਾਨੀ ॥ ਪਾਇ ਪਰੈ ਤਿਹ ਕੇ ਹਿਤ ਸੋ ਕਰਿ ਕੋਟਿ ਪ੍ਰਨਾਮੁ ਕਹੈ ਇਹ ਬਾਨੀ ॥
Lai apne kar jo miteeaa tih thaap kahai mukh te ju bhavaanee|| Paae parai tih ke hit so kar(i) kottee pranaam(u) kahai eh baanee||
Taking clay in their hands and installing the image of the goddess and bowing their heads at her feet, all of them are saying,
Line 9
ਪੂਜਤ ਹੈ ਇਹ ਤੇ ਹਮ ਤੋ ਤੁਮ ਦੇਹੁ ਵਹੈ ਜੀਅ ਮੈ ਹਮ ਠਾਨੀ ॥ ਹ੍ਵੈ ਹਮਰੋ ਭਰਤਾ ਹਰਿ ਜੀ ਮੁਖਿ ਸੁੰਦਰ ਹੈ ਜਿਹ ਕੋ ਸਸਿ ਸਾਨੀ ॥੨੪੩॥
Poojat hai eh te ham to tum dehu vahai jeea mai ham thaanee|| Hvai hamro bhartaa har(i) jimukh(i) sundar hai jih ko sas(u) saanee||243||
“O goddess! we worship you for bestowing the boon according t our heart’s desire, so that our husband be of the moonlike face of Krishna.243.
Line 10
(Krishna Avtar)
So this only proves that tantric rituals, goddess worshipping etc. is rejected here.
Answer 3: how could some one take 800 dives. Well such objection was raise by Ambala Sahib and befitting answer is given to him. Yet brief answer is given here.
Sai in Haryanani means is also then this may only make eight and not eight hundred. Yet if we deem it Atiotckti Alankar, High statement ornament of speech in Hindi poetry. That is made to let reader have an impression good deep into mind.
Let us give same being used in Shri Guru Granth Sahib Ji.
(੧੯੪-੧੭, ਗਉੜੀ, ਮ ੫)
ਉਚਰਹੁ ਰਾਮ ਨਾਮੁ ਲਖ ਬਾਰੀ ॥
oucharahu raam naam lakh baaree ||
Utter thou the Name of the Pervading Lord, the hundred thousand times.
,
17 Gaurhee Guru Arjan Dev
(Ang 194)
So will writer go by literal meaning of the verse above.
Answer to 4th question does it encourages use of drugs or wine. Das has replied to the same writer in another article so that part is being pasted(kindly understand term comrade used for S. Dalbeer Singh Ji).
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 Mahakl 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.
Answer to last question deals with Verse 119 to 122 of 266 Charitropakhyan. Here after getting defeated in debate, Brahmin threatens her to be tied down by king. She tells him instead she will tell king that Brahmin has tried to put his hand on her(this may mean to subdue the princess of state) and will let his hand cut. Then after defeating him ideologically she also defeats him psychologically as often Brahmin do use this weapon of psychological warfare when they could not win the opponent by facts and truth. Calling princess a drug addict was another example of this.
Strange are sons of Guru, when Guru teaches them how to fight information warfare or propaganda warfare, they launch war in same dimension against Guru.
There after writer comes to Chartopakhyan 405.
He makes a few observation.
Fact is that some are mere repetition of issues rasied by Amabala Ji.
- How could so many demons be there ?
Answer is that demons could be aliens, machine, prehistoric or other strange cratures and battlefield could be the whole space. Then number does not matter.(Machine like tanks are termed as horse in army, like wise aero planes are called eagle cart in Banger Area of Haryana and Rajasthan ) so such thing which are innovative are bound to come out from Guru.
- Question is about Pathans etc in age of truth. Answer to this is already given while dealing with Krishna Avtar.
- Is there any form of half man and women form of Shiva in here ?
Answer is that it is more an imagination and wishful thinking of the writer. As we have told before that Shiv is told lower than Sikh God in this Chartropakhyan so there is no need to repeat it. But Mahakal over here is told to be separate from demigoddess is also proved in here which writer is ignoring.
Term Jagmata anyway can also mean one who intoxicate the world(in mammon ) or God.
Mata means intoxicated also. Jagmata may means intoxicator of universe as in Japu Sahib we find Sarbang Karata meaning doer/creator of all.
(੭੪੯-੧੯, ਸੂਹੀ, ਮ ੫)
ਬੋਲਿ ਨ ਜਾਣੈ ਮਾਇਆ ਮਦਿ ਮਾਤਾ ਮਰਣਾ ਚੀਤਿ ਨ ਆਵੈ ॥੧॥
bol n jaanai maaeiaa madh maathaa maranaa cheeth n aavai ||1||
The mortal being does not know how to chant Your Name - he is intoxicated with the wine of Maya, and the thought of death does not even enter his mind. ||1||
19 Soohee Guru Arjan Dev
(Ang 749)
Here we find mata is an object, but while in the case of Jagmata Jag is object, and mata verb becomes adjective/attribute to subject who is God. As the example Karta, Harta etc. are there in Jap Sahib, there term Lok Mata is used. Bow to Primal knowledge able , bow to intoxicator of world.
Coming to the case of demigoddess.
We find a lady called Dulaha Devi born out of glory, she finds no one fit to marry soshe worship God’s manifestation as intoxicator of world. God comes in that form and tells her that FORMLESS will marry her. She then sleeps and gets order from lord that she will be married once she kills breath seed demon.(verse 28 to 36)
Whole story is birth of humans mind after fight of good and bad, this mind wants to marry God or to be one. With conventional way of spells and machine/sketches she finds mammon as manifestation of God, who guides her further, but God tells her to kill breath seed demon first. When we think a lot we breath a lot, thoughts of mammon are having a seed in breath.
Then she finds herself unworthy to fight alone the mammon she surrenders self to God and God comes. Verse 51 to 56.
Then God fights and we are told about her again in verse 77, where it is Dulha Devi who is attacked by demons and she is told as Kali or blotted human spirit.
Then in verse 328 to 330, we find lots of musical instrument being told to be played. That happens before and during salvation.
(੯੮੮-੧੦, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਧਨਿ ਧੰਨਿ ਓ ਰਾਮ ਬੇਨੁ ਬਾਜੈ ॥
dhhan dhhann ou raam baen baajai ||
Blessed, blessed is that flute which the Lord plays.
10 Maalee Gaurhaa Saint Nam Dev
(੯੮੮-੧੦, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਮਧੁਰ ਮਧੁਰ ਧੁਨਿ ਅਨਹਤ ਗਾਜੈ ॥੧॥ ਰਹਾਉ ॥
madhhur madhhur dhhun anehath gaajai ||1|| rehaao ||
The sweet, sweet unstruck sound current sings forth. ||1||Pause||
10 Maalee Gaurhaa Saint Nam Dev
(Ang 998)
(੮੩੩-੧੪, ਬਿਲਾਵਲੁ, ਮ ੪)
ਗੁਰਮੁਖਿ ਮਨੂਆ ਇਕਤੁ ਘਰਿ ਆਵੈ ਮਿਲਉ ਗ+ਪਾਲ ਨੀਸਾਨੁ ਬਜਈਆ ॥੫॥
guramukh manooaa eikath ghar aavai milo guopaal neesaan bajeeaa ||5||
The mind of the Gurmukh returns to its own home; it meets the Lord of the Universe, to the beat of the celestial drum. ||5||
14 Bilaaval Guru Ram Das
(Ang 833)
So with all this thing in happening we find.
When in this way the battle happened. In day(light) dulha/sprit came out as wife(of God). Emblem making lion as vehicle stayed. Seeing that hordes of demon run away..331.. Here state of salvation is being told. The flag of controller of ferocious lion exists which make demons of mammon run away.
So as we see that there is no demigoddess at all over here.
Then we have the next question about so called body of This God. Just cutting and pasting from another article where writer is replied for the same issue.
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)
Then some verse talk of anger attached to God see this instance of Shri Guru Granth Sahib Ji.
(੬੫੮-੧੨, ਸੋਰਠਿ, ਭਗਤ ਰਵਿਦਾਸ ਜੀ)
ਕਹਿ ਰਵਿਦਾਸ ਉਦਾਸ ਦਾਸ ਮਤਿ ਪਰਹਰਿ ਕੋਪੁ ਕਰਹੁ ਜੀਅ ਦਇਆ ॥੩॥੩॥
kehi ravidhaas oudhaas dhaas math parehar kop karahu jeea dhaeiaa ||3||3||
Says Ravi Daas, Your slave, O Lord, I am disillusioned and detached; please, spare me Your anger, and have mercy on my soul. ||3||3||
12 Sorith Saint Ravidas
(Ang 658)
Then useless opposition of Chaupayee Sahib is done.
After this two more issues are raised over here
- some Hindu in his books says that Tenth Master was demigoddess worshipper.
Answer: what is an issue about the statement of non Sikhs Radhswamis, Niranlkaris etc give refernce from Shri Guru Granth Sahib Ji, to prove that it is OK presently to have Human Dehdhari Guru.
Likewise Kaliyan magazine of Gita Press Gorakhpur use reference of Shri Guru Granth Sahib Ji, to prove that Vishnu is worshipped there.
Lastly during Ram Setu controversy one page published by B L Sharama Prem had some lines from Shri Guru Granth Sahib Ji, where it was written that these lines are supportive of worship of Lord Rama.
Like
(੯੭੦-੧੧, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਜਾਨੀ ਜਾਨੀ ਰੇ ਰਾਜਾ ਰਾਮ ਕੀ ਕਹਾਨੀ ॥
jaanee jaanee rae raajaa raam kee kehaanee ||
I have come to know the story of my Sovereign Lord.
11 Raamkalee Saint Kabir
(Ang 970)
There is great school of Hindutva guys who try their level best for such things then should we give up or oppose Shri Guru Granth Sahib Ji ? Maybe S. Dalbeer Singh Ji could do this with his same logic.
- As Tenth Master gave Guruship to Shri Guru Granth Sahib Ji, so we should use the verse from them only in preaching/singing.
Answer :Very well then “Tenth Master giving Guruship to Shri Guru Granth Sahib Ji”, Sikh Salutation(Wahiguru Ji Ka Khalsa, Wahiguru Ji Ki Fateh), Singh surname, 5 ks all will become null and void as non is mentioned in Shri Guru Granth Sahib Ji, by this logic itself of writer we find his hypothecation self contradictory.
If Tenth Master’s giving of Guruship to Shri Guru Granth Sahib Ji is not in Shri Guru Granth Sahib, then it is not the act of Guru, then we could not behold that text only as Guru, if we go by S. Dalbeer Singh Ji.
