Answers To The Issues Raised By Gyani Bhag Singh Ji On The Verses Onto Tenth Master

[vijaydeep Singh]

Gurfateh

Das is touching the part one at last only.

Well first of all das will talk about few
Sikh writings which talks of contents of Shri Dasham Granth Sahib Ji.

• Kesar Singh’s Bansavali Nammah talks of a book by Tenth Master or Dasham Patshah Ju Ka Granth.
• Rahit Namah Bhai Desa Singh has talk of second Granth or two granths.
• Bhatt Vahis based Guru Kia Sakhian has name of Vachitar Natak Granth and Charitropahyan
• Rahit Nammah Bhai Chaupa Singh has mention of Avtar Leela and Chatritras along side some lines quoted from Shri Dasham Granth Sahib Ji.

But here writer uses all the more stuff fromo Gyani Gyan Singh Ji.

There are four chapters dealing with.

• This is not the book of Tenth Master.
• This text is not authentic
• Opposition of this text.
• Real Dasham Granth Sahib are Damdami copy of Shri Guru Granth Sahib Ji.

In most chapters writer has taken the help of Gyani Gyan Singh’s Naveen PAnth Prakash.

Well he did not mention those parts of the same book mention above which say that text which are put in question by writer are by Guru only.

If writer says that these statement of Gyani Ji are false or not authentic then other statement which writer himself uses, taking them from the same book also loose authenticity .

Then by concealing and wrong interpretation writer has also done a forgery, and thought that Sikhs are fool who will not verify the truth of these statement.

So this fact that there was no such text by Tenth Master false as there are two copies called Ananadpuri copies and one is of Patna ,which are dated even before the creation of Khalsa, while the one at Aurangabad, written by Bhai Daya Singh is during the life of Guru, after he left Anandpur Sahib perhaps. It is written about Bhai Mani Singh Ji compiling the Dasham Granth. That Dasham Granth Sahib is not the Dasham Patshah Ju ka Granth as it has text of Tenth Master included within the rearranged version (based upon Gurus and Bhagats and not Ragas) of Guru Granth Sahib. That’s what Bhai Mani Singh did and testimony of killing of Massa Rangher is more to do with that copy.

So as we see that writer does forgery when he talks of the 36.19 verse of Naveen Panth Prakash

It starts as
Which is now the book of the Tenth Master.
Brought in panth/faith calling it indestructible/undividable. (Kahi Lavant Madh Panth Achera while writer writes Kahilavat Madh Panth Vadhera ie called a lot in panth. So either page 319 from Bhasha Vibhag of Punjab is wrong or writer has done a forgery.)
There was not a copy of it at the time of Guru. Happened (that) verse stayed alone. Many places within pothis/booklets . Stayed this Bani/verse of Tenth Guru. (Again Here writer convert yaya into vava ie writes Vahi ie that. Gyani Gyan Singh talks of present day this Dasham Granth Sahib was in booklets while by changing the word writer tries to prove that those pothis only had bani ,what a shame full act. Bani Rahi Dasam Guru yahi while writer replaces yahi with vahi,Shame on those pseudo Sikhs who call Bhag Singh Ambala a scholar)
Instead once Singhs said.
To Guru did request this way.
O ! Guru the verses which are your.
There is need to make a (single) volume at a place.
A Granth equal to Adi Granth.This should also be made and panth with worship/believe in it.
Listening this Tenth Guru said.
Guru Arjan happened big comforter/benefiter /upkari.
I do not want equality to him.
I will not do or you say again.( the remaining verse below are not given by the writer but some verses coming after the following are given by the writer,why is this done ?)
Worth worship is form of Guru Granth.
That only may stay always unique.
In that devotion and knowledge is filled.
That experience is said by Guru in that(text).
I have taken shadow of no one.
Sanskrit , I took Bhakha(I have used Bhakha/Braj instead of Sanskrit).
Reading that the Rasa/pleasure of bravery mounts(the mind).
Towards Sikhs very fearlessness.
Doing that force enemies and agents of them are killed.
(With that they may) Expand their glory and empire.
(these ten lines are omitted and next two lines below are added after the lines before these ten lines and read may read these two lines as continuation omitting these ten lines as if these ten lines are not the part of this verse, Is this again not shameful and deceptive)
Etc. after listening the words of Guru.
Likewise all Sikhs stayed silent.(the reaming lines are gain omitted)
Kept reading from above the pothis.
Having beer/bravery ras, killing the foes.
Year Seventeen Hundred Seventy Eight .
Panth (in) large happened (to) gather.
Daily in front of Akal Takhat.(As far stooges of spokesman term Akal Takhat never existed before 1920 AD but this work is done much before that year 1931 Vikrami )
Heavy court of Panth stuck.
Of Gurbani, Mani Singh.
A lot of Kath/explanation ,use to let other listen.
Making many testimonies ,use to let other listen.
From that Singhs have mind/views (at) strong place.19.

So all thing was that Tenth Master did not wanted to give equal status to his text as to Shri Guru Granth Sahib Ji.

Today some time before Das was discussing this thing with S. T. P. Singh ji about why did Tenth Master did not added his verses in Shri Guru Granth Sahib.

Das said that it may have increased the volume double so unfit to carry or to study and even one verse just for sake of included would have included in Shri Guru Granth sahib Ji, then people would have said that this verse only is from him and outside verse are invalid.

But then one new idea was given as per that Tenth Master due to respect did not added his verse. Das said that Fifth Master did include his verses in Shri Guru Granth Sahib Ji, but then an idea stuck that Fifth Master were actually maker of this text while Tenth Master as per popular perception only brought out the new version in which verses of Ninth Master were included. While when das talked with Gyani Surjeet Singh Ji Sikh Missionary we had a common thought that Ninth Master may himself have included his verse and at Guru Ki Kashi, Guru made more copies of this new version of Shri Guru Granth Sahib Ji. In that case logic of this paragraph fails.

But from above we get another clue which talks about theme of Guru Granth Sahib Ji is based upon spirituality while in verse by Tenth Master we have war, political expansion which may need diplomacy also.

So let us talk if at all we have any work of Tenth Master doubted by writer mentioned in this book by Gyani Gyan Singh Ji?

If we find that then who should be believed Gyani Gyan Singh Ji or writer ? If writer then why did writer gave reference from the book which itself is opposed to the hypothesis of the writer ? and why not writer did not inform the reader about this ?

So here we go.

Chapter 19 Verse third from last.

We have Hai Hai Sabh Jag Mahi Sabad Bh Jai Jai Sur Lokain


ਹੈ ਹੈ ਹੈ ਸਭ ਜਗ ਭਯੋ ਜੈ ਜੈ ਜੈ ਸੁਰ ਲੋਕ ॥੧੬॥
Hai hai hai sabh jag bhayo jai jai jai sur lok||16||
Whit the world Iamented, the gods hailed his arrival in heavens.16.
Line 12
(5.16 Vachitar Natak)
Lines 1-4, verse 11 Chapter 19

We have
Dohira
After bathing in Tribeni descended at Prayag.
Giving donation and honor to Vipras set afloat/ salvaged very fortunate people.
..10..
Chaupayee
With the order of Akal Purakh.
Tenth Guru ,Master of Panth.
There only in womb of Mata Gujari.
Came, Rembering whom people are salvaged.
Page 142, Line 12


ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI

Page 142, Line 13


ਮੁਰ ਪਿਤ ਪੂਰਬ ਕੀਯਸਿ ਪਯਾਨਾ ॥ ਭਾਂਤਿ ਭਾਂਤਿ ਕੇ ਤੀਰਥਿ ਨਾਨਾ ॥
Mur pit poorab kooyas(i) payaanaa|| Bhaant(i) bhaant(i) ke toorah(i) naanaa||
My father proceeded towards the east and visited several places of pilgrimage.

Page 142, Line 14

ਜਬ ਹੀ ਜਾਤ ਤ੍ਰਿਬੇਣੀ ਭਏ ॥ ਪੁੰਨ ਦਾਨ ਦਿਨ ਕਰਤ ਬਿਤਏ ॥੧॥
Jab hoo jaat tribaanoo bhae|| Punn daan din karat bitae||1||
When he went to Triveni (Prayag), he passed his days in act of charity.1.

Page 143, Line 1


ਤਹੀ ਪ੍ਰਕਾਸ ਹਮਾਰਾ ਭਯੋ ॥ ਪਟਨਾ ਸਹਰ ਬਿਖੈ ਭਵ ਲਯੋ ॥
Tahoo prakaas hamaaraa bhayo|| Patnaa sahar bikhai bhav layo||
I was conceived there and took birth at Patna.
(Vachitar Natak)


Then se the verse starting from 14 of chapter 24.

It has the story of Anup Kaur being told as related to Tenth Master and a few verse from Charitropakhyan 21 are reproduced

Last two lines of this verse.

Guru wrote Purakh Charitra which is in Granth Dasham.
From it knowing the detachment from the wife of other was made strong/fixed in Sikhs.

(There is a footnote in a line of 12 the verse of chapter 24. Where we have work done by poets of Guru and lost work named Maha Bharat, Budh Baradh,Gobind Gita and Hitupdesh while none is part of Shri Dasham Granth Sahib Ji).

Then in verse 2 of chapter 25.

The Bani/verse of Dasham Granth oh! Brother.
Self created(by) Guru, some which Guru got created.
Eighteen Parab or Bharat.
Many Upnishads and Puranas.
Gobind Gita, Hit Updesh.
Etc. books special.
Sanskrit and Hindi Language.
Were created by Guru,(these creation) create pleasure.
The story of Bharat near Guru.
Pandit did staying daily specially.

In chapter 26 we have in verse 8 about 4 type of devotion to Akal.

In next verse
Dohira
Thad Bhayo Mai Jor Kar Bachan Kaha Sir Naee.(I happened to stay joining/folding hands, saying words bowing head.
In this rank of master and slave given a glimpse..9..The line with transliteration is in Vachitar Natak also.So below also all the lines with transliteration will be from Vachitar Natak).(Verse 10)Chaupyee
Mai Apana Sut Tohi Nivaja.(I glorified you as my son)
Father, son likes wise see long/large.
Dvai Te Eik Roop Hui Gai.(gone to have form from two to one)
These saying of wife and husband were shown.
Sanu Sathar Yar Da Changa(here it is from Mitr Piare Nu..”We have open good of the helper/friend)
The emotion of friend was kept in body like this.
…..

In the very same verse further we have.
Chandi Charitra Chadni Var.
Which Guru did pronounced.
It is like wars of other.
Guru described in many forms.
That’s way war of goddess was described.
To fill pleasure of bravery within Sikhs.

In chapter 27 verse 3.
And in self verses/writing Guru described like this Oh Brave!
Saif, Sarohi, Saihathi Eihee Hamare Peer.(this is from Shaster Naam Mala Puran saying Saif, Sarohi and Saihathi, these are our peer/comforting holy personalities )

Verse 16 also has verse ending with Jai Teghan which is at start of Vachitar Natak.

Gyani Ji also talk of some Bhagouti Stotra for which he says
This Stotra is from within the Tenth Master.
Specially written in self Granth.
I Saw it in Abchal Nagar and good Patna.
Wrote it in 1752.
The glory of that saber this way.
Is there in Akal Ustat that way.

(here gyani ji tried to prove too his best that Guru did not worship goddess but sword. But what writer concealed this thing ?

Verse 5 chapter 39

Swwayya
Singhs read somewhere Chandi Charitar
Bachitar Natak Chandi Ki Varain.

(this is after Tenth Guru arrival at Nanded).

These are the example given in the book from where writer took the reference to prove that Sri Dasham Granth Sahib Ji is not the work of Tenth Guru.


Then next chapter is that Shri Dasham Granth Sahib is not authanitc due to difference in various copies of it pertaining to content.

Well das is here by giving three different version of copies of Shri Guru Granth Sahib Ji.

So they are

• Kartarpuri Beerh.
• Bhai Banno Wali Beerh
• Damdami Beerh.

Content of three of them is not the same.

Again writer takes a clever step.

He gives translation in one lines about two versions of Shri Dasham Granth Sahib Ji and says these two Beerhs are been told to be by Bhai Mani Singh Ji and Baba Deep Singh Ji with time and then gives some quotes from Gyani Gyan Singh Ji’s Naveen Panth Prakash and does totally wrong interpretation.

If we believe the wording of writer copies by two great Sikhs mention above are doubtfully from them. Then he should also agree to doubt about other two Singhs mentioned here,who are from Patna Sahib. Then writer should have also casted the doubt over the fact that weather the work is of Bhai Sukha Singh or Bhai Chart Singh at all or not.

So here comes the translation

So we have verse 20 chapter 36.
Dohara
One day order of Panth Mani Singh Ji got.
Brother collect the Bani/verse of Tenth Master.20.
Chaupayee
Did in one bound/volume.
Bhog/end of it is at Hiqayat.
Second Beerh is happened to be at Damdama.
Deep Singh Shaheed created.
Samvat 1804.
In/during that he did this kindness.
Its bhog is at Phutak Kabittan(Asphotak Kabya).
That is the rcoganistaion done by learned.
(these lines were not given by writer while the rest are given)
Another Granthi Sukha Singh.
Created Beerh at Patna with ghaur/ deliberation.
In 1832 Samvat.
He kept/placed Sukhmana Chhakai.
Till Ankpali, many a context.
He placed in his way.
That’s bhog happened at Chhakyes.
This way there are three versions.
Again Charhat Singh ,his son.
Writing/letters like Tenth Master (as)source.
Made/did (add) for more pages.
Got with delibration, written from Guru.
Made another Granth like that.
Which was taken by Bawa Hakin Singh.
That is in Gurudwara Motibagh.
That I have now seen with attachement.
He wrote many other Granths.
I have seen letters like Guru.
After saying then a signature of Tenth Master.
Took the cost four time intending.(the last two lines are not given by the writer while this will disapprove his theory to call Damdami Beerh as Shri Dasham Granth Sahib).
By this way, Granth of Tenth Master.
Three ways/type of Beerh became famous..21..

Then he talks that some parts at end of Krishna Avtar are missing in one copy which is at Delhi and said to be by Bhai Mani Singh Ji. Yet writer himself has used the verse he claims to be missing here as been told by writer himself that there is some other person who is called Syam.

So where should we believe the writer in here or in poet Ram and Shyam chapter ? If writer believes that in spite of some verse missing in one copy still make a proof from being in another copy then by logic of writer himself thses verse are authentic.

Then he cribs that end of Ram avtar has some final verse written in margin with other hand writing. Even if we believe this then as writer did believe in last part of Krishan Avtar missing here, yet as part of whole composition then even it may not be there like Tetes Swayye or Mitar Piare nu is not here, they are still authentic.

He says that there is not a single copy which could be treated as standard for Shri Dasham Granth Sahib. But das has a counter question.

We have Kartarpuri Beerh for standard version of large part of Shri Guru granth Sahib Ji yet Guruship was bestowed to Damdami Beerh. So which Beerh is the standard version for the verse unto the Ninth Master. In Ram Gayo Ravan(u) Gayo there is failure of Aunkrh Logic when Ram has no Aunkadh, in most of the beerhs having Verse unto Ninth Master included ,why is so ?

Opposition to Dasam Granth Sahib.

Writer says that opposition to it started even when it was in form of Vachitar Natak(while fact is that name was Granth of Tenth Master and Vachitar natak is only a part of it as in holy Bible we have three books(example of one is Angeel/new testament) which may have some books composed within like book of Job in Jabur).

Then writer cooks up a story quoting Panth Prakash as blatant lie as such thing does not figure at all over there.

He says that after Bhai Mani Singh created one volume there as a grave opposition within faith and at Budha Johar, after Bhai Mahitaab Singh’s intervention it was delayed but after the martyrdom of Bhai Mani Singh Ji. People cooked up the story of Massa Rangher. Then uselessly he talks of lottery perhaps some old habit of gambling and thence he proves that there has been doubt about the verses.

Well as per Bhai Kahan Singh Nabha’s Mahan Kosh, definition of Dasham Granth. We find that Bhai Sahib talk of Bhai Mani Singh Ji compiling the work of Tenth Master. After his going to Sachkhand, it is send to Damdam Sahib (not Budha johar) and there is debate on weather to keeps parts of it separated or should the form as per Bhai Mani Singh Ji be maintained. Bhai Mahitab Singh Ji en route to kill Massa Rangher say that if he kills Mass then let the form as per Bhai Mani Singh Ji stay else it should be separated. The former thing happens.

So this is lie of the writer and an attempt to misguide us.

Real Dasham Granth is Damdami copy of Shri Guru Granth Sahib.

Here with a few lines from Gyani Gyan Singh writer tries to twist the meaning and at end says that any thing other then authentic verse of Tenth Master in Shri Dasham granth Sahib and Shri Guru Granth Sahib Ji any intelligent Sikh consider rest as showing back to Guru. Who the hell is this writer to decide that which Sikh is intelligent ? Has writer himself done any intelligent things ? Is deception not an intelligence ? Yes it is part of intelligence which enemy use to weaken the enemy. Writer is part of such game plan of Anti panthic forces.

So well within the 18th verse of Chapter 36 we have term. After that a version/beerh of Shri Guru Granth Sahib Ji is made at Damdama Sahib we have.

That secret is known by intelligent Sikhs.
That is described as Beerh/Version of Tenth Master.Dasham Guru Ki Beerh Bakhanat.
Four more happened from that..
Deep Singh Shaheed made them to be written.
One at Akal Bunga, one at Patna.
Third given to Hajur(Sahib) for reading.
Forth kept at Damdama with intent.
Big Baba/father these four are called.(well in Bihar Bada Baba means Shri Guru Granth Sahib ji,while Chote Baba are Shri Dasham Granth Sahib Ji).
(now the lines given below are quoted by writer to prove his false theory).
Real/original Tenth Master’s Granth/version/copy.
Within old party(Budha Dal) stayed.
When great/big holocaust occurred.
That Granth was taken away by Shah Durani.
That now is beautifully located in Kabul.
Believe it in big dharamshala /largest Gurudwara(of Kabul)..18..

(till these line writer gives quotes yet he does not provide proof either of the fact that did writer or any of his aides did authentication of that original Beerh at Kabul ? Did it stay during the time of Gyani Ji ? If yes then what are the proof ? If no proof the Gyani Ji’s statement could not be agreed upon.Likewise we see writer playing another game that by some that version is at Burj Baba Ala Singh Patiala as per some. Well here it self he himself castes the shadow over what Gyani Ji, say, then why is he quoting something not belied by himself. As we see above that Damdami Beerh or version was related to Tenth Master. And in the next verse clear name of Damdami Beerh is there which exposes the concealing of Truth by writer. So we see.
Dohira
I sang the true story of Adi Granth of Tenth Master.Ad Granth Guru Dasham Ki Katha Jathrath gayee.
Listen, by which emotion did Beerh/version of Granth/text of Tenth Master happened.19.

Then we have details of Shri Dasham Granth Sahib Ji. So we find term Adi used for Damdami Beerh while Granth Dasham Guru ka is different. Yet it does exists.

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Gurfateh
Part-2
Shastra Nam Mala Puran.


Ambala Ji's name user says that as it is not within 18 Hindu Puranas so it could not be a Purana and Puranas talk History only.

Let us see.


Page 923, Line 16
ਕੇਸੋ ਗੋਪਾਲ ਪੰਡਿਤ ਸਦਿਅਹੁ ਹਰਿ ਹਰਿ ਕਥਾ ਪੜਹਿ ਪੁਰਾਣੁ ਜੀਉ ॥
केसो गोपाल पंडित सदिअहु हरि हरि कथा पड़हि पुराणु जीउ ॥
Keso gopāl pandiṯ saḏi▫ahu har har kathā paṛėh purāṇ jī▫o.
Call in the long-haired scholarly Saints of the Lord, to read the sermon of the Lord, Har, Har.
Baba Sundar - view Shabad/Paurhi/Salok
Has he not read Sadu in Ramkali Rag?Hari Hari Katha Puran there also is not from 18 Hindu Puranas either.

Likewise in Bhavishya Purana and Kalki Purana we have future also writtan.

then let us see the name of the historical figures


ਮੱਛ ਕੱਛ ਬਾਰਾਹ ਤੁਮ ਤੁਮ ਬਾਵਨ ਅਵਤਾਰ ॥ ਨਾਰ ਸਿੰਘ ਬਉਧਾ ਤੁਹੀਂ ਤੁਹੀਂ ਜਗਤ ਕੋ ਸਾਰ ॥੧੬॥
म्छ क्छ बाराह तुम तुम बावन अवतार ॥ नार सिंघ बउधा तुहीं तुहीं जगत को सार ॥१६॥
Thou art Machh (fish incarnation), Kachh (tortoise incarnation) and Varaha (the boar incarnation); Thou art also the Dwarf incarnation; Thou art also narsingh and Buddha and Thou art the Essence of the whole world.16.

ਤੁਹੀਂ ਰਾਮ ਸ੍ਰੀ ਕ੍ਰਿਸ਼ਨ ਤੁਮ ਤੁਹੀਂ ਬਿਸ਼ਨ ਕੋ ਰੂਪ ॥ ਤੁਹੀਂ ਪ੍ਰਜਾ ਸਭ ਜਗਤ ਕੀ ਤੁਹੀਂ ਆਪ ਹੀ ਭੂਪ ॥੧੭॥
तुहीं राम स्री क्रिशन तुम तुहीं बिशन को रूप ॥ तुहीं प्रजा सभ जगत की तुहीं आप ही भूप ॥१७॥
Thou art Rama, Krishna and Vishnu; Thou art the subjects of the whole world and Thou art also the Sovereign.17.


Over here Guru talks of Akal/Bhagouti taking form of Sastra ie weapons to protect us.

Weapans as manifestation of Akal are our guide or rather our guide has taken form of weapons.

Let us see the proof about this ominpresent God in first praises of Bhagouti.

ਸ਼ਸਤ੍ਰ ਅਸਤ੍ਰ ਤੁਮਹੀ ਸਿਪਰ ਤੁਮਹੀ ਕਵਚ ਨਿਖੰਗ ॥ ਕਵਚਾਂਤਕ ਤੁਮਹੀ ਬਨੇ ਤੁਮ ਬਯਾਪਕ ਸਰਬੰਗ ॥੭॥
शसत्र असत्र तुमही सिपर तुमही कवच निखंग ॥ कवचांतक तुमही बने तुम बयापक सरबंग ॥७॥
Thou art the arms and weapons, Thou art the Nikhang (quiver), and the Kavach (armour); Thou art the destroyer of the armours and Thou art also all pervading.7.

and further more.


ਪ੍ਰਿਥਮ ਉਪਾਵਹੁ ਜਗਤ ਤੁਮ ਤੁਮਹੀਂ ਪੰਥ ਬਨਾਇ ॥ ਆਪ ਤੁਹੀ ਝਗਰਾ ਕਰੋ ਤੁਮਹੀ ਕਰੋ ਸਹਾਇ ॥੧੫॥
प्रिथम उपावहु जगत तुम तुमहीं पंथ बनाइ ॥ आप तुही झगरा करो तुमही करो सहाइ ॥१५॥
Firstly Thou createst the world, and then the Paths; then Thou crreatest the disputes and also help them.15.

ਮੱਛ ਕੱਛ ਬਾਰਾਹ ਤੁਮ ਤੁਮ ਬਾਵਨ ਅਵਤਾਰ ॥ ਨਾਰ ਸਿੰਘ ਬਉਧਾ ਤੁਹੀਂ ਤੁਹੀਂ ਜਗਤ ਕੋ ਸਾਰ ॥੧੬॥
म्छ क्छ बाराह तुम तुम बावन अवतार ॥ नार सिंघ बउधा तुहीं तुहीं जगत को सार ॥१६॥
Thou art Machh (fish incarnation), Kachh (tortoise incarnation) and Varaha (the boar incarnation); Thou art also the Dwarf incarnation; Thou art also narsingh and Buddha and Thou art the Essence of the whole world.16.

ਤੁਹੀਂ ਰਾਮ ਸ੍ਰੀ ਕ੍ਰਿਸ਼ਨ ਤੁਮ ਤੁਹੀਂ ਬਿਸ਼ਨ ਕੋ ਰੂਪ ॥ ਤੁਹੀਂ ਪ੍ਰਜਾ ਸਭ ਜਗਤ ਕੀ ਤੁਹੀਂ ਆਪ ਹੀ ਭੂਪ ॥੧੭॥
तुहीं राम स्री क्रिशन तुम तुहीं बिशन को रूप ॥ तुहीं प्रजा सभ जगत की तुहीं आप ही भूप ॥१७॥
Thou art Rama, Krishna and Vishnu; Thou art the subjects of the whole world and Thou art also the Sovereign.17.


Then further he quotes Tantric Granths not at all in much use.

As in those Granths there is a ritual to worship knife/sword before using it to carry out sacrifice of animal. In case of one it is of copper and a sketch or Yantra is made over it and then spell is said, while in other some part of it are igined as demigoddess from various point.

Anyone who reads the work of Tenth Master in this Purana and the quotation from Tanric text will find the difference and that’s why Ambala Ji, did not quote but only gave reference.

Let us see below from two texts he give reference he thought that no Singh is going to verify them.

Taking copper and making a sword of 50 angulas length, and drawing a yantra on it, a person should recite the mantra. Sitting on a great corpse during a Kali day and reciting the mantra 1,000 times, (a sadhaka) should dig a pit in front of a Bija tree and do the binding and protection, reciting on a Kula eighth in the cremation ground at midnight. Firstly pleasing (the Devi), he should then do sacrifice in the cremation ground, using the three madhus with bilva leaf.
After the sacrifice, he should offer animal sacrifice to supreme Maya Devi Mahishamardini. Whosoever gives complete animal sacrifice to the great Unmukhi gains her favour. Dear son, say: "Take, wielder of the sword! Terrifying and fanged Maha Kali, true one of formidable form, Kam Im Um make! Kalyani, cut through my enemy!"
If a man should raise and strike with the sword, at the same time reciting the mantra, having cut, having cut and again having cut, he may achieve the act of sadhana.
Otherwise, he should
(Kulchurhamani Tantra 6th Patal)
Let us bring to mind the bonds of the life of a beast. Let us meditate upon the Creator of the Universe. May He liberate us from out of this life (of a beast) (109-110).
Then, taking the sacrificial knife, the excellent worshipper should worship it with the Vija "Hung," and worship Sarasvati and Brahma at its end, Lakshmi and Narayana at its middle, and Uma and Maheshvara at the handle (111-112). Then the sacrificial knife should be worshipped with the

Mantra
Namah to the sacrificial knife infused with the presence of Brahma, Vishnu, Shiva, and their Shaktis (113).
Then, dedicating it with the Great Word, he should, with folded hands, say: "May this dedication to Thee be according to the ordained rites" (114).
Having thus offered the beast to the Devi, it should be placed on the ground (115). The worshipper then, with mind intent upon the Devi, should sever the head of the beast with one sharp stroke. This may be done either by the worshipper himself or by his brother, brother’s son, a friend, or a kinsman, but never by one who is an enemy (116). The blood, when yet warm, should be offered to the Vatukas. Then the head with a light on it should be offered to the Devi with the following:
Mantra
"This head with the light upon it I offer to the Devi with obeisance " (117).
(MahaNirvan Tanra Sixth Patal)
So this thing is totally out of context. Another thing is did nose is used by tantric ? then why is pash or nose is used here ? What about the Bana or arrow and what about The Chakra ?

We still use all of them in martial arts. Fact is that there is no such names given to knife or sword, as expected from Tantric. For Pash we may use Parana or Pall (long cloth) around our neck to tie down the enemy, more used during policing then in real fight, where civilian is to be caught alive.

While Chakra is kept in the form of Kara or tied around the Turban, it is used as throwing weapon.

In Tanrtic either weapon is part of demigoddess {censored}nal or it is tool in her worship so respected more in the case of sword. But no where there demigoddess is addressed as sword. But here in Sikhism we address the sword with the name which Hindus use for demigoddess.

Does it contains name of Tupak ie gun also ?

Does any old Tantric rituals have gun also included in them ?This Gun was brought to India by Moguls and Europeans.

So what is the use of all names given to various weapons?

Very Simple.While we use arms in war or in messaging. There could be code names for them. And list of those interchangeable name is given by Guru.

Lastly das also wants him to give a referance from any old Tantric text where are told to repeat the name of guns which Moghuls or Europeans brought to India.

Which of The Demigod or demigodess has gun in thier hand.Term to gun is Tupak and is used in this text.

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Gurfateh

Next topic is his opposition to Verse Jori Jeye Jug Chari Tihari.

So First objection is that it is from Tria Charitar,while in reality it is Pakhyan Charitar(Chreacters heard by ears from sources) is the heading of all this text.So it is strange that when he gives us clraifiaction of Puranas as per Sanskrit why does not he explains that what is meant by Pakhyan.

Anyway.Then he talks that semen of Rishi Kapil fell on earth.FRom that Rambha had prengnancy and then a girl was found from the river by King of Sindhu.


As per him this can not happen and it is myth.So what is this.



Page 1309, Line 7
ਬ੍ਰਹਮ ਕਮਲ ਪੁਤੁ ਮੀਨ ਬਿਆਸਾ ਤਪੁ ਤਾਪਨ ਪੂਜ ਕਰਾਵੈਗੋ ॥
ब्रहम कमल पुतु मीन बिआसा तपु तापन पूज करावैगो ॥
Barahm kamal puṯ mīn bi▫āsā ṯap ṯāpan pūj karāvaigo.
Brahma, the son of the lotus, and Vyaas, the son of the fish, practiced austere penance and were worshipped.
Guru Ram Das - view Shabad/Paurhi/Salok

The whole story is there in Charitrophkhyann 108 and 109 and das will give befire summery of that also.
It is the stroy of Sassi Punnu.

When Kapil Muni Saw the ApsaraRambha ,he had an emission of semen on ground.After his seman fall(within Apsara)she was impregnated. That(product of Prgnancy) she put in river and went to towen of Suras(a race).That was a female infant which was reared by King of Sindh with good care.Good father gave good service to lady adopted which was the product of illicit realtionship.


Person posing as Ambala Ji here defends Kapil Muni.Strange,calling him a incarnation of Vishnu and founder of Sankhya Philosophy of Six Darshan of Hindus.How can it happen to him.Strange! Das read Kala Afghan defending sister of Aurangzeb also in his Vol 10 of Vipran Ki Reet.

Why should a Sikh defend Hindu holy men,who is exposed by his Guru?Yes a Hindu can do this.But not the Sikh.when Guru is exposing the truthfull chrecter of an Avtar of Vishnu and founder of one School.He should learn from the Guru instead of defending Hindus.Tommrow someone may Ask that How can Guru wrtie Maya Mohe Devi Deva(Demigods and demigodess are hypnotised by mammon).

When they are married(Sassi and Punnu) this song is sung.No problem to sing it.

Thing does not ends here.Whole stroy is not given.The first Wife of the Punnu tries with various means of tools,plans ans system to let Sassi be off from her Husband but this does not happens.So she plans and succesfully kills him.

Sassi also dies in sorrow.

First wife thinks to make her son the king and have immoral life.Story 108 ends here.


ਸਲੋਕੁ ਮਃ ੩ ॥
सलोकु मः ३ ॥
Salok mėhlā 3.
Shalok, Third Mehl:

ਸਤੀਆ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜੋ ਮੜਿਆ ਲਗਿ ਜਲੰਨ੍ਹ੍ਹਿ ॥
सतीआ एहि न आखीअनि जो मड़िआ लगि जलंन्हि ॥
Saṯī▫ā ehi na ākẖī▫an jo maṛi▫ā lag jalaʼnniĥ.
Do not call them 'satee', who burn themselves along with their husbands' corpses.

ਨਾਨਕ ਸਤੀਆ ਜਾਣੀਅਨ੍ਹ੍ਹਿ ਜਿ ਬਿਰਹੇ ਚੋਟ ਮਰੰਨ੍ਹ੍ਹਿ ॥੧॥
नानक सतीआ जाणीअन्हि जि बिरहे चोट मरंन्हि ॥१॥
Nānak saṯī▫ā jāṇī▫aniĥ jė birhe cẖot maraʼnniĥ. ||1||
O Nanak, they alone are known as 'satee', who die from the shock of separation. ||1||
Ang 787.


At the start of Stroy 109.In the court of justice of heavan there is an upheval.

Urbassi takes charge to avenge this unjust thing.She dress up like the young man.Demigods like Shiva,Brahma and Skanda makes various faces to see her.

The first wife sees urbasi.Then she wants to sleep with Urbassi.Urbassi many times tells us to follow the path of Truth.She does not gives up.Then Urbassi takes flat(pocket) of coins.With the help of wax bangs it and ties it with Mayani(it is writtan as Asan,which is called Mayani also by tailers.It is the part where inner two sides of Paunchas(holes of two feets) meet each other and it is of diamond shape).It is coated with poison which kills the person on the touch.

When that lady earns the consumption from the Urbasi(which may not be intercourse at all) the touch of poison kills her.she thinks this as intoxication of love while it is poision.

Kala Afghan writes about sex toy in making or an intrument to kill.While it is not the body part but part of the cloath worn by Urbassi,more a type of pocket tied in a location not easyly detectalbe(one can conceal knife or pistal also in such way tied with thigh).

So when a lady born out of wedlock(Basterd) after undergoing rearing from Good Father dies after death of her Husband and hevan takes revenge.why should not that story be read and why not such song realted to sych couple be sung ?

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Over here Person posing as Ambala Sahib attacks about Mitar Piare Nu.

first he says that there is no histotic evidance.

Das recomends him to read Pracheen Panth Prakash of Rattan Singh Bhangu.

Second -It is strange that first he says that Punjabi text in Braj Sabad is off the logic of him.Strange.What about "Yak Az Guftam Dar Pesh ..." a Farsi Sabad in Sri Guru Granth Sahib Ji.In other sets of Languages.

Not only this,he doubts about the relevence of the topic with realtion to other Sabads around it.

Ang 721

Das gives the whole

ਰਾਗੁ ਤਿਲੰਗ ਮਹਲਾ ੧ ਘਰੁ ੧
रागु तिलंग महला १ घरु १
Rāg ṯilang mėhlā 1 gẖar 1
Raag Tilang, First Mehl, First House:


ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सति नामु करता पुरखु निरभउ निरवैरु अकाल मूरति अजूनी सैभं गुर प्रसादि ॥
Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.
One Universal Creator God. Truth Is The Name. Creative Being Personified. No Fear. No Hatred. Image Of The Undying. Beyond Birth. Self-Existent. By Guru's Grace:


ਯਕ ਅਰਜ ਗੁਫਤਮ ਪੇਸਿ ਤੋ ਦਰ ਗੋਸ ਕੁਨ ਕਰਤਾਰ ॥
यक अरज गुफतम पेसि तो दर गोस कुन करतार ॥
Yak araj gufṯam pes ṯo ḏar gos kun karṯār.
I offer this one prayer to You; please listen to it, O Creator Lord.


ਹਕਾ ਕਬੀਰ ਕਰੀਮ ਤੂ ਬੇਐਬ ਪਰਵਦਗਾਰ ॥੧॥
हका कबीर करीम तू बेऐब परवदगार ॥१॥
Hakā Kabīr karīm ṯū be▫aib parvarḏagār. ||1||
You are true, great, merciful and spotless, O Cherisher Lord. ||1||


ਦੁਨੀਆ ਮੁਕਾਮੇ ਫਾਨੀ ਤਹਕੀਕ ਦਿਲ ਦਾਨੀ ॥
दुनीआ मुकामे फानी तहकीक दिल दानी ॥
Ḏunī▫ā mukāme fānī ṯėhkīk ḏil ḏānī.
The world is a transitory place of mortality - know this for certain in your mind.


ਮਮ ਸਰ ਮੂਇ ਅਜਰਾਈਲ ਗਿਰਫਤਹ ਦਿਲ ਹੇਚਿ ਨ ਦਾਨੀ ॥੧॥ ਰਹਾਉ ॥
मम सर मूइ अजराईल गिरफतह दिल हेचि न दानी ॥१॥ रहाउ ॥
Mam sar mū▫e ajrā▫īl girafṯėh ḏil hecẖ na ḏānī. ||1|| rahā▫o.
Azraa-eel, the Messenger of Death, has caught me by the hair on my head, and yet, I do not know it at all in my mind. ||1||Pause||


ਜਨ ਪਿਸਰ ਪਦਰ ਬਿਰਾਦਰਾਂ ਕਸ ਨੇਸ ਦਸਤੰਗੀਰ ॥
जन पिसर पदर बिरादरां कस नेस दसतंगीर ॥
Jan pisar paḏar birāḏarāʼn kas nes ḏasṯaʼngīr.
Spouse, children, parents and siblings - none of them will be there to hold your hand.


ਆਖਿਰ ਬਿਅਫਤਮ ਕਸ ਨ ਦਾਰਦ ਚੂੰ ਸਵਦ ਤਕਬੀਰ ॥੨॥
आखिर बिअफतम कस न दारद चूं सवद तकबीर ॥२॥
Ākẖir bi▫afṯam kas na ḏāraḏ cẖūʼn savaḏ ṯakbīr. ||2||
And when at last I fall, and the time of my last prayer has come, there shall be no one to rescue me. ||2||


ਸਬ ਰੋਜ ਗਸਤਮ ਦਰ ਹਵਾ ਕਰਦੇਮ ਬਦੀ ਖਿਆਲ ॥
सब रोज गसतम दर हवा करदेम बदी खिआल ॥
Sab roj gasṯam ḏar havā karḏem baḏī kẖi▫āl.
Night and day, I wandered around in greed, contemplating evil schemes.


ਗਾਹੇ ਨ ਨੇਕੀ ਕਾਰ ਕਰਦਮ ਮਮ ਈ ਚਿਨੀ ਅਹਵਾਲ ॥੩॥
गाहे न नेकी कार करदम मम ईं चिनी अहवाल ॥३॥
Gāhe na nekī kār karḏam mam īʼn cẖinī ahvāl. ||3||
I never did good deeds; this is my condition. ||3||


ਬਦਬਖਤ ਹਮ ਚੁ ਬਖੀਲ ਗਾਫਿਲ ਬੇਨਜਰ ਬੇਬਾਕ ॥
बदबखत हम चु बखील गाफिल बेनजर बेबाक ॥
Baḏbakẖaṯ ham cẖo bakẖīl gāfil benajar bebāk.
I am unfortunate, miserly, negligent, shameless and without the Fear of God.


ਨਾਨਕ ਬੁਗੋਯਦ ਜਨੁ ਤੁਰਾ ਤੇਰੇ ਚਾਕਰਾਂ ਪਾ ਖਾਕ ॥੪॥੧॥
नानक बुगोयद जनु तुरा तेरे चाकरां पा खाक ॥४॥१॥
Nānak bugoyaḏ jan ṯurā ṯere cẖākrāʼn pā kẖāk. ||4||1||
Says Nanak, I am Your humble servant, the dust of the feet of Your slaves. ||4||1||


ਤਿਲੰਗ ਮਹਲਾ ੧ ਘਰੁ ੨
तिलंग महला १ घरु २
Ŧilang mėhlā 1 gẖar 2
Tilang, First Mehl, Second House:


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:


ਭਉ ਤੇਰਾ ਭਾਂਗ ਖਲੜੀ ਮੇਰਾ ਚੀਤੁ ॥
भउ तेरा भांग खलड़ी मेरा चीतु ॥
Bẖa▫o ṯerā bẖāʼng kẖalṛī merā cẖīṯ.
The Fear of You, O Lord God, is my marijuana; my consciousness is the pouch which holds it.


ਮੈ ਦੇਵਾਨਾ ਭਇਆ ਅਤੀਤੁ ॥
मै देवाना भइआ अतीतु ॥
Mai ḏevānā bẖa▫i▫ā aṯīṯ.
I have become an intoxicated hermit.


ਕਰ ਕਾਸਾ ਦਰਸਨ ਕੀ ਭੂਖ ॥
कर कासा दरसन की भूख ॥
Kar kāsā ḏarsan kī bẖūkẖ.
My hands are my begging bowl; I am so hungry for the Blessed Vision of Your Darshan.


ਮੈ ਦਰਿ ਮਾਗਉ ਨੀਤਾ ਨੀਤ ॥੧॥
मै दरि मागउ नीता नीत ॥१॥
Mai ḏar māga▫o nīṯā nīṯ. ||1||
I beg at Your Door, day after day. ||1||


ਤਉ ਦਰਸਨ ਕੀ ਕਰਉ ਸਮਾਇ ॥
तउ दरसन की करउ समाइ ॥
Ŧa▫o ḏarsan kī kara▫o samā▫e.
I long for the Blessed Vision of Your Darshan.


ਮੈ ਦਰਿ ਮਾਗਤੁ ਭੀਖਿਆ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥
मै दरि मागतु भीखिआ पाइ ॥१॥ रहाउ ॥
Mai ḏar māgaṯ bẖīkẖi▫ā pā▫e. ||1|| rahā▫o.
I am a beggar at Your Door - please bless me with Your charity. ||1||Pause||


ਕੇਸਰਿ ਕੁਸਮ ਮਿਰਗਮੈ ਹਰਣਾ ਸਰਬ ਸਰੀਰੀ ਚੜ੍ਹ੍ਹਣਾ ॥
केसरि कुसम मिरगमै हरणा सरब सरीरी चड़्हणा ॥
Kesar kusam mirgamai harṇā sarab sarīrī cẖaṛĥṇā.
Saffron, flowers, musk oil and gold embellish the bodies of all.


ਚੰਦਨ ਭਗਤਾ ਜੋਤਿ ਇਨੇਹੀ ਸਰਬੇ ਪਰਮਲੁ ਕਰਣਾ ॥੨॥
चंदन भगता जोति इनेही सरबे परमलु करणा ॥२॥
Cẖanḏan bẖagṯā joṯ inehī sarbe parmal karṇā. ||2||
The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2||


ਘਿਅ ਪਟ ਭਾਂਡਾ ਕਹੈ ਨ ਕੋਇ ॥
घिअ पट भांडा कहै न कोइ ॥
Gẖi▫a pat bẖāʼndā kahai na ko▫e.
No one says that ghee or silk are polluted.


ਐਸਾ ਭਗਤੁ ਵਰਨ ਮਹਿ ਹੋਇ ॥
ऐसा भगतु वरन महि होइ ॥
Aisā bẖagaṯ varan mėh ho▫e.
Such is the Lord's devotee, no matter what his social status is.


ਤੇਰੈ ਨਾਮਿ ਨਿਵੇ ਰਹੇ ਲਿਵ ਲਾਇ ॥
तेरै नामि निवे रहे लिव लाइ ॥
Ŧerai nām nive rahe liv lā▫e.
Those who bow in reverence to the Naam, the Name of the Lord, remain absorbed in Your Love.


ਨਾਨਕ ਤਿਨ ਦਰਿ ਭੀਖਿਆ ਪਾਇ ॥੩॥੧॥੨॥
नानक तिन दरि भीखिआ पाइ ॥३॥१॥२॥
Nānak ṯin ḏar bẖīkẖi▫ā pā▫e. ||3||1||2||
Nanak begs for charity at their door. ||3||1||2||


ਤਿਲੰਗ ਮਹਲਾ ੧ ਘਰੁ ੩
तिलंग महला १ घरु ३
Ŧilang mėhlā 1 gẖar 3
Tilang, First Mehl, Third House:


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:


ਇਹੁ ਤਨੁ ਮਾਇਆ ਪਾਹਿਆ ਪਿਆਰੇ ਲੀਤੜਾ ਲਬਿ ਰੰਗਾਏ ॥
इहु तनु माइआ पाहिआ पिआरे लीतड़ा लबि रंगाए ॥
Ih ṯan mā▫i▫ā pāhi▫ā pi▫āre līṯ▫ṛā lab rangā▫e.
This body fabric is conditioned by Maya, O beloved; this cloth is dyed in greed.

One verse is in Farsi,another has name of Cannbis and last talks of unfit postion of of spirit.

Ang 722

ਮੇਰੈ ਕੰਤ ਨ ਭਾਵੈ ਚੋਲੜਾ ਪਿਆਰੇ ਕਿਉ ਧਨ ਸੇਜੈ ਜਾਏ ॥੧॥
मेरै कंत न भावै चोलड़ा पिआरे किउ धन सेजै जाए ॥१॥
Merai kanṯ na bẖāvai cẖolṛā pi▫āre ki▫o ḏẖan sejai jā▫e. ||1||
My Husband Lord is not pleased by these clothes, O Beloved; how can the soul-bride go to His bed? ||1||


ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਮਿਹਰਵਾਨਾ ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ॥
हंउ कुरबानै जाउ मिहरवाना हंउ कुरबानै जाउ ॥
Haʼn▫u kurbānai jā▫o miharvānā haʼn▫u kurbānai jā▫o.
I am a sacrifice, O Dear Merciful Lord; I am a sacrifice to You.


ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਤਿਨਾ ਕੈ ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ॥
हंउ कुरबानै जाउ तिना कै लैनि जो तेरा नाउ ॥
Haʼn▫u kurbānai jā▫o ṯinā kai lain jo ṯerā nā▫o.
I am a sacrifice to those who take to Your Name.


ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ਤਿਨਾ ਕੈ ਹੰਉ ਸਦ ਕੁਰਬਾਨੈ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥
लैनि जो तेरा नाउ तिना कै हंउ सद कुरबानै जाउ ॥१॥ रहाउ ॥
Lain jo ṯerā nā▫o ṯinā kai haʼn▫u saḏ kurbānai jā▫o. ||1|| rahā▫o.
Unto those who take to Your Name, I am forever a sacrifice. ||1||Pause||


ਕਾਇਆ ਰੰਙਣਿ ਜੇ ਥੀਐ ਪਿਆਰੇ ਪਾਈਐ ਨਾਉ ਮਜੀਠ ॥
काइआ रंङणि जे थीऐ पिआरे पाईऐ नाउ मजीठ ॥
Kā▫i▫ā rańaṇ je thī▫ai pi▫āre pā▫ī▫ai nā▫o majīṯẖ.
If the body becomes the dyer's vat, O Beloved, and the Name is placed within it as the dye,


ਰੰਙਣ ਵਾਲਾ ਜੇ ਰੰਙੈ ਸਾਹਿਬੁ ਐਸਾ ਰੰਗੁ ਨ ਡੀਠ ॥੨॥
रंङण वाला जे रंङै साहिबु ऐसा रंगु न डीठ ॥२॥
Rańaṇ vālā je rańai sāhib aisā rang na dīṯẖ. ||2||
and if the Dyer who dyes this cloth is the Lord Master - O, such a color has never been seen before! ||2||


ਜਿਨ ਕੇ ਚੋਲੇ ਰਤੜੇ ਪਿਆਰੇ ਕੰਤੁ ਤਿਨਾ ਕੈ ਪਾਸਿ ॥
जिन के चोले रतड़े पिआरे कंतु तिना कै पासि ॥
Jin ke cẖole raṯ▫ṛe pi▫āre kanṯ ṯinā kai pās.
Those whose shawls are so dyed, O Beloved, their Husband Lord is always with them.


ਧੂੜਿ ਤਿਨਾ ਕੀ ਜੇ ਮਿਲੈ ਜੀ ਕਹੁ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ॥੩॥
धूड़ि तिना की जे मिलै जी कहु नानक की अरदासि ॥३॥
Ḏẖūṛ ṯinā kī je milai jī kaho Nānak kī arḏās. ||3||
Bless me with the dust of those humble beings, O Dear Lord. Says Nanak, this is my prayer. ||3||


ਆਪੇ ਸਾਜੇ ਆਪੇ ਰੰਗੇ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥
आपे साजे आपे रंगे आपे नदरि करेइ ॥
Āpe sāje āpe range āpe naḏar kare▫i.
He Himself creates, and He Himself imbues us. He Himself bestows His Glance of Grace.


ਨਾਨਕ ਕਾਮਣਿ ਕੰਤੈ ਭਾਵੈ ਆਪੇ ਹੀ ਰਾਵੇਇ ॥੪॥੧॥੩॥
नानक कामणि कंतै भावै आपे ही रावेइ ॥४॥१॥३॥
Nānak kāmaṇ kanṯai bẖāvai āpe hī rāve▫e. ||4||1||3||
O Nanak, if the soul-bride becomes pleasing to her Husband Lord, He Himself enjoys her. ||4||1||3||

Term Ravaee is meant by having sex.


so three differnt things.But So Called Ambala Ji further right at end of this chapter that all 10 are doubtfull.Then how could his duobting one with other 9 is of any use.He says that This is not found in Bhai Mani Singh Ji Wali beerh of Shri Dasham Granth Sahib Ji,If that Beerh is the critria for work of Tenth Master did he belived all things in that Beerh from Tenth Master? off course not.


So coming to main Sabad.Term khyal he says is nothing to be found in old things.Then Panth Khalsa is new,Sikhism is New,Guru Granth Sahib Ji are new.so if Khayal was not there before Guru Ji and Guru Ji made a new style why should he tries to match it with Muslims useage of Khyal.Are Muslims also Sakat Mati ?

Let us first talk about Term Kherha he uses for Kherha tribe.

Perhaps he has not read 98th Charitropakhyan about Heer and Ranjha.Where term Khera(for Jaat tribe of Khaheera) is given.So had it to do something wioth Heer term Khera would not have been given.

So what is meant by Khera and he write about Rangpur Kerhian.

In Punjabi Khera means ,state of blossom ie Khushi Khera ie Khera is state of Khirna or blossoming.But in sythian tribes in India(as per Col James todd from his book on Annel and Antiquties of Rajasthan we have Rajputs,Jaats,Aheer and Gujars).

There guys were intially shammanists ie they use to worship thier dead forefathers and shamman was the prists.Today Jathera worship is there.

There are a good lot of villages with the name of Kherhas and in Gujrat there is disteict with name Kherha.

Name given as Khera is due to the tomb called Nagar Khera or Bhumiya Khera.

This is the best place in the village where we have best place kept in form of Temple of Dead.who is called the demigod of the village.People come to worship there.

Term cup is used in Guru Granth Sahib Ji and ever term wine is used.


Page 360, Line 7
ਪੂਰਾ ਸਾਚੁ ਪਿਆਲਾ ਸਹਜੇ ਤਿਸਹਿ ਪੀਆਏ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇ ॥
पूरा साचु पिआला सहजे तिसहि पीआए जा कउ नदरि करे ॥
Pūrā sācẖ pi▫ālā sėhje ṯisėh pī▫ā▫e jā ka▫o naḏar kare.
The Perfect Lord naturally gives the cup of Truth, to the one upon whom He casts His Glance of Grace.
Guru Nanak Dev - view Shabad/Paurhi/Salok
Page 947, Line 15
ਇਹੁ ਪਿਰਮ ਪਿਆਲਾ ਖਸਮ ਕਾ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੨॥
इहु पिरम पिआला खसम का जै भावै तै देइ ॥२॥
Ih piram pi▫ālā kẖasam kā jai bẖāvai ṯai ḏe▫e. ||2||
This is the cup of love of my Lord and Master; He gives it as He chooses. ||2||
Guru Amar Das - view Shabad/Paurhi/Salok
Page 1378, Line 12
ਏਹੁ ਪਿਰਮੁ ਪਿਆਲਾ ਖਸਮ ਕਾ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੧੩॥
एहु पिरमु पिआला खसम का जै भावै तै देइ ॥१३॥
Ėhu piram pi▫ālā kẖasam kā jai bẖāvai ṯai ḏe▫e. ||13||
This cup of loving devotion belongs to our Lord and Master; He gives it to whomever He likes. ||13||
Guru Amar Das - view Shabad/Paurhi/Salok

Page 15, Line 19
ਸਚੁ ਸਰਾ ਗੁੜ ਬਾਹਰਾ ਜਿਸੁ ਵਿਚਿ ਸਚਾ ਨਾਉ ॥
सचु सरा गुड़ बाहरा जिसु विचि सचा नाउ ॥
Sacẖ sarā guṛ bāhrā jis vicẖ sacẖā nā▫o.
The Wine of Truth is not fermented from molasses. The True Name is contained within it.
Guru Nanak Dev - view Shabad/Paurhi/Salok

Page 969, Line 2
ਏਕ ਬੂੰਦ ਭਰਿ ਤਨੁ ਮਨੁ ਦੇਵਉ ਜੋ ਮਦੁ ਦੇਇ ਕਲਾਲੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥
एक बूंद भरि तनु मनु देवउ जो मदु देइ कलाली रे ॥१॥ रहाउ ॥
Ėk būnḏ bẖar ṯan man ḏeva▫o jo maḏ ḏe▫e kalālī re. ||1|| rahā▫o.
I dedicate my body and mind to whoever gives me even a drop of this wine from such a vat. ||1||Pause||
Devotee Kabir - view Shabad/Paurhi/Salok
Page 969, Line 8
ਉਨਮਦ ਚਢਾ ਮਦਨ ਰਸੁ ਚਾਖਿਆ ਤ੍ਰਿਭਵਨ ਭਇਆ ਉਜਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥
उनमद चढा मदन रसु चाखिआ त्रिभवन भइआ उजिआरा ॥१॥ रहाउ ॥
Unmaḏ cẖadẖā maḏan ras cẖākẖi▫ā ṯaribẖavan bẖa▫i▫ā uji▫ārā. ||1|| rahā▫o.
When that wine rises up, one tastes the sublime essence of this juice, and sees across the three worlds. ||1||Pause||
Devotee Kabir - view Shabad/Paurhi/Salok
Page 1123, Line 14
ਪੀਵਹੁ ਸੰਤ ਸਦਾ ਮਤਿ ਦੁਰਲਭ ਸਹਜੇ ਪਿਆਸ ਬੁਝਾਈ ॥੧॥ ਰਹਾਉ ॥
पीवहु संत सदा मति दुरलभ सहजे पिआस बुझाई ॥१॥ रहाउ ॥
Pīvhu sanṯ saḏā maṯ ḏurlabẖ sėhje pi▫ās bujẖā▫ī. ||1|| rahā▫o.
O Saints, drink in this wine forever; it is so difficult to obtain, and it quenches your thirst so easily. ||1||Pause||
Devotee Kabir - view Shabad/Paurhi/Salok


We have been told true wine is name of Akal but why did wine was used at all?As Guru wanted this to be a good example.
11 Raamkalee Guru Arjan Dev


(੯੬੩-੧੧, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਸਲੋਕ ਮਃ ੫ ॥
salok ma 5 ||
Shalok, Fifth Mehl:

​

11 null null


(੯੬੩-੧੧, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਮਿਤ੍ਰੁ ਪਿਆਰਾ ਨਾਨਕ ਜੀ ਮੈ ਛਡਿ ਗਵਾਇਆ ਰੰਗਿ ਕਸੁੰਭੈ ਭੁਲੀ ॥
mithra piaaraa naanak jee mai shhadd gavaaeiaa rang kasunbhai bhulee ||
I abandoned and lost my Beloved Friend, O Nanak; I was fooled by the transitory color of the safflower, which fades away.

​

11 Raamkalee Guru Arjan Dev


(੯੬੩-੧੨, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਤਉ ਸਜਣ ਕੀ ਮੈ ਕੀਮ ਨ ਪਉਦੀ ਹਉ ਤੁਧੁ ਬਿਨੁ ਅਢੁ ਨ ਲਹਦੀ ॥੧॥
tho sajan kee mai keem n poudhee ho thudhh bin adt n lehadhee ||1||
I did not know Your value, O my Friend; without You, I am not worth even half a shell. ||1||

​

(Ang 963)

This verse is similar to the verse in question.
So let us talk about what Sabad tells.


ਖਿਆਲ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥
खिआल पातिशाही १०॥
KHYAL OF THE TENTH KING

ਮਿਤ੍ਰ ਪਿਆਰੇ ਨੂੰ ਹਾਲ ਮੁਰੀਦਾਂ ਦਾ ਕਹਿਣਾ ॥
मित्र पिआरे नूं हाल मुरीदां दा कहिणा ॥
Convey to the dear friend the condition of the disciples,

(God should be told about mental state of God's Sikh)

ਤੁਧੁ ਬਿਨੁ ਰੋਗੁ ਰਜਾਈਆਂ ਦਾ ਓਢਣ ਨਾਗ ਨਿਵਾਸਾਂ ਦੇ ਰਹਿਣਾ ॥
तुधु बिनु रोगु रजाईआं दा ओढण नाग निवासां दे रहिणा ॥
Without Thee, the taking over of quilt is like disease and living in the house is like living with serpents;
(Without God luxuries are like painful things for Sikhs, They are ready to forsake luxuries for God and Faith in God)
ਸੂਲ ਸੁਰਾਹੀ ਖੰਜਰੁ ਪਿਆਲਾ ਬਿੰਗ ਕਸਾਈਆਂ ਦਾ ਸਹਿਣਾ ॥
सूल सुराही खंजरु पिआला बिंग कसाईआं दा सहिणा ॥
The flask is like the spike, the cup is like a dagger and (the separation) is like enduring the chopper of the butchers,

(Taking Water or mere existence is like pain of butchers)
ਯਾਰੜੇ ਦਾ ਸਾਨੂੰ ਸੱਥਰੁ ਚੰਗਾ ਭੱਠ ਖੇੜਿਆਂ ਦਾ ਰਹਿਣਾ ॥੧॥੧॥
यारड़े दा सानूं स्थरु चंगा भ्ठ खेड़िआं दा रहिणा ॥१॥१॥
The pallet of the beloved Friend is most pleasing and the worldly pleasures are like furnace.1.1

(To live in open with Lord is good for us (Sikhs feel) and living in Mansion like Temple of Village is like oven).

Perhaps So Called Ambala Ji wanted to let Sikhs live in worldly pleasure away from god so he tried to put down this Holy Verse.

See Ang 96
See Ang 96

ਮਾਝ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੧ ॥
माझ महला ५ चउपदे घरु १ ॥
Mājẖ mėhlā 5 cẖa▫upḏe gẖar 1.
Maajh, Fifth Mehl, Chau-Padas, First House:


ਮੇਰਾ ਮਨੁ ਲੋਚੈ ਗੁਰ ਦਰਸਨ ਤਾਈ ॥
मेरा मनु लोचै गुर दरसन ताई ॥
Merā man locẖai gur ḏarsan ṯā▫ī.
My mind longs for the Blessed Vision of the Guru's Darshan.


ਬਿਲਪ ਕਰੇ ਚਾਤ੍ਰਿਕ ਕੀ ਨਿਆਈ ॥
बिलप करे चात्रिक की निआई ॥
Bilap kare cẖāṯrik kī ni▫ā▫ī.
It cries out like the thirsty song-bird.


ਤ੍ਰਿਖਾ ਨ ਉਤਰੈ ਸਾਂਤਿ ਨ ਆਵੈ ਬਿਨੁ ਦਰਸਨ ਸੰਤ ਪਿਆਰੇ ਜੀਉ ॥੧॥
त्रिखा न उतरै सांति न आवै बिनु दरसन संत पिआरे जीउ ॥१॥
Ŧarikẖā na uṯrai sāʼnṯ na āvai bin ḏarsan sanṯ pi▫āre jī▫o. ||1||
My thirst is not quenched, and I can find no peace, without the Blessed Vision of the Beloved Saint. ||1||


ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਗੁਰ ਦਰਸਨ ਸੰਤ ਪਿਆਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
हउ घोली जीउ घोलि घुमाई गुर दरसन संत पिआरे जीउ ॥१॥ रहाउ ॥
Ha▫o gẖolī jī▫o gẖol gẖumā▫ī gur ḏarsan sanṯ pi▫āre jī▫o. ||1|| rahā▫o.
I am a sacrifice; my soul is a sacrifice, to the Blessed Vision of the Beloved Saint Guru. ||1||Pause||


ਤੇਰਾ ਮੁਖੁ ਸੁਹਾਵਾ ਜੀਉ ਸਹਜ ਧੁਨਿ ਬਾਣੀ ॥
तेरा मुखु सुहावा जीउ सहज धुनि बाणी ॥
Ŧerā mukẖ suhāvā jī▫o sahj ḏẖun baṇī.
Your Face is so beautiful, and the Sound of Your Words imparts intuitive wisdom.


ਚਿਰੁ ਹੋਆ ਦੇਖੇ ਸਾਰਿੰਗਪਾਣੀ ॥
चिरु होआ देखे सारिंगपाणी ॥
Cẖir ho▫ā ḏekẖe sāringpāṇī.
It is so long since this rain-bird has had even a glimpse of water.


ਧੰਨੁ ਸੁ ਦੇਸੁ ਜਹਾ ਤੂੰ ਵਸਿਆ ਮੇਰੇ ਸਜਣ ਮੀਤ ਮੁਰਾਰੇ ਜੀਉ ॥੨॥
धंनु सु देसु जहा तूं वसिआ मेरे सजण मीत मुरारे जीउ ॥२॥
Ḏẖan so ḏes jahā ṯūʼn vasi▫ā mere sajaṇ mīṯ murāre jī▫o. ||2||
Blessed is that land where you dwell, O my Friend and Intimate Divine Guru. ||2||


ਹਉ ਘੋਲੀ ਹਉ ਘੋਲਿ ਘੁਮਾਈ ਗੁਰ ਸਜਣ ਮੀਤ ਮੁਰਾਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
हउ घोली हउ घोलि घुमाई गुर सजण मीत मुरारे जीउ ॥१॥ रहाउ ॥
Ha▫o gẖolī ha▫o gẖol gẖumā▫ī gur sajaṇ mīṯ murāre jī▫o. ||1|| rahā▫o.
I am a sacrifice; I am forever a sacrifice, to my Friend and Intimate Divine Guru. ||1||Pause||


ਇਕ ਘੜੀ ਨ ਮਿਲਤੇ ਤਾ ਕਲਿਜੁਗੁ ਹੋਤਾ ॥
इक घड़ी न मिलते ता कलिजुगु होता ॥
Ik gẖaṛī na milṯe ṯā kalijug hoṯā.
When I could not be with You for just one moment, the Dark Age of Kali Yuga dawned for me.


ਹੁਣਿ ਕਦਿ ਮਿਲੀਐ ਪ੍ਰਿਅ ਤੁਧੁ ਭਗਵੰਤਾ ॥
हुणि कदि मिलीऐ प्रिअ तुधु भगवंता ॥
Huṇ kaḏ milī▫ai pari▫a ṯuḏẖ bẖagvanṯā.
When will I meet You, O my Beloved Lord?
and Ang 97

ਮੋਹਿ ਰੈਣਿ ਨ ਵਿਹਾਵੈ ਨੀਦ ਨ ਆਵੈ ਬਿਨੁ ਦੇਖੇ ਗੁਰ ਦਰਬਾਰੇ ਜੀਉ ॥੩॥
मोहि रैणि न विहावै नीद न आवै बिनु देखे गुर दरबारे जीउ ॥३॥
Mohi raiṇ na vihāvai nīḏ na āvai bin ḏekẖe gur ḏarbāre jī▫o. ||3||
I cannot endure the night, and sleep does not come, without the Sight of the Beloved Guru's Court. ||3||


ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਤਿਸੁ ਸਚੇ ਗੁਰ ਦਰਬਾਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
हउ घोली जीउ घोलि घुमाई तिसु सचे गुर दरबारे जीउ ॥१॥ रहाउ ॥
Ha▫o gẖolī jī▫o gẖol gẖumā▫ī ṯis sacẖe gur ḏarbāre jī▫o. ||1|| rahā▫o.
I am a sacrifice, my soul is a sacrifice, to that True Court of the Beloved Guru. ||1||Pause||


ਭਾਗੁ ਹੋਆ ਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥
भागु होआ गुरि संतु मिलाइआ ॥
Bẖāg ho▫ā gur sanṯ milā▫i▫ā.
By good fortune, I have met the Saint Guru.


ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਘਰ ਮਹਿ ਪਾਇਆ ॥
प्रभु अबिनासी घर महि पाइआ ॥
Parabẖ abẖināsī gẖar mėh pā▫i▫ā.
I have found the Immortal Lord within the home of my own self.


ਸੇਵ ਕਰੀ ਪਲੁ ਚਸਾ ਨ ਵਿਛੁੜਾ ਜਨ ਨਾਨਕ ਦਾਸ ਤੁਮਾਰੇ ਜੀਉ ॥੪॥
सेव करी पलु चसा न विछुड़ा जन नानक दास तुमारे जीउ ॥४॥
Sev karī pal cẖasā na vicẖẖuṛā jan Nānak ḏās ṯumāre jī▫o. ||4||
I will now serve You forever, and I shall never be separated from You, even for an instant. Servant Nanak is Your slave, O Beloved Master. ||4||


ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਜਨ ਨਾਨਕ ਦਾਸ ਤੁਮਾਰੇ ਜੀਉ ॥ ਰਹਾਉ ॥੧॥੮॥
हउ घोली जीउ घोलि घुमाई जन नानक दास तुमारे जीउ ॥ रहाउ ॥१॥८॥
Ha▫o gẖolī jī▫o gẖol gẖumā▫ī jan Nānak ḏās ṯumāre jī▫o. Rahā▫o. ||1||8||
I am a sacrifice, my soul is a sacrifice; servant Nanak is Your slave, Lord. ||Pause||1||8||



Then there is talk about some Beerhs having term Faqeeran instead of Mureedan.This only justifies the Sakhi related to Baba Deep Singh Ji.But if there is term Faqeeran, Will he agree to Faqeeran and not Mureedan?

Faqeeran talks the state of Guru.Sikhs also had the same state. So in both the cases it not adverse to Gurmat.


so let us decide two things.
1.Why there are nine Verse only in some Texts?

As per last line attributed to Ambala Sahib 9 also are doubtful so do is in Punjabi so logically wherever 10th doubtful is placed in 9,it can work so its placing at place off the topic does not works. But anyway reason for 9 in some and 10 in some could be understood from the Book of Bhangu,who tells that Mitar Piare Nu was said by Guru after leaving Anandpur Sahib.So older versions and their copies did not have 10th Verse. Which was later placed by Guru on Number 6.Just to prove its place in singing at middle.
2.Weather Faqeeran or Mureedan?
It is possible that Baba Deep Singh Ji might have asked Guru about what should be the state of
Sikhs,Guru who gave Guruship to Sikhs by self started to use term Muredan instead of Faqeeran.Bhangu therefore took it for Mureedan as it was already done by his time. Older versions with Faqeeran while newer with Mureedan.So newer must be accepted.

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

From Guru Granth Sahib Ji regarding Narsingh Avtar.

Gurfateh
ਪੰਨਾ 337, ਸਤਰ 3
ਧ੍ਰੂ ਪ੍ਰਹਿਲਾਦ ਜਪਿਓ ਹਰਿ ਜੈਸੇ ॥੧॥
ध्रू प्रहिलाद जपिओ हरि जैसे ॥१॥
Ḏẖarū par▫hilāḏ japi▫o har jaise. ||1||
just as Dhroo and Prahlaad meditated on the Lord. ||1||
ਭਗਤ ਕਬੀਰ ਜੀ - view Shabad/Paurhi/Salok

ਪੰਨਾ 591, ਸਤਰ 6
ਗੁਰਮੁਖਿ ਪ੍ਰਹਿਲਾਦਿ ਜਪਿ ਹਰਿ ਗਤਿ ਪਾਈ ॥
गुरमुखि प्रहिलादि जपि हरि गति पाई ॥
Gurmukẖ par▫hilāḏ jap har gaṯ pā▫ī.
As Gurmukh, Prahlaad meditated on the Lord, and was saved.
ਮਃ 4 - view Shabad/Paurhi/Salok

ਪੰਨਾ 637, ਸਤਰ 13
ਪ੍ਰਹਿਲਾਦ ਜਨ ਤੁਧੁ ਰਾਖਿ ਲਏ ਹਰਿ ਜੀਉ ਹਰਣਾਖਸੁ ਮਾਰਿ ਪਚਾਇਆ ॥
प्रहिलाद जन तुधु राखि लए हरि जीउ हरणाखसु मारि पचाइआ ॥
Par▫hilāḏ jan ṯuḏẖ rākẖ la▫e har jī▫o harṇākẖas mār pacẖā▫i▫ā.
You protected Your servant Prahlaad, O Dear Lord, and annihilated Harnaakhash.
ਮਃ 3 - view Shabad/Paurhi/Salok
ਪੰਨਾ 799, ਸਤਰ 2
ਜਿਉ ਪ੍ਰਹਿਲਾਦੁ ਹਰਣਾਖਸਿ ਗ੍ਰਸਿਓ ਹਰਿ ਰਾਖਿਓ ਹਰਿ ਸਰਨਾ ॥੨॥
जिउ प्रहिलादु हरणाखसि ग्रसिओ हरि राखिओ हरि सरना ॥२॥
Ji▫o par▫hilāḏ harṇākẖas garsi▫o har rākẖi▫o har sarnā. ||2||
as you saved Prahlaad from the clutches of Harnaakash; keep him in Your Sanctuary, Lord. ||2||
ਮਃ 4 - view Shabad/Paurhi/Salok
ਭੈਰਉ ਮਹਲਾ ੩ ॥
भैरउ महला ३ ॥
Bẖairo mėhlā 3.
Bhairao, Third Mehl:


ਮੇਰੀ ਪਟੀਆ ਲਿਖਹੁ ਹਰਿ ਗੋਵਿੰਦ ਗੋਪਾਲਾ ॥
मेरी पटीआ लिखहु हरि गोविंद गोपाला ॥
Merī patī▫ā likẖahu har govinḏ gopālā.
Upon my writing tablet, I write the Name of the Lord, the Lord of the Universe, the Lord of the World.


ਦੂਜੈ ਭਾਇ ਫਾਥੇ ਜਮ ਜਾਲਾ ॥
दूजै भाइ फाथे जम जाला ॥
Ḏūjai bẖā▫e fāthe jam jālā.
In the love of duality, the mortals are caught in the noose of the Messenger of Death.


ਸਤਿਗੁਰੁ ਕਰੇ ਮੇਰੀ ਪ੍ਰਤਿਪਾਲਾ ॥
सतिगुरु करे मेरी प्रतिपाला ॥
Saṯgur kare merī parṯipālā.
The True Guru nurtures and sustains me.


ਹਰਿ ਸੁਖਦਾਤਾ ਮੇਰੈ ਨਾਲਾ ॥੧॥
हरि सुखदाता मेरै नाला ॥१॥
Har sukẖ▫ḏāṯa merai nālā. ||1||
The Lord, the Giver of peace, is always with me. ||1||


ਗੁਰ ਉਪਦੇਸਿ ਪ੍ਰਹਿਲਾਦੁ ਹਰਿ ਉਚਰੈ ॥
गुर उपदेसि प्रहिलादु हरि उचरै ॥
Gur upḏes par▫hilāḏ har ucẖrai.
Following his Guru's instructions, Prahlaad chanted the Lord's Name;


ਸਾਸਨਾ ਤੇ ਬਾਲਕੁ ਗਮੁ ਨ ਕਰੈ ॥੧॥ ਰਹਾਉ ॥
सासना ते बालकु गमु न करै ॥१॥ रहाउ ॥
Sāsnā ṯe bālak gam na karai. ||1|| rahā▫o.
he was a child, but he was not afraid when his teacher yelled at him. ||1||Pause||


ਮਾਤਾ ਉਪਦੇਸੈ ਪ੍ਰਹਿਲਾਦ ਪਿਆਰੇ ॥
माता उपदेसै प्रहिलाद पिआरे ॥
Māṯā upḏesai par▫hilāḏ pi▫āre.
Prahlaad's mother gave her beloved son some advice:


ਪੁਤ੍ਰ ਰਾਮ ਨਾਮੁ ਛੋਡਹੁ ਜੀਉ ਲੇਹੁ ਉਬਾਰੇ ॥
पुत्र राम नामु छोडहु जीउ लेहु उबारे ॥
Puṯar rām nām cẖẖodahu jī▫o leho ubāre.
My son, you must abandon the Lord's Name, and save your life!


ਪ੍ਰਹਿਲਾਦੁ ਕਹੈ ਸੁਨਹੁ ਮੇਰੀ ਮਾਇ ॥
प्रहिलादु कहै सुनहु मेरी माइ ॥
Par▫hilāḏ kahai sunhu merī mā▫e.
Prahlaad said: "Listen, O my mother;


ਰਾਮ ਨਾਮੁ ਨ ਛੋਡਾ ਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥੨॥
राम नामु न छोडा गुरि दीआ बुझाइ ॥२॥
Rām nām na cẖẖodā gur ḏī▫ā bujẖā▫e. ||2||
I shall never give up the Lord's Name. My Guru has taught me this."||2||


ਸੰਡਾ ਮਰਕਾ ਸਭਿ ਜਾਇ ਪੁਕਾਰੇ ॥
संडा मरका सभि जाइ पुकारे ॥
Sandā markā sabẖ jā▫e pukāre.
Sandaa and Markaa, his teachers, went to his father the king, and complained:


ਪ੍ਰਹਿਲਾਦੁ ਆਪਿ ਵਿਗੜਿਆ ਸਭਿ ਚਾਟੜੇ ਵਿਗਾੜੇ ॥
प्रहिलादु आपि विगड़िआ सभि चाटड़े विगाड़े ॥
Par▫hilāḏ āp vigṛi▫ā sabẖ cẖātṛe vigāṛe.
Prahlaad himself has gone astray, and he leads all the other pupils astray.


ਦੁਸਟ ਸਭਾ ਮਹਿ ਮੰਤ੍ਰੁ ਪਕਾਇਆ ॥
दुसट सभा महि मंत्रु पकाइआ ॥
Ḏusat sabẖā mėh manṯar pakā▫i▫ā.
In the court of the wicked king, a plan was hatched.


ਪ੍ਰਹਲਾਦ ਕਾ ਰਾਖਾ ਹੋਇ ਰਘੁਰਾਇਆ ॥੩॥
प्रहलाद का राखा होइ रघुराइआ ॥३॥
Parahlāḏ kā rākẖā ho▫e ragẖurā▫i▫ā. ||3||
God is the Savior of Prahlaad. ||3||


ਹਾਥਿ ਖੜਗੁ ਕਰਿ ਧਾਇਆ ਅਤਿ ਅਹੰਕਾਰਿ ॥
हाथि खड़गु करि धाइआ अति अहंकारि ॥
Hāth kẖaṛag kar ḏẖā▫i▫ā aṯ ahaʼnkār.
With sword in hand, and with great egotistical pride, Prahlaad's father ran up to him.


ਹਰਿ ਤੇਰਾ ਕਹਾ ਤੁਝੁ ਲਏ ਉਬਾਰਿ ॥
हरि तेरा कहा तुझु लए उबारि ॥
Har ṯerā kahā ṯujẖ la▫e ubār.
Where is your Lord, who will save you?


ਖਿਨ ਮਹਿ ਭੈਆਨ ਰੂਪੁ ਨਿਕਸਿਆ ਥੰਮ੍ਹ੍ਹ ਉਪਾੜਿ ॥
खिन महि भैआन रूपु निकसिआ थम्ह उपाड़ि ॥
Kẖin mėh bẖai▫ān rūp niksi▫ā thamĥ upāṛ.
In an instant, the Lord appeared in a dreadful form, and shattered the pillar.


ਹਰਣਾਖਸੁ ਨਖੀ ਬਿਦਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਲੀਆ ਉਬਾਰਿ ॥੪॥
हरणाखसु नखी बिदारिआ प्रहलादु लीआ उबारि ॥४॥
Harṇākẖas nakẖī biḏāri▫ā parahlāḏ lī▫ā ubār. ||4||
Harnaakhash was torn apart by His claws, and Prahlaad was saved. ||4||


ਸੰਤ ਜਨਾ ਕੇ ਹਰਿ ਜੀਉ ਕਾਰਜ ਸਵਾਰੇ ॥
संत जना के हरि जीउ कारज सवारे ॥
Sanṯ janā ke har jī▫o kāraj savāre.
The Dear Lord completes the tasks of the Saints.


ਪ੍ਰਹਲਾਦ ਜਨ ਕੇ ਇਕੀਹ ਕੁਲ ਉਧਾਰੇ ॥
प्रहलाद जन के इकीह कुल उधारे ॥
Parahlāḏ jan ke ikīh kul uḏẖāre.
He saved twenty-one generations of Prahlaad's descendents.


ਗੁਰ ਕੈ ਸਬਦਿ ਹਉਮੈ ਬਿਖੁ ਮਾਰੇ ॥
गुर कै सबदि हउमै बिखु मारे ॥
Gur kai sabaḏ ha▫umai bikẖ māre.
Through the Word of the Guru's Shabad, the poison of egotism is neutralized.


ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਸੰਤ ਨਿਸਤਾਰੇ ॥੫॥੧੦॥੨੦॥
नानक राम नामि संत निसतारे ॥५॥१०॥२०॥
Nānak rām nām sanṯ nisṯāre. ||5||10||20||
O Nanak, through the Name of the Lord, the Saints are emancipated. ||5||10||20||

Ang 1133
ਭੈਰਉ ਮਹਲਾ ੩ ਘਰੁ ੨
भैरउ महला ३ घरु २
Bẖairo mėhlā 3 gẖar 2
Bhairao, Third Mehl, Second House:


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:


ਤਿਨਿ ਕਰਤੈ ਇਕੁ ਚਲਤੁ ਉਪਾਇਆ ॥
तिनि करतै इकु चलतु उपाइआ ॥
Ŧin karṯai ik cẖalaṯ upā▫i▫ā.
The Creator has staged His Wondrous Play.


ਅਨਹਦ ਬਾਣੀ ਸਬਦੁ ਸੁਣਾਇਆ ॥
अनहद बाणी सबदु सुणाइआ ॥
Anhaḏ baṇī sabaḏ suṇā▫i▫ā.
I listen to the Unstruck Sound-current of the Shabad, and the Bani of His Word.


ਮਨਮੁਖਿ ਭੂਲੇ ਗੁਰਮੁਖਿ ਬੁਝਾਇਆ ॥
मनमुखि भूले गुरमुखि बुझाइआ ॥
Manmukẖ bẖūle gurmukẖ bujẖā▫i▫ā.
The self-willed manmukhs are deluded and confused, while the Gurmukhs understand.


ਕਾਰਣੁ ਕਰਤਾ ਕਰਦਾ ਆਇਆ ॥੧॥
कारणु करता करदा आइआ ॥१॥
Kāraṇ karṯā karḏā ā▫i▫ā. ||1||
The Creator creates the Cause that causes. ||1||


ਗੁਰ ਕਾ ਸਬਦੁ ਮੇਰੈ ਅੰਤਰਿ ਧਿਆਨੁ ॥
गुर का सबदु मेरै अंतरि धिआनु ॥
Gur kā sabaḏ merai anṯar ḏẖi▫ān.
Deep within my being, I meditate on the Word of the Guru's Shabad.


ਹਉ ਕਬਹੁ ਨ ਛੋਡਉ ਹਰਿ ਕਾ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥
हउ कबहु न छोडउ हरि का नामु ॥१॥ रहाउ ॥
Ha▫o kabahu na cẖẖoda▫o har kā nām. ||1|| rahā▫o.
I shall never forsake the Name of the Lord. ||1||Pause||


ਪਿਤਾ ਪ੍ਰਹਲਾਦੁ ਪੜਣ ਪਠਾਇਆ ॥
पिता प्रहलादु पड़ण पठाइआ ॥
Piṯā parahlāḏ paṛaṇ paṯẖā▫i▫ā.
Prahlaad's father sent him to school, to learn to read.


ਲੈ ਪਾਟੀ ਪਾਧੇ ਕੈ ਆਇਆ ॥
लै पाटी पाधे कै आइआ ॥
Lai pātī pāḏẖe kai ā▫i▫ā.
He took his writing tablet and went to the teacher.


ਨਾਮ ਬਿਨਾ ਨਹ ਪੜਉ ਅਚਾਰ ॥
नाम बिना नह पड़उ अचार ॥
Nām binā nah paṛa▫o acẖār.
He said, "I shall not read anything except the Naam, the Name of the Lord.


ਮੇਰੀ ਪਟੀਆ ਲਿਖਿ ਦੇਹੁ ਗੋਬਿੰਦ ਮੁਰਾਰਿ ॥੨॥
मेरी पटीआ लिखि देहु गोबिंद मुरारि ॥२॥
Merī patī▫ā likẖ ḏeh gobinḏ murār. ||2||
Write the Lord's Name on my tablet."||2||


ਪੁਤ੍ਰ ਪ੍ਰਹਿਲਾਦ ਸਿਉ ਕਹਿਆ ਮਾਇ ॥
पुत्र प्रहिलाद सिउ कहिआ माइ ॥
Puṯar par▫hilāḏ si▫o kahi▫ā mā▫e.
Prahlaad's mother said to her son,


ਪਰਵਿਰਤਿ ਨ ਪੜਹੁ ਰਹੀ ਸਮਝਾਇ ॥
परविरति न पड़हु रही समझाइ ॥
Parviraṯ na paṛahu rahī samjẖā▫e.
I advise you not to read anything except what you are taught.


ਨਿਰਭਉ ਦਾਤਾ ਹਰਿ ਜੀਉ ਮੇਰੈ ਨਾਲਿ ॥
निरभउ दाता हरि जीउ मेरै नालि ॥
Nirbẖa▫o ḏāṯā har jī▫o merai nāl.
He answered, "The Great Giver, my Fearless Lord God is always with me.


ਜੇ ਹਰਿ ਛੋਡਉ ਤਉ ਕੁਲਿ ਲਾਗੈ ਗਾਲਿ ॥੩॥
जे हरि छोडउ तउ कुलि लागै गालि ॥३॥
Je har cẖẖoda▫o ṯa▫o kul lāgai gāl. ||3||
If I were to forsake the Lord, then my family would be disgraced."||3||


ਪ੍ਰਹਲਾਦਿ ਸਭਿ ਚਾਟੜੇ ਵਿਗਾਰੇ ॥
प्रहलादि सभि चाटड़े विगारे ॥
Parahlāḏ sabẖ cẖātṛe vigāre.
Prahlaad has corrupted all the other students.


ਹਮਾਰਾ ਕਹਿਆ ਨ ਸੁਣੈ ਆਪਣੇ ਕਾਰਜ ਸਵਾਰੇ ॥
हमारा कहिआ न सुणै आपणे कारज सवारे ॥
Hamārā kahi▫ā na suṇai āpṇe kāraj savāre.
He does not listen to what I say, and he does his own thing.


ਸਭ ਨਗਰੀ ਮਹਿ ਭਗਤਿ ਦ੍ਰਿੜਾਈ ॥
सभ नगरी महि भगति द्रिड़ाई ॥
Sabẖ nagrī mėh bẖagaṯ ḏariṛā▫ī.
He instigated devotional worship in the townspeople.


ਦੁਸਟ ਸਭਾ ਕਾ ਕਿਛੁ ਨ ਵਸਾਈ ॥੪॥
दुसट सभा का किछु न वसाई ॥४॥
Ḏusat sabẖā kā kicẖẖ na vasā▫ī. ||4||
The gathering of the wicked people could not do anything against him. ||4||


ਸੰਡੈ ਮਰਕੈ ਕੀਈ ਪੂਕਾਰ ॥
संडै मरकै कीई पूकार ॥
Sandai markai kī▫ī pūkār.
Sanda and Marka, his teachers, made the complaint.


ਸਭੇ ਦੈਤ ਰਹੇ ਝਖ ਮਾਰਿ ॥
सभे दैत रहे झख मारि ॥
Sabẖe ḏaiṯ rahe jẖakẖ mār.
All the demons kept trying in vain.


ਭਗਤ ਜਨਾ ਕੀ ਪਤਿ ਰਾਖੈ ਸੋਈ ॥
भगत जना की पति राखै सोई ॥
Bẖagaṯ janā kī paṯ rākẖai so▫ī.
The Lord protected His humble devotee, and preserved his honor.


ਕੀਤੇ ਕੈ ਕਹਿਐ ਕਿਆ ਹੋਈ ॥੫॥
कीते कै कहिऐ किआ होई ॥५॥
Kīṯe kai kahi▫ai ki▫ā ho▫ī. ||5||
What can be done by mere created beings? ||5||


ਕਿਰਤ ਸੰਜੋਗੀ ਦੈਤਿ ਰਾਜੁ ਚਲਾਇਆ ॥
किरत संजोगी दैति राजु चलाइआ ॥
Kiraṯ sanjogī ḏaiṯ rāj cẖalā▫i▫ā.
Because of his past karma, the demon ruled over his kingdom.


ਹਰਿ ਨ ਬੂਝੈ ਤਿਨਿ ਆਪਿ ਭੁਲਾਇਆ ॥
हरि न बूझै तिनि आपि भुलाइआ ॥
Har na būjẖai ṯin āp bẖulā▫i▫ā.
He did not realize the Lord; the Lord Himself confused him.


ਪੁਤ੍ਰ ਪ੍ਰਹਲਾਦ ਸਿਉ ਵਾਦੁ ਰਚਾਇਆ ॥
पुत्र प्रहलाद सिउ वादु रचाइआ ॥
Puṯar parahlāḏ si▫o vāḏ racẖā▫i▫ā.
He started an argument with his son Prahlaad.


ਅੰਧਾ ਨ ਬੂਝੈ ਕਾਲੁ ਨੇੜੈ ਆਇਆ ॥੬॥
अंधा न बूझै कालु नेड़ै आइआ ॥६॥
Anḏẖā na būjẖai kāl neṛai ā▫i▫ā. ||6||
The blind one did not understand that his death was approaching. ||6||


ਪ੍ਰਹਲਾਦੁ ਕੋਠੇ ਵਿਚਿ ਰਾਖਿਆ ਬਾਰਿ ਦੀਆ ਤਾਲਾ ॥
प्रहलादु कोठे विचि राखिआ बारि दीआ ताला ॥
Parahlāḏ koṯẖe vicẖ rākẖi▫ā bār ḏī▫ā ṯālā.
Prahlaad was placed in a cell, and the door was locked.


ਨਿਰਭਉ ਬਾਲਕੁ ਮੂਲਿ ਨ ਡਰਈ ਮੇਰੈ ਅੰਤਰਿ ਗੁਰ ਗੋਪਾਲਾ ॥
निरभउ बालकु मूलि न डरई मेरै अंतरि गुर गोपाला ॥
Nirbẖa▫o bālak mūl na dar▫ī merai anṯar gur gopālā.
The fearless child was not afraid at all. He said, "Within my being, is the Guru, the Lord of the World.


ਕੀਤਾ ਹੋਵੈ ਸਰੀਕੀ ਕਰੈ ਅਨਹੋਦਾ ਨਾਉ ਧਰਾਇਆ ॥
कीता होवै सरीकी करै अनहोदा नाउ धराइआ ॥
Kīṯā hovai sarīkī karai anhoḏā nā▫o ḏẖarā▫i▫ā.
The created being tried to compete with his Creator, but he assumed this name in vain.


ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸ ਆਇ ਪਹੁਤਾ ਜਨ ਸਿਉ ਵਾਦੁ ਰਚਾਇਆ ॥੭॥
जो धुरि लिखिआ सो आइ पहुता जन सिउ वादु रचाइआ ॥७॥
Jo ḏẖur likẖi▫ā so ā▫e pahuṯā jan si▫o vāḏ racẖā▫i▫ā. ||7||
That which was predestined for him has come to pass; he started an argument with the Lord's humble servant. ||7||


ਪਿਤਾ ਪ੍ਰਹਲਾਦ ਸਿਉ ਗੁਰਜ ਉਠਾਈ ॥
पिता प्रहलाद सिउ गुरज उठाई ॥
Piṯā parahlāḏ si▫o guraj uṯẖā▫ī.
The father raised the club to strike down Prahlaad, saying,


ਕਹਾਂ ਤੁਮ੍ਹ੍ਹਾਰਾ ਜਗਦੀਸ ਗੁਸਾਈ ॥
कहां तुम्हारा जगदीस गुसाई ॥
Kahāʼn ṯumĥārā jagḏīs gusā▫ī.
Where is your God, the Lord of the Universe, now?


ਜਗਜੀਵਨੁ ਦਾਤਾ ਅੰਤਿ ਸਖਾਈ ॥
जगजीवनु दाता अंति सखाई ॥
Jagjīvan ḏāṯā anṯ sakẖā▫ī.
He replied, "The Life of the World, the Great Giver, is my Help and Support in the end.


ਜਹ ਦੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਈ ॥੮॥
जह देखा तह रहिआ समाई ॥८॥
Jah ḏekẖā ṯah rahi▫ā samā▫ī. ||8||
Wherever I look, I see Him permeating and prevailing."||8||


ਥੰਮ੍ਹ੍ਹੁ ਉਪਾੜਿ ਹਰਿ ਆਪੁ ਦਿਖਾਇਆ ॥
थम्हु उपाड़ि हरि आपु दिखाइआ ॥
Thamh upāṛ har āp ḏikẖā▫i▫ā.
Tearing down the pillars, the Lord Himself appeared.


ਅਹੰਕਾਰੀ ਦੈਤੁ ਮਾਰਿ ਪਚਾਇਆ ॥
अहंकारी दैतु मारि पचाइआ ॥
Ahaʼnkārī ḏaiṯ mār pacẖā▫i▫ā.
The egotistical demon was killed and destroyed.


ਭਗਤਾ ਮਨਿ ਆਨੰਦੁ ਵਜੀ ਵਧਾਈ ॥
भगता मनि आनंदु वजी वधाई ॥
Bẖagṯā man ānanḏ vajī vaḏẖā▫ī.
The minds of the devotees were filled with bliss, and congratulations poured in.


ਅਪਨੇ ਸੇਵਕ ਕਉ ਦੇ ਵਡਿਆਈ ॥੯॥
अपने सेवक कउ दे वडिआई ॥९॥
Apne sevak ka▫o ḏe vadi▫ā▫ī. ||9||
He blessed His servant with glorious greatness. ||9||


ਜੰਮਣੁ ਮਰਣਾ ਮੋਹੁ ਉਪਾਇਆ ॥
जमणु मरणा मोहु उपाइआ ॥
Jamaṇ marṇā moh upā▫i▫ā.
He created birth, death and attachment.


ਆਵਣੁ ਜਾਣਾ ਕਰਤੈ ਲਿਖਿ ਪਾਇਆ ॥
आवणु जाणा करतै लिखि पाइआ ॥
Āvaṇ jāṇā karṯai likẖ pā▫i▫ā.
The Creator has ordained coming and going in reincarnation.


ਪ੍ਰਹਲਾਦ ਕੈ ਕਾਰਜਿ ਹਰਿ ਆਪੁ ਦਿਖਾਇਆ ॥
प्रहलाद कै कारजि हरि आपु दिखाइआ ॥
Parahlāḏ kai kāraj har āp ḏikẖā▫i▫ā.
For the sake of Prahlaad, the Lord Himself appeared.


ਭਗਤਾ ਕਾ ਬੋਲੁ ਆਗੈ ਆਇਆ ॥੧੦॥
भगता का बोलु आगै आइआ ॥१०॥
Bẖagṯā kā bol āgai ā▫i▫ā. ||10||
The word of the devotee came true. ||10||


ਦੇਵ ਕੁਲੀ ਲਖਿਮੀ ਕਉ ਕਰਹਿ ਜੈਕਾਰੁ ॥
देव कुली लखिमी कउ करहि जैकारु ॥
Ḏev kulī lakẖimī ka▫o karahi jaikār.
The gods proclaimed the victory of Lakshmi, and said,


ਮਾਤਾ ਨਰਸਿੰਘ ਕਾ ਰੂਪੁ ਨਿਵਾਰੁ ॥
माता नरसिंघ का रूपु निवारु ॥
Māṯā narsingẖ kā rūp nivār.
O mother, make this form of the Man-lion disappear!



ਲਖਿਮੀ ਭਉ ਕਰੈ ਨ ਸਾਕੈ ਜਾਇ ॥
लखिमी भउ करै न साकै जाइ ॥
Lakẖimī bẖa▫o karai na sākai jā▫e.
Lakshmi was afraid, and did not approach.
ਪ੍ਰਹਲਾਦੁ ਜਨੁ ਚਰਣੀ ਲਾਗਾ ਆਇ ॥੧੧॥
प्रहलादु जनु चरणी लागा आइ ॥११॥
Parahlāḏ jan cẖarṇī lāgā ā▫e. ||11||
The humble servant Prahlaad came and fell at the Lord's Feet. ||11||

ਸਤਿਗੁਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਦ੍ਰਿੜਾਇਆ ॥
सतिगुरि नामु निधानु द्रिड़ाइआ ॥
Saṯgur nām niḏẖān driṛ▫ā▫i▫ā.
The True Guru implanted the treasure of the Naam within.

ਰਾਜੁ ਮਾਲੁ ਝੂਠੀ ਸਭ ਮਾਇਆ ॥
राजु मालु झूठी सभ माइआ ॥
Rāj māl jẖūṯẖī sabẖ mā▫i▫ā.
Power, property and all Maya is false.

ਲੋਭੀ ਨਰ ਰਹੇ ਲਪਟਾਇ ॥
लोभी नर रहे लपटाइ ॥
Lobẖī nar rahe laptā▫e.
But still, the greedy people continue clinging to them.

ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥੧੨॥
हरि के नाम बिनु दरगह मिलै सजाइ ॥१२॥
Har ke nām bin ḏargėh milai sajā▫e. ||12||
Without the Name of the Lord, the mortals are punished in His Court. ||12||

ਕਹੈ ਨਾਨਕੁ ਸਭੁ ਕੋ ਕਰੇ ਕਰਾਇਆ ॥
कहै नानकु सभु को करे कराइआ ॥
Kahai Nānak sabẖ ko kare karā▫i▫ā.
Says Nanak, everyone acts as the Lord makes them act.

ਸੇ ਪਰਵਾਣੁ ਜਿਨੀ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥
से परवाणु जिनी हरि सिउ चितु लाइआ ॥
Se parvāṇ jinī har si▫o cẖiṯ lā▫i▫ā.
They alone are approved and accepted, who focus their consciousness on the Lord.

ਭਗਤਾ ਕਾ ਅੰਗੀਕਾਰੁ ਕਰਦਾ ਆਇਆ ॥
भगता का अंगीकारु करदा आइआ ॥
Bẖagṯā kā angīkār karḏā ā▫i▫ā.
He has made His devotees His Own.

ਕਰਤੈ ਅਪਣਾ ਰੂਪੁ ਦਿਖਾਇਆ ॥੧੩॥੧॥੨॥
करतै अपणा रूपु दिखाइआ ॥१३॥१॥२॥
Karṯai apṇā rūp ḏikẖā▫i▫ā. ||13||1||2||
The Creator has appeared in His Own Form. ||13||1||2||
(Ang 1154,1155)

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Gurfateh

Now let us see the facts about The verse which is sung during the Arti.


ਦੋਹਰਾ ॥

Dohraa||

DOHRA

Line 9


ਲੋਪ ਚੰਡਕਾ ਹੋਇ ਗਈ ਸੁਰਪਤਿ ਕਉ ਦੇ ਰਾਜ ॥

Lop Chan?akaa hoe gaoo surpat(i) kau de raaj||

In this way Chandika disappeared after bestowing the kingship on Indra.

Line 10


ਦਾਨਵ ਮਾਰੇ ਅਭੇਖ ਕਰਿ ਕੀਨੇ ਸੰਤਨ ਕਾਜ ॥੫੩॥

Daanav maare abhekh kar(i) koone sanan kaaj||53||

She killed the demons and destroyed them for the well-being of the saints.53.

Line 11


ਸ੍ਵੈਯਾ ॥

Swaiyaa||

SWAYYA

Line 12


ਯਾ ਤੇ ਪ੍ਰਸੰਨ ਭਏ ਹੈ ਮਹਾਂ ਮੁਨਿ ਦੇਵਨ ਕੇ ਤਪ ਮੈ ਸੁਖ ਪਾਵੈਂ ॥

Yaa te prasann bhae hai mahaan mun(i) devan ke tap mai such paavain||

The great sages became pleased and received comfort in meditating on the gods.

Line 13


ਜੱਗਯ ਕਰੈ ਇਕ ਬੇਦ ਰਰੈ ਭਵ ਤਾਪ ਹਰੈ ਮਿਲਿ ਧਿਆਨਹਿ ਲਾਵੈਂ ॥

Jaggya karai ik Bed rarai bhav taap harai mil(i) dhiaanah(i) laavain||

The sacrifices are being performed, the Vedas are being recited and for the removal of suffering, contemplation is being done together.

Line 14

ਝਾਲਰ ਤਾਲ ਮ੍ਰਿਦੰਗ ਉਪੰਗ ਰਬਾਬ ਲੀਏ ਸੁਰ ਸਾਜ ਮਿਲਾਵੈਂ ॥

Jhaalar taal mridang upang rabaab looe sur saaj milaavain||

The tunes of various musical instruments like cymbals big and small, trumpet, kettledrum and Rabab are being made harmonies.

Line 1


ਕਿੰਨਰ ਗੰਧ੍ਰਬ ਗਾਨ ਕਰੈ ਗਨਿ ਜੱਛ ਅਪੱਛਰ ਨਿਰਤ ਦਿਖਾਵੈਂ ॥੫੪॥

Kinnar Gaaadhrab gaan karai gan(i) jachchh apachchhar nirat dikhaavain||54||

Somewhere the Kinnars and Gandharvas are singing and somewhere the Ganas, Yakshas and Apsaras are dancing.54.

Line 2


ਸੰਖਨ ਕੀ ਧੁਨ ਘੰਟਨ ਕੀ ਕਰਿ ਫੂਲਨ ਕੀ ਬਰਖਾ ਬਰਖਾਵੈਂ ॥

Sankhan koo dhun ghantan koo kar(i) phoolan koo barkhaa barkhaavain||

With the sound of conches and gongs, they are causing the rain of flowers.

Line 3


ਆਰਤੀ ਕੋਟਿ ਕਰੈ ਸੁਰ ਸੁੰਦਰ ਪੇਖ ਪੁਰੰਦਰ ਕੇ ਬਲਿ ਜਾਵੈਂ ॥

aaratoo kottee karai sur sundar pekh purandar ke bal(i0 jaavain||

Millions of gods fully decorated, are performing aarti (circumambulation) and seeing Indra, they show intense devotion.

Line 4


ਦਾਨਤਿ ਦੱਛਨ ਦੈ ਕੈ ਪ੍ਰਦੱਛਨ ਭਾਲ ਮੈ ਕੁੰਕਮ ਅੱਛਤ ਲਾਵੈਂ ॥

Daanat(i0 dachchhan dai kai pradachchhan bhaal mai kunkam achchat laavain||

Giving gifts and performing circumambulation around Indra, they are applying the frontal –mark of saffron and rice on their foreheads.

Line 5


ਹੋਤ ਕੁਲਾਹਲ ਦੇਵ ਪੁਰੀ ਮਿਲਿ ਦੇਵਨ ਕੇ ਕੁਲਿ ਮੰਗਲ ਗਾਵੈਂ ॥੫੫॥

Hot kulaahal dev puroo mil(i) devan ke kul(i) mangal gaavain||55||

In all the city of gods, there is much excitement and the families of gods are singing songs of feliciations.55.

Line 6


ਦੋਹਰਾ ॥

Dohraa||

DOHRA

Line 7


ਐਸੇ ਚੰਡ ਪ੍ਰਤਾਪ ਤੇ ਦੇਵਨ ਬਢਿਓ ਪ੍ਰਤਾਪ ॥

Aise Chan? prataa- te devan ba?hio prataap||

In this way, through the Glory of Chandi, the splendour of gods increased.

Line 8


ਤੀਨ ਲੋਕ ਜੈ ਜੈ ਕਰੈ ਰਰੈ ਨਾਮ ਸਤਿ ਜਾਪ ॥੫੬॥

Toon lok jai jai karai rarai naam sat(i) jaap||56||

All the there worlds are rejoicing and the sound of the recitation of True Name is being heard.56.

Line 9

(Preceding this verse are verse related to Durga killing Mahishasur while succeding this are fights with Shumbh and Nishumbh.


First over here person posing as Ambala trys to tell that Third master has used one type of Nayay in this verse

and interprets it that Bani other than that of Guru should not be used.

Verse is on Ang 920 as per this book.

ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥

sathiguroo binaa hor kachee hai baanee ||

Without the True Guru, other songs are false.

7 Raamkalee Guru Amar Das


ਬਾਣੀ ਤ ਕਚੀ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥

baanee th kachee sathiguroo baajhahu hor kachee baanee ||

The songs are false without the True Guru; all other songs are false.

7 Raamkalee Guru Amar Das


ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚਂ​*ੀ ਆਖਿ ਵਖਾਣੀ ॥

kehadhae kachae sunadhae kachae kachanaee aakh vakhaanee ||

The speakers are false, and the listeners are false; those who speak and recite are false.

8 Raamkalee Guru Amar Das


ਹਰਿ ਹਰਿ ਨਿਤ ਕਰਹਿ ਰਸਨਾ ਕਹਿਆ ਕਛੂ ਨ ਜਾਣੀ ॥

har har nith karehi rasanaa kehiaa kashhoo n jaanee ||

They may continually chant, 'Har, Har' with their tongues, but they do not know what they are saying.

8 Raamkalee Guru Amar Das


ਚਿਤੁ ਜਿਨ ਕਾ ਹਿਰਿ ਲਇਆ ਮਾਇਆ ਬੋਲਨਿ ਪਏ ਰਵਾਣੀ ॥

chith jin kaa hir laeiaa maaeiaa bolan peae ravaanee ||

Their consciousness is lured by Maya; they are just reciting mechanically.

9 Raamkalee Guru Amar Das


ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥੨੪॥

kehai naanak sathiguroo baajhahu hor kachee baanee ||24||

Says Nanak, without the True Guru, other songs are false. ||24||


while we need to understand that nayay is the fifth Hindu Darshan and Arya Samaj is based upon this thing started by Gautam Rishi perhaps.

Openly a person says that Guru is following the Hindu Darshan and our so called Panthic scholars call such person a great Sikh,what an irony!

Verse above means that without True Guru Ie God verses are weak.Verse without praise to Lord are weak.

The verse from Shri Dasham Granth Sahib Ji is from Chandi Charitar and it starts with the praise of Akal with the fact.


ਚੰਡੀ ਚਰਿਤ੍ਰ (ੳਕਤਿ ਬਿਲਾਸ)
चंडी चरित्र (उकति बिलास)
NAME OF THE BANI.

ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥
ੴ वाहिगुरू जी की फतहि ॥
The Lord is one and the Victory is of the Lord.

ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥
स्री भगउती जी सहाइ ॥
xxxx

ਅਥ ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਕਤਿ ਬਿਲਾਸ ਲਿਖਯਤੇ ॥
अथ चंडी चरित्र उकति बिलास लिखयते ॥
Now begin the extraordinary feats from the Life of Chandi:

ਪਾਤਸਾਹੀ ੧੦
पातसाही १०
From the Holy Mouth of the Tenth King (Guru)

ਸ੍ਵੈਯਾ
स्वैया
SWAYYA

ਆਦਿ ਅਪਾਰ ਅਲੇਖ ਅਨੰਤ ਅਕਾਲ ਅਭੇਖ ਅਲਖ ਅਨਾਸਾ ॥
आदि अपार अलेख अनंत अकाल अभेख अलख अनासा ॥
The Lord is Primal, Infinite, Account less, Boundless, Deathless, Garbless, Incomprehensible and Eternal.

ਕੈ ਸਿਵ ਸਕਤ ਦਏ ਸ੍ਰੁਤਿ ਚਾਰ ਰਜੋ ਤਮ ਸਤ ਤਿਹੂੰ ਪੁਰ ਬਾਸਾ ॥
कै सिव सकत दए स्रुति चार रजो तम सत तिहूं पुर बासा ॥
He created Shiva-Shakti, forur Vedas and three modes of maya and Pervades in three worlds.

ਦਿਉਸ ਨਿਸਾ ਸਸਿ ਸੂਰ ਕੈ ਦੀਪਕ ਸ੍ਰਿਸਟਿ ਰਚੀ ਪੰਚ ਤਤ ਪ੍ਰਕਾਸਾ ॥
दिउस निसा ससि सूर कै दीपक स्रिसटि रची पंच तत प्रकासा ॥
He created day and night, the lamps of sun and moon and the whole world with five elements.

ਬੈਰ ਬਢਾਇ ਲਰਾਇ ਸੁਰਾਸੁਰ ਆਪਹਿ ਦੇਖਤ ਬੈਠ ਤਮਾਸਾ ॥੧॥
बैर बढाइ लराइ सुरासुर आपहि देखत बैठ तमासा ॥१॥
He extended enmity and fight between the gods and demons and Himself seated (on His Throne) scans it.1.

ਦੋਹਰਾ ॥
दोहरा ॥
DOHRA

ਕ੍ਰਿਪਾ ਸਿੰਧ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਜੋ ਕਛੁ ਮੋ ਪਰਿ ਹੋਇ ॥
क्रिपा सिंध तुमरी क्रिपा जो कछु मो परि होइ ॥
O Ocean of Mercy, if Thy Grace is bestowed upon me:

ਰਚੋ ਚੰਡਿਕਾ ਕੀ ਕਥਾ ਬਾਣੀ ਸੁਭ ਸਭ ਹੋਇ ॥੨॥
रचो चंडिका की कथा बाणी सुभ सभ होइ ॥२॥
I may compose the story of Chandika and my poetry be all good.2.

ਜੋਤ ਜਗਮਗੈ ਜਗਤਿ ਮੈ ਚੰਡ ਚਮੁੰਡ ਪ੍ਰਚੰਡ ॥
जोत जगमगै जगति मै चंड चमुंड प्रचंड ॥
Thy light is shining in the world, O Powerful Chand-Chamunda!

ਭੁਜ ਦੰਡਨ ਦੰਡਨਿ ਅਸੁਰ ਮੰਡਨ ਭੁਇ ਨਵ ਖੰਡ ॥੩॥
भुज दंडन दंडनि असुर मंडन भुइ नव खंड ॥३॥
Thou art the Punisher of the demons with Thy strong arms and art the Creator of the nine regions.3.

ਸ੍ਵੈਯਾ ॥
स्वैया ॥
SWAYYA

ਤਾਰਨ ਲੋਕ ਉਧਾਰਨ ਭੂਮਹਿ ਦੈਤ ਸੰਘਾਰਨ ਚੰਡਿ ਤੁਹੀ ਹੈ ॥
तारन लोक उधारन भूमहि दैत संघारन चंडि तुही है ॥
Thou art the same Chandika, who ferries across the people; Thou art the redeemer of the earth and destroyer of the demons.

ਕਾਰਨ ਈਸ ਕਲਾ ਕਮਲਾ ਹਰਿ ਅਦ੍ਰਸੁਤਾ ਜਹ ਦੇਖੇ ਉਹੀ ਹੈ ॥
कारन ईस कला कमला हरि अद्रसुता जह देखे उही है ॥
Thou art the cause of the Shakti of Shiva, Lakshmi of Vishnu and Parvati, the daughter of Himavan, wherever we see, Thou art there.

ਤਾਮਸਤਾ ਮਮਤਾ ਨਮਤਾ ਕਵਿਤਾ ਕਵਿ ਕੇ ਮਨ ਮਧਿ ਗੁਹੀ ਹੈ ॥
तामसता ममता नमता कविता कवि के मन मधि गुही है ॥
Thou art Tams, the quality of morbidity, mineness and modesty; Thou art poetry, latent in the mind of the poet.

ਕੀਨੋ ਹੈ ਕੰਚਨ ਲੋਹ ਜਗਤ੍ਰ ਮੈ ਪਾਰਸ ਮੂਰਤਿ ਜਾਇ ਛੁਹੀ ਹੈ ॥੪॥
कीनो है कंचन लोह जगत्र मै पारस मूरति जाइ छुही है ॥४॥
Thou art the philosopher`s stone in the world, which transforms the iron into gold that it touches.4.



Here Guru tells that devi,which weather in real or in mind is nothing elsse but Akal. Some guys try to paint the fact that Devi is given the attribute of Akal and Abekh.

They realy kill their own logic.Without form or outfit and without time,who else could be but Akal.Then they say that in old so called Hindu Text also Devi is termed formless.Das does not disagree but in practicle no one worship formless Devi now or then at time of Guru or ever in between. But yes guru did told Devi worshippers that true Devi is From less Akal Purakah only who is genderless.

In so called Hindu Texts we have Vishnu also termed as formless in Bhagwat Purana and Tandav Storam talks of Shiva as formless.Both terms are used for Akal in Guru Granth Sahib Ji.So whats up.If Vishnu and Shiva of inspitie of old so called Hindus calling them formless could be Akal ,the God of Sikhs,formless in Guru Granth Sahib Ji,then what is the problem to behold Devi also Akal only in real ?

In this chapter so called Ambala Sahib Writes that in Markandey Purana we have Chapter dedicated to Chandi as from 82 to 94 and have 700 verses.

no one ever treid to verify his truth.

There are chapters from 78 to 90 and total verse are 589 (from 87 to 90 here we give number of verse for each chapter 78,70,44,38,79,20,26,61,39,28,51,38 and 17).

He igoned the verse 25 of work of Guru.Where it is said that kal(Akal) has taken birth as Devi.so Devi is nothing else but Manifestation of Akal.

Das will talk about Brahm Kavach which is mentioned in here and not in Markande Purana in next xhapter.

So let us talk of weather Rarre Namm Sati Japu has anything to do with Durga Sapt Shati.

Well first of all as so called Ambala sahib say that there are seven Chapters in Chandi Charitra Ukti Vilas.he is wrong as the verse talking aboiut Satsai are not from these Seven Chapters but are outsie them and after the Seven Chapters.

so his logic that seven Chapters here represents the 700 names of Durga is false. as there are extra verse then seven chapters.Further Seven chapters here to do not have any sum of 700 .

Things do not end here.When some one say says seven hundred names then he /she should say are saying seven hundred(Sat So)Names and not Sat(Seven) names.

But things do not end here.

This verse comes at the end of second chapter. while Durga kills Bufflo Demon and gets vanished. Das has a question,in real Markandey Purana some praises are said but before Durga Vanishses. If it had to be praise with 700 verse then it should have come after Chapter 7.Ie if we deem this false notion of 700 hundre then how could be those seven hundred names be said in verse much much before the culmination of Seven Hundre Verse.

How can a person who so far knows A to W,could say A To Z at point W ?What a Nayay or what a Logic,das will later tell you how halp statement are used by Arya Samajis to misinterpret the writings of thier idealogical enemies.

Lastly 700 are never name as so called Amabla Sahib say that 700 are Saloks or Verses.Then why term Naam or Name is there?

At the Salok Number 56 how could the all Seven hundred names be said ?

when Three worlds say so called Seven Hundred Names ?Just After Buffalo Demon is killed,while total Sevan Hundred "Names" become a reality much more after killed Chand,Mundh,Sumbh, Nishumbh etc. which comes after theses so called Seven Hundred Names being said.So niether there are 700 Saloks nor name.

Term is True Name.

when Durga ie Akal Purakh Gives throne of kingdom To Indra(Shri Guru Granth Sahib Ji) Sikhs rejoice.That is the symbol.And Three worlds sing praises of True Name.

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

For Shiva Matter.

ਸਰਬ ਸੁਖਾ ਕਾ ਏਕੁ ਹਰਿ ਸੁਆਮੀ ਸੋ ਗੁਰਿ ਨਾਮੁ ਦਇਓ ॥
सरब सुखा का एकु हरि सुआमी सो गुरि नामु दइओ ॥
Sarab sukẖā kā ek har su▫āmī so gur nām da▫i▫o.
O mother, the One Lord, the Lord and Master, is the source of all peace. The Guru has blessed me with His Name.
ਸੰਤ ਪ੍ਰਹਲਾਦ ਕੀ ਪੈਜ ਜਿਨਿ ਰਾਖੀ ਹਰਨਾਖਸੁ ਨਖ ਬਿਦਰਿਓ ॥੩॥
संत प्रहलाद की पैज जिनि राखी हरनाखसु नख बिदरिओ ॥३॥
Sanṯ parahlāḏ kī paij jin rākẖī harnākẖas nakẖ biḏri▫o. ||3||
He preserved the honor of Prahlaad, and destroyed Harnaakhash with his nails. ||3||
(Ang 856)
ਭੈਰਉ ਮਹਲਾ ੩ ॥
भैरउ महला ३ ॥
Bẖairo mėhlā 3.
Bhairao, Third Mehl:
ਮੇਰੀ ਪਟੀਆ ਲਿਖਹੁ ਹਰਿ ਗੋਵਿੰਦ ਗੋਪਾਲਾ ॥
मेरी पटीआ लिखहु हरि गोविंद गोपाला ॥
Merī patī▫ā likẖahu har govinḏ gopālā.
Upon my writing tablet, I write the Name of the Lord, the Lord of the Universe, the Lord of the World.
ਦੂਜੈ ਭਾਇ ਫਾਥੇ ਜਮ ਜਾਲਾ ॥
दूजै भाइ फाथे जम जाला ॥
Ḏūjai bẖā▫e fāthe jam jālā.
In the love of duality, the mortals are caught in the noose of the Messenger of Death.
ਸਤਿਗੁਰੁ ਕਰੇ ਮੇਰੀ ਪ੍ਰਤਿਪਾਲਾ ॥
सतिगुरु करे मेरी प्रतिपाला ॥
Saṯgur kare merī parṯipālā.
The True Guru nurtures and sustains me.
ਹਰਿ ਸੁਖਦਾਤਾ ਮੇਰੈ ਨਾਲਾ ॥੧॥
हरि सुखदाता मेरै नाला ॥१॥
Har sukẖ▫ḏāṯa merai nālā. ||1||
The Lord, the Giver of peace, is always with me. ||1||
ਗੁਰ ਉਪਦੇਸਿ ਪ੍ਰਹਿਲਾਦੁ ਹਰਿ ਉਚਰੈ ॥
गुर उपदेसि प्रहिलादु हरि उचरै ॥
Gur upḏes par▫hilāḏ har ucẖrai.
Following his Guru's instructions, Prahlaad chanted the Lord's Name;
ਸਾਸਨਾ ਤੇ ਬਾਲਕੁ ਗਮੁ ਨ ਕਰੈ ॥੧॥ ਰਹਾਉ ॥
सासना ते बालकु गमु न करै ॥१॥ रहाउ ॥
Sāsnā ṯe bālak gam na karai. ||1|| rahā▫o.
he was a child, but he was not afraid when his teacher yelled at him. ||1||Pause||
ਮਾਤਾ ਉਪਦੇਸੈ ਪ੍ਰਹਿਲਾਦ ਪਿਆਰੇ ॥
माता उपदेसै प्रहिलाद पिआरे ॥
Māṯā upḏesai par▫hilāḏ pi▫āre.
Prahlaad's mother gave her beloved son some advice:
ਪੁਤ੍ਰ ਰਾਮ ਨਾਮੁ ਛੋਡਹੁ ਜੀਉ ਲੇਹੁ ਉਬਾਰੇ ॥
पुत्र राम नामु छोडहु जीउ लेहु उबारे ॥
Puṯar rām nām cẖẖodahu jī▫o leho ubāre.
My son, you must abandon the Lord's Name, and save your life!
ਪ੍ਰਹਿਲਾਦੁ ਕਹੈ ਸੁਨਹੁ ਮੇਰੀ ਮਾਇ ॥
प्रहिलादु कहै सुनहु मेरी माइ ॥
Par▫hilāḏ kahai sunhu merī mā▫e.
Prahlaad said: "Listen, O my mother;
ਰਾਮ ਨਾਮੁ ਨ ਛੋਡਾ ਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥੨॥
राम नामु न छोडा गुरि दीआ बुझाइ ॥२॥
Rām nām na cẖẖodā gur ḏī▫ā bujẖā▫e. ||2||
I shall never give up the Lord's Name. My Guru has taught me this."||2||
ਸੰਡਾ ਮਰਕਾ ਸਭਿ ਜਾਇ ਪੁਕਾਰੇ ॥
संडा मरका सभि जाइ पुकारे ॥
Sandā markā sabẖ jā▫e pukāre.
Sandaa and Markaa, his teachers, went to his father the king, and complained:
ਪ੍ਰਹਿਲਾਦੁ ਆਪਿ ਵਿਗੜਿਆ ਸਭਿ ਚਾਟੜੇ ਵਿਗਾੜੇ ॥
प्रहिलादु आपि विगड़िआ सभि चाटड़े विगाड़े ॥
Par▫hilāḏ āp vigṛi▫ā sabẖ cẖātṛe vigāṛe.
Prahlaad himself has gone astray, and he leads all the other pupils astray.
ਦੁਸਟ ਸਭਾ ਮਹਿ ਮੰਤ੍ਰੁ ਪਕਾਇਆ ॥
दुसट सभा महि मंत्रु पकाइआ ॥
Ḏusat sabẖā mėh manṯar pakā▫i▫ā.
In the court of the wicked king, a plan was hatched.
ਪ੍ਰਹਲਾਦ ਕਾ ਰਾਖਾ ਹੋਇ ਰਘੁਰਾਇਆ ॥੩॥
प्रहलाद का राखा होइ रघुराइआ ॥३॥
Parahlāḏ kā rākẖā ho▫e ragẖurā▫i▫ā. ||3||
God is the Savior of Prahlaad. ||3||
ਹਾਥਿ ਖੜਗੁ ਕਰਿ ਧਾਇਆ ਅਤਿ ਅਹੰਕਾਰਿ ॥
हाथि खड़गु करि धाइआ अति अहंकारि ॥
Hāth kẖaṛag kar ḏẖā▫i▫ā aṯ ahaʼnkār.
With sword in hand, and with great egotistical pride, Prahlaad's father ran up to him.
ਹਰਿ ਤੇਰਾ ਕਹਾ ਤੁਝੁ ਲਏ ਉਬਾਰਿ ॥
हरि तेरा कहा तुझु लए उबारि ॥
Har ṯerā kahā ṯujẖ la▫e ubār.
Where is your Lord, who will save you?
ਖਿਨ ਮਹਿ ਭੈਆਨ ਰੂਪੁ ਨਿਕਸਿਆ ਥੰਮ੍ਹ੍ਹ ਉਪਾੜਿ ॥
खिन महि भैआन रूपु निकसिआ थम्ह उपाड़ि ॥
Kẖin mėh bẖai▫ān rūp niksi▫ā thamĥ upāṛ.
In an instant, the Lord appeared in a dreadful form, and shattered the pillar.
ਹਰਣਾਖਸੁ ਨਖੀ ਬਿਦਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਲੀਆ ਉਬਾਰਿ ॥੪॥
हरणाखसु नखी बिदारिआ प्रहलादु लीआ उबारि ॥४॥
Harṇākẖas nakẖī biḏāri▫ā parahlāḏ lī▫ā ubār. ||4||
Harnaakhash was torn apart by His claws, and Prahlaad was saved. ||4||
ਸੰਤ ਜਨਾ ਕੇ ਹਰਿ ਜੀਉ ਕਾਰਜ ਸਵਾਰੇ ॥
संत जना के हरि जीउ कारज सवारे ॥
Sanṯ janā ke har jī▫o kāraj savāre.
The Dear Lord completes the tasks of the Saints.
ਪ੍ਰਹਲਾਦ ਜਨ ਕੇ ਇਕੀਹ ਕੁਲ ਉਧਾਰੇ ॥
प्रहलाद जन के इकीह कुल उधारे ॥
Parahlāḏ jan ke ikīh kul uḏẖāre.
He saved twenty-one generations of Prahlaad's descendents.
ਗੁਰ ਕੈ ਸਬਦਿ ਹਉਮੈ ਬਿਖੁ ਮਾਰੇ ॥
गुर कै सबदि हउमै बिखु मारे ॥
Gur kai sabaḏ ha▫umai bikẖ māre.
Through the Word of the Guru's Shabad, the poison of egotism is neutralized.
ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਸੰਤ ਨਿਸਤਾਰੇ ॥੫॥੧੦॥੨੦॥
नानक राम नामि संत निसतारे ॥५॥१०॥२०॥
Nānak rām nām sanṯ nisṯāre. ||5||10||20||
O Nanak, through the Name of the Lord, the Saints are emancipated. ||5||10||20||
ਭੈਰਉ ਮਹਲਾ ੩ ॥
भैरउ महला ३ ॥
Bẖairo mėhlā 3.
Bhairao, Third Mehl:
ਆਪੇ ਦੈਤ ਲਾਇ ਦਿਤੇ ਸੰਤ ਜਨਾ ਕਉ ਆਪੇ ਰਾਖਾ ਸੋਈ ॥
आपे दैत लाइ दिते संत जना कउ आपे राखा सोई ॥
Āpe ḏaiṯ lā▫e ḏiṯe sanṯ janā ka▫o āpe rākẖā so▫ī.
The Lord Himself makes demons pursue the Saints, and He Himself saves them.
ਜੋ ਤੇਰੀ ਸਦਾ ਸਰਣਾਈ ਤਿਨ ਮਨਿ ਦੁਖੁ ਨ ਹੋਈ ॥੧॥
जो तेरी सदा सरणाई तिन मनि दुखु न होई ॥१॥
Jo ṯerī saḏā sarṇā▫ī ṯin man ḏukẖ na ho▫ī. ||1||
Those who remain forever in Your Sanctuary, O Lord - their minds are never touched by sorrow. ||1||
ਜੁਗਿ ਜੁਗਿ ਭਗਤਾ ਕੀ ਰਖਦਾ ਆਇਆ ॥
जुगि जुगि भगता की रखदा आइआ ॥
Jug jug bẖagṯā kī rakẖ▫ḏā ā▫i▫ā.
In each and every age, the Lord saves the honor of His devotees.
ਦੈਤ ਪੁਤ੍ਰੁ ਪ੍ਰਹਲਾਦੁ ਗਾਇਤ੍ਰੀ ਤਰਪਣੁ ਕਿਛੂ ਨ ਜਾਣੈ ਸਬਦੇ ਮੇਲਿ ਮਿਲਾਇਆ ॥੧॥ ਰਹਾਉ ॥
दैत पुत्रु प्रहलादु गाइत्री तरपणु किछू न जाणै सबदे मेलि मिलाइआ ॥१॥ रहाउ ॥
Ḏaiṯ puṯar parahlāḏ gā▫iṯarī ṯarpaṇ kicẖẖū na jāṇai sabḏe mel milā▫i▫ā. ||1|| rahā▫o.
Prahlaad, the demon's son, knew nothing of the Hindu morning prayer, the Gayatri, and nothing about ceremonial water-offerings to his ancestors; but through the Word of the Shabad, he was united in the Lord's Union. ||1||Pause||
ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਦਿਨ ਰਾਤੀ ਦੁਬਿਧਾ ਸਬਦੇ ਖੋਈ ॥
अनदिनु भगति करहि दिन राती दुबिधा सबदे खोई ॥
An▫ḏin bẖagaṯ karahi ḏin rāṯī ḏubiḏẖā sabḏe kẖo▫ī.
Night and day, he performed devotional worship service, day and night, and through the Shabad, his duality was eradicated.
ਸਦਾ ਨਿਰਮਲ ਹੈ ਜੋ ਸਚਿ ਰਾਤੇ ਸਚੁ ਵਸਿਆ ਮਨਿ ਸੋਈ ॥੨॥
सदा निरमल है जो सचि राते सचु वसिआ मनि सोई ॥२॥
Saḏā nirmal hai jo sacẖ rāṯe sacẖ vasi▫ā man so▫ī. ||2||
Those who are imbued with Truth are immaculate and pure; the True Lord abides within their minds. ||2||
ਮੂਰਖ ਦੁਬਿਧਾ ਪੜ੍ਹਹਿ ਮੂਲੁ ਨ ਪਛਾਣਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥
मूरख दुबिधा पड़्हहि मूलु न पछाणहि बिरथा जनमु गवाइआ ॥
Mūrakẖ ḏubiḏẖā paṛėh mūl na pacẖẖāṇėh birthā janam gavā▫i▫ā.
The fools in duality read, but they do not understand anything; they waste their lives uselessly.
ਸੰਤ ਜਨਾ ਕੀ ਨਿੰਦਾ ਕਰਹਿ ਦੁਸਟੁ ਦੈਤੁ ਚਿੜਾਇਆ ॥੩॥
संत जना की निंदा करहि दुसटु दैतु चिड़ाइआ ॥३॥
Sanṯ janā kī ninḏā karahi ḏusat ḏaiṯ cẖiṛā▫i▫ā. ||3||
The wicked demon slandered the Saint, and stirred up trouble. ||3||
ਪ੍ਰਹਲਾਦੁ ਦੁਬਿਧਾ ਨ ਪੜੈ ਹਰਿ ਨਾਮੁ ਨ ਛੋਡੈ ਡਰੈ ਨ ਕਿਸੈ ਦਾ ਡਰਾਇਆ ॥
प्रहलादु दुबिधा न पड़ै हरि नामु न छोडै डरै न किसै दा डराइआ ॥
Parahlāḏ ḏubiḏẖā na paṛai har nām na cẖẖodai darai na kisai ḏā darā▫i▫ā.
Prahlaad did not read in duality, and he did not abandon the Lord's Name; he was not afraid of any fear.
ਸੰਤ ਜਨਾ ਕਾ ਹਰਿ ਜੀਉ ਰਾਖਾ ਦੈਤੈ ਕਾਲੁ ਨੇੜਾ ਆਇਆ ॥੪॥
संत जना का हरि जीउ राखा दैतै कालु नेड़ा आइआ ॥४॥
Sanṯ janā kā har jī▫o rākẖā ḏaiṯai kāl neṛā ā▫i▫ā. ||4||
The Dear Lord became the Savior of the Saint, and the demonic Death could not even approach him. ||4||
ਆਪਣੀ ਪੈਜ ਆਪੇ ਰਾਖੈ ਭਗਤਾਂ ਦੇਇ ਵਡਿਆਈ ॥
आपणी पैज आपे राखै भगतां देइ वडिआई ॥
Āpṇī paij āpe rākẖai bẖagṯāʼn ḏe▫e vadi▫ā▫ī.
The Lord Himself saved his honor, and blessed his devotee with glorious greatness.
ਨਾਨਕ ਹਰਣਾਖਸੁ ਨਖੀ ਬਿਦਾਰਿਆ ਅੰਧੈ ਦਰ ਕੀ ਖਬਰਿ ਨ ਪਾਈ ॥੫॥੧੧॥੨੧॥
नानक हरणाखसु नखी बिदारिआ अंधै दर की खबरि न पाई ॥५॥११॥२१॥
Nānak harṇākẖas nakẖī biḏāri▫ā anḏẖai ḏar kī kẖabar na pā▫ī. ||5||11||21||
O Nanak, Harnaakhash was torn apart by the Lord with His claws; the blind demon knew nothing of the Lord's Court. ||5||11||21||
(Ang 1133)
ਭੈਰਉ ਮਹਲਾ ੩ ਘਰੁ ੨
भैरउ महला ३ घरु २
Bẖairo mėhlā 3 gẖar 2
Bhairao, Third Mehl, Second House:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:
ਤਿਨਿ ਕਰਤੈ ਇਕੁ ਚਲਤੁ ਉਪਾਇਆ ॥
तिनि करतै इकु चलतु उपाइआ ॥
Ŧin karṯai ik cẖalaṯ upā▫i▫ā.
The Creator has staged His Wondrous Play.
ਅਨਹਦ ਬਾਣੀ ਸਬਦੁ ਸੁਣਾਇਆ ॥
अनहद बाणी सबदु सुणाइआ ॥
Anhaḏ baṇī sabaḏ suṇā▫i▫ā.
I listen to the Unstruck Sound-current of the Shabad, and the Bani of His Word.
ਮਨਮੁਖਿ ਭੂਲੇ ਗੁਰਮੁਖਿ ਬੁਝਾਇਆ ॥
मनमुखि भूले गुरमुखि बुझाइआ ॥
Manmukẖ bẖūle gurmukẖ bujẖā▫i▫ā.
The self-willed manmukhs are deluded and confused, while the Gurmukhs understand.
ਕਾਰਣੁ ਕਰਤਾ ਕਰਦਾ ਆਇਆ ॥੧॥
कारणु करता करदा आइआ ॥१॥
Kāraṇ karṯā karḏā ā▫i▫ā. ||1||
The Creator creates the Cause that causes. ||1||
ਗੁਰ ਕਾ ਸਬਦੁ ਮੇਰੈ ਅੰਤਰਿ ਧਿਆਨੁ ॥
गुर का सबदु मेरै अंतरि धिआनु ॥
Gur kā sabaḏ merai anṯar ḏẖi▫ān.
Deep within my being, I meditate on the Word of the Guru's Shabad.
ਹਉ ਕਬਹੁ ਨ ਛੋਡਉ ਹਰਿ ਕਾ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥
हउ कबहु न छोडउ हरि का नामु ॥१॥ रहाउ ॥
Ha▫o kabahu na cẖẖoda▫o har kā nām. ||1|| rahā▫o.
I shall never forsake the Name of the Lord. ||1||Pause||
ਪਿਤਾ ਪ੍ਰਹਲਾਦੁ ਪੜਣ ਪਠਾਇਆ ॥
पिता प्रहलादु पड़ण पठाइआ ॥
Piṯā parahlāḏ paṛaṇ paṯẖā▫i▫ā.
Prahlaad's father sent him to school, to learn to read.
ਲੈ ਪਾਟੀ ਪਾਧੇ ਕੈ ਆਇਆ ॥
लै पाटी पाधे कै आइआ ॥
Lai pātī pāḏẖe kai ā▫i▫ā.
He took his writing tablet and went to the teacher.
ਨਾਮ ਬਿਨਾ ਨਹ ਪੜਉ ਅਚਾਰ ॥
नाम बिना नह पड़उ अचार ॥
Nām binā nah paṛa▫o acẖār.
He said, "I shall not read anything except the Naam, the Name of the Lord.
ਮੇਰੀ ਪਟੀਆ ਲਿਖਿ ਦੇਹੁ ਗੋਬਿੰਦ ਮੁਰਾਰਿ ॥੨॥
मेरी पटीआ लिखि देहु गोबिंद मुरारि ॥२॥
Merī patī▫ā likẖ ḏeh gobinḏ murār. ||2||
Write the Lord's Name on my tablet."||2||
ਪੁਤ੍ਰ ਪ੍ਰਹਿਲਾਦ ਸਿਉ ਕਹਿਆ ਮਾਇ ॥
पुत्र प्रहिलाद सिउ कहिआ माइ ॥
Puṯar par▫hilāḏ si▫o kahi▫ā mā▫e.
Prahlaad's mother said to her son,
ਪਰਵਿਰਤਿ ਨ ਪੜਹੁ ਰਹੀ ਸਮਝਾਇ ॥
परविरति न पड़हु रही समझाइ ॥
Parviraṯ na paṛahu rahī samjẖā▫e.
I advise you not to read anything except what you are taught.
ਨਿਰਭਉ ਦਾਤਾ ਹਰਿ ਜੀਉ ਮੇਰੈ ਨਾਲਿ ॥
निरभउ दाता हरि जीउ मेरै नालि ॥
Nirbẖa▫o ḏāṯā har jī▫o merai nāl.
He answered, "The Great Giver, my Fearless Lord God is always with me.
ਜੇ ਹਰਿ ਛੋਡਉ ਤਉ ਕੁਲਿ ਲਾਗੈ ਗਾਲਿ ॥੩॥
जे हरि छोडउ तउ कुलि लागै गालि ॥३॥
Je har cẖẖoda▫o ṯa▫o kul lāgai gāl. ||3||
If I were to forsake the Lord, then my family would be disgraced."||3||
ਪ੍ਰਹਲਾਦਿ ਸਭਿ ਚਾਟੜੇ ਵਿਗਾਰੇ ॥
प्रहलादि सभि चाटड़े विगारे ॥
Parahlāḏ sabẖ cẖātṛe vigāre.
Prahlaad has corrupted all the other students.
ਹਮਾਰਾ ਕਹਿਆ ਨ ਸੁਣੈ ਆਪਣੇ ਕਾਰਜ ਸਵਾਰੇ ॥
हमारा कहिआ न सुणै आपणे कारज सवारे ॥
Hamārā kahi▫ā na suṇai āpṇe kāraj savāre.
He does not listen to what I say, and he does his own thing.
ਸਭ ਨਗਰੀ ਮਹਿ ਭਗਤਿ ਦ੍ਰਿੜਾਈ ॥
सभ नगरी महि भगति द्रिड़ाई ॥
Sabẖ nagrī mėh bẖagaṯ ḏariṛā▫ī.
He instigated devotional worship in the townspeople.
ਦੁਸਟ ਸਭਾ ਕਾ ਕਿਛੁ ਨ ਵਸਾਈ ॥੪॥
दुसट सभा का किछु न वसाई ॥४॥
Ḏusat sabẖā kā kicẖẖ na vasā▫ī. ||4||
The gathering of the wicked people could not do anything against him. ||4||
ਸੰਡੈ ਮਰਕੈ ਕੀਈ ਪੂਕਾਰ ॥
संडै मरकै कीई पूकार ॥
Sandai markai kī▫ī pūkār.
Sanda and Marka, his teachers, made the complaint.
ਸਭੇ ਦੈਤ ਰਹੇ ਝਖ ਮਾਰਿ ॥
सभे दैत रहे झख मारि ॥
Sabẖe ḏaiṯ rahe jẖakẖ mār.
All the demons kept trying in vain.
ਭਗਤ ਜਨਾ ਕੀ ਪਤਿ ਰਾਖੈ ਸੋਈ ॥
भगत जना की पति राखै सोई ॥
Bẖagaṯ janā kī paṯ rākẖai so▫ī.
The Lord protected His humble devotee, and preserved his honor.
ਕੀਤੇ ਕੈ ਕਹਿਐ ਕਿਆ ਹੋਈ ॥੫॥
कीते कै कहिऐ किआ होई ॥५॥
Kīṯe kai kahi▫ai ki▫ā ho▫ī. ||5||
What can be done by mere created beings? ||5||
ਕਿਰਤ ਸੰਜੋਗੀ ਦੈਤਿ ਰਾਜੁ ਚਲਾਇਆ ॥
किरत संजोगी दैति राजु चलाइआ ॥
Kiraṯ sanjogī ḏaiṯ rāj cẖalā▫i▫ā.
Because of his past karma, the demon ruled over his kingdom.
ਹਰਿ ਨ ਬੂਝੈ ਤਿਨਿ ਆਪਿ ਭੁਲਾਇਆ ॥
हरि न बूझै तिनि आपि भुलाइआ ॥
Har na būjẖai ṯin āp bẖulā▫i▫ā.
He did not realize the Lord; the Lord Himself confused him.
ਪੁਤ੍ਰ ਪ੍ਰਹਲਾਦ ਸਿਉ ਵਾਦੁ ਰਚਾਇਆ ॥
पुत्र प्रहलाद सिउ वादु रचाइआ ॥
Puṯar parahlāḏ si▫o vāḏ racẖā▫i▫ā.
He started an argument with his son Prahlaad.
ਅੰਧਾ ਨ ਬੂਝੈ ਕਾਲੁ ਨੇੜੈ ਆਇਆ ॥੬॥
अंधा न बूझै कालु नेड़ै आइआ ॥६॥
Anḏẖā na būjẖai kāl neṛai ā▫i▫ā. ||6||
The blind one did not understand that his death was approaching. ||6||
ਪ੍ਰਹਲਾਦੁ ਕੋਠੇ ਵਿਚਿ ਰਾਖਿਆ ਬਾਰਿ ਦੀਆ ਤਾਲਾ ॥
प्रहलादु कोठे विचि राखिआ बारि दीआ ताला ॥
Parahlāḏ koṯẖe vicẖ rākẖi▫ā bār ḏī▫ā ṯālā.
Prahlaad was placed in a cell, and the door was locked.
ਨਿਰਭਉ ਬਾਲਕੁ ਮੂਲਿ ਨ ਡਰਈ ਮੇਰੈ ਅੰਤਰਿ ਗੁਰ ਗੋਪਾਲਾ ॥
निरभउ बालकु मूलि न डरई मेरै अंतरि गुर गोपाला ॥
Nirbẖa▫o bālak mūl na dar▫ī merai anṯar gur gopālā.
The fearless child was not afraid at all. He said, "Within my being, is the Guru, the Lord of the World.
ਕੀਤਾ ਹੋਵੈ ਸਰੀਕੀ ਕਰੈ ਅਨਹੋਦਾ ਨਾਉ ਧਰਾਇਆ ॥
कीता होवै सरीकी करै अनहोदा नाउ धराइआ ॥
Kīṯā hovai sarīkī karai anhoḏā nā▫o ḏẖarā▫i▫ā.
The created being tried to compete with his Creator, but he assumed this name in vain.
ਜੋ ਧੁਰਿ ਲਿਖਿਆ +ਸ ਆਇ ਪਹੁਤਾ ਜਨ ਸਿਉ ਵਾਦੁ ਰਚਾਇਆ ॥੭॥
जो धुरि लिखिआ सो आइ पहुता जन सिउ वादु रचाइआ ॥७॥
Jo ḏẖur likẖi▫ā so ā▫e pahuṯā jan si▫o vāḏ racẖā▫i▫ā. ||7||
That which was predestined for him has come to pass; he started an argument with the Lord's humble servant. ||7||
ਪਿਤਾ ਪ੍ਰਹਲਾਦ ਸਿਉ ਗੁਰਜ ਉਠਾਈ ॥
पिता प्रहलाद सिउ गुरज उठाई ॥
Piṯā parahlāḏ si▫o guraj uṯẖā▫ī.
The father raised the club to strike down Prahlaad, saying,
ਕਹਾਂ ਤੁਮ੍ਹ੍ਹਾਰਾ ਜਗਦੀਸ ਗੁਸਾਈ ॥
कहां तुम्हारा जगदीस गुसाई ॥
Kahāʼn ṯumĥārā jagḏīs gusā▫ī.
Where is your God, the Lord of the Universe, now?
ਜਗਜੀਵਨੁ ਦਾਤਾ ਅੰਤਿ ਸਖਾਈ ॥
जगजीवनु दाता अंति सखाई ॥
Jagjīvan ḏāṯā anṯ sakẖā▫ī.
He replied, "The Life of the World, the Great Giver, is my Help and Support in the end.
ਜਹ ਦੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਈ ॥੮॥
जह देखा तह रहिआ समाई ॥८॥
Jah ḏekẖā ṯah rahi▫ā samā▫ī. ||8||
Wherever I look, I see Him permeating and prevailing."||8||
ਥੰਮ੍ਹ੍ਹੁ ਉਪਾੜਿ ਹਰਿ ਆਪੁ ਦਿਖਾਇਆ ॥
थम्हु उपाड़ि हरि आपु दिखाइआ ॥
Thamh upāṛ har āp ḏikẖā▫i▫ā.
Tearing down the pillars, the Lord Himself appeared.
ਅਹੰਕਾਰੀ ਦੈਤੁ ਮਾਰਿ ਪਚਾਇਆ ॥
अहंकारी दैतु मारि पचाइआ ॥
Ahaʼnkārī ḏaiṯ mār pacẖā▫i▫ā.
The egotistical demon was killed and destroyed.
ਭਗਤਾ ਮਨਿ ਆਨੰਦੁ ਵਜੀ ਵਧਾਈ ॥
भगता मनि आनंदु वजी वधाई ॥
Bẖagṯā man ānanḏ vajī vaḏẖā▫ī.
The minds of the devotees were filled with bliss, and congratulations poured in.
ਅਪਨੇ ਸੇਵਕ ਕਉ ਦੇ ਵਡਿਆਈ ॥੯॥
अपने सेवक कउ दे वडिआई ॥९॥
Apne sevak ka▫o ḏe vadi▫ā▫ī. ||9||
He blessed His servant with glorious greatness. ||9||
ਜੰਮਣੁ ਮਰਣਾ ਮੋਹੁ ਉਪਾਇਆ ॥
जमणु मरणा मोहु उपाइआ ॥
Jamaṇ marṇā moh upā▫i▫ā.
He created birth, death and attachment.
ਆਵਣੁ ਜਾਣਾ ਕਰਤੈ ਲਿਖਿ ਪਾਇਆ ॥
आवणु जाणा करतै लिखि पाइआ ॥
Āvaṇ jāṇā karṯai likẖ pā▫i▫ā.
The Creator has ordained coming and going in reincarnation.
ਪ੍ਰਹਲਾਦ ਕੈ ਕਾਰਜਿ ਹਰਿ ਆਪੁ ਦਿਖਾਇਆ ॥
प्रहलाद कै कारजि हरि आपु दिखाइआ ॥
Parahlāḏ kai kāraj har āp ḏikẖā▫i▫ā.
For the sake of Prahlaad, the Lord Himself appeared.
ਭਗਤਾ ਕਾ ਬੋਲੁ ਆਗੈ ਆਇਆ ॥੧੦॥
भगता का बोलु आगै आइआ ॥१०॥
Bẖagṯā kā bol āgai ā▫i▫ā. ||10||
The word of the devotee came true. ||10||
ਦੇਵ ਕੁਲੀ ਲਖਿਮੀ ਕਉ ਕਰਹਿ ਜੈਕਾਰੁ ॥
देव कुली लखिमी कउ करहि जैकारु ॥
Ḏev kulī lakẖimī ka▫o karahi jaikār.
The gods proclaimed the victory of Lakshmi, and said,
ਮਾਤਾ ਨਰਸਿੰਘ ਕਾ ਰੂਪੁ ਨਿਵਾਰੁ ॥
माता नरसिंघ का रूपु निवारु ॥
Māṯā narsingẖ kā rūp nivār.
O mother, make this form of the Man-lion disappear!
ਲਖਿਮੀ ਭਉ ਕਰੈ ਨ ਸਾਕੈ ਜਾਇ ॥
लखिमी भउ करै न साकै जाइ ॥
Lakẖimī bẖa▫o karai na sākai jā▫e.
Lakshmi was afraid, and did not approach.
(Ang 1154)

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

ਪ੍ਰਹਲਾਦੁ ਜਨੁ ਚਰਣੀ ਲਾਗਾ ਆਇ ॥੧੧॥
प्रहलादु जनु चरणी लागा आइ ॥११॥
Parahlāḏ jan cẖarṇī lāgā ā▫e. ||11||
The humble servant Prahlaad came and fell at the Lord's Feet. ||11||
ਸਤਿਗੁਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਦ੍ਰਿੜਾਇਆ ॥
सतिगुरि नामु निधानु द्रिड़ाइआ ॥
Saṯgur nām niḏẖān driṛ▫ā▫i▫ā.
The True Guru implanted the treasure of the Naam within.
ਰਾਜੁ ਮਾਲੁ ਝੂਠੀ ਸਭ ਮਾਇਆ ॥
राजु मालु झूठी सभ माइआ ॥
Rāj māl jẖūṯẖī sabẖ mā▫i▫ā.
Power, property and all Maya is false.
ਲੋਭੀ ਨਰ ਰਹੇ ਲਪਟਾਇ ॥
लोभी नर रहे लपटाइ ॥
Lobẖī nar rahe laptā▫e.
But still, the greedy people continue clinging to them.
ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥੧੨॥
हरि के नाम बिनु दरगह मिलै सजाइ ॥१२॥
Har ke nām bin ḏargėh milai sajā▫e. ||12||
Without the Name of the Lord, the mortals are punished in His Court. ||12||
ਕਹੈ ਨਾਨਕੁ ਸਭੁ ਕੋ ਕਰੇ ਕਰਾਇਆ ॥
कहै नानकु सभु को करे कराइआ ॥
Kahai Nānak sabẖ ko kare karā▫i▫ā.
Says Nanak, everyone acts as the Lord makes them act.
ਸੇ ਪਰਵਾਣੁ ਜਿਨੀ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥
से परवाणु जिनी हरि सिउ चितु लाइआ ॥
Se parvāṇ jinī har si▫o cẖiṯ lā▫i▫ā.
They alone are approved and accepted, who focus their consciousness on the Lord.
ਭਗਤਾ ਕਾ ਅੰਗੀਕਾਰੁ ਕਰਦਾ ਆਇਆ ॥
भगता का अंगीकारु करदा आइआ ॥
Bẖagṯā kā angīkār karḏā ā▫i▫ā.
He has made His devotees His Own.
ਕਰਤੈ ਅਪਣਾ ਰੂਪੁ ਦਿਖਾਇਆ ॥੧੩॥੧॥੨॥
करतै अपणा रूपु दिखाइआ ॥१३॥१॥२॥
Karṯai apṇā rūp ḏikẖā▫i▫ā. ||13||1||2||
The Creator has appeared in His Own Form. ||13||1||2||

​

(Ang 1155)
ਪ੍ਰਹਲਾਦ ਪਠਾਏ ਪੜਨ ਸਾਲ ॥
प्रहलाद पठाए पड़न साल ॥
Parahlāḏ paṯẖā▫e paṛan sāl.
Prahlaad was sent to school.
ਸੰਗਿ ਸਖਾ ਬਹੁ ਲੀਏ ਬਾਲ ॥
संगि सखा बहु लीए बाल ॥
Sang sakẖā baho lī▫e bāl.
He took many of his friends along with him.
ਮੋ ਕਉ ਕਹਾ ਪੜ੍ਹ੍ਹਾਵਸਿ ਆਲ ਜਾਲ ॥
मो कउ कहा पड़्हावसि आल जाल ॥
Mo ka▫o kahā paṛĥāvas āl jāl.
He asked his teacher, "Why do you teach me about worldly affairs?
ਮੇਰੀ ਪਟੀਆ ਲਿਖਿ ਦੇਹੁ ਸ੍ਰੀ ਪਾਲ+ਗ ॥੧॥
मेरी पटीआ लिखि देहु स्री गोपाल ॥१॥
Merī patī▫ā likẖ ḏeh sarī gopāl. ||1||
Write the Name of the Dear Lord on my tablet."||1||
ਨਹੀ ਛੋਡਉ ਰੇ ਬਾਬਾ ਰਾਮ ਨਾਮ ॥
नही छोडउ रे बाबा राम नाम ॥
Nahī cẖẖoda▫o re bābā rām nām.
O Baba, I will not forsake the Name of the Lord.
ਮੇਰੋ ਅਉਰ ਪੜ੍ਹ੍ਹਨ ਸਿਉ ਨਹੀ ਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥
मेरो अउर पड़्हन सिउ नही कामु ॥१॥ रहाउ ॥
Mero a▫or paṛĥan si▫o nahī kām. ||1|| rahā▫o.
I will not bother with any other lessons. ||1||Pause||
ਸੰਡੈ ਮਰਕੈ ਕਹਿਓ ਜਾਇ ॥
संडै मरकै कहिओ जाइ ॥
Sandai markai kahi▫o jā▫e.
Sanda and Marka went to the king to complain.
ਪ੍ਰਹਲਾਦ ਬੁਲਾਏ ਬੇਗਿ ਧਾਇ ॥
प्रहलाद बुलाए बेगि धाइ ॥
Parahlāḏ bulā▫e beg ḏẖā▫e.
He sent for Prahlaad to come at once.
ਤੂ ਰਾਮ ਕਹਨ ਕੀ ਛੋਡੁ ਬਾਨਿ ॥
तू राम कहन की छोडु बानि ॥
Ŧū rām kahan kī cẖẖod bān.
He said to him, "Stop uttering the Lord's Name.
ਤੁਝੁ ਤੁਰਤੁ ਛਡਾਊ ਮੇਰੋ ਕਹਿਓ ਮਾਨਿ ॥੨॥
तुझु तुरतु छडाऊ मेरो कहिओ मानि ॥२॥
Ŧujẖ ṯuraṯ cẖẖadā▫ū mero kahi▫o mān. ||2||
I shall release you at once, if you obey my words."||2||
ਮੋ ਕਉ ਕਹਾ ਸਤਾਵਹੁ ਬਾਰ ਬਾਰ ॥
मो कउ कहा सतावहु बार बार ॥
Mo ka▫o kahā saṯāvahu bār bār.
Prahlaad answered, "Why do you annoy me, over and over again?
ਪ੍ਰਭਿ ਜਲ ਥਲ ਗਿਰਿ ਕੀਏ ਪਹਾਰ ॥
प्रभि जल थल गिरि कीए पहार ॥
Parabẖ jal thal gir kī▫e pahār.
God created the water, land, hills and mountains.
ਇਕੁ ਰਾਮੁ ਨ ਛੋਡਉ ਗੁਰਹਿ ਗਾਰਿ ॥
इकु रामु न छोडउ गुरहि गारि ॥
Ik rām na cẖẖoda▫o gurėh gār.
I shall not forsake the One Lord; if I did, I would be going against my Guru.
ਮੋ ਕਉ ਘਾਲਿ ਜਾਰਿ ਭਾਵੈ ਮਾਰਿ ਡਾਰਿ ॥੩॥
मो कउ घालि जारि भावै मारि डारि ॥३॥
Mo ka▫o gẖāl jār bẖāvai mār dār. ||3||
You might as well throw me into the fire and kill me."||3||
ਕਾਢਿ ਖੜਗੁ ਕੋਪਿਓ ਰਿਸਾਇ ॥
काढि खड़गु कोपिओ रिसाइ ॥
Kādẖ kẖaṛag kopi▫o risā▫e.
The king became angry and drew his sword.
ਤੁਝ ਰਾਖਨਹਾਰੋ ਮੋਹਿ ਬਤਾਇ ॥
तुझ राखनहारो मोहि बताइ ॥
Ŧujẖ rākẖanhāro mohi baṯā▫e.
Show me your protector now!
ਪ੍ਰਭ ਥੰਭ ਤੇ ਨਿਕਸੇ ਕੈ ਬਿਸਥਾਰ ॥
प्रभ थ्मभ ते निकसे कै बिसथार ॥
Parabẖ thambẖ ṯe nikse kai bisthār.
So God emerged out of the pillar, and assumed a mighty form.
ਹਰਨਾਖਸੁ ਛੇਦਿਓ ਨਖ ਬਿਦਾਰ ॥੪॥
हरनाखसु छेदिओ नख बिदार ॥४॥
Harnākẖas cẖẖeḏi▫o nakẖ biḏār. ||4||
He killed Harnaakhash, tearing him apart with his nails. ||4||
ਓਇ ਪਰਮ ਪੁਰਖ ਦੇਵਾਧਿ ਦੇਵ ॥
ओइ परम पुरख देवाधि देव ॥
O▫e param purakẖ ḏevāḏẖ ḏev.
The Supreme Lord God, the Divinity of the divine,
ਭਗਤਿ ਹੇਤਿ ਨਰਸਿੰਘ ਭੇਵ ॥
भगति हेति नरसिंघ भेव ॥
Bẖagaṯ heṯ narsingẖ bẖev.
for the sake of His devotee, assumed the form of the man-lion.
ਕਹਿ ਕਬੀਰ ਕੋ ਲਖੈ ਨ ਪਾਰ ॥
कहि कबीर को लखै न पार ॥
Kahi Kabīr ko lakẖai na pār.
Says Kabeer, no one can know the Lord's limits.
ਪ੍ਰਹਲਾਦ ਉਧਾਰੇ ਅਨਿਕ ਬਾਰ ॥੫॥੪॥
प्रहलाद उधारे अनिक बार ॥५॥४॥
Parahlāḏ uḏẖāre anik bār. ||5||4||
He saves His devotees like Prahlaad over and over again. ||5||4||
(Ang 1194)

ਅੰਬਰੀਕ ਕਉ ਦੀਓ ਅਭੈ ਪਦੁ ਰਾਜੁ ਭਭੀਖਨ ਅਧਿਕ ਕਰਿਓ ॥
अम्बरीक कउ दीओ अभै पदु राजु भभीखन अधिक करिओ ॥
Ambrīk ka▫o ḏī▫o abẖai paḏ rāj bẖabẖīkẖan aḏẖik kari▫o.
The Lord blessed Ambreek with fearless dignity, and elevated Bhabhikhan to become king.
ਨਉ ਨਿਧਿ ਠਾਕੁਰਿ ਦਈ ਸੁਦਾਮੈ ਧ੍ਰੂਅ ਅਟਲੁ ਅਜਹੂ ਨ ਟਰਿਓ ॥੩॥
नउ निधि ठाकुरि दई सुदामै ध्रूअ अटलु अजहू न टरिओ ॥३॥
Na▫o niḏẖ ṯẖākur ḏa▫ī suḏāmai ḏẖarū▫a atal ajhū na tari▫o. ||3||
Sudama's Lord and Master blessed him with the nine treasures; he made Dhroo permanent and unmoving; as the north star, he still hasn't moved. ||3||
ਭਗਤ ਹੇਤਿ ਮਾਰਿਓ ਹਰਨਾਖਸੁ ਨਰਸਿੰਘ ਰੂਪ ਹੋਇ ਦੇਹ ਧਰਿਓ ॥
भगत हेति मारिओ हरनाखसु नरसिंघ रूप होइ देह धरिओ ॥
Bẖagaṯ heṯ māri▫o harnākẖas narsingẖ rūp ho▫e ḏeh ḏẖari▫o.
For the sake of His devotee Prahlaad, God assumed the form of the man-lion, and killed Harnaakhash.
ਨਾਮਾ ਕਹੈ ਭਗਤਿ ਬਸਿ ਕੇਸਵ ਅਜਹੂੰ ਬਲਿ ਕੇ ਦੁਆਰ ਖਰੋ ॥੪॥੧॥
नामा कहै भगति बसि केसव अजहूं बलि के दुआर खरो ॥४॥१॥
Nāmā kahai bẖagaṯ bas kesav ajahūʼn bal ke ḏu▫ār kẖaro. ||4||1||
Says Naam Dayv, the beautiful
(Ang 1105)

ਸੰਡਾ ਮਰਕਾ ਜਾਇ ਪੁਕਾਰੇ ॥
संडा मरका जाइ पुकारे ॥
Sandā markā jā▫e pukāre.
Sanda and Marka went and complained to Harnaakhash,
ਪੜੈ ਨਹੀ ਹਮ ਹੀ ਪਚਿ ਹਾਰੇ ॥
पड़ै नही हम ही पचि हारे ॥
Paṛai nahī ham hī pacẖ hāre.
Your son does not read his lessons. We are tired of trying to teach him.
ਰਾਮੁ ਕਹੈ ਕਰ ਤਾਲ ਬਜਾਵੈ ਚਟੀਆ ਸਭੈ ਬਿਗਾਰੇ ॥੧॥
रामु कहै कर ताल बजावै चटीआ सभै बिगारे ॥१॥
Rām kahai kar ṯāl bajāvai cẖatī▫ā sabẖai bigāre. ||1||
He chants the Lord's Name, clapping his hands to keep the beat; he has spoiled all the other students. ||1||
ਰਾਮ ਨਾਮਾ ਜਪਿਬੋ ਕਰੈ ॥
राम नामा जपिबो करै ॥
Rām nāmā japibo karai.
He chants the Lord's Name,
ਹਿਰਦੈ ਹਰਿ ਜੀ ਕੋ ਸਿਮਰਨੁ ਧਰੈ ॥੧॥ ਰਹਾਉ ॥
हिरदै हरि जी को सिमरनु धरै ॥१॥ रहाउ ॥
Hirḏai har jī ko simran ḏẖarai. ||1|| rahā▫o.
and he has enshrined meditative remembrance of the Lord within his heart."||1||Pause||
ਬਸੁਧਾ ਬਸਿ ਕੀਨੀ ਸਭ ਰਾਜੇ ਬਿਨਤੀ ਕਰੈ ਪਟਰਾਨੀ ॥
बसुधा बसि कीनी सभ राजे बिनती करै पटरानी ॥
Basuḏẖā bas kīnī sabẖ rāje binṯī karai patrānī.
Your father the king has conquered the whole world, said his mother the queen.
ਪੂਤੁ ਪ੍ਰਹਿਲਾਦੁ ਕਹਿਆ ਨਹੀ ਮਾਨੈ ਤਿਨਿ ਤਉ ਅਉਰੈ ਠਾਨੀ ॥੨॥
पूतु प्रहिलादु कहिआ नही मानै तिनि तउ अउरै ठानी ॥२॥
Pūṯ par▫hilāḏ kahi▫ā nahī mānai ṯin ṯa▫o a▫urai ṯẖānī. ||2||
O Prahlad my son, you do not obey him, so he has decided to deal with you in another way.||2||
ਦੁਸਟ ਸਭਾ ਮਿਲਿ ਮੰਤਰ ਉਪਾਇਆ ਕਰਸਹ ਅਉਧ ਘਨੇਰੀ ॥
दुसट सभा मिलि मंतर उपाइआ करसह अउध घनेरी ॥
Ḏusat sabẖā mil manṯar upā▫i▫ā karsah a▫oḏẖ gẖanerī.
The council of villains met and resolved to send Prahlaad into the life hereafter.
ਗਿਰਿ ਤਰ ਜਲ ਜੁਆਲਾ ਭੈ ਰਾਖਿਓ ਰਾਜਾ ਰਾਮਿ ਮਾਇਆ ਫੇਰੀ ॥੩॥
गिरि तर जल जुआला भै राखिओ राजा रामि माइआ फेरी ॥३॥
Gir ṯar jal ju▫ālā bẖai rākẖi▫o rājā rām mā▫i▫ā ferī. ||3||
Prahlaad was thrown off a mountain, into the water, and into a fire, but the Sovereign Lord God saved him, by changing the laws of nature. ||3||
ਕਾਢਿ ਖੜਗੁ ਕਾਲੁ ਭੈ ਕੋਪਿਓ ਮੋਹਿ ਬਤਾਉ ਜੁ ਤੁਹਿ ਰਾਖੈ ॥
काढि खड़गु कालु भै कोपिओ मोहि बताउ जु तुहि राखै ॥
Kādẖ kẖaṛag kāl bẖai kopi▫o mohi baṯā▫o jo ṯuhi rākẖai.
Harnaakhash thundered with rage and threatened to kill Prahlaad. "Tell me, who can save you?
ਪੀਤ ਪੀਤਾਂਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ਥੰਭ ਮਾਹਿ ਹਰਿ ਭਾਖੈ ॥੪॥
पीत पीतांबर त्रिभवण धणी थ्मभ माहि हरि भाखै ॥४॥
Pīṯ pīṯāʼnbar ṯaribẖavaṇ ḏẖaṇī thambẖ māhi har bẖākẖai. ||4||
Prahlaad answered, "The Lord, the Master of the three worlds, is contained even in this pillar to which I am tied."||4||
ਹਰਨਾਖਸੁ ਜਿਨਿ ਨਖਹ ਬਿਦਾਰਿਓ ਸੁਰਿ ਨਰ ਕੀਏ ਸਨਾਥਾ ॥
हरनाखसु जिनि नखह बिदारिओ सुरि नर कीए सनाथा ॥
Harnākẖas jin nakẖah biḏāri▫o sur nar kī▫e sanāthā.
The Lord who tore Harnaakhash apart with His nails proclaimed Himself the Lord of gods and men.
ਕਹਿ ਨਾਮਦੇਉ ਹਮ ਨਰਹਰਿ ਧਿਆਵਹ ਰਾਮੁ ਅਭੈ ਪਦ ਦਾਤਾ ॥੫॥੩॥੯॥
कहि नामदेउ हम नरहरि धिआवह रामु अभै पद दाता ॥५॥३॥९॥
Kahi nāmḏe▫o ham narhar ḏẖi▫āvėh rām abẖai paḏ ḏāṯā. ||5||3||9||
Says Naam Dayv, I meditate on the Lord, the Man-lion, the Giver of fearless dignity. ||5||3||9||
(Ang 1165)

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Gurfateh

Now das touches writers attempt to attack Gyan Prabodh Part.

Well as per writer term Patshahi 10 is just there to misguide us and due to Shri Bhagwati Ji Sahai( Wealth Bhagwati Ji is helpful) it is some goddess worshipper has asked some help from goddess,while over here itself we find that help is been told already been there from Bhagwati and further before this we find this.


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
The Lord is one, He can be realized by the grace of the True Guru.

​

Page 325, Line 7


ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥
स्री भगउती जी सहाइ ॥
Let the Lord (The Primal Lord, who known as Sri Bhagauti Ji—The Primal Mother) be helpful.

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Page 325, Line 8


ਅਥ ਗਿਆਨ ਪ੍ਰਬੋਧ ਗ੍ਰੰਥ ਲਿਖਯਤੇ ॥
अथ गिआन प्रबोध ग्रंथ लिखयते ॥
Thus the book named GYAN PRABODH (Unforldment of Knowledge) is being written.

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Page 325, Line 9


ਪਾਤਸ਼ਾਹੀ ੧੦॥
पातशाही १०॥
Gyan Prabodh of Tenth Sovereign (Guru).


Writer does not mentions Ek Oankar Satiguru Prasad and which godess worshipper writes this at start and if yes then what about these lines in Shri Guru Granth Sahib Ji.Further to it often Kala Afghana Ji say that Ek Oankar Shri Wahiguru Ji Ki Fateh is deformed form of Ek Satigur Prasad and it is done just for the purpose of diluting the Sikhism.Missionry Dalbeer Singh Ji further state that during baptism we are told to not to use Shri before Wahiguru Ji Ki Fateh,so Shri and this salutation are mismatched in Shri Dasham Granth Sahib Ji.Das has two questions to Kala Afghana Ji and Dalbeer Singh Ji. To Afghana Sahib, Will he accept now this Ek Oankar Satigur Prasad as start of Gyan Prabodh Ji?Likewise Dalbeer Singh Ji rembered this thing of Singh baptism him ie not to use Shri and is obeying this but what about 5 Banis,Singh used while preparing baptism or what about Banis he was told to recite daily as a baptized Sikh? He is opposing them.

So das is aware that at present like name of Tenth Master is as per them due to conspiracy so will be start with Ek Oankar Satigu Parsad.

Bhagawati may mean manifestation of Akal as power in sword as told before in the topic of Shastar Naam Mala Puran(some more info,there have been other Puran also written in Hindi out side 18+18 Puranas like Niranjan Purana of Nathyogis). Likwise Godess worshipper will never write


ਜਗੰਤ ਜੋਤ ਜੁਆਲ ਕਾ ॥ ਛਕੰਤ ਰਾਜ ਸੁ ਪ੍ਰਭਾ ॥
Jagant jot juaal kaa|| chhakant raaj su prabhaa||
The illumination of the flame of Thy fire puzzles brightness of Thy Kingdom.


ਜਗੰਤ ਜੋਤਿ ਜੈਤਸੀ ॥ ਬਦੰਤ ਕ੍ਰਿਤ ਈਸੁਰੀ ॥੧੨॥੨੦॥
jagant jot(i) jaitsee|| Badant krit eesjree||12||20||
Even Durga praises the brilliance of that conquering light.12.20.


ਅਨੰਤ ਸੁਰਸੁਤੀ ਸਤੀ ॥ ਬਦੰਤ ਕ੍ਰਿਤ ਈਸੁਰੀ ॥
Anant sursutisatee|| Badant krit eesuree||
Innumerable Sarswatis goddess and Satis (Parvati-goddess); and Lakshmis goddess and Satis (Parvati-goddess); and Lakshmis goddess sing His Praises.

​

Line 1


ਅਨੰਤ ਅਨੰਤ ਭਾਖੀਐ ॥ ਅਨੰਤ ਅਨੰਤ ਲਾਖੀਐ ॥੨੫॥੧੦੩॥
Anant anant bhaakheeai|| Anant laakheeai||25||103||
Innumerable Sheshanaga eulogize Him; that Lord is comprehended as infinite ultimeately.25.103.

So we see that godess are shown to sing praise of this God and writer claims that there is nothing devine and only praise of “Mahakal” Demigod.

As per Kalika Puran,when Shiv was installing his semen in fire two drops were fallen out. Out of one Bhringi was born while with other Mahakal was born(refer Mahan Kosh of Mr Nabha).While as per Shiv Puran we have Mahakal as on incarnation of Shiva about which das will discuss later.

What about Shiv we have in this Gyan Prabodh,



ਛਪੈ ਛੰਦ ॥
Chhapai Chhand||
CHAPAI STANZA

​

Line 10


ਬੇਦ ਭੇਦ ਨਹੀਂ ਲਖੇ ਬ੍ਰਹਮ ਬ੍ਰਹਮਾ ਨਹੀਂ ਬੁੱਝੇ ॥
Bed bhed naheen lakhe Brahm Brahmaa naheen bujjhe||
The Vedas and even Brahma do not know the secret of Brahman.

​

Line 11


ਬਿਆਸ ਪਰਾਸੁਰ ਸੁਕ ਸਨਾਦਿ ਸਿਵ ਅੰਤੁ ਨ ਸੁੱਝੇ ॥
Bkaas Paraasur Suk Sanaadh Siv ant(u) na sujjhe||
Vyas, Parashar, Sukhedev, Sanak etc., and Shiva do not know His Limits.

​

Line 12


ਸਨਤ ਕੁਮਾਰ ਸਨਕਾਦਿ ਸਰਬ ਜਉ ਸਮਾ ਨ ਪਾਵਹਿ ॥
Sanat Kumaar Sanakaadh sarab jau samaa na paavah(i)||
Sanat Kumar, Sanak etc., all of them do not comprehend the time.

​

Line 13


ਲਖ ਲਖਮੀ ਲਖ ਬਿਸਨ ਕਿਸਨ ਕਈ ਨੇਤਿ ਬਤਾਵਹਿ ॥
Lakh Lakhmilakh Bisan Kisan kainet(i) bataavah(i)||
Lakhs of Lakshmis and Vishnus and many Krishnas call Him “NETI”.

​

Line 14

ਅਸੰਭ ਰੂਪ ਅਨਭੈ ਪ੍ਰਭਾ ਅਤਿ ਬਲਿਸਟ ਜਲਿ ਥਲਿ ਕਰਣ ॥
अस्मभ रूप अनभै प्रभा अति बलिसट जलि थलि करण ॥
He is an Unborn Entity, His Glory is manifested through knowledge, He is most powerful and cause of the creation of water and land.

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Page 334, Line 1


ਅਚੁਤ ਅਨੰਤ ਅਦ੍ਵੈ ਅਮਿਤ ਨਾਥ ਨਿਰੰਜਨ ਤਵ ਸਰਣ ॥੧॥੩੨॥
अचुत अनंत अद्वै अमित नाथ निरंजन तव सरण ॥१॥३२॥
He is imperishable, boundless, Non-dual, Unlimited and the Transcendent Lord, I am in Thy Refuge. 1 .32


Line 10


ਅਗੰਮ ਤੇਜ ਸੋਭੀਯੰ ॥ ਰਿਖੀਸ ਈਸ ਲੋਭੀਯੰ ॥
Aganm tej sobheeyang|| Rikhees ees lobheeyang||
Thy Inaccesible Glory looks elegant; therefore the great sages and Shiva are covetous to have Thy Sight.

​

Line 11


ਅਨੇਕ ਬਾਰ ਧਿਆਵਹੀ ॥ ਨ ਤਤ੍ਰ ਪਾਰ ਪਾਵਹੀ ॥੯॥੮੭॥
Anek baar dhiaavahee|| Na tatra paar paavahee||9||87||
They remember Thy Name many times; even then they have not been able go know Thy limits.9.87.

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Line 12


ਸੁ ਕੋਟ ਚਕ੍ਰ ਬਕਤ੍ਰਣੰ ॥ ਬਦੰਤ ਬੇਦ ਚਤ੍ਰਕੰ ॥
Su kot charka baktranang|| Badant Bed chatrakang||
Millions of four-headed Brahmas; recite the four Vedas.

​

Line 13


ਅਸੰਭ ਅਸੰਭ ਮਾਨੀਐ ॥ ਕਰੋਰ ਬਿਸਨ ਠਾਨੀਐ ॥੨੪॥੧੦੨॥
Asanbh asanbh maaneeai|| Karor Bisan thaaneeai||24||102||
Millions of Shiva worship that Wonderful Entity; millions of Vishnus adore Him.24.102.



ਚਲੰਤ ਚੰਡ ਮੰਡਕਾ ॥ ਅਖੰਡ ਖੰਡ ਦੁ ਪਲਾ ॥
Chhalant Chan? man?akaa|| Akhan? khan? du palaa||
Moving Armies of Chandika (Goddess) in the battlefield; Thou destroyest in an instant seemingly imperishable warriors.

ਖਿਵੰਤ ਬਿਜੁ ਜ੍ਵਾਲਕਾ ॥ ਅਨੰਤ ਗੱਦਿ ਬਿੱਦਸਾ ॥੨॥੮੦॥
Khivant bij(u) jvaalkaa|| Anant gad(i) biddasaa||2||80||
Thou movest like the fire of lightning; O Infinite Lord! Thy Thorne is visualized in all directions.2.80.

​

Das really pities the intellect of missionaries who never tried to verify the truth. Shame on them.

Das talked about some Dalit awakeing so times has come to tell that Akal is in all by giving some verse from here.


ਰੰਕ ਭਯੋ ਰਾਵਤ ਕਹੂੰ ਭੂਪੰ ॥ ਕਹੂੰ ਸਮੁੰਦ੍ਰ ਸਰਿਤਾ ਕਹੂੰ ਕੂਪੰ ॥੭॥੨੭॥
Rank bhayo raavat kahoon bhoopang|| Kahoon samundra saritaa kahoon koopang||7||27||
Somewhere Thou art pauper, somewhere chieftain and somwerher king. Somewhere Thou art ocean, somewhere stream and somewhere a well.7.27.


ਤ੍ਰਿਭੰਗੀ ਛੰਦ ॥
TribhangiChhand||
TRIBHANGI STANZA

​

Line 4


ਸਰਤਾ ਕਹੂੰ ਕੂਪੰ ਸਮੁੰਦ ਸਰੂਪੰ ਅਲਖ ਬਿਭੂਤੰ ਅਮਿਤ ਗਤੰ ॥
Sartaa kahoon koopang samund saroopang alakh bibhootang amit gatang||
Somewhere Thou art in the form of stream, somewhere well and somewhere Ocean; Thou art of Incomprehensible wealth and Unlimited movement.

​

Line 5


ਅਦ੍ਵੈ ਅਬਿਨਾਸੀ ਪਰਮ ਪ੍ਰਕਾਸੀ ਤੇਜ ਸੁਰਾਸੀ ਅਕ੍ਰਿਤ ਕ੍ਰਿਤੰ ॥
Advai abinaasiparam prakaasitej suraasiakrit kritang||
Thou art Non-dual, Indestructible, Illuminator of thy light, the outlay of splendour and Creator of the Uncreated.

​

Line 6


ਜਿਹ ਰੂਪ ਨ ਰੇਖੰ ਅਲਖ ਅਭੇਖੰ ਅਮਿਤ ਅਦ੍ਵੈਖੰ ਸਰਬ ਮਈ ॥
Jih roop na rekhang alakh abhaakhang amig advaikhang sarab maee||
Thou art without form and mark, Thou art Incomprehensible, Guiseless, Unlimited, Unblemished, manifesting all forms.

​

Line 7


ਸਭ ਕਿਲਵਿਖ ਹਰਣੰ ਪਤਿਤ ਉਧਰਣੰ ਅਸਰਣਿ ਸਰਣੰ ਏਕ ਦਈ ॥੮॥੨੮॥
Sabh kilvikh haranang patit udharanang asaran(i) saranang ek daee||8||28||
Thou art the remover of sins, the redeemer of sinners and the only Motivator of keeping the patronless under refuge.8.28.


ਖਲ ਦਲ ਬਲ ਹਰਣੰ ਦੁਸਟ ਬਿਦਰਣੰ ਅਸ ਰਣ ਸਰਣੰ ਅਮਿਤ ਗਤੰ ॥
Khal dal bal haranang dust bidaranang as ran saranang amit gatang||
Thou art the remover of the strength of the forces of foolish tyrants and causest fear fear amongst them; Thou art the Keeper of patroness under Thy refuge and hast Unlimited movement.

​

Line 1


ਚੰਚਲ ਚਖ ਚਾਰਣ ਮੱਛ ਬਿਡਾਰਣ ਪਾਪ ਪ੍ਰਹਾਰਣ ਅਮਿਤ ਮਤੰ ॥
Chanchal chakh chaaran machchh bi?aaran paap prahaaran amit matang||
Thy mercurial eyes even undo the movement of the fishes; Thou art the destroyer of sins and hast Unlimited intellect.

​

Line 2


ਆਜਾਨ ਸੁ ਬਾਹੰ ਸਾਹਨ ਸਾਹੰ ਮਹਿਮਾ ਮਾਹੰ ਸਰਬ ਮਈ ॥
aajaan su baahang saahan saahang mahimaa maahang sarab maee||
Thou hast long arms upto the Knees and art the king of kings, Thy Praise Pervades all likewise.

​

Line 3


ਜਲ ਥਲ ਬਨ ਰਹਿਤਾ ਬਨ ਤ੍ਰਿਨਿ ਕਹਿਤਾ ਖਲ ਦਲ ਦਹਿਤਾ ਸੁ ਨਰਿ ਸੂਹੀ ॥੧੦॥੩੦॥
Jal thal ban rahitaa ban trin(i) kahitaa kahl dal dahitaa su nar(i) sahee||10/30||
Thou abidest in waters, on land and in forests, Thou art praised by forest and blades of grass; O Supreme Purusha! Thou art the consumer of the forces of foolish tyrants.10.30.
8


ਅਰਧ ਨਰਾਜ ਛੰਦ ॥
अरध नराज छंद ॥
ARDH NARAAJ STANZA

​

Page 343, Line 9


ਤ੍ਵ ਪ੍ਰਸਾਦਿ ॥
त्व प्रसादि ॥
BY THY GRACE

​

Page 343, Line 10


ਸਜਸ ਤੁਯੰ ॥ ਧਜਸ ਤੁਯੰ ॥
सजस तुयं ॥ धजस तुयं ॥
O Lord! Thou art Praiseworthy; Thou art the Banner of Honuor.

​

Page 343, Line 11


ਅਲਸ ਤੁਯੰ ॥ ਇਕਸ ਤੁਯੰ ॥੧॥੬੭॥
अलस तुयं ॥ इकस तुयं ॥१॥६७॥
Thou art All-Pervading; Thou art the ONLY ONE.1.67.

​

Page 343, Line 12


ਜਲਸ ਤੁਯੰ ॥ ਥਲਸ ਤੁਯੰ ॥
जलस तुयं ॥ थलस तुयं ॥
Thou art in water; Thou art on Land.

​

Page 343, Line 13


ਪੁਰਸ ਤੁਯੰ ॥ ਬਨਸ ਤੁਯੰ ॥੨॥੬੮॥
पुरस तुयं ॥ बनस तुयं ॥२॥६८॥
Thou art in the city; Thou art in the forest.2.68.

​

Page 343, Line 14


ਗੁਰਸ ਤੁਯੰ ॥ ਗੁਫਸ ਤੁਯੰ ॥
गुरस तुयं ॥ गुफस तुयं ॥
Thou art the Guru; art in caves.

​

Page 344, Line 1


ਨਿਰਸ ਤੁਯੰ ॥ ਨਿਦਸ ਤੁਯੰ ॥੩॥੬੯॥
निरस तुयं ॥ निदस तुयं ॥३॥६९॥
Thou art without sap; Thou art Indescribable.3.69.

​

Page 344, Line 2


ਰਵਸ ਤੁਯੰ ॥ ਸਸਸ ਤੁਯੰ ॥
रवस तुयं ॥ ससस तुयं ॥
Thou art the sun; Thou art the moon.

​

Page 344, Line 3


ਰਜਸ ਤੁਯੰ ॥ ਤਮਸ ਤੁਯੰ ॥੪॥੭੦॥
रजस तुयं ॥ तमस तुयं ॥४॥७०॥
Thou art activity; Thou art morbidity.4.70.

​

Page 344, Line 4


ਧਨਸ ਤੁਯੰ ॥ ਮਨਸ ਤੁਯੰ ॥
धनस तुयं ॥ मनस तुयं ॥
Thou art the wealth; Thou art the mind.

​

Page 344, Line 5


ਬ੍ਰਿਛਸ ਤੁਯੰ ॥ ਬਨਸ ਤੁਯੰ ॥੫॥੭੧॥
ब्रिछस तुयं ॥ बनस तुयं ॥५॥७१॥
Thou art the tree; Thou art the vegetation.5.71.

​

Page 344, Line 6


ਮਤਸ ਤੁਯੰ ॥ ਗਤਸ ਤੁਯੰ ॥
मतस तुयं ॥ गतस तुयं ॥
Thou art the intellect; Thou art the salvation.

​

Page 344, Line 7


ਬ੍ਰਤਸ ਤੁਯੰ ॥ ਚਿਤਸ ਤੁਯੰ ॥੬॥੭੨॥
ब्रतस तुयं ॥ चितस तुयं ॥६॥७२॥
Thou art the fast; Thou art the consciousness.6.72.

​

Page 344, Line 8


ਪਿਤਸ ਤੁਯੰ ॥ ਸੁਤਸ ਤੁਯੰ ॥
पितस तुयं ॥ सुतस तुयं ॥
Thou art the father; Thou art the son.

​

Page 344, Line 9


ਮਤਸ ਤੁਯੰ ॥ ਗਤਸ ਤੁਯੰ ॥੭॥੭੩॥
मतस तुयं ॥ गतस तुयं ॥७॥७३॥
Thou art the mother; Thou art the liberation.7.73.

​

Page 344, Line 10


ਨਰਸ ਤੁਯੰ ॥ ਤ੍ਰਿਯਸ ਤੁਯੰ ॥
नरस तुयं ॥ त्रियस तुयं ॥
Thou art the man; Thou art the woman.

​

Page 344, Line 11


ਪਿਤਸ ਤੁਯੰ ॥ ਬ੍ਰਿਦਸ ਤੁਯੰ ॥੮॥੭੪॥
पितस तुयं ॥ ब्रिदस तुयं ॥८॥७४॥
Thou art the Beloved; Thou art the Dharma (Piety).8.74.

​

Page 344, Line 12


ਹਰਸ ਤੁਯੰ ॥ ਕਰਸ ਤੁਯੰ ॥
हरस तुयं ॥ करस तुयं ॥
Thou art the Destroyer; Thou art the Doer.

​

Page 344, Line 13


ਛਲਸ ਤੁਯੰ ॥ ਬਲਸ ਤੁਯੰ ॥੯॥੭੫॥
छलस तुयं ॥ बलस तुयं ॥९॥७५॥
Thou art the deception; Thou art the Power.9.75.

​

Page 344, Line 14

ਉਡਸ ਤੁਯੰ ॥ ਪੁਡਸ ਤੁਯੰ ॥
U?as tuyang|| Pu?as tuyang||
Thou art the stars; thou art the sky.

​

Line 1


ਗਡਸ ਤੁਯੰ ॥ ਦਧਸ ਤੁਯੰ ॥੧੦॥੭੬॥
Ga?as tuyang|| Dadhas tuyang||10||76||
Thou art the mountain; Thou art the ocean.10.76.

​

Line 2


ਰਵਸ ਤੁਯੰ ॥ ਛਪਸ ਤੁਯੰ ॥
Ravas tuyang|| Chhapas tuyang||
Thou art the sun; Thou art the sunshine.

​

Line 3


ਗਰਬਸ ਤੁਯੰ ॥ ਦਿਰਬਸ ਤੁਯੰ ॥੧੧॥੭੭॥
Garbas tuyang|| Dirbas tuyang||11||77||
Thou art the pride; Thou art the wealth.11.77.

​

Line 4


ਜੈਅਸ ਤੁਯੰ ॥ ਖੈਅਸ ਤੁਯੰ ॥
Jai-as tuyang|| Khai-as tuyang||
Thou art the conqueror; Thou art the Destroyer.

​

Line 5


ਪੈਅਸ ਤੁਯੰ ॥ ਤ੍ਰੈਅਸ ਤੁਯੰ ॥੧੨॥੭੮॥
Pai-as tuyang|| Trai-as tuyang12||78||
Thou art the semen; Thou art the woman.12.78.


Well still if a person calls the God here, as not Akal Purakh and God of Sikhs then that person is hardly a Sikh.(There has been a good lot of opposition to occult,which Shakat guys do,which is here also but das will talk about it when we expose some other lies of writer in context of so called pro drug verse related topic).

There are few verse,which writer claims are showing form of this God,Das could say that as this God is declared formless in here(which writer say Shaktas call their demigod also) so these forms are just been told as attribute of formless as all forms are of that God including been told here.

Let us elaborate




(੯੮੮-੧੦, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:

​

9 null null


(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


(੯੮੮-੧੦, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਧਨਿ ਧਨਿ ਮੇਘਾ ਰੋਮਾਵਲੀ ॥
dhhan dhhan maeghaa romaavalee ||
Blessed, blessed is the wool of the sheep;

​

10 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੧, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਧਨਿ ਧਨਿ ਕ੍ਰਿਸਨ ਓਢੈ ਕਾਂਬਲੀ ॥੧॥
dhhan dhhan kirasan oudtai kaanbalee ||1||
blessed, blessed is the blanket worn by Krishna. ||1||

​

11 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੧, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਧਨਿ ਧਨਿ ਤੂ ਮਾਤਾ ਦੇਵਕੀ ॥
dhhan dhhan thoo maathaa dhaevakee ||
Blessed, blessed are you, O mother Dayvakee;

​

11 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੧, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਜਿਹ ਗ੍ਰਿਹ ਰਮਈਆ ਕਵਲਾਪਤੀ ॥੨॥
jih grih rameeaa kavalaapathee ||2||
into your home the Lord was born. ||2||

​

11 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੨, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਧਨਿ ਧਨਿ ਬਨ ਖੰਡ ਬਿੰਦ੍ਰਾਬਨਾ ॥
dhhan dhhan ban khandd bindhraabanaa ||
Blessed, blessed are the forests of Brindaaban;

​

12 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੨, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਜਹ ਖੇਲੈ ਸ੍ਰੀ ਨਾਰਾਇਨਾ ॥੩॥
jeh khaelai sree naaraaeinaa ||3||
the Supreme Lord plays there. ||3||

​

12 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੨, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਬੇਨੁ ਬਜਾਵੈ ਗੋਧਨੁ ਚਰੈ ॥
baen bajaavai godhhan charai ||
He plays the flute, and herds the cows;

​

12 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੩, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਨਾਮੇ ਕਾ ਸੁਆਮੀ ਆਨਦ ਕਰੈ ॥੪॥੧॥
naamae kaa suaamee aanadh karai ||4||1||
Naam Dayv's Lord and Master plays happily. ||4||1||

​

13 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੩, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਮੇਰੋ ਬਾਪੁ ਮਾਧਉ ਤੂ ਧਨੁ ਕੇਸੌ ਸਾਂਵਲੀਓ ਬੀਠੁਲਾਇ ॥੧॥ ਰਹਾਉ ॥
maero baap maadhho thoo dhhan kaesa saanvaleeou beethulaae ||1|| rehaao ||
O my Father, Lord of wealth, blessed are You, long-haired, dark-skinned, my darling. ||1||Pause||

​

13 Maalee Gaurhaa Saint Nam Dev


(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


(੯੮੮-੧੪, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਦੁਹਸਾਸਨ ਕੀ ਸਭਾ ਦ੍ਰੋਪਤੀ ਅੰਬਰ ਲੇਤ ਉਬਾਰੀਅਲੇ ॥੧॥
dhuhasaasan kee sabhaa dhropathee anbar laeth oubaareealae ||1||
In the court of Duhsaasan, You saved the honor of Dropati, when her clothes were being removed. ||1||

​

14 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੫, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਗੋਤਮ ਨਾਰਿ ਅਹਲਿਆ ਤਾਰੀ ਪਾਵਨ ਕੇਤਕ ਤਾਰੀਅਲੇ ॥
gotham naar ahaliaa thaaree paavan kaethak thaareealae ||
You saved Ahliyaa, the wife of Gautam; how many have You purified and carried across?

​

15 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੫, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਐਸਾ ਅਧਮੁ ਅਜਾਤਿ ਨਾਮਦੇਉ ਤਉ ਸਰਨਾਗਤਿ ਆਈਅਲੇ ॥੨॥੨॥
aisaa adhham ajaath naamadhaeo tho saranaagath aaeealae ||2||2||
Such a lowly outcaste as Naam Dayv has come seeking Your Sanctuary. ||2||2||
Ang 988.

Over here Ram,Krishana and Vishnus act are told.Both Rama and Krishna are incarnation of Vishnu,Long hairs,Dark complexion ,Chakra in hand and saving an Elephant.

If some one is stubborn like writer this could be deemed as Vishnu.

9 Maaroo Saint Nam Dev


(੧੧੦੫-੧੦, ਮਾਰੂ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਸੰਖ ਚਕ੍ਰ ਮਾਲਾ ਤਿਲਕੁ ਬਿਰਾਜਿਤ ਦੇਖਿ ਪ੍ਰਤਾਪੁ ਜਮੁ ਡਰਿਓ ॥
sankh chakr maalaa thilak biraajith dhaekh prathaap jam ddariou ||
He is adorned with the conch, the chakra, the mala and the ceremonial tilak mark on his forehead; gazing upon his radiant glory, the Messenger of Death is scared away.

​

10 Maaroo Saint Nam Dev


(੧੧੦੫-੧੧, ਮਾਰੂ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਨਿਰਭਉ ਭਏ ਰਾਮ ਬਲ ਗਰਜਿਤ ਜਨਮ ਮਰਨ ਸੰਤਾਪ ਹਿਰਿਓ ॥੨॥
nirabho bheae raam bal garajith janam maran santhaap hiriou ||2||
He becomes fearless, and the power of the Lord thunders through him; the pains of birth and death are taken away. ||2||

Ang1105

There could be more such examples but das gives just two.

Further to it as per Shrimad Bhagwat Purana as told before Vishnu is also termed formless and Vaishanv also call the same the formless.So what is fuss about such verse in Shri Dasham Granth Sahib Ji?




ਕ੍ਰਿਪਾਲ ਦਿਆਲ ਲੋਚਨੰ ॥ ਮਚੰਕ ਬਾਣ ਮੋਚਨੰ ॥
Kripaal diaal lochanang|| Machank baan mochanang||
The eyes of the Merciful and Kind Lord humiliate the arrows of Cupaid.

​

Line 11


ਸਿਰੰ ਕਰੀਟ ਧਾਰੀਯੰ ॥ ਦਿਨੇਸ ਕ੍ਰਿਤ ਹਾਰੀਯੰ ॥੧੦॥੧੮॥
Sirang kareet dhaareeyang|| Dines krit haareeyang||10||18||
Thou art wearing such crown on Thy head which debases the pride of sum.10.18.


From Guru Granth Sahib Ji,

5 Sriraag Saint Kabir


(੯੨-੧੬, ਸ੍ਰੀਰਾਗੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਭਾਠੀ ਗਗਨੁ ਸਿੰਙਿਆ ਅਰੁ ਚੁੰਙਿਆ ਕਨਕ ਕਲਸ ਇਕੁ ਪਾਇਆ ॥
bhaathee gagan sinn(g)iaa ar chunn(g)iaa kanak kalas eik paaeiaa ||
The Tenth Gate of my crown chakra is the distilling fire, and the channels of the Ida and Pingala are the funnels, to pour in and empty out the golden vat.

​

16 Sriraag Saint Kabir


(੯੨-੧੬, ਸ੍ਰੀਰਾਗੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਤਿਸੁ ਮਹਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਰਸ ਮਹਿ ਰਸਨ ਚੁਆਇਆ ॥੨॥
this mehi dhhaar chuai ath niramal ras mehi rasan chuaaeiaa ||2||
Into that vat, there trickles a gentle stream of the most sublime and pure essence of all distilled essences. ||2||
Ang 92


(੧੦੮-੧੬, ਮਾਝ, ਮ ੫)
ਊਂਧ ਕਵਲੁ ਜਿਸੁ ਹੋਇ ਪ੍ਰਗਾਸਾ ਤਿਨਿ ਸਰਬ ਨਿਰੰਜਨੁ ਡੀਠਾ ਜੀਉ ॥੨॥
oonadhh kaval jis hoe pragaasaa thin sarab niranjan ddeethaa jeeo ||2||
Those, whose inverted lotus of the crown chakra is illuminated, see the Immaculate Lord everywhere. ||2||

Ang108

Das will not talk about lang haired God or Turban wearing God as per Shri Guru Granth Sahib Ji,but here he will explain what is meant by having crown on head.

As term Tilak in Ramkali Sadu does not mean any vermillion of Hindus but responsibility to Guru Ramdas Ji for Guruship,here crown is meant by rule or emperorship of Akal over our head. It could be Akal’s control over the pineal gland or the Tenth Door. Light in there is much more than that of sun.

Further




ਬਿਸਾਲ ਲਾਲ ਲੋਚਨੰ ॥ ਮਨੋਜ ਮਾਨ ਮੋਚਨੰ ॥
Bisaal laal lochanang|| Manoj maan mochanang||
Thy wide and red eyes destroy the pride of Cupid.

​

Line 13


ਸੁਭੰਤ ਸੀਸ ਸੁ ਪ੍ਰਭਾ ॥ ਚਕ੍ਰਿਤ ਚਾਰੁ ਚੰਦ੍ਰਕਾ ॥੧੧॥੧੯॥
Subhant sees su prabhaa|| Chakrit chaar(u) chandrakaa||11||19||
The brilliance of the flame of Thy fire puzzles brightness of Thy Kingdom.


Here Sees may mean head in the sense of supreme also ie Shirsh in Sanskrit, ie Beautified is the good glory of supreme, this beautiful moonlight makes one stunned.

But does lal is meand by red over here ?



ਕ੍ਰਿਪਾਲ ਲਾਲ ਅਕਾਲ ਅਪਾਲ ਦਇਆਲ ਕੋ ਉਚਾਰੀਐ ॥
Kripaal laal akaal apaal daiaal ko uchaareeai||
The Name of that Lord be uttered who is Merciful, Beloved, deathless, Patronless and Compassionate.

​

Line 8


ਅਧਰਮ ਕਰਮ ਧਰਮ ਭਰਮ ਕਰਮ ਮੈ ਬਿਚਾਰੀਐ ॥
Adharam karam dharma bharam karam mai bichaareeai||
We should reflect upon Him in all works whether irreligious, or fallacious.

​

Line 9


ਅਨੰਤ ਦਾਨ ਧਿਆਨ ਗਿਆਨ ਧਿਆਨਵਾਨ ਪੇਖੀਐ ॥
Anant daan dhiaan giaan dhiaanvaan pekheeai||
We should visualize Him in Infinite charities, in contemplation, in knowledge and in those who contemplate.

​

Line 10


ਅਧਰਮ ਕਰਮ ਕੇ ਬਿਨਾ ਸੁ ਧਰਮ ਕਰਮ ਲੇਖੀਐ ॥੨॥੧੦੫॥
Adharam karam ke binaa su dharma karam lekheeai||2||105||
Forsaking the irreligious Karms, we should comprehend the Karms that are religious and spiritual.2.105.


Here within Gyan Prabodh we are told about lal for beloved as told in Shri Guru Granth Sahib Ji also. Sakhiye Mera Lal(Rag Siri).

So large are beloved eyes.As God sees us everywhere and after seeing beloved help us and deliver us from Manoj ie lust. And writer does not understand the spirituality.


ਕੁਲ ਕਲੰਕ ਕਰਿ ਹੀਨ ਕ੍ਰਿਪਾ ਸਾਗਰ ਕਰੁਣਾ ਕਰ ॥
Kul kalank kar(i) heen kripaa saagar karunaa kar||
He is the ocean and source of Mercy and remover of blemishes from all.

​

Line 2


ਕਰਣ ਕਾਰਣ ਸਮਰੱਥ ਕ੍ਰਿਪਾ ਕੀ ਸੂਰਤ ਕ੍ਰਿਤ ਧਰ ॥
Karan kaaran samratth kripaa kisoorat krit dhar||
He is the cause of causes, Powerful, Merciful Entity and prop of creation.

​

Line 3


ਕਾਲ ਕਰਮ ਕਰ ਹੀਨ ਕ੍ਰਿਆ ਜਿਹ ਕੋਇ ਨ ਬੁੱਝੇ ॥
Kaal karam kar heen kriaa jih koe na bujjhe||
He is the destroyer of the actions of death and none knows His doning.

​

Line 4


ਕਹਾ ਕਹੈ ਕਹ ਕਰੈ ਕਹਾ ਕਾਲਨ ਕੈ ਸੁੱਝੇ ॥
Kahaa kahai kah karai kahaa kaalan kai sujjhe||
What doth he say and do? What facts doth reveal Him?

​

Line 5


ਕੰਜਲਕ ਨੈਨ ਕੰਬੂ ਗ੍ਰੀਵਹਿ ਕਟਿ ਕੇਹਰਿ ਕੁੰਜਰ ਗਵਨ ॥
Kanjalak nain kanboo greevah(i) kattee kehar(i) kunjar gavan||
His eyes are like lotus, neck like conchshell, waist like lion and gait like elephant.

​

Line 6


ਕਦਲੀ ਕੁਰੰਕ ਕਰਪੂਰ ਗਤ ਬਿਨ ਅਕਾਲ ਦੂਜੋ ਕਵਨ ॥੬॥੩੭॥
Kadlikurank karpoor gat bin akaal doojo kavan||6||37||
Legs like banana, swiftness like deer and fragrance like camphor, O non-temporal Lord! Who else can be without thee with such attributes?6.37.


Well over here Guru tells that all the beautiful thing within various creation could be of who else but of Akal. In Humans when we see such beauty when we see we should attribute it to God only. Term Eternal is sufficient to prove that as our God.



ਸੁਭੰਤ ਦੰਤ ਪਦੁਕੰ ॥ ਜਲੰਤ ਸਾਮ ਸੁ ਘਟੰ ॥
Subhant dant padukang|| Jalant saam su ghataaag||
The row of thy teeth looks graceful; seeing which the dark clouds feel jealous.

​

Line 5


ਸੁਭੰਤ ਛੁਦ੍ਰ ਘੰਟਕਾ ॥ ਜਲੰਤ ਭਾਰਕ ਛਟਾ ॥੬॥੮੪॥
Subhant chhudra ghantakaa|| Jalant bhaarak chhataa||6||84||
The small bells look elegant in the string round Thy waist; seeing Thy effulgence the splendour of the Sun feels jealous.6.84.


If we read it carefully,we find such interpetations.

Beautiful teeth “the shoes” .. Makes the black cloud envious.
Small bells beautified ..Makes the glory of sun jealous.

The Army with boots is over here deemed as teeth of God, Dust they raise make cloud envious .
(Term for boot is Paaduka,while here we have Paduka but as Pad and Paad both stand for foot so Paaduka as well as Paduka could be used for boots.)(Dant is also used for give so that could make some other meaning).

​

Line 6


ਸਿਰੀ ਸੁ ਸੀਸ ਸੁੱਭੀਯੰ ॥ ਘਟਾਕ ਬਾਨ ਉੱਭੀਯੰ ॥
Sirisu sees subbheeyang|| Ghatek baan ubbheeyang||
The crest on Thy head seems splendid; like the shaft high up in the clouds.

​

Line 7


ਸੁਭੰਤ ਸੀਸ ਸਿਧਰੰ ॥ ਜਲੰਤ ਸਿੱਧਰੀ ਨਰੰ ॥੭॥੮੫॥
Subhant sees sidharang|| Jalant siddharinarang||7||85||
The Crown on Thy head looks elegant; seeing which the moon feels shy.7.85.

​

Line 8


ਚਲੰਤ ਦੰਤ ਪੱਤਕੰ ॥ ਭਜੰਤ ਦੇਖਿ ਦੁ ਦਲੰ ॥
Chalant dant pattakang|| bhajant dekh(i) du dalang||
The rows of demons are moving; and both the armies are running.

​

Line 9


ਤਜੰਤ ਸਸਤ੍ਰ ਅਸਤ੍ਰਕੰ ॥ ਚਲੰਤ ਚੱਕ੍ਰ ਚਉ ਦਿਸੰ ॥੮॥੮੬॥
Tajant sastra astrakang|| Chalant chakkra chau disang||8||86||
When Thou usest Thy arms and weapons; and Thy disc moves in all the four directions.8.86.

Here Dant is used for demons.

While other interpretation could be

On the head there is beautiful wealth..which takes arrow of body to sky..
Crown on head is beautified ..Making moon envious..7..85..
Movement of lines of giving.. Observing ,the parites of duality flee..
They leave weapon and flying arms..(when) your round(of circumventing power) moves in four direction..8..86..


Term lal otherwise used in here is repeated.


ਕ੍ਰਿਪਾਲ ਲਾਲ ਅਕਾਲ ਅਪਾਲ ਦਇਆਲ ਕੋ ਉਚਾਰੀਐ ॥
Kripaal laal akaal apaal daiaal ko uchaareeai||
The Name of that Lord be uttered who is Merciful, Beloved, deathless, Patronless and Compassionate.

Verse 105
Then due to mentioning of Yagna an impression is made to prove that this text encourage them and reference from Guru Granth Sahib Ji are given.Referances of Yagnas and its opposition is also given from Shri Guru Granth Sahib Ji.

Das will put the facts not mentioned by writer and concealed to misguide the Sikhs with low intellectual level and spiritual state of mind.

We have mention of Ajay Singh(son of a female slave) who defeats the Kshtriyas competitors in gaining the throne of King.Further he overcomes Brahmins who supprt his rivals. He force them to eat food with him(lower caste) and takes the daughters of Brahmins for marriage.Further to it some Brahmins breake their sacred thread and become businessman. Why this thing is concealed ?

Why did he concealed that Yagnas are condemned here also ?


ਅਨੰਤ ਜੱਗਯ ਕਰਮਣੰ ॥ ਗਜਾਦਿ ਆਦਿ ਧਰਮਣੰ ॥
Anant jaggya karamanang|| Gajaadh aadh dharamanang||
The performance of innumerable acts of sacrifices; the performance of the religious act of giving elephants etc. in charity;

​

Line 3


ਅਨੇਕ ਦੇਸ ਭਰਮਣੰ ॥ ਨ ਏਕ ਨਾਮ ਕੇ ਸਮੰ ॥੧੨॥੯੦॥
Anek des bharamanang|| na ek naam ke samang||12||90||
Wandering in many countries; all these acts do not equal the merit of the remembrance of the Name of One Lord.12.90.


ਕਰੋਰ ਕੋਟ ਦਾਨਕੰ ॥ ਅਨੇਕ ਜਗਯ ਕ੍ਰਤੱਬਯੰ ॥
Karor kot daanakang|| Anek jagya kratabbyang||
One may perform m,illions of types of charities; he may perform many types of sacrifices and actions.

​

Line 9


ਸਨਿਆਸ ਆਦਿ ਧਰਮਣੰ ॥ ਉਦਾਸ ਨਾਮ ਕਰਮਣੰ ॥੧੫॥੯੩॥
Sanniaas aadh dharamanang|| Udaas naam karamanang||15||93||
One may adopt the religious garb of mendicant; he may perform many rituals of a hermit. 15.93.

​

Line 10


ਅਨੇਕ ਪਾਠ ਪਾਠਨੰ ॥ ਅਨੰਤ ਠਾਟ ਠਾਟਨੰ ॥
Anek paath paathanang|| Anant thaat thaatanang||
One may read the religious texts continuously; he may perform many ostentations.

​

Line 11


ਨ ਏਕ ਨਾਮ ਕੇ ਸਮੰ ਸਮੱਸਤ ਸ੍ਰਿਸਟ ਕੇ ਭ੍ਰਮੰ ॥੧੬॥੯੪॥
Na ek naam ke samang|| Samast srist ke bhramang||16||94||
None of them equals the Name of One Lord; they are all an illusion like the world.16.94.

​

Line 12


ਜਗਾਦਿ ਆਦਿ ਧਰਮਣੰ ॥ ਬੈਰਾਗ ਆਦਿ ਕਰਮਣੰ ॥
Jagaadh aadh dharamanang|| Bairaag aadh karamanang||
One may perform the religious acts of the ancient ages; he may perform the ascetic and monastic works.

​

Line 13


ਦਯਾਦਿ ਆਦਿ ਕਾਮਣੰ ॥ ਅਨਾਦਿ ਸੰਜਮੰ ਬ੍ਰਿਦੰ ॥੧੭॥੯੫॥
Dayaadh aadh kaamanang|| Anaadh sanjamang bridang||17||95||
He may perform the works of mercy etc., and magic; they are all wworks of great restraint, prevalent from times immemorial.17.95.

​

Line 14

ਅਨੇਕ ਦੇਸ ਭਰਮਣੰ ॥ ਕਰੋਰ ਦਾਨ ਸੰਜਮੰ ॥
Anek des bharamanang|| Karor daan sanjamang||
One may wander in many countries; he may adopt the discipline of giving million of charities.

​

Page 348, Line 1


ਅਨੇਕ ਗੀਤ ਗਿਆਨਨੰ ॥ ਅਨੰਤ ਗਿਆਨ ਧਿਆਨਨੰ ॥੧੮॥੯੬॥
Anek geet giananang|| Anant giaan dhiaananang||18||96||
Many songs of knowledge are sung; he may be proficient in innumerable types of knowledge and contemplation.18.96.

​

Page 348, Line 2


ਅਨੰਤ ਗਿਆਨ ਸੁੱਤਮੰ ॥ ਅਨੇਕ ਕ੍ਰਿਤ ਸੁ ਬ੍ਰਿਤੰ ॥
Anant giaan suttamang|| Anek krit su britang||
Those who are superb by achieving millions of types of knowledge; they are also observing many good actions.

​

Page 348, Line 3


ਬਿਆਸ ਨਾਰਦ ਆਦਕੰ ॥ ਸੁ ਬ੍ਰਹਮੁ ਮਰਮ ਨਹਿ ਲਹੰ ॥੧੯॥੯੭॥
Biaas Naarad aadakang|| Su Brahm(u) maram nah(i) lahang||19||97||
Like Vyas, Narad etc., they even have not been able to know the secret of a Brahman.19.97.


Can A Shakat Mati with Vam or Dakshin Marg condem Tantras/Yantras or Montras?



ਨ ਭੂਲ ਜੰਤ੍ਰ ਤੰਤ੍ਰ ਮੰਤ੍ਰ ਭਰਮ ਭੇਖ ਠਾਨੀਐ ॥੧॥੧੦੪॥
Na bhool jantra tantra mantra bharam bhekh thaaneeai||1||104||
Even by mistake He should not be considered in Yantras, tantrasa, mantras, illusions and guises.1.104.

This thing a Deviworshipper can never write as both sides of goddess worshippers use Yantra/a design of a geometrical figure called Machine or Jantra or spells ie Mantra.

For Vam Margi Mantra is Om Eng Hing Kling Chamudhaie Vichai.For Dakshin Margis it is Ya devi Sarvbhooteshu Shive Sarvarth Sadhike,Namas Tatsai Namas Tatsai Namo Namah.(Rember that Vam Margi Shakats behold Shiva as female jackal).

Further about Raj Su Yaganas etc.


ਬ੍ਰਤਾਦਿ ਦਾਨ ਸੰਜਮਾਦਿ ਤੀਰਥ ਦੇਵ ਕਰਮਣੰ ॥
Brataadh kunj med raajsoo binaa na bharamanang||
The Karmas which come in the categories of fasts etc., charities, restraints etc., bathing at pilgrim-stations and worship of gods;

​

Page 349, Line 12


ਹੈ ਆਦਿ ਕੁੰਜ ਮੇਦ ਰਾਜਸੂ ਬਿਨਾ ਨ ਭਰਮਣੰ ॥
Hai aadh karam bhekh anek bhekh maaneeai||
Which are to be performed without illusion including the horse-sacrifice, elephant-sacrifice and Rajsu sacrifice performed by a universal monarch;

​

Page 349, Line 13


ਨਿਵਲ ਆਦਿ ਕਰਮ ਭੇਖ ਅਨੇਕ ਭੇਖ ਮਾਨੀਐ ॥
Nival aadh karam bhekh anek bhekh maaneeai||
And the Neoli Karma of Yogis (cleansing of intestines) etc., may all be considered as Karmas of various sects and guises.

​

Page 349, Line 14

ਅਦੇਖ ਭੇਖ ਕੇ ਬਿਨਾ ਸੁ ਕਰਮ ਭਰਮ ਜਾਨੀਐ ॥੩॥੧੦੬॥
Adekh bhekh ke binaa su karam bharam jaaneeai||3||106||
In the absence of the pure Karmas related to the Invisible Lord, all the other Karmas he considered as illusion and hyposcrisy.3.106.
ਰਸਾਵਲ ਛੰਦ ॥
Rasaaval Chhand||
RASAAVAL STANZA

​

Page 350, Line 10


ਦਇਆਦਿ ਆਦਿ ਧਰਮੰ ॥ ਸੰਨਿਆਸ ਆਦਿ ਕਰਮੰ ॥
Daiaadh aadh dharamang|| Sanniaas aadh karamaang||
The religious discipline like Mercy etc., the Karmas like Sannyas (renunciation) etc.,

​

Page 350, Line 11


ਗਜਾਦਿ ਆਦਿ ਦਾਨੰ ॥ ਹਯਾਦਿ ਆਦਿ ਥਾਨੰ ॥੧॥੧੦੯॥
Gajaadh aadh daanang|| Hayaadh aadh thaanang||1||109||
The Charities of elephants etc., the places of sacrifice of horses etc.,1.109.

​

Page 350, Line 12


ਸੁਵਰਨ ਆਦਿ ਦਾਨੰ ॥ ਸਮੁੰਦ੍ਰ ਆਦਿ ਇਸਨਾਨੰ ॥
Suvaran aadh daanang|| Samundra aadh isnaanang||
The charities like gold etc., the bath in the sea etc.,

​

Page 350, Line 13


ਬਿਸੁਵਾਦਿ ਆਦਿ ਭਰਮੰ ॥ ਬਿਰਕਤਾਦਿ ਆਦਿ ਕਰਮੰ ॥੨॥੧੧੦॥
Bisuvaadh aadh bharamang|| Birakataad aadh karamang||2||110||
Wanderings in the universe etc., the works of austerities etc.,2.110.

​

Page 350, Line 14

ਨਿਵਲ ਆਦਿ ਕਰਣੰ ॥ ਸੁ ਨੀਲ ਆਦਿ ਬਰਣੰ ॥
Nival aadh dhiaanang|| Su neel aadh baranang||
The Karma like Neoli (cleansing of intestines) etc., Wearing of blue clothes etc.,

​

Page 351, Line 1


ਅਨੀਲ ਆਦਿ ਧਿਆਨੰ ॥ ਜਪਤ ਤੱਤ ਪ੍ਰਧਾਨੰ ॥੩॥੧੧੧॥
Aneel aadh dhiaanang|| Japat tatt pradhaanang||3||111||
Contemplation of Colourless etc., the Supreme Essence is the Remembrance of the Name.3.111.


As the ample proof is given above and this is sufficient to prove about the forgery being done by these anti Sikh forces let us give some more proof just see the last lines.

From verse 328 to 336.

Das will give only a breife descrition. Durga did a sort of Yagna and killed Demons and helped the demigods.In the same way friends tell the King to kill demon (like) kings and help good people and do such type of Yagnas.

Sikhs are told the best Yagna ie to fight for good people and that is good thing at end.What else is needed as proof of this Bani from Tenth Master.

Then last thing.Writer claims that from verse 167 to 171(it could go to 173 as das sees) there has been talk of snakes long in miles. Well takes it length of each snake as such while fact is that sarp is used for both plural and singular so that could be lines of snakes.
(act of snake killing by Janmejaya is there in Shrimad Bhagwat 12.6).

And should he also make fun of this verse from Guru Granth Sahib Ji regarding the thing that is lie defying the logic ?


(੯੬੮-੨, ਰਾਮਕਲੀ ਵਾਰ-੩, ਬਲਵੰਡਿ ਤੇ ਸਤਾ)
ਜਿਨਿ ਬਾਸਕੁ ਨੇਤ੍ਰੈ ਘਤਿਆ ਕਰਿ ਨੇਹੀ ਤਾਣੁ ॥ਜਿਨਿ ਸਮੁੰਦੁ ਵਿਰੋਲਿਆ ਕਰਿ ਮੇਰੁ ਮਧਾਣੁ ॥
jin baasak naethrai ghathiaa kar naehee thaan || jin samundh viroliaa kar maer madhhaan ||
He took the thousand-headed serpent as his churning string, and with the force of devotional love, he churned the ocean of the world with his churning stick, the Sumayr mountain.
(Ang 968)

Here it is just one sort of ornament of poetry called Atyokti Alankar ie high statement oranament,to let mind understand the crux.

Akal Bless.
Gurfateh

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Gurfateh
Next chapter is dedicated by writer to prove something about Ram and Syam poets.

Well let us see.Writer says that people try to give them as pen name of Tenth Master. Well das wants to convey that had Guru wanted to use pen name then he would have used term Nanak as it was used by Five Gurus as pen name.But then there is a pause.

Das has seen some Hindutva guys trying to convey that “poems” of Nanak are praises to their demigods. They can think so as writer in past says about Nanak Sair.

When we talk of Dhur Ki Bani or verse from Akal , we need to understand that this means the words of God. So as per Guru Granth Sahib Ji vide Ang


(੫੬੬-੨, ਵਡਹੰਸੁ, ਮ ੧)
ਤਾ ਮੈ ਕਹਿਆ ਕਹਣੁ ਜਾ ਤੁਝੈ ਕਹਾਇਆ ॥
thaa mai kehiaa kehan jaa thujhai kehaaeiaa ||
When I have spoken, I spoke as You made me speak.

Ang566
(੬੨੮-੨, ਸੋਰਠਿ, ਮ ੫)
ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥
dhhur kee baanee aaee ||
The Bani of His Word emanated from the Primal Lord.

Ang 628

(੭੨੨-੧੬, ਤਿਲਗ, ਮ ੧)
ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥
jaisee mai aavai khasam kee baanee thaisarraa karee giaan vae laalo ||
As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo.

Ang722

(੭੬੩-੬, ਸੂਹੀ, ਮ ੫)
ਹਉ ਆਪਹੁ ਬੋਲਿ ਨ ਜਾਣਦਾ ਮੈ ਕਹਿਆ ਸਭੁ ਹੁਕਮਾਉ ਜੀਉ ॥
ho aapahu bol n jaanadhaa mai kehiaa sabh hukamaao jeeo ||
By myself, I do not even know how to speak; I speak all that the Lord commands.

Ang 763


(੭੯੫-੪, ਬਿਲਾਵਲੁ, ਮ ੧)
ਜੋ ਤੂ ਦੇਹਿ ਸੁ ਕਹਾ ਸੁਆਮੀ ਮੈ ਮੂਰਖ ਕਹਣੁ ਨ ਜਾਈ ॥੧॥
jo thoo dhaehi s kehaa suaamee mai moorakh kehan n jaaee ||1||
As You give me, I praise You, O Lord and Master; I am ignorant, and I cannot chant Your Praises. ||1||
(Ang 795).

Das was told by one leftist guy posing as a missionary last year in book stall ,at Gurudwara Bangla Sahib during the fair on the occasion birthday of First Master,in Delhi.

He told das that Dhur Ki Bani is verses which are true in all times. Das talked to him for time. Later haqeem T{censored}em Singh Ji(who though do not have faith in any verse unto Tenth Master,yet have faith in God) had an argument with this missionary who was selling the books which Haqeem Ji with help of Dr Gumukh Singh wrote condemning the Bani unto the Tenth Master.Das when ever get the time will bring out all illogical and anti spiritual things from that book. Gyani Jagdesh Singh Ji Kotli(who das perceives to be left oriented yet pro to Bani unto Tenth Master) did informed Dr Gurmukh Singh about errors he did and he further told Gyani Ji that he will publish the criticism of his work by Gyani Ji,yet this has not been done.

Das gives one reference to prove the meaning of Dhur from Guru Granth Sahib Ji ie from source of all ,pole/base of all ie Akal.


(੩੬੩-੩, ਆਸਾ, ਮ ੩)
ਕਰਣੀ ਕਾਰ ਧੁਰਹੁ ਫੁਰਮਾਈ ॥
karanee kaar dhhurahu furamaaee ||
He does his deeds according to the Lord's Primal Command.
Ang 363


(੪੨੦-੧੧, ਆਸਾ, ਮ ੧)
ਸਾਈ ਕਾਰ ਕਮਾਵਣੀ ਧੁਰ ਕੀ ਫੁਰਮਾਈ ॥
saaee kaar kamaavanee dhhur kee furamaaee ||
Do those deeds which the Primal Lord has ordered for you.
Ang 420




(੪੭੫-੧੦, ਵਾਰ-ਆਸਾ, ਮ ੧)
ਸਾਈ ਕਾਰ ਕਮਾਵਣੀ ਧੁਰਿ ਛੋਡੀ ਤਿੰਨੈ ਪਾਇ ॥
saaee kaar kamaavanee dhhur shhoddee thinnai paae ||
The mortal does that work, which has been pre-destined from the very beginning.

Ang 475



(੧੦੪੪-੧੫, ਮਾਰੂ, ਮ ੩)
ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕਰਮ ਕਮਾਇਆ ॥
jo dhhur likhiaa s karam kamaaeiaa ||
He acts according to his pre-ordained destiny.

​

15 Maaroo Guru Amar Das
Ang 1044

(੧੦੪੪-੧੬, ਮਾਰੂ, ਮ ੩)
ਕੋਇ ਨ ਮੇਟੈ ਧੁਰਿ ਫੁਰਮਾਇਆ ॥
koe n maettai dhhur furamaaeiaa ||
No one can erase the Command of the Primal Lord.
Ang 1044

So verses from Akal were there in Shri Guru Granth Sahib Ji. Further to it we need to understand that Ten Masters were one with Akal and Akal was speaking all within them.

Das will discuss similar word from Verse unto the Tenth Master.

Das as per will of Akal will give good reference regarding spirituality, yet just for the same of mentally overbearing guys like writer who are away from spiritual aspect are also below the mark when it comes to mental capabilities will also be proven over here.

Writer alleged the following faults ie repetition, disorder in chronology, impossibility and vulgarity. When ever writer brings such thing das will prove it wrong but so far writer did not bring much such thing while das has himself done one fault in trying to talk about Puranas as das today read about Bhugol Purana and Anjuli Puranas written at they time of Tenth Master which is called love age or Reeti Kal in the life of Hindi poetry. Maybe writer sees his own faults in other.

Then writer tends to say that people try to prove that Tenth Master was called by other names due to the fact that his mother could not say the name of His Grand Father,who shared the name. It is surprising that such thing of Punjabi culture is proven to be laughable. So why should we also deem the this Punjabi culture laughable which people from the same ideology of writer try to prove ie Monogamy of Tenth Master as Mata Jetoo Ji were renamed as Mata Sundari Ji as it is culture of Punjab to change the name after the wedding. Culture runs only were it fits the ideology.

• As per writer not speaking name of Father in law could be OK in Hindus but not OK in Sikhs.So why there is need to change name after the marriage. But is it OK to let the name of Guru at the Sixth position be used at all say while scolding the child when mother could not understand the real motive of child,when child breakes the metal pitchers of ladies with bows and arrows or throws the bangle in river ?
• Hindus change the name of Father in law by little change. And there is a diferance between (Guru) Hargobind(Sahib Ji) and (Guru) Gobind (Singh Ji).In text by writer terms Guru and Sahib is not written,this only shows the hidden mentality of the writer. It also shows the impractical approach of the same person. Term Gobind is common an extra term Har is used for Sixth Master. Removing some part of the name as done by writer and calling with half name in any way could not be OK for any common Sikh even.
• Two mothers could not keep such name in which there could be a problem when we have to call the person. Well Sikhs may keep name of their son say Nanak Singh. So does writer think that any Sikh will call his son with forename only and may scold. Yes in Hindu such thing could be possible and examples of Ganika and Ajamil are there which could make them justify.
• Again term Durjan Tosh Nayay comes. Das will use term Vitandana also over here as per Nayay Darshan but who allows the Nayay Darshan in Gurmat ?
• Then he asks why are there 3 names ie Kal, Ram and Syam. Well later das will give some info from Guru Granth Sahib Ji,yet das would like to inform that Real name of Munshi Prem Chand was Dhanpat Rai Shrivastav while in Hindi we used name Premchand while in Urdu he used the name perhaps Nawab Rai. Das thinks good time to give some info about Shri Guru Granth Sahib Ji. We can have some anti panthic guys like writer asking that why three name were used in Bani unto Bhatt Kal Sahar,other tow beens Kal and Tal. So when in Guru Granth Sahib Ji three names could be used for same person so what is the problem in the case of verse unto Tenth Master. There is another example of Bhatt Jaalap also with name Jalh.And not to forget term Kameer used the name of Kabeer.

(੯੭੨-੧੧, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਹਿ ਕਮੀਰ ਕੁਲ ਜਾਤਿ ਪਾਂਤਿ ਤਜਿ ਚੀਟੀ ਹੋਇ ਚੁਨਿ ਖਾਈ ॥੨॥੩॥੧੨॥
kehi kameer kul jaath paanth thaj cheettee hoe chun khaaee ||2||3||12||
Says Kabeer, give up your ancestry, social status and honor; be like the tiny ant - pick up and eat the sugar. ||2||3||12||
Ang 972

• Then another absurd thing,when Shri Mukhwak Patshahi Dasvi is already given then why should Tenth Master be using any name. Strange thing, there are verse unto the Bhagats and yet there names are given in verses. But further absurdy over this thing is that there is term Sri Mukhwak Pashai Dasvi is there and no Ram or Syam names in there yet writer does not agrees to Vachitar Natak at all. If name is not there then this is work of unknown auther and if given then this auther could not be the Tenth Master.Very well.
• Well there are proof of Ram and Syam Kavi as per old texts.

Let us see first texts he gives referances.

• Mahima Prakash Vartak Samvat 1798 so if we remove 57 years from it then it will be 1741 AD. So it was written about 43 years after the comlption of Shri Dasham Granth Sahib Ji. Das wanted that this writer would have had given referances as it is from the text that what all is written about thee poets. But so far this text talks that there are three different guys with three different names.
• Then wehave mention of 1776 AD book by Mahima Prakash by Swroop Das Bhalla,well a person is Bhalla Khatri and not a Sikh yet been trusted. Bhallas sometime claim to be from the family of Third Guru and so want special status and were not liked by general Sikhs during Singh Sabha Movement.They along with Bedi,Sodis etc. do use the term Bava a slang for Baba(related to Guru) which is given by writer as Bava Swaroop Das Bhalla. So same person ie writer once was praising Lahore Singh Sabha is now trusting the Guru Ansh.
• Then he talks about Kahan Singh Nabha Sahib.Same Nabha Sahib actually tell of the existence of Dasham Patshah Ka Granth in Mahankosh,in which Bani of Tenth Master is merged with rest of Shri Guru Granth Sahib Ji by Bhai Mani Singh Ji. This fails the claim of writer when he trys to portray Damdami Beerh as Granth of Tenth Master.Nabha Ji. Further Nabha Sahib also writes about scholars considering Ram as pen name of Tenth Master.
• Then he gives references given by western scholars.About the existence of such poets. During the period say around 1850s.Othe then point a nowhere it is found the name of kal poet. Likewise times of western scholars is much much after the Tenth Master(about 150 years).
• Then he talks about a Ram poet of Ropar and contemporary of Tenth Master(without providing the proof of it).This Ram poet from the lines given by writer is proven to be Trikha Brahmin. Then writer gives one refreance from Charitro Pakhyan,where Kavi Ram is refered.But so far as per writer this Ram poet is Brahmin and date given by poet in his kavi Tarang is authanitc and place called Ropar in these lines is also Authantic. Three thing proven here. -Writer finds date OK

-Poet Ram here is a Brahmin
-Place mentioned is also authentic.
In fact we are aware that creed of writer has faith that Madhavnal Kamkandala was written by Alam during the time of Akbar as date in there is also deemed authentic by them.

• Then refered to poet Syam over there ,writer says that he is Kshtria(while term Chhatri is used in Shri Dasham Granth Sahib Ji both for Non Indian(in Chartro phkhyan where Arab Rai is defeated by perhaps a Pathan Lady(96)) and Shudra(here it means lowly acting as mentioned in Kalki Avtar)So it means Armed. Tegh is an arm and father had name brave of Tegh or sword. Kavi Syam as per refreance given by the writer from one Charitro Pakhyan and 2489 verses of Krishna Avtar is Son of Chhatri and not of Brahmin. So is proven that Ram and Syam are two different individual.Das will prove that Ram and syam are one and nothing to do with Trikha Brhmin Syam.
• Then lines from Bava(wrtier writes Baba to misguide us,it is Bava and from Guru Ansh)Sumer Singh.Time of Gurupad Prem Prakash is not given so das gives it,it is 1882AD ie About 180 years after writing of Text. Lines he gives has Ram Syam Satiguru Ke Paiare,can this not be understood as beloved of Ram/Syam Satiguru ? But work of Bava is much after Guru Maharaj.
• Then writer says that it laughable and further he talks of the fact that the mention of Seikh,Pathan and Moghuls during Satiyuga is not OK(from Charitro Pakhyan 505)Further mention of Raghu and Ramanad Ji and Rasoll SWAS is made about error in chronology

Das rectify here the wrong doubts of this writer.
As far as term of false chronology related to Raja Raghu and Ramanda Ji Rasol Swas is concerned we will touch them later but let us talk about Satiyuga First .

Das has a question that does Gurbani belives in 4 ages or yugas of Hindus ? If das is aware then whenever Akal makes good things we have Satiyuga and whenever evil things are there by Akal only we can have Kaliyuga.

So it has nothing to do with any specific period of time.Further to it worshipper of Akal is free from the consideration of time as our God is timeless.

Let us discuss Sheikh, This term with name Shaikh is there in Tenth Chapter of ManuSamrit talking about the decedents of Brahmins who do no undergo sacred thread ceremony or Vrtya Brahmins.

Mongol are altered into Moghuls and are from the country Mongolia ,Changez Khan,Halaku Khan(Killer of then Khalipha) ,Kublai Khan etc. were not at all Muslims but shamanists .In far north east of India one branch of Mongols occupying the Myanmar entered India and ruled one state and is named after them ie Ahom or Assam. They are old people race.

Term Pathan is used even by Khatris/Khukrains Hindus of Areas which is NWFP of Pakistan. They have common tribes like Suri, Kakad, Gakhar, Khokhar, Janjua in Hindus and Pathans.Term Pathan could be driven from something related to rocky(Pashan) area of western hills/mountains of Indian Subcontinent.

Well term Sayyad was left out by writer and it is there. This would have given more weightage to the claim of writer. But Unlike the popular belief that they are from the family of Hazrat Fatima(Razi.). Litteraly in Arabic Sayyad may mean inheritor. So Syads could be understood as Arabic guys.

So we know talk of something what Ram and Syam poet.

Although in Guru Granth Sahib ji,there has been an instance in Var of Rai Balwamd and Satai Doom in Ram Kali raag where two peots with same name are there in single poetry.

So if we see that in 32 and 19 verse of Charitopakhyan of number 109.We find Syam and Ram poets both saying something.This proves that both are there in this Charitrpakhyan but when we see that both the terms Jallap and Jal are used by the same person in verses praising Third Master we may have to rethink. There different Bhatts have different names but due to our prior knowledge we differntiaite between facts that Jalap and Jal are same and other then rest of the Bhatts.While in Vars of Satta and Balwand Ji,we have written at top as two people while at start of Charitro Pakhyan Mark Patshahi or Lordship Tenth is given(which writer says is a mistake and present day scholars say is a conspiracy). Hardy there is any proof in change of style either in 109th Charitropakhyan that Ram and Syam are different while there is no proof of any other poet Ram and Syam making a sinlge litrary work simultainously. In Charitropakhyan 109 poet uses the two names both Ram(verse 19) and Syam(Verse 32). Either both are the same or both worked at tendom of latter there is no proof nor motive.

Let us see the Krishna Avtar to end the debate.



ਬਾਰਨੀ ਕੰਉ ਕਬਿ ਸਯਾਮ ਭਨੈ ਕਚੁ ਕੇ ਹਿਤ ਤੋ ਭ੍ਰਿਗ ਨਿੰਦ ਕਰਾਯੋ ॥ਰਾਮ ਕਹੈ ਚਤੁਰਾਨਨਿ ਸੋ ਸੁ ਇਹੀ ਰਸ ਕਉ ਰਸ ਦੇਵਨ ਪਾਯੋ ॥੧੮੯੪॥
Baarnikaun kabi Syaam bhanai kach(u) ke hit to bhrig nind karaayo|| Raam kahai chaturaanan(i) so su ihiras kau ras devan paayo||1894||
Bhrigu had spoken against this Varuni (wine) in the episode of Kach-devyani; (though this episode is related to Shukracharya); according to the poet Ram, the gods had obtained this extract (ambrosia) from Brahma.1894.

Over here we see that within the same verse both poets are mentioned. This does not occurs in Shri Guru Granth Sahib where in var of Sata and Balwand Ji,they have used their name in separatevrses.

This only proves that Ram and Syam are one.And Syam is son of a Armed Warirer.




ਛਤ੍ਰੀ ਕੋ ਪੂਤ ਹੌ ਬਾਮਨ ਕੋ ਨਹਿ ਕੈ ਤਪੁ ਆਵਤ ਹੈ ਜੁ ਕਰੋ ॥ ਅਰੁ ਅਉਰ ਜੰਜਾਰ ਜਿਤੋ ਗ੍ਰਹਿ ਕੋ ਤੁਹਿ ਤਿਆਗ ਕਹਾ ਚਿਤ ਤਾ ਮੈ ਧਰੋ ॥
Chhatriko poott hau baaman ko nah(i) nah(i) kai tap(u) aavat hai ju karo|| Ar(u) aur janjaar jito grah(i) ko tuhe tiaag kahaa chit taa mai dharo||
I am the son of a Kshatriya and not of a Brahmin who may instruct for performing severe austerities; how can I absorb myself in the embarrassments of the world by leaving you;

​

Line 4


ਅਬ ਰੀਝ ਕੈ ਦੇਹੁ ਵਹੈ ਹਮ ਕਉ ਜੋਊ ਹਉ ਬਿਨਤੀ ਕਰ ਜੋਰ ਕਰੋ ॥ ਜਬ ਆਉ ਕੀ ਅਉਧ ਨਿਦਾਨ ਬਨੈ ਅਤਿਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋ ॥੨੪੮੯॥
Ab reejh kai dehu vahai ham kau jooo hau bintikar jor karo|| Jab aau kiaudh nidaan banai at(i)hiran mai tab joojh maro||
Whatever request I am making with my folded hands, O Lord ! kindly be graceful and bestow this boon on me that when ever my end comes, then I may die fighting in the battlefield.2489.

ਸੱਤ੍ਰਹ ਸੈ ਪੈਤਾਲ ਮਹਿ ਸਾਵਨ ਸੁਦਿ ਥਿਤਿ ਦੀਪ ॥ ਨਗਰ ਪਾਂਵਟਾ ਸੁਭ ਕਰਨ ਜਮਨਾ ਬਹੈ ਸਮੀਪ ॥੨੪੯੦॥
Sattrah sai paitaal maih Saavan Sud(i) thit(i) deep|| Nagar Paanvtaa subh karan Jamnaa bahai sameep||2490||
In the year 1745 of the Vikrami era in the Sudi aspect of the moon in the month of Sawan, in the town of Paonta at the auspicious hour, on banks of the flowing Yamuna; (this work has been completed).2490.

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Line 7


ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥
Dasam kathaa Bhaagaut kibhaakhaa karibanaae|| Avar baasnaa naah(i) prabh dharam juddh ke chaae||2491||
I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491.


The writer only gave some part of the lines given above and das gives the full.

Poet Syam wrote Krishnavta durng the time Tenth Master were there in Pauta Sahib and was son of the Armed person and had also the name Raam so this not that Raam who is Trikha Brahmin. Further to it this person has zeal to fight crusade. So unlike two difernt Raam and Siam there is one person with both the names.

But what about poet the Kaal,that person is mentioned in one Chartropakhyan 195.

Well as per Prof Jodh Singh ji,it is as per saying of the poet and not poet kal.

But still das will behold Kaal as a poet and not other meaning like time of poet etc.

Well das has few examples about doubling or even tripling of names. Or same names

Ramdas-For Foruth Master,One Sikh of Fifth Master with Bhandari Tribe,Guru of Shivaji Marathe.

Arjan-For Fifth Master,Third Pandandav,Main villain again Parshuram.

In Sikh Hisotry we have Gurbax Singh both for Banda Bahadur and Baba Ram Kaur.

Then Jassa Singh.

We have Three Surdas(one is blind whoses verse are there soory one line is there in Shri Guru Granth Sahib Ji,Sant of benaras,Only Hindu Sufi from Punjab).

Das gives more list in brief 3 Benis,3 Thakurs and 2 Jaswant Singh in Reti Kaal poetry history. As per Anti Raagmala guys there are two Alams also.

Then there is a Ram poet whoses verse are included in Kalidas(contemporary of Aurangzeb) Hazara and he is the writer of Hanuman Natak.There are other Rams like Ram Singh,Ramchand and Ram Sahai etc in the same time.

Various guys had their texts collected by their readers in separate volumes. Raheem is name of Akal also as per Gurbani,Raheem is term for Allah in Holy Kuran and Raheem was a poet also.

So even the existence of three poets as per first book mentioned above which could not be authentic due been much after the time of these text being written. The way writer does a mistake then why can not those writers also do the mistake ?

Then who are these three Ram,Kal and Syam.

Let us see a few verse from Shri Dasham Granth Sahib Ji.
ਸਵੈਯਾ ॥
Sawaiyaa||
SWAYYA

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Page 1015, Line 11


ਹੇ ਰਵਿ ਹੇ ਸਸਿ ਹੇ ਕਰੁਨਾਨਿਧ ਮੇਰੀ ਅਬੈ ਬਿਨਤੀ ਸੁਨਿ ਲੀਜੈ ॥ ਅਉਰ ਨ ਮਾਂਗਤ ਹਉ ਤੁਮ ਤੇ ਕਛੁ ਚਾਹਤ ਹਉ ਚਿਤ ਮੈ ਸੋਈ ਕੀਜੈ ॥
He rav(i) he sas(i) he karunaanidh meriabai bintisun(i) leejai|| Aur na maangat hau tum te kachhu chaahat hau chit mai soikeejai||
O Surya! O Chandra! O merciful Lord! listen to a request of mine, I am not asking for anything else from you; whatever I wish in my mind, by that with Thy Grace;

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Page 1015, Line 12


ਸ਼ੱਤ੍ਰਨ ਸਿਉ ਅਤਿ ਹੀ ਰਨ ਭੀਤਰ ਜੂਝ ਮਰੋ ਕਹਿ ਸਾਚ ਪਤੀਜੈ ॥ ਸੰਤ ਸਹਾਇ ਸਦਾ ਜਗ ਮਾਇ ਕ੍ਰਿਪਾ ਕਰਿ ਸਯਾਮ ਇਹੈ ਬਰੁ ਦੀਜੈ ॥੧੯੦੦॥
Shattran sio at(i) ran bheetar joojh maro kah(i) saach patteejai|| Sant sahaae sadaa jag maae kripaa kar(i) Syaam ihai bar(u) deejai||1900||
If I fall a martyr while fighting with my enemies then I shall think that I have realised Truth; O Sustainer of the Universe ! I may always help the saints in this world and destroy the tyrants; bestow this boon on me.1900.

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Page 1015, Line 13


ਜਉ ਕਿਛੁ ਇੱਛ ਕਰੋ ਧਨ ਕੀ ਤਉ ਚਲਯੋ ਧਨੁ ਦੇਸਨ ਦੇਸ ਤੇ ਆਵੈ ॥ਅਉ ਸਭ ਰਿੱਧਨ ਸਿੱਧਨ ਪੈ ਹਮਰੋ ਨਹੀ ਨੈਕੁ ਹੀਯਾ ਲਲਚਾਵੈ ॥
Jau kichh(u) ichchh karo dhan kitau chalyo dhan(u) desan des te aavai|| Au sabh riddhan siddhan pai hamro nahinaik(u) heeyaa lachaavai||
When I wish for the wealth, it comes to me from my country and from abroad; I have no temptation for any miraculous powers;

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Page 1015, Line 14

ਅਉਰ ਸੁਨੋ ਕਛੁ ਜੋਗ ਬਿਖੈ ਕਹਿ ਕਉਨ ਇਤੋ ਤਪ ਕੈ ਤਨੁ ਤਾਵੈ ॥ ਜੂਝ ਮਰੋ ਰਨ ਮੈ ਤਜਿ ਭੈ ਤੁਮ ਤੇ ਪ੍ਰਭ ਸਯਾਮ ਇਹੈ ਬਰੁ ਪਾਵੈ ॥੧੯੦੧॥
Aur suno kachh(u) jog bikhai kah(i) kaun ito tap kai tan(u) taavai|| Joojh maro ran mai taj(i) bhai tum te prabh Syaam ihai bar(u) paavai||1901||
The science of Yoga is of no use to me; because spending time on that, there is no useful realisation from the physical austerities; O Lord ! I beg for this boon from Thee that I may fearlessly fall a martyr in the battlefield.1901.

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Page 1016, Line 1


ਪੂਰ ਰਹਯੋ ਸਿਗਰੇ ਜਗ ਮੈ ਅਬ ਲਉ ਹਰਿ ਕੋ ਜਸੁ ਲੋਕ ਸੁ ਗਾਵੈ ॥ ਸਿੱਧ ਮੁਨੀਸ਼੍ਵਰ ਈਸ਼੍ਵਰ ਬ੍ਰਹਮ ਅਜੌ ਬਲ ਕੋ ਗੁਨ ਬਯਾਸ ਸੁਨਾਵੈ ॥
Poor rahyo sigre jag mai ab lau har(i) ko jas(u) lok su gaavai|| Siddh muneeshvar eeshvar Brahm ajau bal ko gun Byaas sunaavai||
The praise of the Lord pervades the whole universe and this eulogy is being sung by Siddhas (adepts), the highest of sages, Shiva, Brahma, Vyas etc.;

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Page 1016, Line 2


ਅਤ੍ਰ ਪਰਾਸੁਰ ਨਾਰਦ ਸਾਰਦ ਸ੍ਰੀ ਸੁਚ ਸ਼ੇਸ਼ ਨ ਅੰਤਹ ਪਾਵੈ ॥ ਤਾ ਕੌ ਕਬਿੱਤਨ ਮੈ ਕਬਿ ਸਯਾਮ ਕਹਯੋ ਕਹਿ ਕੈ ਕਬਿ ਕਉਨ ਰਿਝਾਵੈ ॥੧੯੦੨॥
Atra Praasur Naarad Saarad srisuch shesh na antah paavai|| Taa kau kabittan mai kabi Syaam kahyo kah(i) kai kab(i) kaun rijhaavai||1902||
His mystery has not been comprehended even by the sage Atri, Parashar, Narada, Sharda, Sheshnaga etc.; the poet Shyam has described it in poetic stanzas; O Lord ! how can I then please Thee by describing THY glory?1902.

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Page 1016, Line 3


ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਕ੍ਰਿਸ਼ਨਾਵਤਾਰੇ ਜੁੱਧੁ ਪ੍ਰਬੰਧੇ ਨ੍ਰਿਪ ਜਰਾਸਿੰਧ ਕੋ ਪਕਰ ਕਰ ਛੋਰ ਦੀਬੋ ਸਮਾਪਤ ॥
It(i) SriBachitra Naatak granthe Karishnaavataare juddh(u) prabandhe nrip Jaraasindh ko pakar kar chhor deebo samaapt||
End of the description of “Arresting and then releasing Jarasandh in warfare” in Krishnavatara in Bachittar Natak.

ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Line 4


ਇਨ ਮਹਿ ਸ੍ਰਿਸਟਿ ਸੁ ਦਸ ਅਵਤਾਰਾ ॥
In maih sristtee su das avtaaraa||
In this creation is included the world and the ten incarnations;

​

Line 5


ਜਿਨ ਮਹਿ ਰਮਿਯਾ ਰਾਮ ਹਮਾਰਾ ॥
Jin maih ramiyaa Raam hamaaraa||
Within them pervades our Lord;

​

Line 6


ਅਨਤ ਚਤੁਰਦਸ ਗਨ ਅਵਤਾਰੂ ॥
Anat chaturdas gan avtaaroo||
Besides ten, other fourteen incarnations are also reckoned;

​

Line 7


ਕਹੋ ਜੁ ਤਿਨ ਤਿਨ ਕੀਏ ਅਖਾਰੂ ॥੪॥
Kaho ju tin tin keee akhaaroo||4||
And I describe the performance of all them.4.
(Chaubes Avtar)


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Line 1


ਅੰਤ ਕਰਤ ਸਭ ਜਗ ਕੋ ਕਾਲਾ ॥
Ant karat sabh jag ko kaalaa||
At time Thou destroyest the universe;

​

Line 2


ਨਾਮੁ ਕਾਲ ਤਾ ਤੇ ਜਗ ਡਾਲਾ ॥
Naam(u) kaal taa te jag ?aalaa||
Therefore the world hath named you KAL (the Destroyer Lord);

​

Line 3


ਸਮੈ ਸੰਤ ਪਰ ਹੋਤ ਸਹਾਈ ॥
Samai sant par hot sahaaee||
Thou hast been helping all the saints;

​

Line 4


ਤਾ ਤੇ ਸੰਖਯਾ ਸੰਤ ਸੁਨਾਈ ॥੯॥
Taa te sankhyaa sant sunaaee||9||
Therefore the saints have reckoned Thy incarnations.9.

​

(Chaubees Avtar)








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.
(4.14 Akal Ustat)

Das is giving the name of Akal with Raam,Syam and Kaal from Shri Dasham Granth Sahib Ji.

In Guru Granth Sahib Ji term Raam is used a lot for Akal one Exampleas follows

​

15 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੬, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਸਭੈ ਘਟ ਰਾਮੁ ਬੋਲੈ ਰਾਮਾ ਬੋਲੈ ॥
sabhai ghatt raam bolai raamaa bolai ||
Within all hearts, the Lord speaks, the Lord speaks.

​

16 Maalee Gaurhaa Saint Nam Dev


(੯੮੮-੧੬, ਮਾਲੀ ਗਉੜਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਰਾਮ ਬਿਨਾ ਕੋ ਬੋਲੈ ਰੇ ॥੧॥ ਰਹਾਉ ॥
raam binaa ko bolai rae ||1|| rehaao ||
Who else speaks, other than the Lord? ||1||Pause||

(Ang 988)

Then Siam

​

1 Soohee Guru Arjan Dev


(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)


embrance.

​

7 Maaroo Guru Arjan Dev


(੧੦੭੯-੮, ਮਾਰੂ, ਮ ੫)
ਸਿਮਰੈ ਕਾਲੁ ਅਕਾਲੁ ਸੁਚਿ ਸੋਚਾ ॥
simarai kaal akaal such sochaa ||
Death and life, and thoughts of purification, meditate in remembrance.

Here so far Kaal and Akaal are understood by us as death and life while we ignore the Aunkarh below Kal and Akal,which makes them singular and kal as an adjective of Akal. There could be many deaths and many lifes so Aunkarh could not amek it as singular. So Thoughts and Purification thinks of Kaal Akaal.One the same Ang 1079 we have lines 1,4 and 5 dealing with Akal being mentioned and various phenominas or things rembering Akaal.

There is another Verse in Shri Guru Granth Sahib Ji.

6 Maaroo Saint Kabir


(੧੧੦੪-੭, ਮਾਰੂ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਾਲੁ ਅਕਾਲੁ ਖਸਮ ਕਾ ਕੀਨ੍ਹ੍ਹਾ ਇਹੁ ਪਰਪੰਚੁ ਬਧਾਵਨੁ ॥
kaal akaal khasam kaa keenhaa eihu parapanch badhhaavan ||
Death, and deathlessness are the creations of our Lord and Master; this show, this expanse, is only an entanglement.

​

7 Maaroo Saint Kabir


(੧੧੦੪-੭, ਮਾਰੂ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਹਿ ਕਬੀਰ ਤੇ ਅੰਤੇ ਮੁਕਤੇ ਜਿਨ੍ਹ੍ਹ ਹਿਰਦੈ ਰਾਮ ਰਸਾਇਨੁ ॥੨॥੬॥
kehi kabeer thae anthae mukathae jinh hiradhai raam rasaaein ||2||6||
Says Kabeer, those who have the sublime essence of the Lord in their hearts - in the end, they are liberated. ||2||6||
( Ang 1104)

Over here again death and deathlessness could be more then one.Further deathlessness could not be an entanglement. As term Ka or of as a preposition is tere so there is no Aunkarh below the Khasam else here Kal Akal both are name given to Khasam or lord.

So unlike going after poet being Tenth Master das feels poet is Akal.

Selflessness by Tenth Master and all work by Akal are there in few verse of
Vachitar Natak(6.3,6.44/46/51/59,14.6,14.4,14.7/8/10)
Krishna Avtar(page 255, Verse 5,6,7)
Sashternam Mala Puran (1.19)
Chartropahkhyans First Charitra.(Verse 46)

Further term Ek Oankar Wahiguru ji Fateh(This is the victory(work) of One Primal wonderful spiritual guide),Tva Prasad( yours blessing) found often with all major texts are further proof of work of God. Rather work of God of Sikhs.
Then how can the Akal be son of warrier or Ath Kavi Janamn Kathan.Well so far das leaves the latter to be discussed when we come to Vachitar Natak but It is not there that Syam Said that he is son of Warirer but Syam tells us to be son of warrier or Syam Tells Tenth Master to say That I am son of warrier and have zeal to fight. There are many verse in first person in Holy Kuran,Holy Bible and Shri Guru Granth Sahib Ji,which are apperantly may look like saying of humans but are rather orders of Akal/Allah/Jehove who tells the addresse to say like that. In Holy Kuran translation we may have term (say) in bracket written. In the case of prayers for example, when God tells us to say Grant us blessing or prayer fro grant of something from god is made in books by Good, term Say in bracket is added.

Sikhs are the Semitic, But too much converts from Hindu Pagans have made them think like Hindus,but after understanding the Ihlaam or words from God,we could easily understand the Gurbani unto all the Gurus who wrote text as a record from Akal.

So das will repeat the convincing thing regarding Var of Rai Balwand and Satai Doom Ji,

We have of total 8 verses,intial five are regarding Third Master,They can be deemed complete if taken separately and term signifying Balwand comes in there.While last three are for Gurus Other than third Master,till the Fifth Master,Each verse could be deemed and used as independent as all are complete. Term Satai is there in Sixth Verse.

So e could decide with mood and name of the poet that initial five are from Rai Balwand(another proof is at heading as we find Rai Balwand also written before) and latter three from Satai Doom.

While we see Charitropakhyan 109,all verses are interrelated while Pakhyan before it ie 108 is also related to 109. So same mood and interdependence proves that this which is a story is been told by one person,who uses two names Ram(Verse19) and Syam(Verse32).As the whole 405 Chartropakhyan are dialogue of King with ministers, we find them interrelated so Kal could also be the one name of the poet and not another poet.

If we say that arrangement of Charitropakhyan is clumsy and no correct arrangement regarding the poets ,we could have same criteria for Var of Rai Balwand and Satai Doom and both are going to have the same explanation as told above.

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Drug related issues.
19 Sriraag Guru Nanak Dev


(੧੫-੧੯, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਸਚੁ ਸਰਾ ਗੁੜ ਬਾਹਰਾ ਜਿਸੁ ਵਿਚਿ ਸਚਾ ਨਾਉ ॥
sach saraa gurr baaharaa jis vich sachaa naao ||
The Wine of Truth is not fermented from molasses. The True Name is contained within it.
(Ang15)
3 Bihaagrhaa Mardana


(੫੫੩-੩, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮਰਦਾਨਾ, ਮ ੧)
ਕਰਣੀ ਲਾਹਣਿ ਸਤੁ ਗੁੜੁ ਸਚੁ ਸਰਾ ਕਰਿ ਸਾਰੁ ॥
karanee laahan sath gurr sach saraa kar saar ||
So let good deeds be your distillery, and Truth your molasses; in this way, make the most excellent wine of Truth.
(Ang553)
5 null null


(੫੫੩-੫, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮਰਦਾਨਾ, ਮ ੧)
ਕਾਇਆ ਲਾਹਣਿ ਆਪੁ ਮਦੁ ਮਜਲਸ ਤ੍ਰਿਸਨਾ ਧਾਤੁ ॥
kaaeiaa laahan aap madh majalas thrisanaa dhhaath ||
The human body is the vat, self-conceit is the wine, and desire is the company of drinking buddies.
(Ang 553)

​

5 Bihaagrhaa Mardana


(੫੫੩-੬, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮਰਦਾਨਾ, ਮ ੧)
ਇਤੁ ਮਦਿ ਪੀਤੈ ਨਾਨਕਾ ਬਹੁਤੇ ਖਟੀਅਹਿ ਬਿਕਾਰ ॥
eith madh peethai naanakaa bahuthae khatteeahi bikaar ||
Drinking in this wine, O Nanak, one takes on countless sins and corruptions.
(Ang553)

​

1 Raamkalee Saint Kabir


(੯੬੯-੨, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਏਕ ਬੂੰਦ ਭਰਿ ਤਨੁ ਮਨੁ ਦੇਵਉ ਜੋ ਮਦੁ ਦੇਇ ਕਲਾਲੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥
eaek boondh bhar than man dhaevo jo madh dhaee kalaalee rae ||1|| rehaao ||
I dedicate my body and mind to whoever gives me even a drop of this wine from such a vat. ||1||Pause||
(Ang969)
5 Raamkalee Saint Kabir


(੯੬੯-੬, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਹਿ ਕਬੀਰ ਸਗਲੇ ਮਦ ਛੂਛੇ ਇਹੈ ਮਹਾ ਰਸੁ ਸਾਚੋ ਰੇ ॥੪॥੧॥
kehi kabeer sagalae madh shhooshhae eihai mehaa ras saacho rae ||4||1||
Says Kabeer, all other wines are trivial and tasteless; this is the only true, sublime essence. ||4||1||
(Ang 969)
6 Raamkalee Saint Kabir


(੯੬੯-੭, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸੁਖਮਨ ਨਾਰੀ ਸਹਜ ਸਮਾਨੀ ਪੀਵੈ ਪੀਵਨਹਾਰਾ ॥੧॥
sukhaman naaree sehaj samaanee peevai peevanehaaraa ||1||
The Shushmanaa, the central spinal channel, is intuitively balanced, and the drinker drinks in this wine. ||1
(Ang 969)
7 Raamkalee Saint Kabir


(੯੬੯-੮, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਉਨਮਦ ਚਢਾ ਮਦਨ ਰਸੁ ਚਾਖਿਆ ਤ੍ਰਿਭਵਨ ਭਇਆ ਉਜਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥
ounamadh chadtaa madhan ras chaakhiaa thribhavan bhaeiaa oujiaaraa ||1|| rehaao ||
When that wine rises up, one tastes the sublime essence of this juice, and sees across the three worlds. ||1||Pause||
(Ang969)
10 Raamkalee Saint Kabir


(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)

14 Kaydaaraa Saint Kabir


(੧੧੨੩-੧੪, ਕੇਦਾਰਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਪੀਵਹੁ ਸੰਤ ਸਦਾ ਮਤਿ ਦੁਰਲਭ ਸਹਜੇ ਪਿਆਸ ਬੁਝਾਈ ॥੧॥ ਰਹਾਉ ॥
peevahu santh sadhaa math dhuralabh sehajae piaas bujhaaee ||1|| rehaao ||
O Saints, drink in this wine forever; it is so difficult to obtain, and it quenches your thirst so easily. ||1||Pause||
(Ang1123)

​

17 Kaydaaraa Saint Kabir


(੧੧੨੩-੧੭, ਕੇਦਾਰਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਉਬਟ ਚਲੰਤੇ ਇਹੁ ਮਦੁ ਪਾਇਆ ਜੈਸੇ ਖੋਂਦ ਖੁਮਾਰੀ ॥੪॥੩॥
oubatt chalanthae eihu madh paaeiaa jaisae khonadh khumaaree ||4||3||
Turning away from the world, I have obtained this wine, and I am intoxicated with it. ||4||3||
(Ang1123)

Heaven
9 Dhanaasree Guru Arjan Dev


(੬੮੨-੧੦, ਧਨਾਸਰੀ, ਮ ੫)
ਮੁਕਤਿ ਬੈਕੁੰਠ ਸਾਧ ਕੀ ਸੰਗਤਿ ਜਨ ਪਾਇਓ ਹਰਿ ਕਾ ਧਾਮ ॥੧॥
mukath baikunth saadhh kee sangath jan paaeiou har kaa dhhaam ||1||
Liberation and heaven are found in the Saadh Sangat, the Company of the Holy; his humble servant finds the home of the Lord. ||1||
(Ang 682)

​

12 null null


(੭੪੨-੧੨, ਸੂਹੀ, ਮ ੫)
ਬੈਕੁੰਠ ਨਗਰੁ ਜਹਾ ਸੰਤ ਵਾਸਾ ॥
baikunth nagar jehaa santh vaasaa ||
The city of heaven is where the Saints dwell.
(Ang742)
1 Raamkalee Guru Nanak Dev


(੯੫੨-੧, ਰਾਮਕਲੀ ਵਾਰ-੧, ਮ ੧)
ਕਰਣੀ ਬਾਝਹੁ ਭਿਸਤਿ ਨ ਪਾਇ ॥
karanee baajhahu bhisath n paae ||
Without the karma of good actions, heaven is not attained.
(Ang 952)
9 Bhaira-o Bhagat Kabeer


(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||
(Ang1161)
13 Bhaira-o Bhagat Kabeer
(੧੧੬੧-੧੩, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸਾਧਸੰਗਤਿ ਬੈਕੁੰਠੈ ਆਹਿ ॥੪॥੮॥੧੬॥
saadhhasangath baikunthai aahi ||4||8||16||
The Saadh Sangat, the Company of the Holy, is heaven itself. ||4||8||16||
(Ang1161)

(੧੨੨੦-੧੭, ਸਾਰਗ, ਮ ੫)
ਸਾਰਗ ਮਹਲਾ ੫ ॥
saarag mehalaa 5 ||
Saarang, Fifth Mehl:

​

17 null null


(੧੨੨੦-੧੭, ਸਾਰਗ, ਮ ੫)
ਬੈਕੁੰਠ ਗੋਬਿੰਦ ਚਰਨ ਨਿਤ ਧਿਆਉ ॥
baikunth gobindh charan nith dhhiaao ||
To meditate on the Lotus Feet of the Lord of the Universe is heaven for me.
(Ang1220)

So we start the things writer said.

(੧੦੯੮-੧੯, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਅਕਲ ਕਲਾ ਨਹ ਪਾਈਐ ਪ੍ਰਭੁ ਅਲਖ ਅਲੇਖੰ ॥
akal kalaa neh paaeeai prabh alakh alaekhan ||
God is not found by intellectual devices; He is unknowable and unseen.
null
(Ang 1098)

(੧੦੯੯-੧, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਖਟੁ ਦਰਸਨ ਭ੍ਰਮਤੇ ਫਿਰਹਿ ਨਹ ਮਿਲੀਐ ਭੇਖੰ ॥
khatt dharasan bhramathae firehi neh mileeai bhaekhan ||
The followers of the six orders wander and roam around wearing religious robes, but they do not meet God
(Ang 1099)

Das will try to give own explanations.
Movement less,So art/nature could not be found of Lord unseen able unwritable/unaccountable/without destiny written.
People roam in illusion of Six Philosophies do not get the attire/visible form of God.

Here writer tries to prove six philosophies as six views as talks of matt. As term is darsan then how could they be treated as matt.(Ang 138,360 ,404,939,1116) The five Angs given before of Shri Guru granth Sahib Ji talk of Six Philosophies.

Let us first see three philosophies.
Sankhya,Vaisheshik,Nayay,Vedant,Mimansa and Yoga.

While writes says views instead of philiosophies as written and talks of Six views
Jogi,Jangam,Sanyasi,Sarvarhe,Bodhi and Bairagi.

Nabha Sahib does not agree to this division at all and further in this arbitrary division,he has told of six orders and over there one Madari is given instead of budhist or Bodhi.

Writer has given no proof regarding backing of how he claims of six views,further if we take madaris also then there are seven matts or views . Then there was Kabeer Panthis also. We had Lingayats,Shri(of Ramanuja),Brahm(of Madhva),Vishnu Swami ,Nimbark and many such views at that times.What about smart of Adi Shankara ?

Further he talks of Yogis started by Shiv Ji,The demigod. Well this is the claims of Naht Yogis,while Yog Darshan was started by sage Patanjali.

He talks that Sanyasi are started by Dattatrya while Sanyas is one of the Ashram of four stages of Hindu life.

Das is aware that in Shri Dasham Granth we have been told that Gorakh ie shiva started the life style of Yoga or Dattatrya started the Sanyasi.This only done to let the followers of that order come to us and find our faith higher then them.It should be taken in line with god brahma saying holy Vedas mentioned in Shri Guru Granth Sahib ji.



(੪੮੯-੮, ਗੂਜਰੀ, ਮ ੧)
ਨਾਭਿ ਕਮਲ ਤੇ ਬ੍ਰਹਮਾ ਉਪਜੇ ਬੇਦ ਪੜਹਿ ਮੁਖਿ ਕੰਠਿ ਸਵਾਰਿ ॥
naabh kamal thae brehamaa oupajae baedh parrehi mukh kanth savaar ||
From the lotus of Vishnu's navel, Brahma was born; He chanted the Vedas with a melodious voice.
(Ang 489)

(੫੫੯-੧੪, ਵਡਹੰਸੁ, ਮ ੩)
ਬ੍ਰਹਮੈ ਬੇਦ ਬਾਣੀ ਪਰਗਾਸੀ ਮਾਇਆ ਮੋਹ ਪਸਾਰਾ ॥
brehamai baedh baanee paragaasee maaeiaa moh pasaaraa ||
Through Brahma, the hymns of the Vedas were revealed, but the love of Maya spread.
(Ang559)


Then he says that out of 12 orders of yogis we have Aghori as one.

Nabha Ji gave 12 names as
Hetu,Pav,Ayee,Gam,Pagal,Gopal,Kantharhi,Ban,Dhaj,Choli,Rawal and Das so who out of them is Aghori?

He talks of aghoris a lot over here telling that they worship Kalika, Shiv and Bhairav etc.

They use wine, meat etc. in worship and eat filth and gives the words which das translates.
Wine and Ganges are sisters you live with shiv. You the ganges eat bone while bhang eats sweet meat(Laddu). (wrtier cleverly does not provide any referances about such lines)

Well the source of these words are not given further this language is Hindi and could not be older than 1000 years at all.Then writer talks of some Sikhs claiming cannabis as treasure of joys. He does not mention the term Shaheedi Deg or pitcher of martyrdom.
(in old time to the weak people,cannabis were given before war,so that they do not feel pain and also they do not feel tired during the war. This is proven with Ayerveda,Morpheen injected as pain killer is also a drug, we are told that terrorist attacking Mumbai on 26/11/2008 were also injected by drugs to stay fit for fight for long).

Then he says that like above mentioned aghoris and vam margis and tantics there was sakat,which being the follower of Mahakal and Kalika did not beheld wine etc. intoxicant a virtuous instead of sinful .He refers to Kul PRadeep Tantra where Madira is told to be never to be condemned as it is the part of 5 ms or Makar(here we must remember that from the time of Dayanada to present days Hindus they tell us that we Sikhs have 5ks based upon 5 ms.)(Here refreance from Kul Pradeep Tantra is taken)
Further he talks that tese guys do not carry out idol worship but to direct male and female form semen in offered,thing is that Shkat matt(a sect) is similar to vaam marg(Sect) which has drugs and immorality.

That’s why they(who ?) declare that that drink till you fall on ground(in lines term wine is not there but writer translates as drink wine till you do not fall on ground).

As per them there is no such thing in world which should be hated upon and there is no word in world ,speaking that one should be ashamed but a person who has hatred or feels ashamed is deemed a animal,(over here no reference from any book is given by writer and this is a clever act) then he misquote Chartropakhayan 245 saying that in it a Sakat Matt poet calls non drinker as ***.

Then from the Ang(1367,1371,1372,198,535) of Shri Guru Granth Sahib Ji,he tries to prove that Gurmat condems Shakt Matt .

So it is write time that das should explain four terms.Aghori,Tantric,Vam Margi and Shakt.

Let us first talk of Aghoris.

A means negation and Ghor mean fearsome. soAghor means non fearsome ie Shiva. They behold Shiva as their founder(Mahan Kosh of Mr Nabha Agrees to this).

Aghoris often live in cremation grounds and may eat the burning portion of dead body.They apply ash of pyre on their body which they call taking bath. They may eat all black like mustard oil,black gram(urad dal) etc. Their attire is black. They may eat filth. They intend to overcome greed and differentiations in world so they try to develop love to sadistically effective object that is to overcome the emotion of fear and emotion,they make themselves habitual of hated things. The reason for this is to gain salvation or Mukti only. They worship phallus and other pindis(a sort of loath or mud or stone related to Devi of Bhairav). They are Shavite. Das has given verse belittling god shiva in chapter of Gyan Prabodh, Vachitar Natak, Chartropakhyan(266,405), Rudra Avtar(24 Avtar) and Avtars of Rudra(Before Dattatreya) has Shiva much below the Kal Purakh or Mahakal.

In Tantric faith term used to shiv is Mahakal Bhairav but das will talk about that later. So main thing over here was that Vachitar Natak,Charitropakhyan,Chaubees Avtar also oppose idolatory. So Aghori could not be the writer over here as both Shiv and idolatory is opposed. Then why did Aghoris are mentioned here by writer? Just to buid psychological pressure of panic in the mind of innocent reader.He talks of Aghoris and Vam Margis but later tells Shaktas while all are not the same.

Then come to Tantrics. There are mnay types of Tantrics like Shavite(they were there in Bhutan with the name of Phonn and Aghoris could be like them),Shakta,Budhists,Jains,Shabar,Yogic Kundalini related, and even Islamic(Books related to them could be obtained from deep publication,hospital road,kanchan market,agra-3 or from religious book market at Dariba Kala,Near Gurudwar Sis Ganj Sahib Ji,Delhi-6). Tantra means the system and to utilize the system related to demigods or demigoddess or dead spirit to get the job done is taken care off with Tantra,it could be called witch craft or occult. Mantra are spells whose vibrations are told to be effective while yantra are instruments which are often drawings made on mud or paper. Aghoris can make even picture of Mantra.

What does Shri Dasham Granth Sahib say about them ? let us have a look.


Line 3


ਕਰੇ ਕੋਟ ਕੋਊ ਧਰੇ ਕੋਟ ਓਟੰ ॥ ਬਚੈਗੋ ਨ ਕਿਉਹੂੰ ਕਰੈ ਕਾਲ ਚੋਟੰ ॥
Kare kot kooo dhare kot otang|| Bachaigo na kiuhoon karai kaal chotang||
Through one may erect millions of forts and may remain under their protection, even then, in the case of a blow of KAL, he will not be saved in any way.

​

Line 4


ਲਿਖੰ ਜੰਤ੍ਰ ਕੇਤੇ ਪੜ੍ਹੰ ਮੰਤ੍ਰ ਕੋਟੰ ॥ ਬਿਨਾ ਸਰਨ ਤਾਂ ਕੀ ਨਹੀ ਔਰ ਓਟੰ ॥੬੧॥
Likhang jantra kete pa?hang mantra kotang|| Binaa saran taan koo nahoo aur otang||61||
Though one may write many Yantras and recite millions of mantras, even then he cannot be saved. No other shelter can save one without His refuge.61.

​

Line 5


ਲਿਖੰ ਜੰਤ੍ਰ ਥਾਕੇ ਪੜ੍ਹੰ ਮੰਤ੍ਰ ਹਾਰੇ ॥ ਕਰੇ ਕਾਲ ਤੇ ਅੰਤ ਲੈ ਕੈ ਬਿਚਾਰੇ ॥
Likhang jantra thaake pa?hang mantra haare|| Kare kaal te ant lai kai bichaare||
The writers of Yantras have grown weary and the reciters of mantras have accepted defeat. But ultimately, they all have been destroyed by KAL.

​

Line 6


ਕਿਤਿਓ ਤੰਤ੍ਰ ਸਾਧੇ ਜੁ ਜਨਮੰ ਬਿਤਾਇਓ ॥ ਭਏ ਫੋਕਟੰ ਕਾਜ ਏਕੈ ਨ ਆਇਓ ॥੬੨॥
Kitio tantra saadhe ju janamang bitaaio|| Bhae phokatang kaaj ekai na aaio||62||
Many Tantras have been tamed and in such endeavours one hath wasted his birth. All have become useless and none hath proved useful.62.
Line 9


ਜਿਤੇ ਜੀਵ ਜੰਤੰ ਸੁ ਦੁਨੀਅੰ ਉਪਾਯੰ ॥ ਸਭੈ ਅੰਤ ਕਾਲੰ ਬਲੀ ਕਾਲ ਘਾਯੰ ॥
Jite jeev jantang su duneeang upaayang|| Sabhai ant kaalang balikaal ghaayang||
All the creatures created by Him in the world will ultimately be killed by the mighty KAL.

​

Line 10


ਬਿਨਾ ਸਰਨ ਤਾ ਕੀ ਨਹੀ ਔਰ ਓਟੰ ॥ ਲਿਖੇ ਜੰਤ੍ਰ ਕੇਤੇ ਪੜ੍ਹੇ ਮੰਤ੍ਰ ਕੋਟੰ ॥੭੭॥
Binaa saran taa koo nahoo aur otang|| Likhe jantra kete pa?he mantra kotang||77||
There is no other protection without coming under His shelter, even though many Yantras be written and millions of Mantras be recited.77.

ਕ੍ਰਿਸਨ ਔ ਬਿਸਨ ਜਪੇ ਤੁਹਿ ਕੋਟਿਕ ਰਾਮ ਰਹੀਮ ਭਲੀ ਬਿਧਿ ਧਿਆਯੋ ॥
Krisan au Bisan jape tuh(i) kotik Raam Rahoom bhaloo bidh(i) dhiaayo||
Thou hast meditated on millions of Krishnas, Vishnus, Ramas and Rahims.

​

Line 1


ਬ੍ਰਹਮ ਜਪਿਓ ਅਰੁ ਸੰਭੁ ਥਪਿਓ ਤਿਹ ਤੇ ਤੁਹਿ ਕੋ ਕਿਨਹੂੰ ਨ ਬਚਾਯੋ ॥
Brahm japio ar(u) sanbh(u) thapio tih te tuh(i) ko kinhoon na bachaayo||
Thou hast recited the name of Brahma and established Shivalingam, even then none could save thee.

​

Line 2


ਕੋਟ ਕਰੀ ਤਪਸਾ ਦਿਨ ਕੋਟਿਕ ਕਾਹੂੰ ਨ ਕੌਡੀ ਕੋ ਕਾਮ ਕਢਾਯੋ ॥
Kot karoo tapsaa din kotik kahoon na kau?oo ko kaam ka?haayo||
Thou hast observed millions of austerities for millions of days, but thou couldst not be recompensed even for the value of a couldst not be recompensed even for the value of a cowrie.

​

Line 3


ਕਾਮਕੁ ਮੰਤ੍ਰ ਕਸੀਰੇ ਕੇ ਕਾਮ ਨ ਕਾਲ ਕੋ ਘਾਉ ਕਿਨਹੂੰ ਨ ਬਚਾਯੋ ॥੯੭॥
Kaamak(u) mantra kasoore ke kaam na kaal ko ghaao kinhoon na bachaayo||97||
The Mantra recited for fulfillment of worldly desires doth not even bring the least gain and none of such Mantras can’t save from the blow of KAL.97.

(Vachitar Natak)

Line 8


ਅਜੰਤ੍ਰੰ ਅਮੰਤ੍ਰੰ ਅਕੰਤ੍ਰੰ ਅਭਰਮੰ ॥
Ajantrang amantrang akantrang abharamang||
Thou art neither in yantras, nor in mantras, nor in other activities nor in any religious discipline.

​

Line 9


ਅਖੇਦੰ ਅਭੇਦੰ ਅਛੇਦੰ ਅਕਰਮੰ ॥੩॥
Akhedang abhedang achhedang akaramang||3||
Thou art without suffering. without mystery, without destruction and without action.3.


ਕਬਿਤੁ ॥
Kabit(u)||
KABIT

​

Line 9


ਤ੍ਵ ਪ੍ਰਸਾਦਿ ॥
Tva Prasaadh||
BY THY GRACE

​

Line 10


ਗਹਿਓ ਜੋ ਨ ਜਾਇ ਸੋ ਅਗਾਹ ਕੈ ਕੈ ਗਾਹੀਅਤੁ ਛੇਦਿਓ ਜੋ ਨ ਜਾਇ ਸੋ ਅਛੇਦ ਕੈ ਪਛਾਨੀਐ ॥
Gahio jo na jaae so agaah kai kai gaaheeat(u) chhedio jo na jaae so ached kai pachhaaneeai||
He, who cannot be grasped, He is called Inaccessible and He, who cannot be assailed is recognized as unassailable.

​

Line 11


ਗੰਜਿਓ ਜੋ ਨ ਜਾਇ ਸੋ ਅਗੰਜ ਕੈ ਕੈ ਜਾਨੀਅਤੁ ਭੰਜਿਓ ਜੋ ਨ ਜਾਇ ਸੋ ਅਭੰਜ ਕੈ ਕੈ ਮਾਨੀਐ ॥
Ganjio jo na jaae so aganj kai kai jaaneeat(u) bhanjio jo na jaae so abhanj kai kai maaneeai||
He who cannot be destroyed is known as indestructible and He, who cannot be divided in considered as indivisible.

​

Line 12


ਸਾਧਿਓ ਜੋ ਨ ਜਾਇ ਸੋ ਅਸਾਧਿ ਕੈ ਕੈ ਸਾਧ ਕਰਿ ਛਲਿਓ ਜੋ ਨ ਜਾਇ ਸੋ ਅਛਲ ਕੈ ਪ੍ਰਮਾਨੀਐ ॥
Saadhio jo na jaae so asaadh(i) kai kai saadh kar(i) chhalio jo na jaae so achhal kai pramaaneeai||
He, who cannot be disciplined, may be called incorrigible and He, who cannot be deceived is considered as Undeceivable.

​

Line 13


ਮੰਤ੍ਰ ਮੈ ਨ ਆਵੈ ਸੋ ਅਮੰਤ੍ਰ ਕੈ ਕੈ ਮਾਨੁ ਮਨ ਜੰਤ੍ਰ ਮੈ ਨ ਆਵੈ ਸੋ ਅਜੰਤ ਕੈ ਕੈ ਜਾਨੀਐ ॥੧॥੪੦॥
Mantra mai na aavai so amantra kai kai maan(u) man jantra main a aavai so ajantra kai kai jaaneeai||1||40||
He, who is without the impact of mantras (incantations) may be considered as Unspellable and He, who is without the impact of Yantras (mystical diagrams) may be known as Unmagical.1.40.

ਨ ਭੂਲ ਜੰਤ੍ਰ ਤੰਤ੍ਰ ਮੰਤ੍ਰ ਭਰਮ ਭੇਖ ਠਾਨੀਐ ॥੧॥੧੦੪॥
Na bhool jantra tantra mantra bharam bhekh thaaneeai||1||104||
Even by mistake He should not be considered in Yantras, tantrasa, mantras, illusions and guises.1.104.
(Gyan Prabodh)



ਜੰਤ੍ਰ ਮੰਤ੍ਰ ਤੰਤ੍ਰ ਨ ਰਿਝਾਯਾ ॥
Jantra mantra tantra na rijhaayaa||
None of the Yantras, Mantras and Tantras please Thee;

​

Line 2


ਭੇਖ ਕਰਤ ਕਿਨਹੂੰ ਨਹਿ ਪਾਯਾ ॥੧੭॥
Bhekh karat kinhoon nah(i) paayaa||17||
And none could realise Thee by adopting different guises.17.
(Chaubees Avtar)

ਸਭੈ ਝੂਠੁ ਮਾਨੋ ਜਿਤੇ ਜੰਤ੍ਰ ਮੰਤ੍ਰੰ ॥ ਸਭੈ ਫੋਕਟੰ ਧਰਮ ਹੈ ਭਰਮ ਤੰਤ੍ਰੰ ॥
Sabhai jhooth(i) maano jite jantra mantrang|| Sabhai phokatang dharam hai bharam tantrang||
Consider all Yantras and Mantras as false and consider all those religions as hollow, which are deluded by the learning of Tantras;
Line 12


ਬਿਨਾ ਏਕ ਆਸੰ ਨਿਰਾਸੰ ਸਭੈ ਹੈ ॥ ਬਿਨਾ ਏਕ ਨਾਮੰ ਨ ਕਾਮੰ ਕਬੈ ਹੈ ॥੧੧੬॥੩੪੩॥
Binaa ek aasang niraasang sabhai hai|| Binaa ek naamang na kaamang kahai hai||116||343||
Without having hopes on that one Lord, you will be disappointed from all other sides; without the one Name of the Lord, nothing else will be of any use.116.343.
(Paras Nath Rudra Avtar)

ਕਰੇ ਮੰਤ੍ਰ ਜੰਤ੍ਰੰ ਜੁ ਪੈ ਸਿੱਧ ਹੋਈ ॥ ਦਰੰ ਦ੍ਵਾਰ ਭਿੱਛਯਾ ਭ੍ਰਮੈ ਨਾਹਿ ਕੋਈ ॥
Kare mantra jantrang ju pai siddh hoee|| darang dvaar bhichchhyaa bhramai naah(i) kaee||
If the powers are realized through Mantras and Yantras, then no one will wander from door to door;

​

Line 1


ਧਰੈ ਏਕ ਆਸਾ ਨਿਰਾਸੌਰ ਮਾਨੈ ॥ ਬਿਨਾ ਏਕ ਕਰਮੰ ਸਭੈ ਭਰਮ ਜਾਨੈ ॥੧੧੭॥੩੪੪॥
Dharai ek aasaa niraasaur maanai|| Binaa ek karmang sabhai bharam jaanai||117||344||
Remove your attention from all other sides, assuming only one hope in the mind and without the one action of the meditation on the Lord, consider all else as illusion.117.344.
(Paras Nath Rudra Avtar)

So das thinks that negation of Tantricism is also being done. Before das proceeds ,das would like to say that writer talks of Mahanirvan Tantra and Kul Pradeep Tantra and Mahrivaan Tantram. That are related to Vamargi Shakt Tantric.(Three things are over here).

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

So lets talk about Shaktas now. As per Bhavishya Purana, a person who worships the form of God is Vaishnav while who worships power of God is Shakt. As per this we could understand that Sikhs are fit case to be Shaktas but Sikhs are often told to be Vaishnav as per Shri Guru Granth Sahib Ji.


(੧੯੯-੩, ਗਉੜੀ, ਮ੫)
ਗਉੜੀ ਮਹਲਾ ੫ ॥
gourree mehalaa 5 ||
Gauree, Fifth Mehl:
3 null null


(੧੯੯-੩, ਗਉੜੀ, ਮ੫)
ਸੋ ਕਿਛੁ ਕਰਿ ਜਿਤੁ ਮੈਲੁ ਨ ਲਾਗੈ ॥
so kishh kar jith mail n laagai ||
Do only that, by which no filth or pollution shall stick to you.
3 Gaurhee Guru Arjan Dev


(੧੯੯-੩, ਗਉੜੀ, ਮ੫)
ਹਰਿ ਕੀਰਤਨ ਮਹਿ ਏਹੁ ਮਨੁ ਜਾਗੈ ॥੧॥ ਰਹਾਉ ॥
har keerathan mehi eaehu man jaagai ||1|| rehaao ||
One is in the clutches of vice, while the other is in love with the Lord. ||1||Pause||
3 Gaurhee Guru Arjan Dev


(੧੯੯-੪, ਗਉੜੀ, ਮ੫)
ਏਕੋ ਸਿਮਰਿ ਨ ਦੂਜਾ ਭਾਉ ॥
eaeko simar n dhoojaa bhaao ||
Meditate in remembrance on the One Lord; do not be in love with duality.
4 Gaurhee Guru Arjan Dev


(੧੯੯-੪, ਗਉੜੀ, ਮ੫)
ਸੰਤਸੰਗਿ ਜਪਿ ਕੇਵਲ ਨਾਉ ॥੧॥
santhasang jap kaeval naao ||1||
In the Society of the Saints, chant only the Name. ||1||
4 Gaurhee Guru Arjan Dev


(੧੯੯-੫, ਗਉੜੀ, ਮ੫)
ਕਰਮ ਧਰਮ ਨੇਮ ਬ੍ਰਤ ਪੂਜਾ ॥
karam dhharam naem brath poojaa ||
The karma of good actions, the Dharma of righteous living, religious rituals, fasts and worship
5 Gaurhee Guru Arjan Dev


(੧੯੯-੫, ਗਉੜੀ, ਮ੫)
ਪਾਰਬ੍ਰਹਮ ਬਿਨੁ ਜਾਨੁ ਨ ਦੂਜਾ ॥੨॥
paarabreham bin jaan n dhoojaa ||2||
- practice these, but do not know any other than the Supreme Lord God. ||2||
5 Gaurhee Guru Arjan Dev


(੧੯੯-੫, ਗਉੜੀ, ਮ੫)
ਤਾ ਕੀ ਪੂਰਨ ਹੋਈ ਘਾਲ ॥ਜਾ ਕੀ ਪ੍ਰੀਤਿ ਅਪੁਨੇ ਪ੍ਰਭ ਨਾਲਿ ॥੩॥
thaa kee pooran hoee ghaal || jaa kee preeth apunae prabh naal ||3||
Those who place their love in God - their works are brought to fruition. ||3||
5 Gaurhee Guru Arjan Dev


(੧੯੯-੬, ਗਉੜੀ, ਮ੫)
ਸੋ ਬੈਸਨੋ ਹੈ ਅਪਰ ਅਪਾਰੁ ॥
so baisano hai apar apaar ||
Infinitely invaluable is that Vaishnaav, that worshipper of Vishnu,
6 Gaurhee Guru Arjan Dev


(੧੯੯-੬, ਗਉੜੀ, ਮ੫)
ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਤਜੇ ਬਿਕਾਰ ॥੪॥੯੬॥੧੬੫॥
kahu naanak jin thajae bikaar ||4||96||165||
says Nanak, who has renounced corruption. ||4||96||165||
(Ang 199)
10 Gaurhee Guru Arjan Dev


ਬੈਸਨੋਤੇਗੁਰਮੁਖਿਸੁਚਧਰਮਾ॥
ਬੈਸਨੋ ਤੇ ਗੁਰਮੁਖਿ ਸੁਚ ਧਰਮਾ ॥
baisano thae guramukh such dhharamaa ||
A Vaishnaav is one who, as Gurmukh, lives the righteous life of Dharma.
(Ang 258)
6 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੬, ਗਉੜੀਸੁਖਮਨੀ, ਮ੫)
ਬੈਸਨੋ ਸੋ ਜਿਸੁ ਊਪਰਿ ਸੁਪ੍ਰਸੰਨ ॥
baisano so jis oopar suprasann ||
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased.
6 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੭, ਗਉੜੀਸੁਖਮਨੀ, ਮ੫)
ਬਿਸਨ ਕੀ ਮਾਇਆ ਤੇ ਹੋਇ ਭਿੰਨ ॥
bisan kee maaeiaa thae hoe bhinn ||
He dwells apart from Maya.
7 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੭, ਗਉੜੀਸੁਖਮਨੀ, ਮ੫)
ਕਰਮ ਕਰਤ ਹੋਵੈ ਨਿਹਕਰਮ ॥
karam karath hovai nihakaram ||
Performing good deeds, he does not seek rewards.
7 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੭, ਗਉੜੀਸੁਖਮਨੀ, ਮ੫)
ਤਿਸੁ ਬੈਸਨੋ ਕਾ ਨਿਰਮਲ ਧਰਮ ॥
this baisano kaa niramal dhharam ||
Spotlessly pure is the religion of such a Vaishnaav;
7 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੮, ਗਉੜੀਸੁਖਮਨੀ, ਮ੫)
ਕਾਹੂ ਫਲ ਕੀ ਇਛਾ ਨਹੀ ਬਾਛੈ ॥
kaahoo fal kee eishhaa nehee baashhai ||
he has no desire for the fruits of his labors.
8 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੮, ਗਉੜੀਸੁਖਮਨੀ, ਮ੫)
ਕੇਵਲ ਭਗਤਿ ਕੀਰਤਨ ਸੰਗਿ ਰਾਚੈ ॥
kaeval bhagath keerathan sang raachai ||
He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lord's Glory.
8 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੮, ਗਉੜੀਸੁਖਮਨੀ, ਮ੫)
ਮਨ ਤਨ ਅੰਤਰਿ ਸਿਮਰਨ ਗੋਪਾਲ ॥
man than anthar simaran gopaal ||
Within his mind and body, he meditates in remembrance on the Lord of the Universe.
8 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੯, ਗਉੜੀਸੁਖਮਨੀ, ਮ੫)
ਸਭ ਊਪਰਿ ਹੋਵਤ ਕਿਰਪਾਲ ॥
sabh oopar hovath kirapaal ||
He is kind to all creatures.
9 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੯, ਗਉੜੀਸੁਖਮਨੀ, ਮ੫)
ਆਪਿ ਦ੍ਰਿੜੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥
aap dhrirrai avareh naam japaavai ||
He holds fast to the Naam, and inspires others to chant it.
9 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੯, ਗਉੜੀਸੁਖਮਨੀ, ਮ੫)
ਨਾਨਕ ਓਹੁ ਬੈਸਨੋ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੨॥
naanak ouhu baisano param gath paavai ||2||
O Nanak, such a Vaishnaav obtains the supreme status. ||2||
(Ang 274)
10 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੦, ਥਿਤੀਗਉੜੀ, ਮ੫)
ਪਉੜੀ ॥
pourree ||
Pauree:
10 null null


(੩੦੦-੧੦, ਥਿਤੀਗਉੜੀ, ਮ੫)
ਕੋਈ ਗਾਵੈ ਕੋ ਸੁਣੈ ਕੋਈ ਕਰੈ ਬੀਚਾਰੁ ॥
koee gaavai ko sunai koee karai beechaar ||
Some sing, some listen, and some contemplate;
10 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੧, ਥਿਤੀਗਉੜੀ, ਮ੫)
ਕੋ ਉਪਦੇਸੈ ਕੋ ਦ੍ਰਿੜੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੁ ॥
ko oupadhaesai ko dhrirrai this kaa hoe oudhhaar ||
some preach, and some implant the Name within; this is how they are saved.
11 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੧, ਥਿਤੀਗਉੜੀ, ਮ੫)
ਕਿਲਬਿਖ ਕਾਟੈ ਹੋਇ ਨਿਰਮਲਾ ਜਨਮ ਜਨਮ ਮਲੁ ਜਾਇ ॥
kilabikh kaattai hoe niramalaa janam janam mal jaae ||
Their sinful mistakes are erased, and they become pure; the filth of countless incarnations is washed away.
11 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੨, ਥਿਤੀਗਉੜੀ, ਮ੫)
ਹਲਤਿ ਪਲਤਿ ਮੁਖੁ ਊਜਲਾ ਨਹ ਪੋਹੈ ਤਿਸੁ ਮਾਇ ॥
halath palath mukh oojalaa neh pohai this maae ||
In this world and the next, their faces shall be radiant; they shall not be touched by Maya.
12 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੨, ਥਿਤੀਗਉੜੀ, ਮ੫)
ਸੋ ਸੁਰਤਾ ਸੋ ਬੈਸਨੋ ਸੋ ਗਿਆਨੀ ਧਨਵੰਤੁ ॥
so surathaa so baisano so giaanee dhhanavanth ||
They are intuitively wise, and they are Vaishnaavs, worshippers of Vishnu; they are spiritually wise, wealthy and prosperous.
12 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੨, ਥਿਤੀਗਉੜੀ, ਮ੫)
ਸੋ ਸੂਰਾ ਕੁਲਵੰਤੁ ਸੋਇ ਜਿਨਿ ਭਜਿਆ ਭਗਵੰਤੁ ॥
so sooraa kulavanth soe jin bhajiaa bhagavanth ||
They are spiritual heros, of noble birth, who vibrate upon the Lord God.
12 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੩, ਥਿਤੀਗਉੜੀ, ਮ੫)
ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਬੈਸੁ ਉਧਰੈ ਸਿਮਰਿ ਚੰਡਾਲ ॥
khathree braahaman soodh bais oudhharai simar chanddaal ||
The Kh'shatriyas, the Brahmins, the low-caste Soodras, the Vaisha workers and the outcast pariahs are all saved,
13 Thitee Gaurhee Guru Arjan Dev


(੩੦੦-੧੩, ਥਿਤੀਗਉੜੀ, ਮ੫)
ਜਿਨਿ ਜਾਨਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਨਾਨਕ ਤਿਸਹਿ ਰਵਾਲ ॥੧੭॥
jin jaaniou prabh aapanaa naanak thisehi ravaal ||17||
meditating on the Lord. Nanak is the dust of the feet of those who know his God. ||17||
(Ang 300)
7 Bhaira-o Guru Arjan Dev


(੧੧੪੭-੮, ਭੈਰਉ, ਮ੫)
ਪਰਮ ਬੈਸਨੋ ਪ੍ਰਭ ਪੇਖਿ ਹਜੂਰਿ ॥੧॥
param baisano prabh paekh hajoor ||1||
I see God ever-present, close at hand; I have become a great devotee. ||1||
(Ang 1147)
3 Salok Saint Kabir


(੧੩੬੭-੪, ਸਲੋਕ, ਭਗਤਕਬੀਰਜੀ)
ਕਬੀਰ ਬੈਸਨਉ ਕੀ ਕੂਕਰਿ ਭਲੀ ਸਾਕਤ ਕੀ ਬੁਰੀ ਮਾਇ ॥
kabeer baisano kee kookar bhalee saakath kee buree maae ||
Kabeer, even the dog of a devotee is good, while the mother of the faithless cynic is bad.
4 Salok Saint Kabir


(੧੩੬੭-੫, ਸਲੋਕ, ਭਗਤਕਬੀਰਜੀ)
ਓਹ ਨਿਤ ਸੁਨੈ ਹਰਿ ਨਾਮ ਜਸੁ ਉਹ ਪਾਪ ਬਿਸਾਹਨ ਜਾਇ ॥੫੨॥
ouh nith sunai har naam jas ouh paap bisaahan jaae ||52||
The dog hears the Praises of the Lord's Name, while the other is engaged in sin. ||52||
(Ang 1367)

Should we behold here that Bhagat Kabeer Ji are partial to Vaishanvite or Vishnu worshipper and opposed to the Shakti or devi worshipper ? Why is such partiality ?

As we see that term Vaishno is not related to Vishnu over here so is term Shakat in Shri Guru Granth Sahib Ji has nothing to dowith Devi worship.

Anyway Akal is termed as Vishnu on the following Angs
12 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੪-੧੨, ਗਉੜੀਸੁਖਮਨੀ, ਮ੫)
ਮਨੁ ਤਨੁ ਅਰਪੈ ਬਿਸਨ ਪਰੀਤਿ ॥
man than arapai bisan pareeth ||
He dedicates his mind and body to the Love of God.
(Ang 274)
9 Gaurhee Poorbee Saint Kabir


(੩੪੨-੧੦, ਗਉੜੀਪੂਰਬੀ, ਭਗਤਕਬੀਰਜੀ)
ਵਵਾ ਬਾਰ ਬਾਰ ਬਿਸਨ ਸਮ੍ਹਾਰਿ ॥
vavaa baar baar bisan samhaar ||
WAWA: Time and time again, dwell upon the Lord.
(Ang 342)
11 Aasaa Saint Kabir


(੪੮੨-੧੧, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਮੇਰੀ ਜਿਹਬਾ ਬਿਸਨੁ ਨੈਨ ਨਾਰਾਇਨ ਹਿਰਦੈ ਬਸਹਿ ਗੋਬਿੰਦਾ ॥
maeree jihabaa bisan nain naaraaein hiradhai basehi gobindhaa ||
Upon my tongue, within my eyes, and within my heart, abides the Lord, the Lord of the Universe.
(Ang 482)
So as we see that there is different meaning of Vishnu and Vaishnav is us so let us see what is Shakti in Shri Guru Granth Sahib Ji.

8 Gaurhee Saint Kabir


(੩੩੨-੧੯, ਗਉੜੀ, ਭਗਤਕਬੀਰਜੀ)
ਸਕਤਿ ਅਧੇਰ ਜੇਵੜੀ ਭ੍ਰਮੁ ਚੂਕਾ ਨਿਹਚਲੁਸਿਵਘਰਿ ਬਾਸਾ ॥੨॥
sakath adhhaer jaevarree bhram chookaa nihachal siv ghar baasaa ||2||
In the darkness of Maya, I mistook the rope for the snake, but that is over, and now I dwell in the eternal home of the Lord. ||2||
(Ang 332)
19 Gaurhee Saint Kabir


(੩੩੯-੧੯, ਗਉੜੀ, ਭਗਤਕਬੀਰਜੀ)
ਕਾਟਿ ਸਕਤਿਸਿਵਸਹਜੁ ਪ੍ਰਗਾਸਿਓ ਏਕੈ ਏਕ ਸਮਾਨਾਨਾ ॥
kaatt sakath siv sehaj pragaasiou eaekai eaek samaanaanaa ||
I have broken the bonds of Maya; the intuitive peace and poise of Shiva has dawned within me, and I am merged in oneness with the One.
(Ang339)
6 Goojree Guru Amar Das


(੫੦੬-੭, ਗੂਜਰੀ, ਮ੩)
ਅਨਦਿਨੁ ਨਾਚੈ ਸਕਤਿ ਨਿਵਾਰੈਸਿਵਘਰਿ ਨੀਦ ਨ ਹੋਈ ॥
anadhin naachai sakath nivaarai siv ghar needh n hoee ||
One who dances night and day, and banishes Shakti's Maya, enters the House of the Lord Shiva, where there is no sleep.
(Ang 506)
7 Sarang Guru Nanak Dev


(੧੨੩੮-੮, ਵਾਰ-ਸਾਰਗ, ਮ੪)
ਸਕਤਿ ਗਈ ਭ੍ਰਮੁ ਕਟਿਆਸਿਵਜੋਤਿ ਜਗਾਇਆ ॥
sakath gee bhram kattiaa siv joth jagaaeiaa ||
Maya's power is gone, and doubt is eradicated; awaken to the Light of the Lord.
(Ang 1238)
5 Malaar Guru Amar Das


(੧੨੭੬-੬, ਮਲਾਰ, ਮ੩)
ਗੁਰ ਪਰਸਾਦੀਸਿਵਘਰਿ ਜੰਮੈ ਵਿਚਹੁ ਸਕਤਿ ਗਵਾਇ ॥
gur parasaadhee siv ghar janmai vichahu sakath gavaae ||
By Guru's Grace, the mortal is reincarnated into the Home of the Lord, having eradicated Maya from within
(Ang 1276)

So as we see here that Shakti is refered to Maya so a person who deems self in power or in mammon is deemed Sakat and not the devi worshipper as writer tries to prove. Sakat could be an Amritdhari also who is in mammon(as per new testament one has to choose either mammon or God).

Sakat is also termed as one who is evil and slanderer but das will discuss this thing when we come to Hamri Karo Hath De Rachha Chapter. But condemning on false note called Chhal as per Nyay Shastra is deed of Sakat and writer should do an introspection .

As das told before that in devi worshippers we have two ways ie Dakshin and Vam and Vam marg further talks of Tantric things also. We have talked tha Devi over here is not goddess. With Vam Marg das thinks of Vam Panth or faithless leftist comrades posing as Sikhs and attacking panth on the name of Vam Marg,anyway marg and panth means both the same.

In Vammargis Tantric Shaktas idolatory is done. This done during Peeth Asthapan or else Yantras are made. Meat is used ,wine is used and further we have usage of spells /mantras pertaining to seeing various body organ of female or while indulging in sex. Nowhere in Shri Dasham Granth Sahib we are told to recite this Mantra or That Mantra and that while doing sex. Das would like to add another fact.

The Dakshin Margi Shakats like one with headquarter at Vaishnu Devi,Do not eat meat, stay away from drugs and wine and their sages could be celibate. In their legend Vammargi Bhairav Nath was defeated by Devi Vaishnav and his body is at door of main temple while head lies in another temple of Bhairav Nath. Sikhs might have seen the pictures in Hindu house where Hanuman is first followed by Devi on lion and followed by a dark skinned person with dog. This person with dog is Bhairav(Dog is the symbol of Chandalas of cremation ground). As per the same story Hanuman was defeated by Bhairav and Devi later defeated the Bhairav so Devi in them is termed as owner of Hanuman also. This thing Vamargi never agree. But in Shri Dasham Granth Sahib we have terms Lankurhshi.

Line 7


ਥਪੇ ਖਾਪਣੀ ਥਾਪਣੀ ਸਰਬ ਸੋਗਾ ॥
Thape khaapanoo thaapanoo sarab sogaa||
Thou art the creator of all interests and also their destroyer.
Line 8


ਨਮੋ ਲੰਕੁੜੇਸੀ ਨਮੋ ਸਕਤਿ ਪਾਣੀ ॥
Namo lanku?esoo namo sakat(i) paanoo||
Thou art the power of Hanuman;
Line 9


ਨਮੋ ਕਾਲਕਾ ਖੜਗ ਪਾਣੀ ਕ੍ਰਿਪਾਣੀ ॥੨੪॥੨੪੩॥
Namo Kaalkaa kha?ag paanoo kripaanoo||24||243||
Thou art Kalika and manifestation of the sword and wielder of the power in Thy own hands ! I salute thee.24.243.
Line 10


ਨਮੋ ਲੰਕੁੜੇਸਾ ਨਮੋ ਨਾਗ੍ਰ ਕੋਟੀ ॥
Namo lanku?esaa namo naagra kotoo||
O the masterly power of Hanuman ! Thou art the goddess of Nagarkot (Kangra);
Line 11


ਨਮੋ ਕਾਮ ਰੂਪਾ ਕਮਿੱਛਿਆ ਕਰੋਟੀ ॥
Namo kaam roopaa kamichchiaa karotoo||
Thou art the manifestation of Kama (love). Thou art Kamakhya, the goddess.
(Chandi Charitar)



ਉਛਲੈ ਲੰਕੜੀਆ ਛਤ੍ਰਾਲਾ ॥ ਭਿੰਭਰੀਆ ਭੈਰੋ ਭਉਹਾਲਾ ॥ ਜੈ ਦਾਤਾ ਮਾਤਾ ਜੈ ਦਾਣੀ ॥ ਲੋਕੇਸੀ ਦੁਰਗਾ ਭਾਵਾਣੀ ॥੬੦॥
Uchhlai lanka?eeaa chhatraalaa|| Bhinbhareeaa bhairo bhauhaalaa|| Jai daataa maataa jai daanee|| LokesiDurgaa bhaavaanee||60||
“Hanuman and Bairava jump and wander with your strength; O mother ! you are the Donor of Victory; You are the mistress of al the worlds and You are Durga, who ferries across the cycle of existence.60.
(ParasNath Rudra Avtar)

So this could not be the work of Vam Margi Sakat Mati at all but of that person who sees that same God is there in either Vam Margi and Dakshin Margi.

When we go to Charitropakhyan 266 we will find a verse against demigoddess ,we will see more when we go to next chapter regarding the Bhagaoti Ji.

When writer allages that not saying bad to anyone is not OK,he should have seen these verse from Shri Guru Granth Sahib Ji.

11 Maaroo Guru Nanak Dev


(੧੦੨੭-੧੧, ਮਾਰੂ, ਮ੧)
ਕਿਸ ਹੀਮੰਦਾ ਆਖਿ ਨ ਚਲੈ ਸਚਿ ਖਰਾ ਸਚਿਆਰਾ ਹੇ ॥੧੪॥
kis hee mandhaa aakh n chalai sach kharaa sachiaaraa hae ||14||
Do not call anyone else bad; follow this way of life. Those who are true are judged to be genuine by the True Lord. ||14||
(Ang1027)
16 Salok Sekh Farid


(੧੩੮੧-੧੭, ਸਲੋਕਮ੫, ਸੇਖਫਰੀਦਜੀ)
ਮਹਲਾ ੫ ॥
mehalaa 5 ||
Fifth Mehl:
17 null null


(੧੩੮੧-੧੭, ਸਲੋਕਮ੫, ਸੇਖਫਰੀਦਜੀ)
ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈਰਬ ਮਾਹਿ ॥
fareedhaa khaalak khalak mehi khalak vasai rab maahi ||
Fareed, the Creator is in the Creation, and the Creation abides in God.
17 Salok Sekh Farid


(੧੩੮੧-੧੭, ਸਲੋਕਮ੫, ਸੇਖਫਰੀਦਜੀ)
ਮੰਦਾ ਕਿਸ ਨੋ ਆਖੀਐ ਜਾਂ ਤਿਸੁ ਬਿਨੁ ਕੋਈ ਨਾਹਿ ॥੭੫॥
mandhaa kis no aakheeai jaan this bin koee naahi ||75||
Whom can we call bad? There is none without Him. ||75||
(Ang1381)
So idolatory,occult ,deviworship etc. are not in Shri Dasham Granth Sahib Ji, as Pindi Pujan or idolatory, Yantras and Mantras are there in Dakshin Margi Shaktas also and all this already been negated.

Then last comes the Vamamarg.

We are told about them as Yogis in Shri Guru Granth Sahib Ji. Writer missed this thing miserably .

12 Aasaa Saint Kabir


(੪੭੬-੧੨, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਆਸਾ ॥
aasaa ||
Aasaa:
12 null null


(੪੭੬-੧੨, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਇਕਤੁ ਪਤਰਿ ਭਰਿ ਉਰਕਟ ਕੁਰਕਟ ਇਕਤੁ ਪਤਰਿ ਭਰਿ ਪਾਨੀ ॥
eikath pathar bhar ourakatt kurakatt eikath pathar bhar paanee ||
In one pot, they put a boiled chicken, and in the other pot, they put wine.
12 Aasaa Saint Kabir


(੪੭੬-੧੩, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਆਸਿ ਪਾਸਿ ਪੰਚ ਜੋਗੀਆ ਬੈਠੇ ਬੀਚਿ ਨਕਟ ਦੇ ਰਾਨੀ ॥੧॥
aas paas panch jogeeaa baithae beech nakatt dhae raanee ||1||
The five Yogis of the Tantric ritual sit there, and in their midst sits the noseless one, the shameless queen. ||1||
13 Aasaa Saint Kabir


(੪੭੬-੧੪, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਨਕਟੀ ਕੋ ਠਨਗਨੁ ਬਾਡਾ ਡੂੰ ॥
nakattee ko thanagan baaddaa ddoon ||
The bell of the shameless queen, Maya, rings in both worlds.
14 Aasaa Saint Kabir


(੪੭੬-੧੪, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਕਿਨਹਿ ਬਿਬੇਕੀ ਕਾਟੀ ਤੂੰ ॥੧॥ ਰਹਾਉ ॥
kinehi bibaekee kaattee thoon ||1|| rehaao ||
Some rare person of discriminating wisdom has cut off your nose. ||1||Pause||
14 Aasaa Saint Kabir


(੪੭੬-੧੪, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਸਗਲ ਮਾਹਿ ਨਕਟੀ ਕਾ ਵਾਸਾ ਸਗਲ ਮਾਰਿ ਅਉਹੇਰੀ ॥
sagal maahi nakattee kaa vaasaa sagal maar aouhaeree ||
Within all dwells the noseless Maya, who kills all, and destroys them.
14 Aasaa Saint Kabir


(੪੭੬-੧੫, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਸਗਲਿਆ ਕੀ ਹਉ ਬਹਿਨ ਭਾਨਜੀ ਜਿਨਹਿ ਬਰੀ ਤਿਸੁ ਚੇਰੀ ॥੨॥
sagaliaa kee ho behin bhaanajee jinehi baree this chaeree ||2||
She says, \"\"I am the sister, and the daughter of the sister of everyone; I am the hand-maiden of one who marries me.\"\"||2||
15 Aasaa Saint Kabir


(੪੭੬-੧੫, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਹਮਰੋ ਭਰਤਾ ਬਡੋ ਬਿਬੇਕੀ ਆਪੇ ਸੰਤੁ ਕਹਾਵੈ ॥
hamaro bharathaa baddo bibaekee aapae santh kehaavai ||
My Husband is the Great One of discriminating wisdom; He alone is called a Saint.
15 Aasaa Saint Kabir


(੪੭੬-੧੬, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਓਹੁ ਹਮਾਰੈ ਮਾਥੈ ਕਾਇਮੁ ਅਉਰੁ ਹਮਰੈ ਨਿਕਟਿ ਨ ਆਵੈ ॥੩॥
ouhu hamaarai maathhai kaaeim aour hamarai nikatt n aavai ||3||
He stands by me, and no one else comes near me. ||3||
16 Aasaa Saint Kabir


(੪੭੬-੧੬, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਨਾਕਹੁ ਕਾਟੀ ਕਾਨਹੁ ਕਾਟੀ ਕਾਟਿ ਕੂਟਿ ਕੈ ਡਾਰੀ ॥
naakahu kaattee kaanahu kaattee kaatt koott kai ddaaree ||
I have cut off her nose, and cut off her ears, and cutting her into bits, I have expelled her.
16 Aasaa Saint Kabir


(੪੭੬-੧੭, ਆਸਾ, ਭਗਤਕਬੀਰਜੀ)
ਕਹੁ ਕਬੀਰ ਸੰਤਨ ਕੀ ਬੈਰਨਿ ਤੀਨਿ ਲੋਕ ਕੀ ਪਿਆਰੀ ॥੪॥੪॥
kahu kabeer santhan kee bairan theen lok kee piaaree ||4||4||
Says Kabeer, she is the darling of the three worlds, but the enemy of the Saints. ||4||4||
(Ang 476)

We have wine,meat and noseless queen ie immoral lady.

Thing over here is that the people told over here are not the Shaktas.

They are the intial vammargis called the Sidhas.

Writer has commited a blunder when he says that Shakt Vam Margis do not do idol worships. Thing is Shakt Vammargis do perform idolatory. It was Sidhas who did not do it. But they were extinct/absorbed into Hinduism latest by the time of Pathan rulers.

So if they were not Hindus then who were they ? Who were the people writer talks about not worshipping idols and giving their semen on living male and female ?

They were Buddhist of the sect Vajrayana ,the last sect of Buddhism getting absorbed into Hindusism. Das will give few things about them. They were of the more 84 in numbers. They used Makkars in their occult. In fact they were the giver of first poetry in Hindi(Sahapaad, term pad is replaced in Hindi by term pa so name is often used as Sarhappa)Das gives a few more names, Shabberpa,Luhippa,Dombhippa,Kanhappa,Kukarippa among others,if needed das can give list of 84 of them and the writing they have done. Out of 84 Sidhas we have one name as Gorakshpa,who later went out of them and started the Nath Panth,which was to do with Hath Yoga and celibacy and slowly replaced Sidhas.

Fact is that Vam Marg and Tantric Marg was never popular in west or in Punjab,in Hills people were either Dakshin Shakats or Nath Yogis, So we do not found much interaction of Gurus with them in Punjab. Nearest area of them could be hills of uttrakhand ie Haridwar and around. Term Kapalic should also be understood over here where we are told about person eating food in skull as per tanrtic life style. Such things were there in Bihar and eastwards, There Gurus might have met them as we know about assault of Ninth Master in Assam and making power of devi useless(Kamakshi or Kamkhya devi is offered with animal sacrifise).

Fact is that they were no longer to be found in west or north and yes they were in history and rembered as Yogis and they are exposed by Tenth Master in Charitropakhyan.(34,45,143,216(yogi is man eater here)),280).

Das is interested to talk about Terms used in Sidh Gosht where Yogis are termed same as Sidhs and names like Charpati,Gorakh and Loharipa are there(Last one is deemed as Guru).Terms used in Tantras like Khapper(Skull),Mudra(Gesticulation) and Shamshan(Cremation ground) are used over there.

So what does Shri Dasham Granth Sahib Ji has for yogis.

Line 7


ਕਿਤੇ ਨਾਸ ਮੂੰਦੇ ਭਏ ਬ੍ਰਹਮਚਾਰੀ ॥ ਕਿਤੇ ਕੰਠ ਕੰਠੀ ਜਟਾ ਸੀਸ ਧਾਰੀ ॥
Kite naas moonde bhae brahmchaaroo|| Kite kanth kanthoo jataa soos dhaaroo||
Many have become Brahmacharis and have closed their nostrils (in their process of contemplation). Many have worn Kanthi (necklace) on their necks and have matted hair on their heads.
Line 8


ਕਿਤੇ ਚੀਰ ਕਾਨੰ ਜੁਗੀਸੰ ਕਹਾਯੰ ॥ ਸਭੈ ਫੋਕਟੰ ਧਰਮ ਕਾਮੰ ਨ ਆਯੰ ॥੬੩॥
Kite choor kaanang jugoosang kahaayang|| Sabhai phokatang dharam daamang na aayang||63||
Many have got their ears perforated and caused others to call them great Yogis. All such religious observances were useless and none of them became useful.63.
(Vachitar Natak)
Line 11


ਬ੍ਰਤਾਦਿ ਦਾਨ ਸੰਜਮਾਦਿ ਤੀਰਥ ਦੇਵ ਕਰਮਣੰ ॥
Brataadh kunj med raajsoo binaa na bharamanang||
The Karmas which come in the categories of fasts etc., charities, restraints etc., bathing at pilgrim-stations and worship of gods;
Line 12


ਹੈ ਆਦਿ ਕੁੰਜ ਮੇਦ ਰਾਜਸੂ ਬਿਨਾ ਨ ਭਰਮਣੰ ॥
Hai aadh karam bhekh anek bhekh maaneeai||
Which are to be performed without illusion including the horse-sacrifice, elephant-sacrifice and Rajsu sacrifice performed by a universal monarch;
Line 13


ਨਿਵਲ ਆਦਿ ਕਰਮ ਭੇਖ ਅਨੇਕ ਭੇਖ ਮਾਨੀਐ ॥
Nival aadh karam bhekh anek bhekh maaneeai||
And the Neoli Karma of Yogis (cleansing of intestines) etc., may all be considered as Karmas of various sects and guises.
Line 14


ਅਦੇਖ ਭੇਖ ਕੇ ਬਿਨਾ ਸੁ ਕਰਮ ਭਰਮ ਜਾਨੀਐ ॥੩॥੧੦੬॥
Adekh bhekh ke binaa su karam bharam jaaneeai||3||106||
In the absence of the pure Karmas related to the Invisible Lord, all the other Karmas he considered as illusion and hyposcrisy.3.106.
(Gyan Prabodh)
Line 5


ਅਨੰਤ ਤੀਰਥ ਆਦਿ ਆਸਨਾਦਿ ਨਾਰਦ ਆਸਨੰ ॥
Anant teerath aadh aasanaadh Naarad aasanang||
Bathing at innumerable pilgrim-stations etc., adopting various postures etc., following the discipline of worship according to Narad Pancharatra;
Line 6


ਬੈਰਾਗ ਅਉ ਸੰਨਿਆਸ ਅਉ ਅਨਾਦਿ ਜੋਗ ਪ੍ਰਾਸਨੰ ॥
Bairaag au sanniaas au anaadh jog praasanang||
Adoption of Vairagya (monasticism and asceticlism) and Sannyas (renunciation) and observing yogic discipline of olden times:
Line 7


ਅਨਾਦਿ ਤੀਰਥ ਸੰਜਮਾਦਿ ਬਰਤ ਨੇਮ ਪੇਖੀਐ ॥
Anaadh teerath sanjamaadh barat nem pekheeai||
Visiting ancient pilgrim-stations and observing restraints etc., fasts and other rules;
Line 8


ਅਨਾਦਿ ਅਗਾਧਿ ਕੇ ਬਿਨਾ ਸਮੱਸਤ ਭਰਮ ਲੇਖੀਐ ॥੫॥੧੦੮॥
Anaadh agaadh(i) ke binaa samast bharam lekheeai||5||108||
Without the Beginningless and Unfathomable Lord, all the above Karmas be considered as illusion.5.108.
(Gyan Prbodh)


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Line 1


ਜੋਗੀ ਸੰਨਿਆਸੀ ਹੈ ਜੇਤੇ ॥
Jogisanniaasihai jete||
All the Yogis and Sannyasis;
Line 2


ਮੁੰਡੀਆ ਮੁਸਲਮਾਨ ਗਨ ਕੇਤੇ ॥
Mun?eeaa Musalmaan gan kete||
All the ascetics and monks with shaven heads and Muslims;
Line 3


ਭੇਖ ਧਰੇ ਲੂਟਤ ਸੰਸਾਰਾ ॥
Bhekh dhare lootat sansaaraa||
They are all plundering the world in different guises;
Line 4


ਛਪਤ ਸਾਧ ਜਿੱਹ ਨਾਮੁ ਅਪਾਰਾ ॥੨੩॥
Chhapat saadh jihh naam(u) adhaaraa||23||
The real saints whose prop is the Name of the Lord, they hide themselved.23.
(Chaubees Avtar)
Line 6


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI
Line 7


ਕਾਨ ਛੇਦ ਜੋਗੀ ਕਹਵਾਯੋ ॥
Kaan chhed jogikahvaayo||
One is called a Yogi on perforating his ears;
Line 8


ਅਤਿ ਪ੍ਰਪੰਚ ਕਰ ਬਨਹਿ ਸਿਧਾਯੋ ॥
At(i) prapanch kar banah(i) sidhaayo||
And goes to the forest, performing many deceitful acts;
Line 9


ਏਕ ਨਾਮੁ ਕੋ ਤੱਤੁ ਨ ਲਯੋ ॥
Ek naam(u) ko tatt(u) ba layo||
But the person who hath not absorbed the essence of the Name in his heart,
Line 10


ਬਨ ਕੋ ਭਯੋ ਨ ਗ੍ਰਿਹ ਕੋ ਭਯੋ ॥੨੭॥
Ban ko bhayo na grih ko bhayo||27||
He neither belongs to the forest nor his home.27.
(Chaubees Avtar)

ਕਈ ਦੱਤ ਸੱਤ ਗੋਰਖ ਦੇਵ ॥ ਮੁਨ ਮਨ ਮਛਿੰਦ੍ਰ ਨਹੀ ਲਖਤ ਭੇਵ ॥ ਬਹੁ ਭਾਂਤ ਮੰਤ੍ਰ ਮਤ ਕੈ ਪ੍ਰਕਾਸ਼ ॥ ਬਿਨ ਏਕ ਆਸ ਸਭ ਹੀ ਨਿਰਾਸ ॥੯੬॥
KaiDatt satt gorakh dev|| Mun man machhindra nahilakhat bhev|| Bahu bhaant mantra mat kai prakaash|| Bin ek aas sabh hiniraas||96||
There are many truthful persons like Dutt, many Yogis like Gorakh, Machhindar and other sages, but none has been able to comprehend His mystery; various types of Mantras in various religions the faith of One Lord.96.
(Datta Avtar of Rudra)

Line 11


ਤ੍ਵਪ੍ਰਸਾਦਿ ॥
Tvaprasaadh||
BY THY GRACE
Line 12


ਕੈ ਤੁਮ ਹਮ ਕੋ ਪਰਚੌ ਦਿਖਾਓ ॥ ਨਾਤਰ ਜਿਤੇ ਤੁਮ ਹੋ ਜਟਧਾਰੀ ਸਭਹੀ ਜਟਾ ਮੁੰਡਾਓ ॥
Kai tum ham ko parchau dikhaao|| Naatar jite tum ho jatdhaarisabh-hijataa muaaeeaao||
Either all of you may give me cognizance of your yoga or shave off your matted locks;
Line 13


ਜੋਗੀ ਜੋਗੁ ਜਟਨ ਕੇ ਭੀਤਰ ਜੇਕਰ ਕਛੂਅਕ ਹੋਈ ॥ ਤਉ ਹਰਿ ਧਯਾਨ ਛੋਰਿ ਦਰ ਦਰ ਤੇ ਛੀਖ ਨ ਮਾਂਗੈ ਕੋਈ ॥
Jogijog(u) jatan ke bheetar jekat kachhooak hoee|| Tau har(i) dhyaan chhor(i) dar te bheekh na maangai koee||
O Yogis ! if there had been some secret of Yoga in the matted locks, then any Yogi would not have gone for begging at different doors instead of absorbing in meditation on the Lord;


ਜੋਕਰ ਮਹਾਂ ਤਤ ਕਹ ਚੀਨੈ ਪਰਮ ਤੱਤ ਕਹੁ ਪਾਵੈ ॥ ਤਬ ਯਹ ਮੋਨ ਸਾਧ ਮਨ ਬੈਠੇ ਅਨਤ ਨ ਖੋਜਨ ਧਾਵੈ ॥
Jerkar mahaan tat kah cheenai param tatt kauh paavai|| Tab yah mon saadh man baithe anat na khojan dhaavai||
If anyone recognizes the essence, he achieves unity with the Supreme Essence; he sits at one place silently and does not go in search of Him at any other place;

Page 1293, Line 1


ਜਾ ਕੀ ਰੂਪ ਰੇਖ ਨਹਿ ਜਾਨੀਐ ਸਦਾ ਅਦ੍ਵੈਖ ਕਹਾਯੋ ॥ ਜਉਨ ਅਭੇਖ ਰੇਖ ਨਹੀ ਸੋ ਕਹੁ ਭੇਖ ਬਿਖੈ ਕਿਉ ਆਯੋ ॥੨੧॥੯੫॥
Jaa kiroop rekh nah(i) jaaneeai sadaa advaikh kahaayo|| Jaun abhekh rekh nahiso kauh bhekh bikhai kio aayo||21||95||
He, who is without any form or figure and who is non-dual and garbles, how can then he be comprehended through the medium of any garb?21.95.
(ParasNath Rudra Avtar)




ਸੋਰਠ ॥
Soratha||
SORATH
Line 9


ਜੋਗੀ ਜੋਗੁ ਜਟਨ ਮੋ ਨਾਹੀ ॥ ਭ੍ਰਮ ਭ੍ਰਮ ਮਰਤ ਕਹਾ ਪਚਿ ਪਚਿ ਕਰ ਦੇਖਿ ਸਮਝ ਮਨ ਮਾਹੀ ॥
Jogijog(u) jatan mo naahee|| Bhram bhram marat kahaa pach(i) pach(i) kar dekh(i) samajh man maahee||
O Yogis ! the Yoga does not consist in the matted locks; you may reflect in your mind and not be puzzled in illusions;
Line 10


ਜੋ ਮਨ ਮਹਾ ਤੱਤ ਕਹੁ ਜਾਨੈ ਪਰਮ ਗਯਾਨ ਕਹੁ ਪਾਵੈ ॥ ਤਬ ਯਹ ਏਕ ਠਉਰ ਮਨ ਰਾਖੈ ਦਰ ਦਰ ਭ੍ਰਮਤ ਨ ਧਾਵੈ ॥
Jo man mahaa tatt kauh jaanai param gyaan kauh paavai|| Tab yah ek thaur man raakhai dar dar bhramat na dhaavai||
When the mind, comprehending the Supreme Essence, realizes the Supreme Knowledge, then it stablises at one place and does not wander and run hither and thither;
Line 11


ਕਹਾ ਭਯੋ ਗ੍ਰਹਿ ਤਜਿ ਉਠ ਭਾਗੇ ਬਨ ਮੈ ਕੀਨ ਨਿਵਾਸਾ ॥ ਮਨ ਤੋ ਰਹਾ ਸਦਾ ਘਰ ਹੀ ਮੋ ਸੋ ਨਹੀ ਭਯੋ ਉਦਾਸਾ ॥
Kahaa bhayo grah(i) taj(i) uth bhaage ban mai keen nivaasaa|| Man to rahaa sadaa ghar himo so nahibhayo udaasaa||
What will you gain in the forest on forsaking the domestic life, because the mind will always be thinking about home and will not be able to get detached from the world;
Line 12


ਅਧਕ ਪ੍ਰਪੰਚ ਦਿਖਾਇ ਠਗਾ ਜਗ ਜਾਨ ਜੋਗ ਕੋ ਜੋਰਾ ॥ ਤੁਮ ਜੀਅ ਲਖਾ ਤਜੀ ਹਮ ਮਾਯਾ ਤੁਮੈ ਨ ਛੋਰਾ ॥੨੩॥੯੭॥
Adhak prapanch dekhaae thagaa jag jaan jog ko joraa|| Tum jeea lakhaa tahiham maayaa maayaa tumai na chhoraa||23||97||
You people have deceived the world through the medium of Yoga on showing the special deceit; you have believed that you have forsaken maya, but in reality, maya has not left you.23.97.
(ParasNath Rudra Avtar)

ਸੋਰਠ ॥
Sorath||
SORATH
Line 1


ਭੇਖੀ ਜੋਗਨ ਭੇਖ ਦਿਖਾਏ ॥ ਨਾਹਨ ਜਟਾ ਬਿਭੂਤ ਨਖਨ ਮੈ ਨਾਹਿਨ ਬਸਤ੍ਰ ਰੰਗਾਏ ॥
Bhekhi jogan bhekh dikhaae|| Naahan jaataa bibhoot nakhan mai naahin bastra rangaae||
O Yogis, the believers in various guises ! You are only exhibiting the outer garb, but that Lord cannot be realized by growing matted locks, by smearing ashes, by growing nails and by wearing the dyed clothes;
Line 2


ਜੌ ਬਨ ਬਸੈ ਜੋਗ ਕਹੁ ਪੱਈਐ ਪੰਛੀ ਸਦਾ ਬਸਤ ਬਨ ॥ ਕੁੰਚਰ ਸਦਾ ਧੂਰ ਸਿਰ ਮੇਲਤ ਦੇਖਹੁ ਸਮਝ ਤੁਮਹੀ ਮਨ ॥
Jau ban basai jog kauh paeeeeai panchhisakaa basat ban|| Kunchar sadaa dhoor sir melat dekhoh samajh tum-himan||
If the Yoga had been achieved by residing in the forest, then the birds always live in the forest; in the same way the elephant always puts the dust on his body; why do you not understand it in your mind?
Line 3


ਦਾਦਰ ਮੀਨ ਸਦਾ ਤੀਰਥ ਮੋ ਕਰਯੋ ਕਰਤ ਇਸ਼ਨਾਨਾ ॥ ਧਯਾਨ ਬਿੜਾਲ ਬਕੀ ਬਕ ਲਾਵਤ ਤਿਨ ਕਿਆ ਜੋਗੁ ਪਛਾਨਾ ॥
Daadar meen sadaa teerath mo karyo karat ishnaanaa|| Dhyaan bi?aal bakibak laavat tin keea jog(u) pachhaanaa||
The frogs and fish always take bath at the pilgrim-stations, the cats and cranes are always seen meditating, but still they had not recognized Yoga;
Line 4


ਜੈਸੇ ਕਸ਼ਟ ਠਗਨ ਕਹ ਠਾਟਤ ਐਸੇ ਹਰਿ ਹਿਤ ਕੀਜੈ ॥ ਤਬਹੀ ਮਹਾਂ ਗਯਾਨ ਕੋ ਜਾਨੈ ਪਰਮ ਪਯੂਖਹਿ ਪੀਜੈ ॥੨੪॥੯੮॥
Jaise kasht thagan kah thaatat aise har(i) hit keejai|| Tab-himahaan gyaan ko jaanai param payookhah(i) peejai||24||98||
The manner in which your suffer agony for deceiving the people, in the same way make effort to absorb you mind in the Lord; only then you will realise the Supreme Essence and would be able to quaff the nectar.24.98.
(ParasNath Rudra Avtar)
Line 1


ਤਬ ਹਰਿ ਸਿੱਧ ਸਾਧ ਠਹਿਰਾਏ ॥ ਤਿਨ ਭੀ ਪਰਮ ਪੁਰਖ ਨਹੀ ਪਾਏ ॥
Tab Har(i) siddh saadh thaihraae|| Tin bhoo Param Purakh nahoo paae||
Then I created Siddhas and sadhs, who also could not realize the Lord.
Line 2


ਜੇ ਕੋਈ ਹੋਤ ਭਯੋ ਜਗਿ ਸਿਆਨਾ ॥ ਤਿਨ ਤਿਨ ਅਪਨੋ ਪੰਥੁ ਚਲਾਨਾ ॥੧੪॥
Je kooo hot bhayo jag(i) siaanaa|| Tin tin apno panth(u) chalaanaa||14||
On whomsoever wisdom dawned, he started his own path. 14.
(Vachitar Natak)
(Das wants to make one thing clear that as it is written in Vachitar Natak 1.57 no one can disobey Akal so what they did were as per will of Akal,Sidhas were created ,they were made to not to realize God)

Page 135, Line 7


ਪੁਨਿ ਹਰਿ ਗੋਰਖ ਕੌ ਉਪਰਾਜਾ ॥ ਸਿੱਖ ਕਰੇ ਤਿਨਹੂੰ ਬਡ ਰਾਜਾ ॥
Pun(i) Har(i) Gorakh kau upraajaa|| Sikkh kare tinhoon ba? raajaa||
Then I ccreated Gorakh, who made great kings his disciples.

Page 135, Line 8


ਸ੍ਰਵਨ ਫਾਰਿ ਮੁਦ੍ਰਾ ਦੁਐ ਡਾਰੀ ॥ ਹਰਿ ਕੀ ਪ੍ਰੀਤ ਰੀਤਿ ਨ ਬਿਚਾਰੀ ॥੨੪॥
Sravan phaar(i) mudraa duai ?aaroo|| Har(i) koo proot root(i) na bichaaroo||24||
His disciples wear rings in their ears and do not know the love of the lord.24.
(Vachitar Natak)


ਚੌਪਈ ॥
Chaupaoo||
CHUPAI
Line 2


ਜੇ ਜੇ ਜਗ ਕੋ ਡਿੰਭ ਦਿਖਾਵੈ ॥ ਲੋਗਨ ਮੂੰਡ ਅਧਿਕ ਸੁਖੁ ਪਾਵੈ ॥
Je je jag ko ?inbh dikhaavai|| Logan moon? adhik such(u) paavai||
Those who exhibit different guises, find disciples and enjoy great comforts.
Line 3


ਨਾਸਾਂ ਮੂੰਦ ਕਰੇ ਪ੍ਰਣਾਮੰ ॥ ਫੋਕਟ ਧਰਮ ਨ ਕਉਡੀ ਕਾਮੰ ॥੫੭॥
Naasaan moond kare pranaamang|| Phokat dharam na kau?oo kaamang||57||
Those who their nostrils and perform prostrations, their religious discipline is vain and useless.57.
(Vachitar Natak)


Line 2


ਆਂਖ ਮੂੰਦਿ ਕੋਊ ਡਿੰਭ ਦਿਖਾਵੈ ॥ ਆਂਧਰ ਕੀ ਪਦਵੀ ਕਹਿ ਪਾਵੈ ॥
aankh moond(i) kooo ?inbh dikhaavai|| aandhar koo padvoo kah(i) paavai||
He, who exhibits heresy in closing his eyes, attains the state of blindness.
Line 3


ਆਂਖਿ ਮੀਚ ਮਗ ਸੂਝ ਨ ਜਾਈ ॥ ਤਾਹਿ ਅਨੰਤ ਮਿਲੈ ਕਿਮ ਭਾਈ ॥੬੨॥
aankh(i) mooch mag soojh na jaaoo|| Taah(i) anant milai kim bhaaoo||62||
By closing the eyes one cannot know the path, how can then, O brother! He meet the Infinite Lord?62.
(Vachitar Natak)
(Das lastly again requests the Sangat to read the Sidh Gosht of Shri Guru Granth Sahib Ji to find that Sidhs and Yogis are considered same. There are Sidhs like Jalandhar,Gorakh,Charpati and perhaps Meenpa(some condsider him as Matsendra) are common both in Yogis and Sidhs.At the time of Guru Nanakdev Ji either he met last of Sidhas or he met Yogis who by that times have absorbed the Vajrayana of Budhism into hindus yet were still called Sidhas)
9 null null


(੬੬੯-੧੦, ਧਨਾਸਰੀ, ਮ ੪)
ਚਉਰਾਸੀਹ ਸਿਧ ਬੁਧ ਤੇਤੀਸ ਕੋਟਿ ਮੁਨਿ ਜਨ ਸਭਿ ਚਾਹਹਿ ਹਰਿ ਜੀਉ ਤੇਰੋ ਨਾਉ ॥
chouraaseeh sidhh budhh thaethees kott mun jan sabh chaahehi har jeeo thaero naao ||
The eighty-four Siddhas, the spiritual masters, the Buddhas, the three hundred thirty million gods and the silent sages, all long for Your Name, O Dear Lord.
(Ang 669)
5 Sava-yay (praise of Guru Amar Das Kal


(੧੩੯੩-੬, ਸਵਈਏ ਮਹਲੇ ਤੀਜੇ ਕੇ, ਕਲ)
ਚਵਰਾਸੀਹ ਸਿਧ ਬੁਧ ਜਿਤੁ ਰਾਤੇ ਅੰਬਰੀਕ ਭਵਜਲੁ ਤਰਿਆ ॥
chavaraaseeh sidhh budhh jith raathae anbareek bhavajal thariaa ||
The eighty-four Siddhas, the beings of supernatural spiritual powers, and the Buddhas are imbued with the Naam; it carried Ambreek across the terrifying world-ocean.
(Ang 1393)

Here 84 Budhist Sidhs are been talked about.

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Drug Issues 2.

After exposing the false alarm of writer regarding left and right may of godess worshipping,where in truth both may not use the same vocabulary but here in Shri Dasham Granth Sahib we find both the terms of Lankurheshi(right or Dakshin marg related to only about 700 years old Vaishnu Devi worship) and Mahakal/ Kalika(Left of Vam Marg which is compartvly older even before Aryan came to India).A person is calling God in terms used by rival sects. Same person uses terms used by rival faiths of Hindus and Muslims also as we see in Sikh scripture. Who else could be such a revolutionary other then Tenth Master?

Then it appears that a person related to intelligence outfit by clever motive writes that if person do not have the time to read Shri Dasham Granth Sahib should see the following lines. Vow!

This is covert way to psychological way to desist person from reading the whole book. After reading this a person may not read the whole book and only will deem things given here as OK and will have the false faith.

As further what he writes is totally false.

He writes that worshipped deity of poet is described by the way that Mahakal along with his wife Mahakali drink wine and roar like cub of the tiger.


ਨਵ ਨੇਵਰ ਨਾਦ ਸੁਰੰ ਨ੍ਰਿਮਲੰ ॥ ਮੁਖ ਬਿੱਜੁਲ ਜ੍ਵਾਲ ਘਣੰ ਪ੍ਰਜੁਲੰ ॥
Nav nevar naad surang nrimalang|| Mukh bijjul jvaal ghanang prajulang||
Various kinds of pure tunes emanate from the anklets. The face appears like the in blaze of lightning the dark clouds.

​

Line 1


ਮਦਰਾ ਕਰ ਮੱਤ ਮਹਾ ਭਭਕੰ ॥ ਬਨ ਮੈ ਮਨੋ ਬਾਘ ਬਚਾ ਬਬਕੰ ॥੫੩॥
Madraa kar matt mahaa bhabbakaaang|| Ban mai mano baagh bachaa babakang||53||
His gait is like that of an elephant, intoxicated with wine. His loud thunder appears like the roar of a cub in the forest.53


Well let us take first
The sound of your anklet is new pure musical tunes.Mouth is the lightening dense fire blaze.

Then comes the madra topic.

As per Dr Jodh Singh,it is hand which is intoxicated,here we find elephant is told to be intoxicated.

But before we proceed,where is it written that Mahakal takes wine along with his wife Mahakali ?

Das will talk about Mahakal,Kali and Bhairav later on. First we should see how cleverly the lie is said.

It is a description of various natural phenomena or psychological impacts been told as donating the body part of Akal ,as Akal lives in nature(Japu Ji Sahib Balihari Kudrat Vasia). Universe is the body of Akal.

Does term drink comes in line Madra Kar Matt ?

Madra is wine,Kar is done,Matt is intoxication. If we translate line by line it may means wine (after) doing intoxication super grunt/roar makes.

What das understands is something totally different.

The super sound(Grunt) of Akal makes(Kar) intoxication like that of wine. That state lead to the Sikh as if cub of tiger roars in jungle.

Akal is Maan(pride) of Nimaamas(without selfrespect). When father Akal makes super sound of pride(in Punjabi terms could be Barhak),effect is intoxication like that of wine.State reached it as if cub of tiger roars in jungle.

This world is jungle and cub ie human after listening to the sound of Father Akal the tiger,is intoxicated with proud as if it is intoxication of wine. So where we have been talking of limitless and beat less sounds, we find very substandard interpretations. Term Babhakan could also be understood as a way of smell. So likewise there is bird called Khanjan which is also called Madra. So there could be lot more interpetations.

Just for sake of it, The super grunt of an animal intoxication,like cub of tiger makes roar in jungle(that also belong to Lord as all sound belong to lord).
Other interpretations could be that super sound/smell is capable to make wine itself intoxicated. Either wine does intoxication or intoxication is done to wine but term kar is in present tense rather only stem of verb is there. If wine does intoxication then where is the object of intoxication? Rather it comes wines does intoxication to super grunt.That also makes no sense. But super grunt can do such things. Das hopes that by now things are clear.

Then we come to some thing being told about Lord Krishna in Krishana Avtar.

Page 1057, Line 12


ਸਵੈਯਾ ॥
Sawaiyaa||
SWAYYA

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Page 1057, Line 13


ਜੀਤ ਸੁਅੰਬਰ ਮੈ ਹਰਿ ਅਉਧ ਕੇ ਭੂਪਤ ਕੀ ਦੁਹਤਾ ਜਬ ਆਯੋ ॥ ਬਾਗ ਕੇ ਭੀਤਰ ਸੈਲ ਕਰੈ ਸੰਗ ਪਾਰਥ ਕੇ ਚਿਤ ਮੈ ਠਹਰਾਯੋ ॥
Jeet suanbar mai har(i) audh ke bhoopat kisuhtaa jab aayo|| Baag ke bheetar sail karai sang baarath ke chit ma thahraayo||
When Krishna came back after winning the daughter of the king of Oudh is Swayyamvara, he made up his mind to roam in the forest alongwith Arjuna;

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Page 1057, Line 14

ਪੋਸਤ ਭਾਂਗ ਅਫੀਮ ਘਨੋ ਮਦ ਪੀਵਨ ਕੇ ਤਿਨ ਕਾਜ ਮੰਗਾਯੋ ॥ ਮੰਗਨ ਲੋਗਨ ਬੋਲ ਪਠਯੋ ਬਹੁ ਆਵਤ ਭੇ ਜਨਿ ਪਾਰ ਨ ਪਾਯੋ ॥੨੧੧੨॥
Post bhaang afim ghano mad peevan ke tin kaaj mangaayo|| Mangan logan bol pathyo bahu aavat bhe jan(i) paar na paayo||2112||
There he caused to be brought Poppy plant, hemp, opium and various kinds of wines for drinking, there he also called many beggars and singers, who came in groups.2112.

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Line 1


ਸਵੈਯਾ ॥
Sawaiyaa||
SWAYYA

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Line 2


ਬਹੁ ਰਾਮਜਨੀ ਤਹ ਨਾਚਤ ਹੈ ਇਕ ਝਾਝਰ ਬੀਨ ਮ੍ਰਿਦੰਗ ਬਜਾਵੈ ॥ਦੈ ਇਕ ਝੂਮਕ ਆਵਤ ਹੈ ਇਕ ਭਾਮਨ ਦੈ ਹਰਿ ਝੂਮਕ ਜਾਵੈ ॥
Bahu raamjaneeah naachat hai ik jhaajhar been mridang bajaavai|| Dai ik jhoomak aavat hai ik bhaaman dai har(i) jhoomak jaavai||
Many concubines, playing their anklets, lyres and drums began to dance there; someone is dancing while revolving, and some woman is spinning on all the four sides of Krishna;

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Line 3


ਕਾਨ੍ਹ ਪਟੰਬਰ ਦੇਤ ਤਿਨੈ ਮਨ ਲਾਲ ਘਨੇ ਚਿਤ ਕੋ ਜੁ ਰਿਝਾਵੈ ॥ ਸਯਾਮ ਭਨੈ ਬਹੁ ਮੋਲ ਖਰੇ ਸੁਰਰਾਜਹਿ ਕੋ ਜੋਊ ਹਾਥ ਨ ਆਵੈ ॥੨੧੧੩॥
Kaahn patanbar det tinai man laal ghane chit ko ju rijhaavai|| Syaam bhanai bahu mol khare sur-raajah(I) ko jooo haath na aavai||2113||
Krishna is giving them comfortable raiments, gems and jewels; he is giving such precious things to them, which even Indra cannot procure.2113.

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Line 4


ਪਾਵਤ ਰਾਮਜਨੀ ਨਚ ਕੈ ਧਨ ਪਾਵਤ ਹੈ ਬਹੁ ਦਾਨ ਗਵੱਯਾ ॥ ਏਕ ਰਿਝਾਵਤ ਹੈ ਹਰਿ ਕੋ ਕਬਿ ਸਯਾਮ ਭਨੈ ਪੜ ਛੰਤ ਸਵੱਯਾ ॥
Paavat raamjaninach kai dhan paavat hai bahu daan gayayyaa|| Ek rijhaavat hai har(i) ko kabi Syaam bhanai pa? chhant sawayyaa||
The concubines after dancing and the singers after singing are receiving great gifts; someone is pleasing Krishna by reciting poetry and someone is pleasing him by reciting various stanzas;

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Line 5


ਅਉਰ ਦਿਸਾ ਕੈ ਬਿਖੈ ਸੁ ਘਨੇ ਮਿਲਿ ਨਾਚਤ ਹੈ ਕਰ ਗਾਨ ਭਵੱਯਾ ॥ ਕਉਨ ਕਮੀ ਕਹੋ ਹੈ ਤਿਨ ਕੋ ਜੋਊ ਸ੍ਰੀ ਜਦੁਬੀਰ ਕੇ ਧਾਮ ਅਵੱਯਾ ॥੨੧੧੪॥
Aur disaa kai bikhaai su ghane mil(i) naachat hai kar gaan bhavayyaa|| Kaun kamikaho hai tin ko jooo srijadubeer ke dhaam avayyaa||2114||
All are dancing together by revolving in all the directions, whosoever has come to the abode of Krishna, then tell us, what shortage he can have?2114.

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Line 6


ਤਿਨ ਕੋ ਬਹੁ ਦੈ ਸੰਗਿ ਪਾਰਥ ਲੈ ਹਰਿ ਭੋਜਨ ਕੀ ਭੂਅ ਮੈ ਪਗ ਧਾਰਯੋ ॥ਪੋਸਤ ਭਾਂਗ ਅਫੀਮ ਮੰਗਾਇ ਪੀਯੋ ਮਦ ਸ਼ੋਕ ਬਿਦਾ ਕਰਿ ਡਾਰਯੋ ॥
Tin ko bahu dai sang(i) paarath lai har(i) bhojan kibhooa mai pag dhaaryo|| Post bhaang apheem mangaae peeyo mad shok bidaa kar(I) ?aaryo||
Giving them many presents, Krihsna went to dine alongwith Arjuna; they made use of poppy seeds, hemp and opium and drank wine; thereby they removed all their sorrows;

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Line 7


ਮੱਤਿ ਹੋ ਚਾਰੋ ਈ ਕੈਫਨ ਸੋ ਸੁਤ ਇੰਦ੍ਰ ਕੈ ਸੋ ਇਮ ਸਯਾਮ ਉਚਾਰਯੋ ॥ ਕਾਮ ਕੀਯੋ ਬ੍ਰਹਮਾ ਘਟਿ ਕਿਉ ਮਦਰਾ ਕੋ ਨ ਆਠਵੋ ਸਿੰਧ ਸਵਾਰਯੋ ॥੨੧੧੫॥
Matt(i) ho chaaro ikaiphan so sut Indra kai so im Syaam uchaaryo|| Kaam keeyo Brahmaa ghattee madraa ko na aathvo sindh svaaryo||2115||
Getting intoxicated with all these four stimulants Krishna said to Arjuna, “Brahma has done the right thing in not creating the eight ocean of wine.2115.

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Line 8


ਦੋਹਰਾ ॥
Dohraa||
DOHRA

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Line 9


ਤਬ ਪਾਰਥ ਕਰਿ ਜੋਰਿ ਕੈ ਹਰਿ ਸਿਉ ਕਹਯੋ ਸੁਨਾਇ ॥ ਜੜ ਬਾਮਨ ਇਨ ਰਸਨ ਕੋ ਜਾਨੈ ਕਹਾ ਉਪਾਇ ॥੨੧੧੬॥
Tab paarath kar(i) jor(i) kai har(i) sio kahyo sunaae|| Ja? baaman in rasan ko jaanai kahaa upaae||2116||
Then Arjuna said to Krishna with folded hands, “What do the senseless Brahmins know about the enjoyment of these essences and pleasures.”2116.

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Line 10


ਇਤਿ ਸ੍ਰੀ ਦਸਮ ਸਿਕੰਧੇ ਪੁਰਾਣ ਬਚਿਤ੍ਰ ਨਾਟਕੇ ਕ੍ਰਿਸ਼ਨਵਤਾਰੇ ॥ ਬ੍ਰਿਖਭਨਾਥ ਅਵਧ ਰਾਜੇ ਕੀ ਦੁਹਿਤਾ ਬਿਵਾਹਤ ਭਏ ॥
It(i) SriSasam Sikandhe Puraan Bachitra Naatke Krishnaavataare Brikhabhnaath Avadh raaje kiduhitaa bivaahat bhae||
End of the story about he marriage with the daughter of the king Brikhbh Nath of Oudh after stringing the bulls in Krishnavatara (based on Dasham Skandh Purana) in Bachittar Natak.

​

So here we go first for the objections by the writer that-

1. In actual text of Shrimad Bhagvat Purana there is no mention of Ramjanis(prostitutes).
2.There is no mention of Krishna taking wine or drugs.
3.How can the king of Audh be called Brikhabh Nath while his actual name is Nagen Jeet
?
4.This is an attack of personality of lord Krishna and is encouraging his followers to take drugs.

Let us take a few more things from Krishan Avtar,which are not in Shrimad Bhagwat.

SECTION

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Page 643, Line 6


ਅਥ ਕ੍ਰਿਸ਼ਨਾ ਅਵਤਾਰ ਇੱਕੀਸਮੋ ਅਵਤਾਰ ਕਥਨੰ ॥
Ath Krishnaa avtaar ikkeesamo avtaar kathanang||
Now begins the description of KRISHNA INCARNATION, the twenty-first incarnation

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Page 643, Line 7


ਚੌਪਈ ॥
Chaupaee
CHAUPAI

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Page 643, Line 8


ਅਬ ਬਰਣੋ ਕਿਸ਼ਨਾ ਅਵਤਾਰੂ ॥ ਜੈਸ ਭਾਂਤ ਬਰੁ ਧਰਯੋ ਮੁਰਾਰੂ ॥
Ah barno Kishnaa avtaaroo|| Jais bhaant bar(u) dharyo muraaroo||
No I describe the Krishna incarnation as to how he assumed the physical form;

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Page 643, Line 9


ਪਰਮ ਪਾਪ ਤੇ ਭੂਮ ਡਰਾਨੀ ॥ ਡਗਮਗਾਤ ਬਿਧ ਤੀਰ ਸਿਧਾਨੀ ॥੧॥
Param paap te bhoom ?araanee|| ?agmagaat bidh teer sidhaanee|| 1||
The earth, with unsteady gait, reached near the Lord.1.

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Page 643, Line 10


ਚੌਪਈ ॥
Chaupaee
CHAUPAI

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Page 643, Line 11


ਬ੍ਰਹਮਾ ਗਯੋ ਛੀਰ ਨਿਧ ਜਹਾਂ ॥ ਕਾਲ ਪੁਰਖ ਇਸਥਿਤ ਥੇ ਤਹਾਂ ॥
Brahmaa gayo chheer nidh jahaan|| Kaal purakh isthit the tahaan||
Amidst the milk-ocean, where the Immanent Lord was seated, Brahma reached there;

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Page 643, Line 12


ਕਹਯੋ ਬਿਸ਼ਨ ਕਹ ਨਿਕਟ ਬੁਲਾਈ ॥ ਕ੍ਰਿਸ਼ਨ ਅਵਤਾਰ ਧਰੋ ਤੁਮ ਜਾਈ ॥੨॥
Kahyo Bishan kah nikat bulaaee|| Krishan avtaar dharo tum jaai||2||
The Lord called Vishnu near Him and said, “You go to the earth and assume the form of Krishna incarnation.2.

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Page 643, Line 13


ਦੋਹਰਾ ॥
Dohraa||
DOHRA

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Page 643, Line 14

ਕਾਲ ਪੁਰਖ ਕੇ ਬਚਨ ਤੇ ਸੰਤਨ ਹੇਤ ਸਹਾਇ ॥ ਮਥਰਾ ਮੰਡਲ ਕੇ ਬਿਖੈ ਜਨਮ ਧਰਯੋ ਹਰਿ ਰਾਇ ॥੩॥
Kaal purakh ke bachan te santan het sahaae|| Mathraa man?al ke bikhai janam dhryo har(i) raae||3||
Vishnu took birth in Mathura area for the welfare of saints, on receiving the orders of the Loard.3.

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Page 644, Line 1


ਚੌਪਈ ॥
Chaupaee
CHAUPAI

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Page 644, Line 2


ਜੇ ਜੇ ਕਿਸ਼ਨ ਚਰਿਤ੍ਰ ਦਿਖਾਏ ॥ ਦਸਮ ਬੀਚ ਸਭ ਭਾਖ ਸੁਨਾਏ ॥

The sportive plays exhibited by Krishna, have been described in the tenth skandh;

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Page 644, Line 3


ਗਯਾਰਾ ਸਹਸ ਬਾਨਵੇ ਛਂੰਦਾ ॥ ਕਹੇ ਦਸਮ ਪੁਰ ਬੈਠ ਅਨੰਦਾ ॥੪॥
Gyaaraa sahas baanue chhandaa|| Kahe dasam pur baith anandaa||4||
There are eleven thousand and ninety-two stanzas in respect of Krishna incarnation in the tenth skandh.4.
(over here often das listen to this that how can Brahma go to place where Akal Purakh were located ? Thing over here is that Guru wants to say that in ksheer Sagar also,Akal Purakh is located and it is will of Akal that Akal orders Vishnu to take incarnation and Vishnu is only tool of Akal so such unprecedented thing is found in no Sakat or Brahmin text and this conveys the proof of thing being as per Gurmat.)

Then as per Guru Granth Sahib ji let us see about Avtaras and what about Kaal Dosh or chronological disorder over here. When before Vishnus incarnations we have Sidhas and after Ten incarnations of Vishnu we have Shiva ?

8 Soohee Guru Arjan Dev


(੭੪੭-੯, ਸੂਹੀ, ਮ ੫)
ਸੂਹੀ ਮਹਲਾ ੫ ॥
soohee mehalaa 5 ||
Soohee, Fifth Mehl:

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9 null null


(੭੪੭-੯, ਸੂਹੀ, ਮ ੫)
ਵਿਸਰਹਿ ਨਾਹੀ ਜਿਤੁ ਤੂ ਕਬਹੂ ਸੋ ਥਾਨੁ ਤੇਰਾ ਕੇਹਾ ॥
visarehi naahee jith thoo kabehoo so thhaan thaeraa kaehaa ||
Where is that place, where You are never forgotten, Lord?

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9 Soohee Guru Arjan Dev


(੭੪੭-੧੦, ਸੂਹੀ, ਮ ੫)
ਆਠ ਪਹਰ ਜਿਤੁ ਤੁਧੁ ਧਿਆਈ ਨਿਰਮਲ ਹੋਵੈ ਦੇਹਾ ॥੧॥
aath pehar jith thudhh dhhiaaee niramal hovai dhaehaa ||1||
Twenty-four hours a day, they meditate on You, and their bodies become spotless and pure. ||1||

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10 Soohee Guru Arjan Dev


(੭੪੭-੧੦, ਸੂਹੀ, ਮ ੫)
ਮੇਰੇ ਰਾਮ ਹਉ ਸੋ ਥਾਨੁ ਭਾਲਣ ਆਇਆ ॥
maerae raam ho so thhaan bhaalan aaeiaa ||
O my Lord, I have come searching for that place.

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10 Soohee Guru Arjan Dev


(੭੪੭-੧੧, ਸੂਹੀ, ਮ ੫)
ਖੋਜਤ ਖੋਜਤ ਭਇਆ ਸਾਧਸੰਗੁ ਤਿਨ੍ਹ੍ਹ ਸਰਣਾਈ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ॥
khojath khojath bhaeiaa saadhhasang thinh saranaaee paaeiaa ||1|| rehaao ||
After seeking and searching, I found Sanctuary in the Saadh Sangat, the Company of the Holy. ||1||Pause||

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11 Soohee Guru Arjan Dev


(੭੪੭-੧੧, ਸੂਹੀ, ਮ ੫)
ਬੇਦ ਪੜੇ ਪੜਿ ਬ੍ਰਹਮੇ ਹਾਰੇ ਇਕੁ ਤਿਲੁ ਨਹੀ ਕੀਮਤਿ ਪਾਈ ॥
baedh parrae parr brehamae haarae eik thil nehee keemath paaee ||
Reading and reciting the Vedas, Brahma grew weary, but he did not find even a tiny bit of God's worth.

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11 Soohee Guru Arjan Dev


(੭੪੭-੧੨, ਸੂਹੀ, ਮ ੫)
ਸਾਧਿਕ ਸਿਧ ਫਿਰਹਿ ਬਿਲਲਾਤੇ ਤੇ ਭੀ ਮੋਹੇ ਮਾਈ ॥੨॥
saadhhik sidhh firehi bilalaathae thae bhee mohae maaee ||2||
The seekers and Siddhas wander around bewailing; they too are enticed by Maya. ||2||

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12 Soohee Guru Arjan Dev


(੭੪੭-੧੨, ਸੂਹੀ, ਮ ੫)
ਦਸ ਅਉਤਾਰ ਰਾਜੇ ਹੋਇ ਵਰਤੇ ਮਹਾਦੇਵ ਅਉਧੂਤਾ ॥
dhas aouthaar raajae hoe varathae mehaadhaev aoudhhoothaa ||
There were ten regal incarnations of Vishnu; and then there was Shiva, the renunciate.

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12 Soohee Guru Arjan Dev


(੭੪੭-੧੩, ਸੂਹੀ, ਮ ੫)
ਤਿਨ੍ਹ੍ਹ ਭੀ ਅੰਤੁ ਨ ਪਾਇਓ ਤੇਰਾ ਲਾਇ ਥਕੇ ਬਿਭੂਤਾ ॥੩॥
thinh bhee anth n paaeiou thaeraa laae thhakae bibhoothaa ||3||
He did not find Your limits either, although he grew weary of smearing his body with ashes. ||3||

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13 Soohee Guru Arjan Dev


(੭੪੭-੧੩, ਸੂਹੀ, ਮ ੫)
ਸਹਜ ਸੂਖ ਆਨੰਦ ਨਾਮ ਰਸ ਹਰਿ ਸੰਤੀ ਮੰਗਲੁ ਗਾਇਆ ॥
sehaj sookh aanandh naam ras har santhee mangal gaaeiaa ||
Peace, poise and bliss are found in the subtle essence of the Naam. The Lord's Saints sing the songs of joy.

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13 Soohee Guru Arjan Dev


(੭੪੭-੧੪, ਸੂਹੀ, ਮ ੫)
ਸਫਲ ਦਰਸਨੁ ਭੇਟਿਓ ਗੁਰ ਨਾਨਕ ਤਾ ਮਨਿ ਤਨਿ ਹਰਿ ਹਰਿ ਧਿਆਇਆ ॥੪॥੨॥੪੯॥
safal dharasan bhaettiou gur naanak thaa man than har har dhhiaaeiaa ||4||2||49||
I have obtained the Fruitful Vision of Guru Nanak's Darshan, and with my mind and body I meditate on the Lord, Har, Har. ||4||2||49||
(Ang 747)

When Akal reveals to us about mythological figures, we are told simply their irrelevance and there is hardly any relevance to arrange irrelevant things in any order. This shameful for a person to useless look here and there instead of getting the crux of the verse.

So let us talk about Brahmin bashing which is also not in Krishna Avtar.


Page 707, Line 8


ਬਿੱਪਨ ਭੋਜਨ ਜੋ ਨ ਦਯੋ ਤਬ ਹੀ ਗ੍ਰਿਹ ਗੋਪ ਚਲੇ ਸੁ ਖਿਸਾਨੇ ॥ ਕੰਸ ਪੁਰੀ ਤਜ ਕੈ ਗ੍ਰਿਹ ਬਿੱਪਨ ਨਾਥ ਚਲੇ ਜਮੁਨਾ ਨਿਜ ਕਾਨੇ ॥
Bippan bhojan jo na dayo tab higrih gop chale su khisaane|| Kans puritaj kai grih bippan naath chale jamunaa nij kaane]
When the Brahmins did not give anything for eating, then getting embarrassed all the gopas left Mathura and came back to Krishna on the bank of Yamuna;

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Page 707, Line 9


ਬੋਲਿ ਉਠਯੋ ਮੁਸਲੀ ਕ੍ਰਿਸ਼ਨੰ ਸੰਗਿ ਅੰਨਯ ਬਿਨਾ ਜਬ ਆਵਤ ਜਾਨੇ ॥ ਦੇਖਹੁ ਲੈਨ ਕੋ ਆਵਤ ਥੇ ਦਿਜ ਦੇਨ ਕੀ ਬੇਰ ਕੋ ਦੂਰ ਪਰਾਨੇ ॥੩੦੭॥
Bol(i) oothyo MusliKrishanang sang(i) annya binaa jab aavat jaane|| Dekhoh lain ko aavatt the dij den kiber ko door paraane||307||
Seeing them coming without food, Krishna and Balram said, “The Brahmins come to us at the time of need, but run away when we ask for something.”307.

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Page 707, Line 10


ਕਬਿਤੁ ॥
Kabit(u)||
KABIT

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Page 707, Line 11


ਬਡੇ ਹੈ ਕੁਮੱਤੀ ਅਉ ਕੁਜੱਤੀ ਕੂਰ ਕਾਇਰ ਹੈ ਬਡੇ ਹੈ ਕਮੂਤ ਅਉ ਕੁਜਾਤ ਬਡੇ ਜਗ ਮੈ ॥ ਬਡੇ ਚੋਰ ਚੂਹਰੇ ਚਪਾਤੀ ਲੀਏ ਤਜੈ ਪ੍ਰਾਨ ਕਰੈ ਅਤਿ ਜਾਰੀ ਬਟਪਾਰੀ ਅਉਰ ਮਗ ਮੈ ॥
Ba?e hai kumattiau kujattikr kaair hai ba?e hai kamoot au kujaat ba?e jag mai|| ba?e chor choohare chapaatileee tajai praan karai at(i) jaaribatpaariaur mag mai||
These Brahmins are morally vicious, cruel, coward, very mean and very inferior; these Brahmins, doing actions like thieves and scavengers, ever sacrifice their lives for bread; they can act like impostors and plunderers on the paths;

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Page 707, Line 12


ਬੈਠੇ ਹੈ ਅਜਾਨ ਮਾਨੋ ਕਹੀਅਤ ਹੈ ਸਯਾਨੇ ਕਛੂ ਜਾਨੇ ਨ ਗਿਆਨ ਸਉ ਕੁਰੰਗ ਬਾਂਧੇ ਪਗ ਮੈ ॥ ਬਡੇ ਹੈ ਕੁਛੈਲ ਪੈ ਕਹਾਵਤ ਹੈ ਛੈਲ ਐਸੇ ਫਿਰਤ ਨਗਰ ਜੈਸੋ ਫਿਰੈ ਢੋਰ ਵਗ ਮੈ ॥੩੦੮॥
Baithe hai ajaan maano kaheeat hai syaane kachhoo jaane na giaan sau kurang baandhe pag mai|| Ba?e hai kuchhail pai kahaavat hai chhail aise phirat nagar jaiso phirai ?hor vag mai||308||
They sit down like ignorant people; they are clever from within and though they have very little knowledge, they run hither and thither with great speed like dear; they are very ugly, but call themselves beautiful and roam in the city unobstructed like an

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Page 707, Line 13
(These lines above are the part of Krishna Avtar in Shri Dasham Granth Sahib but does not figure in any Hindu Text likewise in Ramavtar Rama’s snub to Parshuram(A Brahmin) does not figure in any Hindu Text.)

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Line 6


ਰਾਮ ਬਾਚ ਪਰਸਰਾਮ ਸੋ ॥
Raam Baach Parasraam So||
Speech of Ram addressed to Parashuram:

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Line 7


ਸ੍ਵੈਯਾ ॥
Swaiyaa||
SWAYYA

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Line 8


ਬੋਲ ਕਹੇ ਸੁ ਸਹੇ ਦਿਸ ਜੂ ਜੁ ਪੈ ਫੇਰਿ ਕਹੇ ਤੇ ਪੈ ਪ੍ਰਾਨ ਖ੍ਵੈਹੋ ॥
Bol kahe su sahe dij joo ju pai pher(i) kahe te pai praan khvaiho||
“O Brahmin ! you have already said whatever you wanted to say and if you say anything more now, you will have to risk your life.

​

Line 9


ਬੋਲਤ ਐਂਠ ਕਹਾ ਸਠ ਜਿਉ ਸਭ ਦਾਂਤ ਤੁਰਾਇ ਅਬੈ ਘਰਿ ਜੈਹੋ ॥
Bolat ainth kahaa sath jio sabh daant turaae abai ghar(i) jaiho||
“O fool ! why do you speak with such pride, you will have to go now to your home after getting your teeth broken and after receiving good tharashin.

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Line 10


ਧੀਰ ਤਬੈ ਲਹਿਹੈ ਤੁਮ ਕੱਉ ਜਦ ਭੀਰ ਪਰੀ ਇਕ ਤੀਰ ਚਲੈਹੋ ॥
Dheer tabai lahehai tum kau jad bheer pariik teer chaliho||
“I am seeing you with patience; if I consider it necessary, then I shall have to discharge only one arrow.

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Line 11


ਬਾਤ ਸੰਭਾਰ ਕਹੋ ਮੁਖਿ ਤੇ ਇਨ ਬਾਤਨ ਕੋ ਅਬ ਹੀ ਫਲਿ ਪੈਹੋ ॥੧੫੧॥
Baat sanbhaar kaho mukh(i) te in baatan ko ab hiphal(i) paiho||151||
“Therefore talk with restraint, otherwise you will receive the reward for such talk just now.”151.


So as we see from the above two examples Brahmin were being shown their place as in both the cases they have offended Krishan and Rama(Das request Sangat to read the whole of Chaubee Avtar).

But things do not come in Hindu Text written by brahmins.


So does the following thing about Lord Krishna comes in any Yajur Veda ? and why is it mentioned at all ?

When das asked this thing to missionary Amarjeet Singh Ji of Lajpat Nagar, Delhi, He said that if Nanank Said this,this has to be true and perhaps Hindus have removed Krishna related portion from Yajur veda. Das was surprised that if same thing could have been used regarding Shrimad Bhagvat Puran also?

5 Aasaa Guru Nanak Dev


(੪੭੦-੬, ਵਾਰ-ਆਸਾ, ਮ ੧)
ਜੁਜ ਮਹਿ ਜੋਰਿ ਛਲੀ ਚੰਦ੍ਰਾਵਲਿ ਕਾਨ੍ਹ੍ਹ ਕ੍ਰਿਸਨੁ ਜਾਦਮੁ ਭਇਆ ॥
juj mehi jor shhalee chandhraaval kaanh kirasan jaadham bhaeiaa ||
In the Jujar Veda, Kaan Krishna of the Yaadva tribe seduced Chandraavali by force.

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6 Aasaa Guru Nanak Dev


(੪੭੦-੬, ਵਾਰ-ਆਸਾ, ਮ ੧)
ਪਾਰਜਾਤੁ ਗੋਪੀ ਲੈ ਆਇਆ ਬਿੰਦ੍ਰਾਬਨ ਮਹਿ ਰੰਗੁ ਕੀਆ ॥
paarajaath gopee lai aaeiaa bindhraaban mehi rang keeaa ||
He brought the Elysian Tree for his milk-maid, and revelled in Brindaaban.
(Ang 470)

As we see that such thing is so far not being found out of any version of Holy Veda(there could be more than one version of various Puranas also)

So let us give answer related to doubt rasied by the writer.

• Ramjani is not the prostitute but the Devdasi or a sex slave kept in temple serving the upper caste,as they say that god is there in all so if any one out of all asks for sex so god asks for sex.Guru only linked Krishna with devdasis and further Guru told that they danced and said poetry and Krishna rewarded them. It is filthy mind of the writer when he uses racial term of ******.
• Like wise as Guru already say in Vachitar Natak that theses all facts are from remembrance of previous births, so things in past in correct perspective were to be told(Guru allowed Bhatts to write about previous birth of other Gurus,das will touch them later). So Krishna taking drugs and wines was mentioned here.
• there is no way that king is called Brikhab Nath. As in whole chapter it is there that Krishna pierced(Nathna) the nose of oxen Brikhab. So it should be read as after piercing the nose of oxen ie Brikhab Nath , married the daughter of king of aoudh. So again intentionally writer has misinterpreted or he did not had the knowledge of the Braj.
• Does it encourages the drug addiction to followers of Krishna ? well answer to it could be obtained during the holi at braj perhaps, But why writer is defending lord Krishna ? does act of Lord Krishna in Vrindbana with Chandravall as told in Shri Guru Granth Sahib Ji encourage the followers of him to do the same with other females ? As in Guru Granth Sahib Ji we are told to add few things about Krishna in holy Vedas so Guru tells us to add the true characters of drug and lust addicted Kshtriyas and their relation to Brahmins and fight of political and priest class leading the debacle of Hindus.

Often this term comes Dasam. If we take as not the Tenth chapter but Tenth Body of Sikh Guru then ? the meaning could be totally different.

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Line 7


ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥
Dasam kathaa Bhaagaut kibhaakhaa karibanaae|| Avar baasnaa naah(i) prabh dharam juddh ke chaae||2491||
I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491.

Das found height of cunningness when writer only gives first line. Second line gives the motive of this writing.

If we take Dasam for Tenth Master then we may understand that Tenth made story of Bhagwat with Bhakha dialect. Lord there is no other desire but an interest of crusade.

So clearly a new story of Bhagwat was made by Guru to expose the present falsehood and their rectification to overcome weakness in the potential converts.

There also another chhall or deception was discovered of the writer that was to prove novice things endemic to Sikhism false as they do not comply to Hindu records. It is clear cut attack on our uniqueness. And we thought that this person is great intellectual among us.

Further das will give the brief summery of the Charitropakhyan 245 and will by that only expose the falsehood being spread regarding its encouraging drugs by the writer.

There are two more Charitropakhyan being given over here and in three different works drugs are depicted as different.usages.Das will tell about them after he explains about them.

There was king in east.He had record of not let foe live near him.(as he is told tense with work)he use to take drugs for concentrating in his political life and family life. There was another couple of money lender and his wife. This money lender is psychologically tense and fearful and consequently not concentrating in proper family life in order to satisfy his wife.(in Ayur Vedas we have use of drugs which could be intoxicating for various psychological ailment)The usage of mace and nutmeg by money lender( this more a greek way of treating impotency(Verse 5) which does not effect to him.Likewise verse 6 tell that that person lives in sorrow and does not have guts to perform charity.Verse 24 and 25 tell about his inability to perform the household duty towards the wife and impotency . His wife encourages him to take treatment as their king has taken..Further incentives she tells about courage and devotion could also come after this. He being afraid of loosing money refuses. He refuses wife to her self get treated upon with drugs .Further in frustration first beat his wife with kicks and punches(Verse 17) and later with iron rod(Verse 30).

Now the wife plays a character, She tells her husband that she is in bad shape and in order to overcome that they call all the people to a party along side king. She mixes the drugs with food, King eats it but due to habitual of eating drug hardly gets effected while money lender becomes incautious. Wife tells rest to leave on a pretext and befriends the king. And get herself satisfied from his potency. She takes all the money of money lender. Money lender is so much incautious that he could not feel being tied under the palanquin .His all money is taken by the wife and he lives with telling the facts to acquaintances that she has gone to pilgrimage.

So what should have happened in present day law?

She might have got divorce and compensation plus a large fine or imprisonment to husband for domestic violence.So that’s it.

Here it is treatment of unnatural psychological disorder related occupation which has been explained and how a lady at that time reacted or how could she react is dealt and nothing as writer tries to portray as pro intoxicant. Here intoxicants are to do with psychological drugs(usage 1).

Before we proceed to next ie Character 266 let us talk about one at place 226. Which writer has not given. Here a person busy with financial transaction who is a drug addict with his wife thugs the general public who considered them as idiot due to their usage intoxicants or addictions.

Addictions lets person do not work or earn. So in free time person thinks for short cuts and that leads to crime related to drugs addiction. We are told about that by this couple ie act of money laundering even of emperor by them ,a case of forgery and fraud. This is making our policing skills strong. Das has answer to Anti Drug and Anti smoking Sikhs. Das also does not support any but are they sure that people who smoke or take wine or take drugs are always going to be foolish ? Say Indian police or Indian Army may have smokers or wine takers yet they used tact against militants and succeeded. So main notion is not that we should use this stuff but it is understand that user of such things themselves may not be fool at all and can ditch us if we are not alert at all.

Now we talk about Character 266.

Very cleverly writer starts with a lie that princess has a long debate with her Guru(writer ignores that he is Brahmin and princess demean the false Brahmins in there and talks of Brahmgyani as Brahmin verse 45) The whole dialogue is full of antagonism to deity worship and idolatry.Brahmin also propgates the worship of Vishnu as related Vishnu worship encouragementare given in veres 10,11, tridev 25,107. Dialogue there exposes the various things attached to superiority of Brahmins like princess takes the money from him and gives it to other Brahmin and asks if this charity to Brahmin will help him ? as he tells other to donate to Brahmins. Verse which are Anti Brahmin are 15-19,28-34,38-42,73-80,111 but there could be more. This could never be the work of Shakt Mati at all as Tantric things are opposed.
Anti tantric verses are 35,48,113. It is said over there that had tantric thing any power then preachers of them may not have been moving here and there in bad shape.

There is term Mayya Kauan Manai Mahakalai Na Manave

But shrewd anti panthic guys do not complete the whole line.

So whole line is
Mayya Kauan Manai Mahakalai Na Manave murh mati ko manat tante mangat marat hai.

Das wants to say that this is the last line of 53 verse.

Whole verse is translated.
Kabbit.. From one shaving (of wealth) is done,from one punishment(in the form of monetary fine of sin),in ones neck rosary of wood is made to be worn.To one it is made to remember the spell/mantra, to one it is made to write jantra/ mythological diagram of Shakta, to one knowledge is impart of tantras. To one the debate of education is told, by showing shamming to world, simultaneously quantity(of wealth) is taken away/looted.Then term comes as Mayya Kaun…

It is a clear cut opposition to sakat panth.

Anti Dasham Granth Sahib people write Mayya ko Na Mane(a material from Dalbeer Singh Msc Fareedabad )Das will answer their doubts also soon.

But term is Mayya Kaun Manai. As per Prof Jodh Singh it is “some people worship devi” which also das finds nowhere so far found elsewhere.

Mayya may mean mammon or maya.It can be Akal also ie Maia(Sarb Mayee or in all,having all as attribute of self )

But last line of verse 53 is Anti devi worship as it talks of opposition to thing related to ritual of Sakat worshippers.

So here gives das the translation. Who worship mother(Godess)/Maya ? (those) who do not worship Mahakal,fools worship mud and die asking from it.

This term mud here is very usefull. As per Tantra Shastra of Devi, people make small mounds of mud called Pindis (Vaishanu Devi has three pindis but is controlled by Dakshin Margis,while one pindi could be seen in Bhairav Temple(Svarnakarshan Kal Bhairav Temple near Panch Kuian road cremation ground,new delhi)and they are worshipped as Devi.

Another example of pindi of mud of devi is there in Shri Dasham Granth Sahib

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,

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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.
(Krishna Avtar)
Note: over here term Bhavani is referred to goddess as it was considered by Gopis as object of idol worship, When Gurmat talks about it, it has the different meaning like there could be Ram with two meaning in Shri Guru Granth Sahib, We have to understand with proper context if Ram is Human or eternal. So when mud pindi is made, then it is devi of hindus, while in case Sikhs Bhavani as different meaning.


As Tantra is talked already and then this pindi. This can not be Mahakal Bhairav which could be one incarnation of Shiva and whose Mahakaleshwar shiv ling is there in Ujjain as shiva is condemned here and termed as stone trapped in female reproductive organ(verse 21).

Das will explain the term regarding the Mahakal Bhairav also and this is not the Mahakal which Sikh is worshipping.
(when we go to Vachitar Natak related chapter)

Now coming to dive for 800 times. And writer ask who had a duty to count.

Well first thing is that after getting defeated from girl Brahmin threatens to complain about her to her father and get her bounded(it is cheating that writer does not tells this thing at all). She preempts and show her physical power to Brahmin. And she does not say that Brahmin put an hand on her modesty as filthy minded writer understands. When he threatens her at end not only she gives pandit a beating by throwing him in water but tells him that she will tell her father that pandit tried to mess up with her and she will further get his hand cut. Term Hath Dara may also means touching or being physical in a assault and may not be an act of rape or molestation as filthy minded people think over here. As we see man also so to another man just touch with hand and see the consequences or jatt say he touched turban or whiskers(of other) and was a fit to deem as an offending gesture.

Now we think some other things regarding 800 times.


(੧੫-੧, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਨਾਨਕ ਕਾਗਦ ਲਖ ਮਣਾ ਪੜਿ ਪੜਿ ਕੀਚੈ ਭਾਉ ॥
naanak kaagadh lakh manaa parr parr keechai bhaao ||
O Nanak, if I had hundreds of thousands of stacks of paper, and if I were to read and recite and embrace love for the Lord,
(Ang 15)

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19 Soohee Guru Arjan Dev


(੭੭੯-੧੯, ਸੂਹੀ, ਮ ੫)
ਹਉ ਬਲਿ ਜਾਈ ਲਖ ਲਖ ਲਖ ਬਰੀਆ ਜਿਨਿ ਭ੍ਰਮੁ ਪਰਦਾ ਖੋਲ੍ਹ੍ਹਾ ਰਾਮ ॥
ho bal jaaee lakh lakh lakh bareeaa jin bhram paradhaa kholhaa raam ||
I am a sacrifice, thousands, hundreds of thousands of times, to the Lord. He has torn away the veil of doubt;

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(Ang 779)

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13 Bilaaval Guru Arjan Dev


(੮੧੩-੧੪, ਬਿਲਾਵਲੁ, ਮ ੫)
ਬਾਰਿ ਜਾਉ ਲਖ ਬੇਰੀਆ ਦਰਸੁ ਪੇਖਿ ਜੀਵਾਵਉ ॥੧॥
baar jaao lakh baereeaa dharas paekh jeevaavo ||1||
Tens of thousands of times, I am a sacrifice to them; gazing upon the Blessed Vision of their Darshan, I live. ||1||
(Ang 813)
17 Bilaaval Guru Arjan Dev


(੮੩੭-੧੭, ਬਿਲਾਵਲੁ, ਮ ੫)
ਕਰਿ ਬੰਦਨਾ ਲਖ ਬਾਰ ॥
kar bandhanaa lakh baar ||
Hundreds of thousands of times, I humbly bow to Him.
(Ang 873)

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1 Maaroo Guru Arjan Dev


(੧੦੭੨-੨, ਮਾਰੂ, ਮ ੫)
ਹਰਿ ਕਾ ਨਾਮੁ ਕੋਟਿ ਲਖ ਬਾਹਾ ॥
har kaa naam kott lakh baahaa ||
One who has the Name of the Lord has hundreds of thousands and millions of arms.
(Ang 1072)
15 null null


(੧੧੪੨-੧੫, ਭੈਰਉ, ਮ ੫)
ਨਮਸਕਾਰ ਤਾ ਕਉ ਲਖ ਬਾਰ ॥
namasakaar thaa ko lakh baar ||
I bow in humble worship, tens of thousands of times.
(Ang 1142)

​

6 Bhaira-o Saint Kabir


(੧੧੬੩-੭, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਬਾਵਨ ਕੋਟਿ ਜਾ ਕੈ ਰੋਮਾਵਲੀ ॥ਰਾਵਨ ਸੈਨਾ ਜਹ ਤੇ ਛਲੀ ॥
baavan kott jaa kai romaavalee || raavan sainaa jeh thae shhalee ||
Rama, with millions of monkeys, conquered Raawan's army.

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6 Bhaira-o Saint Kabir


(੧੧੬੩-੭, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸਹਸ ਕੋਟਿ ਬਹੁ ਕਹਤ ਪੁਰਾਨ ॥
sehas kott bahu kehath puraan ||
Billions of Puraanas greatly praise Him;
(Ang 1163)

Well over here we have various counts been given. As counting was done here so was done there.

Further term Aath Sai may not mean eight hundred ,it could be Aath Sau but Sai also is meant by Hai. In hindi it is hai for Has and in Haryanvi it is Sai. Braj can have words of Haryanvi or western hindi dialect being at border,further Haryana falls in between Punjab and Braj. It is Gota Pakar Atth Sai Deena. After holding she has given eight dive. Haryanvi terms come in verse like Jab Lag Khalsa Rahe Niara. Lag and Niara are again from Haryana. Guru did stay at Ambala. Thought this text was written before Guru went to Kurukshetra. Language of Area around Raipur Rani has influence of Haryanvi(Which Guru used while commuting between Paunta Sahib and Anandpur Sahib). While Kapal mochan, Sadhaura etc have language nearer to western UP Khari Boli yet term Sai for has is used there too but more with farmers.

So even if term 800 is there it is only an Atiyokti Alankar as next line talks of making Brahmin pure after making him dive(Verse 120 Tahi Pavitra Bhali Bidhi Keena). It is merely making fun of self acclaimed pure caste.

So next let us switch over to term related to its encouraging the intake of drugs or wine.

As das gave a few verse from Shri Guru Granth Sahib Ji,which talks of some spiritual or mental state in devotion of God as wine. Likewise heaven is staying near to God. So over here as Pandit is non user of drug and is respected for being so, after losing to princess in debate accuses her of being user of drugs. This is the way like in west people who did not go the Christian way or pagan were tagged as witchcraft. In Bible there is a story that few jews wanted to exploit a poor on wrong pretext of his eating dead lamb and Lord Jesus revives that. False allegation against Guru were there in Moghul court and often upper caste Hindus were behind that. At present often some guys related to Sants make false allegation towards the missionary that they drink wine, it is called disinformation or defamation or slander against the person who could not be defeated by truth. Das has faced this from Anti Tenth Master’s verse group.

So here we go with the verses where terms related to drugs is there.

But we need to understand a proverb used in Hindi that when a person talks awkward people say have you taken cannabis or Bhang Khayee Hai Kya.

So it starts from verse 36.

Saying of Brahmin..Chaupayee..After listening these words pandit was full of rage..He used the words of ridiculing(dhikkar) to her..How you know our things..Your sayings /proof are after your taking cannabis..36..

Before that there is no mention of girl taking cannabis but this pandit accuses her of this.

Next verse is

Princess saying.. Listen Pandit, you do not know the thing..You make the words of pride. After taking cannabis intellect is not taken away .. Without taking it anyway have you got the intellect..37.. You call yourself intelligent.. Never by mistake do not take cannabis..Again when you go for the work of begging..You demean after going to the house(of other)..37..

Here due to being worshipper or one God, she is accused by non drug taker Brahmin that she takes drug, while she makes a counter offensive unto him that his being non user of cannabis is useless as he is still a fool and black mail the people or demean them while going to beg.

Then at verse 58 things get further clarified.

Dohara.. stone is worshipped by those who are very senseless..On that by not taking cannabis they deem themselves as sensible..58..

Instead of being on defensive by false allegation by Brahmins, we are told to be counter offending towards them over here. If an person is not the taker of drugs but still worships the idol, he is still a fool.

Further

Dohara..In mind keep hope of wealth while outward worship deities ..Neither God was met nor wealth,all service went useless..79….Arhill.. They do force their education without knowing the thing of yoga.. They stay as if sensible calling us senseless..What happened if cannabis are not taken by fool even by mistake. You are the burden on the world whole human race sees..80..
After taking cannabis warriors dribble plucking the tusk of mammoths. Pull back the spear, throw it in front of foe.. You oh miser what work will you improve after taking cannabis.. Being like a dead you will fall flat face..81..

So over here we are told that in spite of not taking cannabis Brahmin is burden on earth. There are some warriors who take cannabis(as tonic/pain killer) in war and have some use there. But even if you take cannabis you are not going to have any great thing and will still be useless as before. So here again there has been further pulling of leg of Brahmins then say encouraging the usage of cannabis.

Then we have the last line

After she defeats Pandit with logic as well as with diplomatic skills and he surrenders his faith to her. In order to let world know what happened to him while he was in water(she put him in) and where his money go(she took his money and gave it to other Brahmins as he said that giving money to Brahmin brings you more money and then tells him that you will get money as per your logic)

Saying of Princess.. You will say that I took bath.. For getting wealth I got my money looted(Given in alms). Do not worship stone. Fall in the feet/refuge of Akal(Mahakal).. Saying of poet…Then Pandit remembered Akal(Mahakal). He let stones(idols) swept away in river. No other ear knew this. What has happened over Pandit..124….dohara.. By this trick pandit was tricked. By making him Sikh or disciple of Akal(Mahakal), he was made to take wine and cannabis..125..1..

No where else we have Akal or God being told as Guru but in Sikhs, there are more instance within this character where we are seeing that God is called The Guru.

As we have seen in start that being in devotion is also some times referred to being under the influence of intoxicants. Like wise in one verse unto Sant Kabeer Ji we have Bhist Najeek Rakh Rahmana ie Heaven is keeping near (you ) Kind..

So as she was been accused of taking drugs as she was worshipping the true lord. While this was a satire for the accusing one that as he also started to worship the true Lord so he has also taken the same drugs.

Mahakal Ko Sikhy Kari, Madra Bhang Pivaee..

Ie by making him Sikh of Mahakal, (She) let him have wine and cannabis..125..1..

Now we go in for the character 402.

Das was once challenged by one guy from Fareedabad that if das could dare do the Katha of this character. Das said he is ready to talk about it here and now. But then he backtracked.

Das gives a brief account of the whole story. Das has here itself once seen siter Harsimrat Kaur taking term for female reproductive organ as **** .

Any way there was king and one a girl of money lender calls him and wants to commit an adultery with him. He refuses then she comes to his home and wants him to sleep with her. He tells the fear of hell. She let him be beaten by her maids. Then he gets ready for what she wants. She forces herself on him after mixing drugs and wines. Later king let the lady go and later marries her.( it is written that king did not tell all this to anyone(had he told that he was beaten in his own home then he could have been overthrown and let that lady do not tell this thing to an enemy he marries her)).

It gives many lessons.

• When a person is enslaved either to forget the sorrow he may take drug or sometimes the ruler may make him senseless by giving intoxicants so that while being intoxicated or addicted subject may cooperate with ruler or may not be a problem to ruler or may obey ruler else ruler can punish him by not giving him the thing to which he is addicted. Opium wars in China were fought for the same reasons. By this only Ambhi Raj of Taxila was defeated by Porus. In Punjab people claim that Anti Sikh forces spread drugs in Sikhs to enslave them.
• Fear of pain in hell is not an effective deterrent from committing sin as if more pain is given in this world then imagined pain in hell then person can break down.

So Verses 8,13 and 24 have mention of wine and drug.

She made him to sit on beautiful bed. Brought wine, opium and cannabis. First told the king to drink them. There after give a break to lust in her..8..

Posture and embracing ,oral contact today in good, I will take tightly from you.By which ever mean oh! Proudy you feel happy, I will make you happy .After making you have poppy, cannabis, opium and wine, I will have them to. You why not make million of tricks(to be free of me) Oh friend ! I will not let you go without making you sleep with me/do game..13..

Mixed poppy ,cannabis and opium. Below that place for keeping them/throne was made..Lord took embracing and oral contacts. Moved reproductive organ in area surrounded by her reproductive organ..24..

So they are three places.

Here lady wants king to take drugs and cooperate with her to let her lust be satisfied .When he does not then she uses force and after using force she let him concede to her demands.

Here Drugs and intoxicants are proven to be a weapon of the oppressor ,which he uses to let the oppressed be under his control or should do as he/she wants oppressed to do.

Das hardly thinks that there is any scope of encouraging the usage of intoxicants over here at all.

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Pratham Bhagaouti Simar Kai.

Over here writer wants to say that there are some people who consider Bhagouti as God, some deem that as Durga, while some other consider that as goddess.

He says that for year in Nirankaris and Bhasauris are consider Bhagaouti as goddess so are using Nirnakar Abinasi or Satnam instead of it. Thing over here is that both are not existing as of now.

He says that there are some scholars who behold Bhagwati as goddess yet due to noise created by majority stay quite due to fear. Well as they have fear are they worthy to stay as Sikh.

As per Salok Mahala Nauva. A person who does not give fear to other nor is afraid of other is termed as knowledgeable.
6 Salok Guru Teg Bahadur


(੧੪੨੭-੭, ਸਲੋਕ, ਮ ੯)
ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥
bhai kaahoo ko dhaeth nehi nehi bhai maanath aan ||
One who does not frighten anyone, and who is not afraid of anyone else

​

7 Salok Guru Teg Bahadur


(੧੪੨੭-੭, ਸਲੋਕ, ਮ ੯)
ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥
kahu naanak sun rae manaa giaanee thaahi bakhaan ||16||
- says Nanak, listen, mind: call him spiritually wise. ||16||
(Ang 1427)

Then he tries his level best to prove that Bhagaouti Could not be Akal as it is nowhere else given. He forgets that Mahan Kosh or Nabha Sahib in the definition of Bhagouti Fifth number there talks of Mahakal with Prtham Bhagaoti Simar Kai.

But if some thing is not found elsewhere and we have it in Sikh text, then it is going to be false is nothing but an attack on our uniqueness . Like a fool we say such person is our friend while he is hell bent to destroy our uniqueness and once it is destroyed then we are no one.

As per Hindutva guys Sanjhiwalta means commonality between Sikhs and Hindus, by showing this to Hindus, they prevent them from becoming Sikhs and by showing us the commonality they want us to concede that we are Hindus. Writer could be on their pay role.

Let us take an example.

Vasudev was father of Lord Krishna so Lord Krishna is called Vaasudev.

Nowhere else do this word is meant for Akal so should its mention in Shri Guru Granth Sahib Ji be meant with Hindu understanding or with Sikh understanding.

6 Aasaa Guru Nanak Dev


(੪੩੪-੭, ਆਸਾ, ਮ ੧)
ਵਵੈ ਵਾਸੁਦੇਉ ਪਰਮੇਸਰੁ ਵੇਖਣ ਕਉ ਜਿਨਿ ਵੇਸੁ ਕੀਆ ॥
vavai vaasudhaeo paramaesar vaekhan ko jin vaes keeaa ||
Wawa: The all-pervading Transcendent Lord beholds the world; He created the form it wears.
(Ang 434)

​

8 Aasaa Guru Amar Das


(੪੩੫-੯, ਆਸਾ, ਮ ੩)
ਵਵੈ ਵਾਰੀ ਆਈਆ ਮੂੜੇ ਵਾਸੁਦੇਉ ਤੁਧੁ ਵੀਸਰਿਆ ॥
vavai vaaree aaeeaa moorrae vaasudhaeo thudhh veesariaa ||
Wawa: Your turn has come, you fool, but you have forgotten the Lord of Light.

​

(Ang 435)

They are only a few examples where in Sikh text Hindu demigods are referred as an attributive name of Akal.

Then uselessly he tries to portray Bhagouti as goddess. Bhagouti is actually meant with Bhag ie reproductive organ from where child emerges. The world emerges as child from God so God is called Bhagwan or one with universal source. While if we consider God as female and not male then posers term Wan becomes wait. Like strong man is balwan while female is balwati. So in Sikhism where God is gender free there should not be any trouble to call God as Bhagwati also. If Vaishnav refer their demigod as Bhagwan then that does not take Sikhs to not to call God of Sikhs as Bhagwan. Likewise Shakta give attribute or title to their demigoddess bhagwati ie creator of universe but that does not make Sikhs to stop calling their God as Bhagouti. Further to it Shaktas use this attribute or title to various of their demigoddess like Kali, Durga or Vaishnavi. Yet they never use this term alone just as an attribute.

​

7 Gaurhee Guru Arjan Dev


(੧੮੯-੭, ਗਉੜੀ, ਮ ੫)
ਜਾ ਕੈ ਰਿਦੈ ਵਸੈ ਭਗਵਾਨੁ ॥੪॥੪੭॥੧੧੬॥
jaa kai ridhai vasai bhagavaan ||4||47||116||
within whose heart the Lord God abides. ||4||47||116||
(Ang 189)
(Bhagwan term is there perhaps 75 times in Shri Guru Granth Sahib Ji).
Attributive term or Kirtam Naam of God are used by Sikhs only. Like Parbrahm in us is referred to true Parbrahm ie Akal and not the false one like Vishnu or Shiva as in their faith. That does not mean that we stop the usage of Parbrahm as attribute of our Akal So is the case with Bhagouti.

As per Nabha Sahib definition 2 of Bhagouti is meant by of God as per the following verse in Shri Guru Granth Sahib Ji.(see Mahan Kosh)

​

2 Parbhaatee Guru Arjan Dev


(੧੩੪੮-੨, ਪ੍ਰਭਾਤੀ, ਮ ੫)
ਭਗਉਤੀ ਮੁਦ੍ਰਾ ਮਨੁ ਮੋਹਿਆ ਮਾਇਆ ॥੧॥ ਰਹਾਉ ॥
bhagouthee mudhraa man mohiaa maaeiaa ||1|| rehaao ||
The sacred mudras - ritualistic hand gestures - are made, but the mind remains enticed by Maya. ||1||Pause||
(Ang 1348)
Then writer misguides that Shakts use name of their demigoddess in start their deeds.

It is their basic rule. Alas! Here he did not give any reference from any Shakt Text. So das gives a few examples of a few Tantric Vam Margi Shakt Granths.

Das will name the text and in bracket will give what they write at start.
But first we take the head spell of Kali worship.

Krin Krin Krin Hun Hun Hin Hin Dakshin Kalike Krin Krin Krin Hun Hun Hin Hin Svaha..
Shri Kali Tantram(Some Vidhi ie Saprya Vidhi is told over here)
Matrakabhed Tanram(Om Namo Durgayee)
Nirutar Tantram(it is without any such verse but start with saying of devi)
Gyan Sankalini Tantram(same as above but situation is give that sitting of mount Kailash God of gods, The Guide of universe)
Nirvan Tantra( It has start with Om Namah Param Devtaye)
Kamdhenu Tanram(Om Namo Pardevtai)
So das has given a few examples

The Shaktas start with Om. Which is not here. Then with conspiracy theory propagated by people who themselves are allegedly conspirators.

Let us see the things as we are told by people like writer that is Ek Oankar Wahiguru Ji Ki Fateh is written by person to misguide the Sikhs and then take it to Bhagouti worship or rather Ek Oankar Wahiguru Ji Ki Fateh itself is an attempt to undo the importance of Ek Oankar Satiguru Prasad.

Well it is strange. Ek Oankar Satiguru Prasad means the blessing of One Oankar the true guide. Even if we concede that it is short of Mool Mantra then that also talks of explained attribute of God and blessing from it in the manifestation of True Guide. God is guide in us. Gur Parameshar Eko Jaan.

But the words in mool Mantra are totally in Sanskrit. While in our Ek Oankar Shri Wahiguru Ji Ki Fateh we have Sikh terms like Wahiguru,Shri and Arebic term Fateh.

We find a lot of use related to Islamic terms,the Farsi and the arebic terms in Shri Dasham Granth Sahib. No hindu will think of it. They are afraid of our going near to Muslims and further they think us to be made only to protect them from Muslims. So Sikh Muslim unity is something dangerous for them. So term with Fateh cannot be used by an Hindu. So let us translate Ek Oankar Shri Wahiguru Ji Ki Fateh. (This task is blessing so) Victory of one from whom creation occurred Wahiguru manifested in form of Shri ie saber.

Shri Bhagaouti Ji Sahai is Akal in form of Sword be helpful.


So far there is no where in Shri Dasham Granth Sahib we found Durga being written as bhagouti but rather Akal’s manifestation as saber is deemed as both Durga and bhagouti. It is mere imagination .But is Bhagouti written as anything else let us see and see where ever written a saber or Akal’s manifestation as saber.

So let us see know another thing of the writer where he says that although Bhagouti is used over here as in 53rd verse for saber but it is used in some context and in the same way in the different context it is used in Ang 274 of Shri Guru Granth Sahib Ji.

Well tomorrow if some says that Term Ram is used for Verse below has to be same as the one after that then it will go against Gurmat. We see in light of Gurmat and then we do decide.

Salok Guru Teg Bahadur


(੧੪੨੯-੩, ਸਲੋਕ, ਮ ੯)
ਰਾਮੁ ਗਇਓ ਰਾਵਨੁ ਗਇਓ ਜਾ ਕਉ ਬਹੁ ਪਰਵਾਰੁ ॥
raam gaeiou raavan gaeiou jaa ko bahu paravaar ||
Raam Chand passed away, as did Raawan, even though he had lots of relatives.

​

3 Salok Guru Teg Bahadur


(੧੪੨੯-੩, ਸਲੋਕ, ਮ ੯)
ਕਹੁ ਨਾਨਕ ਥਿਰੁ ਕਛੁ ਨਹੀ ਸੁਪਨੇ ਜਿਉ ਸੰਸਾਰੁ ॥੫੦॥
kahu naanak thhir kashh nehee supanae jio sansaar ||50||
Says Nanak, nothing lasts forever; the world is like a dream. ||50||
9 Salok Guru Teg Bahadur


(੧੪੨੯-੧੦, ਸਲੋਕ, ਮ ੯)
ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥
raam naam our mai gehiou jaa kai sam nehee koe ||
I have enshrined the Lord's Name within my heart; there is nothing equal to it.

​

10 Salok Guru Teg Bahadur


(੧੪੨੯-੧੦, ਸਲੋਕ, ਮ ੯)
ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥
jih simarath sankatt mittai dharas thuhaaro hoe ||57||1||
Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||
(Ang 1429)

Here Ram is used for one king who is no more while in one it is used for Akal. Yet we decide what we understand as per Gurmat. Term Bhagouti as we will see is defined as something which could never be Durga. But as some person wants to force the definition based upon two verses which should be same as such thing do not occur outside the Gurmat, then we can only pity the person.

Let us see that where else term Bhagouti is used for saber ?

Line 1


ਕਤੀ ਯਾਮਾਨੀ ਹਿੰਦਵੀ ਸਭ ਸ਼ਸਤ੍ਰਨ ਕੇ ਨਾਥ ॥ ਲਏ ਭਗਉਤੀ ਨਿਕਸ ਹੈ ਆਪ ਕਲੰਕੀ ਹਾਥ ॥੪੬॥
Katiyaamaanihindvisabh shastran ke naath|| Lae bhagautinikas hai aap kalankihaath||46||
Known as “Kanti” in Yemen and renowned as Bhagvati, the chief of all weapons in India, it had been assumed by Kalki incarnation himself.46.
(Shaster Naam Maalaa Puraan)

Then in term related to first chapter of Shaster Naam Maalaa Puraan we have

Line 4


ਇਤਿ ਸ੍ਰੀ ਨਾਮ ਮਾਲਾ ਪੁਰਾਣੇ ਸ੍ਰੀ ਭਗਉਤੀ ਉਸਤਤ ਪ੍ਰਿਥਮ ਧਿਆਇ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥
It(i) SriNaam Maalaa Puraane SriBhagautiustat pritham dhiaae samaaptam sat(u) subham sat(u)||
End of the first chapter entitled “The Praise of the Primal Power” in Shri Nam-Mala Purana.

But it starts with

ਸ਼ਸਤ੍ਰ ਨਾਮ ਮਾਲਾ
SHASTRA NaaM MaaLaa
SHATRA NAM MALA

​

Page 1356, Line 1


ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥
Ik Oankaar Vaaheguroo JiKiFatah||
The Lord is One and the Victory is of the True Guru.

​

Page 1356, Line 2


ਅਥ ਸ੍ਰੀ ਸ਼ਸਤ੍ਰ ਨਾਮ ਮਾਲਾ ਪੁਰਾਣ ਲਿਖਯਤੇ ॥
Ath SriShastra Naam Maalaa Puraan likhyate||
Shastra-Nama Mala Purana (the Rosary of the Names of weapons) is now composed

​

Page 1356, Line 3


ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ ਪਾਤਿਸ਼ਾਹੀ ॥੧੦॥
SriBhagautijisahaae|| Paat(i)shaahi10||
With the support of the primal power by the Tenth King.

​

Page 1356, Line 4


ਦੋਹਰਾ ॥
Dohraa||
DOHRA

​

Page 1356, Line 5


ਸਾਂਗ ਸਰੋਹੀ ਸੈਫ ਅਸ ਤੀਰ ਤੁਪਕ ਤਲਵਾਰ ॥ ਸੱਤ੍ਰਾਂਤਕ ਕਵਚਾਂਤਿ ਕਰ ਕਰੀਐ ਰੱਛ ਹਮਾਰ ॥੧॥
Saang sarohisaiph as teer tupak talvaar|| Sattraantak kavchaant(i) kar kareeai rachchh hamaar||1||
O Lord ! Protect us by creating Saang, Sarohi, Saif (Sword), As, Teer (arrow) tupak (gun), Talwaar (sword), and other weapons and armours causing the destruction of the enemies.1.

​

Page 1356, Line 6


ਅਸ ਕ੍ਰਿਪਾਨ ਧਾਰਾਧਰੀ ਸੈਲ ਸੂਫ ਜਮਦਾਢ ॥ ਕਵਚਾਂਤਕ ਸੱਤ੍ਰਾਂਤ ਕਰ ਤੇਗ ਤੀਰ ਧਰਬਾਢ ॥੨॥
As kripaan dhaaraabaa?h sail sooph jamdaa?h|| Kavchaantak sattraant kar teg teer dharbaa?h||2||
O Lord ! Creat As, Kripan (sword), Dharaddhari, Sail, Soof, Jamaadh, Tegh (saber), Teer (saber), Teer (arrow), Talwar(sward), causing the destruction of armours and enemies.2.

​

Page 1356, Line 7


ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥
As kripaan khan?o kha?ag tupak tabar ar(u) teer|| Saiph sarohisaihathiyahaihamaarai peer||3||
As, Kripan (sword), Khanda, Khadag (sword), Tupak (gun), Tabar (hatched), Teer (arrow), Saif (sword), Sarohi and Saihathi, all these are our adorable seniors.3.

​

Page 1356, Line 8


ਤੀਰ ਤੁਹੀ ਸੈਹਥੀ ਤੁਹੀ ਤੁਹੀ ਤਬਰ ਤਲਵਾਰ ॥ ਨਾਮ ਤਿਹਾਰੋ ਜੋ ਜਪੈ ਭਏ ਸਿੰਧ ਭਵ ਪਾਰ ॥੪॥
Teer tuhisaihathituhituhitabar talvaar|| Naam tihaaro jo japai bhae sindh bhav paar||4||
Thou are the Teer (arrow), Thou are Saihathi, Thou art Tabar (hatchet), and Talwaar (sword); he, who remembers Thy Name crosses the dreadful ocean of existence.4.

Then we have further saying


Page 1356, Line 9


ਕਾਲ ਤੁਹੀ ਕਾਲੀ ਤੁਹੀ ਤੁਹੀ ਤੇਗ ਅਰੁ ਤੀਰ ॥ ਤੁਹੀ ਨਿਸ਼ਾਨੀ ਜੀਤ ਕੀ ਆਜੁ ਤੁਹੀ ਜਗਬੀਰ ॥੫॥
Kaal tuhikaalituhiteg ar(u) teer|| Tuhinishaanijeet kiaaj(u) tuhijagheer||5||
Thou art the KAL (death), thou art the goddess Kali, Thou art the saber and arrow, Thou art the sign of victory today and Thou art the Hero of the world.5.

​

Page 1356, Line 10


ਤੁਹੀ ਸੂਲ ਸੈਹਥੀ ਤਬਰ ਤੂੰ ਨਿਖੰਗ ਅਰੁ ਬਾਨ ॥ ਤੁਹੀ ਕਟਾਰੀ ਸੇਲ ਸਭ ਤੁਮਹੀ ਕਰਦ ਕ੍ਰਿਪਾਨ ॥੬॥
Tuhisool saihathitabar toon nidhang ar(u) baan|| Tuhikataarisel sabh tum-hikarad kripaan||6||
Thou art the Sool (spike), Saihathi and Tabar (hatched), Thou art the Nikhang and Baan (arrow), Thou art the Kataari, Sel, and all and Thou art the Kard (knife), and Kripaan (sword).6.

​

Well as we see that over here we are told about you are kal, what does it means ? It means you are death. What is meant by Kali, here it means deathly or deadly. Here Kali is another name of Akal manifesting as saber. There is no instance in Shaktas were kal and kali are one told to be same as saber . Well in then weapons of their deities are worshipped but deities are never termed as weapon.

And further we have the line as


Page 1356, Line 11


ਸ਼ਸਤ੍ਰ ਅਸਤ੍ਰ ਤੁਮਹੀ ਸਿਪਰ ਤੁਮਹੀ ਕਵਚ ਨਿਖੰਗ ॥ ਕਵਚਾਂਤਕ ਤੁਮਹੀ ਬਨੇ ਤੁਮ ਬਯਾਪਕ ਸਰਬੰਗ ॥੭॥
Shastra astra tum-hisipar tum-hikavach nidha?g|| Kavchaantak tum-hibane tum byaapak sarbang||7||
Thou art the arms and weapons, Thou art the Nikhang (quiver), and the Kavach (armour); Thou art the destroyer of the armours and Thou art also all pervading.7.

​

Page 1356, Line 12


ਸ੍ਰੀ ਤੂੰ ਸਭ ਕਾਰਨ ਤੁਹੀ ਤੂੰ ਬਿੱਦਯਾ ਕੋ ਸਾਰ ॥ ਤੁਮ ਸਭ ਕੋ ਉਪਰਾਜਹੀ ਤੁਮਹੀ ਲੇਹੁ ਉਬਾਰ ॥੮॥
Sritoon sabh kaaran tuhitoon biddyaa ko saar|| Tum sabh ko upraaj-hitum-hilehu ubaar||8||
Thou art the cause of peace and prosperity and the essence of learning; Thou art the creator of all and the redeemer of all.8.

​

Page 1356, Line 13


ਤੁਮਹੀ ਦਿਨ ਰਜਨੀ ਤੁਹੀ ਤੁਮਹੀ ਜੀਅਨ ਉਪਾਇ ॥ ਕਉਤਕ ਹੇਰਨ ਕੇ ਨਮਿਤ ਤਿਨ ਮੋ ਬਾਦ ਬਢਾਇ ॥੯॥
Tum-hidin rajnituhitum-hijian upaae|| Kautak heran ke namit tim no baad ba?haae||9||
Thou art the day and night and Thou art the creator of all the Jivas (beings), causing disputes among them; Thou does all this in order to view Thy own sport.9.

​

Then verse


Page 1357, Line 5


ਪ੍ਰਿਥਮ ਉਪਾਵਹੁ ਜਗਤ ਤੁਮ ਤੁਮਹੀਂ ਪੰਥ ਬਨਾਇ ॥ ਆਪ ਤੁਹੀ ਝਗਰਾ ਕਰੋ ਤੁਮਹੀ ਕਰੋ ਸਹਾਇ ॥੧੫॥
Pritham upaavoh jagat tum tum-heen panth banaae|| aap tuhijhagraa karo tum-hikaro sahaae||15||
Firstly Thou createst the world, and then the Paths; then Thou crreatest the disputes and also help them.15.

Page 1357, Line 7


ਤੁਹੀਂ ਰਾਮ ਸ੍ਰੀ ਕ੍ਰਿਸ਼ਨ ਤੁਮ ਤੁਹੀਂ ਬਿਸ਼ਨ ਕੋ ਰੂਪ ॥ ਤੁਹੀਂ ਪ੍ਰਜਾ ਸਭ ਜਗਤ ਕੀ ਤੁਹੀਂ ਆਪ ਹੀ ਭੂਪ ॥੧੭॥
Tuheen Raam SriKrishan tum tubeen Bishan ko roop|| Tugeen prajaa sabh jagat kituheen aap hibhoop||17||
Thou art Rama, Krishna and Vishnu; Thou art the subjects of the whole world and Thou art also the Sovereign.17.

​

Page 1357, Line 8


ਤੁਹੀਂ ਬਿਪ੍ਰ ਛਤ੍ਰੀ ਤੁਹੀਂ ਤੁਹੀਂ ਰੰਕ ਅਰੁ ਰਾਉ ॥ ਸ਼ਾਮ ਦਾਮ ਅਰੁ ਡੰਡ ਤੂੰ ਤੁਮਹੀ ਭੇਦ ਉਪਾਉ ॥੧੮॥
Tuheen bipra chhatrituheen tuheen rank ar(u) raao|| Shaam Daam ar(u) ?an? toon tum-hiBhed upaao||18||
Thou art the Brahmin, Kshatriya, the king and the poor; Thou art also Sama, Sama, Dand and Bhed and also other remedies.18.

​

Page 1357, Line 9


ਸੀਸ ਤੁਹੀਂ ਕਾਯਾ ਤੁਹੀਂ ਤੈਂ ਪ੍ਰਾਨੀ ਕੇ ਪ੍ਰਾਨ ॥ ਤੈਂ ਬਿਦਯਾ ਜਗ ਬਕਤ੍ਰ ਹੁਇ ਕਰੇ ਬੇਦ ਬਖਯਾਨ ॥੧੯॥
Sees tuheen kaayaa tuheen tain praanike praan|| Taeen bidyaa jag baktra hue kare Bed bakhyaan||19||
Thou art the head, trunk and the life-force of all the creatures; the whole world imbibes all the learning from Thee and elucidates the Vedas.19.

Term bhoop is used for king while for lady term has to be queen or rani or Mata Rani.

So hence it is proven about what exactly Bhaguati means. Well in 46th verse of First Charitropakhyan also we have term Bhagouti. But what about the First Verse ? It states.

You are the of the fine blade of the saber, you are with cutting quality You are Arrow, Sword, knife ,dagger. You only Hallabi,(attacking weaponin Arebic) Junabi(Southern Weapon), Magarbi(Western Weapon). Where I see, you stay there.1.

So this is termed as Chandi, Durga etc. and not only Bhagout as Arms and Ammunitions.

Same is termed as in 46th Verse.

We have
First Chaper Shri Bhagouti ! I describe the lady’s context. In My body you be cropped up as river of wave of sayings.46.

So we will find more info further. As we see the context here as writer calls it Avdhbriti or based upon context, wherever we have Bhagouti coming under addresses made too, we find terms related weapon and ammunition, plus attribute of being in all or visible at all place. That is God of Sikh. Further at one place it is called Kali or at other place it is called Durga but then it is called Ram or Vishnu etc also. For Sikh all demigods etc are arms only. We need to remember one story regarding Sikh Bhairav who uses sword to cut nose of the idol of Goddess and to prove that this sword is true Goddess. Last line of 47th Verse does talks of in Dark age of Kali, The heavy arms of sword of death, are one on whom heavy reliability is there.

Then writer says that people mistake Bhagouti as Akal due to term Patshahi Dasvi written there.

He says that term Afju in second Chandi Chariter before Var Bhagouti Ji Ki means that this is continuation of the previous one.

If this is so then First Chandi Chariter has been preceded by Fourteenth Chapter of Vachitar Natak and there also term Afaju is there. In fact the Eleventh and Last line of this chapter talks of Chandi Chariter likewise we see that after first chapter of Chandi Chariter Ukti Bilas term Afaju may not come yet it moves to further chapters. Anyway Afju has linked this Var with start of Vachitar Natak and Chandi Chariter.

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Let us see how do they start ?

Or end.

End of Vachiter Natak and start of Chandi Chariter Ukti Bilas.

ਪਹਿਲੇ ਚੰਡੀ ਚਰਿਤ੍ਰ ਬਨਾਯੋ ॥ ਨਖ ਸਿਖ ਤੇ ਕ੍ਰਮ ਭਾਖ ਸੁਨਾਯੋ ॥
Pahile Chan?oo charitra banaayo|| Nakh sikh te kram bhaakh sunaayo||
The miraculous feats of goddess Chandi have been composed earlier, I have composed (the same) in strict order from top to toe.

​

Page 175, Line 1


ਛੋਰ ਕਥਾ ਤਬ ਪ੍ਰਥਮ ਸੁਨਾਈ ॥ ਅਬ ਚਾਹਤ ਫਿਰਿ ਕਰੋਂ ਬਡਾਈ ॥੧੧॥
Chhor kathaa tab pratham sunaaoo|| Ab chaahat phir(i) karon ba?aaoo||11||
In the beginning I composed a comprehensive discourse, but now I want again to compose an Eulogy.11.

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Page 175, Line 2


ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਸਰਬ ਕਾਲ ਕੀ ਬੇਨਤੀ ਬਰਨਨੰ ਨਾਮ ਚੌਦਸਮੋ ਧਿਆਇ ਸਮਾਪਤ ਮਸਤੁ ਸੁਭ ਮਸਤੁ ॥੧੪॥ਅਫਜੂ॥੪੭੧॥
It(i) Sroo Bachitra Naatak granthe sarab kaal koo bentoo barnanang naam chaudasmo dhiaae samaapat mast(u) subh mast(u)||14||Afjoo||471||
End of Fourteenth Chapter of BACHITTAR NATAK entitled ‘Description of the Supplication to the Lord, Destroyer of All’.14.471.

​

Page 175, Line 3


ਮੁਖ ਭਾਗ 4

CHAPTER 4

​

Page 175, Line 4


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.

It is the proof that these are extension of Vachitar Natak and so called Vachitar Natak Granth. It could be taken uptill end of Avtaras.

So how does Chandi Chariter Ukti Bilas Starts ? With Ek Oankar Wahiguru Ji Ki Fateh. Second Chandi Chariter also start with the same while first has some name being given to Akal.

But how does Vachitar Natak starts ?




ਮੁਖ ਭਾਗ 3

CHAPTER 3

​

Page 94, Line 3


ਬਚਿਤ੍ਰ ਨਾਟਕ
BACHITRA NaatAK
NAME OF THE BANI.

​

Page 94, Line 4


ਭਾਗ

SECTION I

​

Page 94, Line 5


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik Oankar Sat(i)gur Prasaadh||
The Lord is One and He can be attained through the grace of the true Guru.

​

Page 94, Line 6


ਅਥ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥ ਲਿਖਯਾਤੇ ॥
Ath Bachitra Naatak Granth likhyate||
Now the Granth (Book) entitled ‘BACHITTAR NATAK’ is composed.

​

Page 94, Line 7


ਤ੍ਵ ਪ੍ਰਸਾਦਿ ॥
Tva Prasaadh||
BY THY GRACE.

​

Page 94, Line 8


ਸ੍ਰੀ ਮੁਖਬਾਕ ਪਾਤਸ਼ਾਹੀ ੧੦॥
Sroo Mukhbaak Paatshaahoo 10 (Dasvoon)||
From the Holy Mouth of the Tenth King (Guru)

​

Page 94, Line 9


ਦੋਹਰਾ ॥
Dohraa||
DOHRA

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Page 94, Line 10


ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ ਕਰੋਂ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ ॥
Namaskaar sroo kha?ag ko karon su hit(u) chit(u) laae||
I salute the Glorious SWORD with all my heart’s affection.

​

Page 94, Line 11


ਪੂਰਨ ਕਰੋਂ ਗਿਰੰਥ ਇਹੁ ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ ॥੧॥
Pooran karon giranth eh(u) tum muh(i) karoh sahaae||1||
I shall complete this Granth only if Thou Helpest me. I.

​

Page 94, Line 12


ਤ੍ਰਿਭੰਗੀ ਛੰਦ ॥
Tribhangoo Chhand||
TRIBHAGI STANZA

​

Page 94, Line 13


ਸ੍ਰੀ ਕਾਲ ਜੀ ਕੀ ਉਸਤਤਿ ॥
Sri kaal joo koo ustat(i)||
The Eulogy of the Revered Death (KAL).

​

Page 94, Line 14


ਖਗ ਖੰਡ ਬਿਹੰਡੰ ਖਲ ਦਲ ਖੰਡੰ ਅਤਿ ਰਣ ਮੰਡੰ ਬਰ ਬੰਡੰ ॥
Khag khan? bihan?ang khal dal khan?ang at(i) ran man?ang bar ban?ang||
The sword chops well, chops the forces of fools and this mighty one bedecks and glorifies the battlefield.

​

Page 95, Line 1


ਭੁਜ ਦੰਡ ਅਖੰਡੰ ਤੇਜ ਪ੍ਰਚੰਡੰ ਜੋਤਿ ਅਮੰਡੰ ਭਾਨ ਪ੍ਰਭੰ ॥
Bhuj dan? akhan?ang tej prachan?ang jot(i) aman?ang bhaan prabhang||
It is the unbreakable staff of the arm, it has the powerful luster and its light even bedims the radiance of the sum.

​

Page 95, Line 2


ਸੁਖ ਸੰਤਾ ਕਰਣੰ ਦੁਰਮਤਿ ਦਰਣੰ ਕਿਲਬਿਖ ਹਰਣੰ ਅਸਿ ਸਰਣੰ ॥
Sukh santaa karanang durmat(i) daranang kilbikh haranang as(i) saranang||
It brings happiness to the saints, mashing the vicious ones, it is the destroyer of sins and I and under its refuge.

​

Page 95, Line 3


ਜੈ ਜੈ ਜਗ ਕਾਰਣ ਸ੍ਰਿਸਟਿ ਉਬਾਰਣ ਮਮ ਪ੍ਰਤਿਪਾਰਣ ਜੈ ਤੇਗੰ ॥੨॥
Jai jai jag kaaran sristtee ubaaran mam pratipaaran jai tegang||2||
Hail, hail to the cause of the world, saviour of the universe, it is my preserver, I hail its victory. 2.

​

Page 95, Line 4


ਭੁਜੰਗ ਪ੍ਰਯਾਤ ਛੰਦ ॥
Bhujang Prayaat Chhand||
BHUJANG PRAYAAT STANZA

​

Page 95, Line 5


ਸਦਾ ਏਕ ਜੋਤੰਯਾ ਅਜੁਨੀ ਸਰੂਪੰ ॥ ਮਹਾ ਦੇਵ ਦੇਵੰ ਮਹਾ ਭੂਪ ਭੂਪੰ ॥
Sadaa ek jotyang ajoonoo saroopang|| Mahaa dev devang mahaa bhoop bhoopang||
He, who is ever light-incarnate and birthless entity, Who is the god of chief gods, the king of chief kings.

​

Page 95, Line 6


ਨਿਰੰਕਾਰ ਨਿਤਯਾ ਨਿਰੂਪੰ ਨ੍ਰਿਬਾਣੰ ॥ ਕਲੰ ਕਾਰਣੇਯੰ ਨਮੋ ਖੜਗ ਪਾਣੰ ॥੩॥
Nirankaar nityang niroopang nribaanang|| Kalang kaarneyang namo kha?ag paanang||3||
Who is Formless, Eternal, Amorphous and Ultimate Bliss. Who is the Cause of all the Powers, I salute the wielder of the Sword.3.


Here Kharag Panan does not means that God has sword in hand but it means that hand of God is sword or symbol of power.

As we see that help is clear cut sought from sword and praises are made to it and that is called death and also formless. So hardly any doubt is left. Sarab Loh or Maha Loh is another name of God manifesting in steel.
First time term Bhagouti comes as being helpful where already sword has been previously used. Term Kharag and Sahai is used at start. It is nowhere else in any Hindu Text. And as there is another name of it as Bhagouti so Bhagaouti and Sahai is given further.

Then he cribs upon Durga Path.

Let us see few examples in Shri Guru Granth Sahib Ji.


(੨੩੪-੩, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੪ ਕਰਹਲੇ
raag gourree poorabee mehalaa 4 karehalae
Raag Gauree Poorbee, Fourth Mehl, Karhalay:

​

3 null null


(੨੩੪-੩, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:

​

3 null null


(੨੩੪-੪, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਕਰਹਲੇ ਮਨ ਪਰਦੇਸੀਆ ਕਿਉ ਮਿਲੀਐ ਹਰਿ ਮਾਇ ॥
karehalae man paradhaeseeaa kio mileeai har maae ||
O my wandering mind, you are like a camel - how will you meet the Lord, your Mother?

​

4 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੪, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਗੁਰੁ ਭਾਗਿ ਪੂਰੈ ਪਾਇਆ ਗਲਿ ਮਿਲਿਆ ਪਿਆਰਾ ਆਇ ॥੧॥
gur bhaag poorai paaeiaa gal miliaa piaaraa aae ||1||
When I found the Guru, by the destiny of perfect good fortune, my Beloved came and embraced me. ||1||

​

4 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੫, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਮਨ ਕਰਹਲਾ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥
man karehalaa sathigur purakh dhhiaae ||1|| rehaao ||
O camel-like mind, meditate on the True Guru, the Primal Being. ||1||Pause||

​

5 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੫, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਮਨ ਕਰਹਲਾ ਵੀਚਾਰੀਆ ਹਰਿ ਰਾਮ ਨਾਮ ਧਿਆਇ ॥
man karehalaa veechaareeaa har raam naam dhhiaae ||
O camel-like mind, contemplate the Lord, and meditate on the Lord's Name.

​

5 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੬, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਹਰਿ ਆਪੇ ਲਏ ਛਡਾਇ ॥੨॥
jithhai laekhaa mangeeai har aapae leae shhaddaae ||2||
When you are called to answer for your account, the Lord Himself shall release you. ||2||

​

6 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੬, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਮਨ ਕਰਹਲਾ ਅਤਿ ਨਿਰਮਲਾ ਮਲੁ ਲਾਗੀ ਹਉਮੈ ਆਇ ॥
man karehalaa ath niramalaa mal laagee houmai aae ||
O camel-like mind, you were once very pure; the filth of egotism has now attached itself to you.

​

6 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੭, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਪਰਤਖਿ ਪਿਰੁ ਘਰਿ ਨਾਲਿ ਪਿਆਰਾ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਇ ॥੩॥
parathakh pir ghar naal piaaraa vishhurr chottaa khaae ||3||
Your Beloved Husband is now manifest before you in your own home, but you are separated from Him, and you suffer such pain! ||3||

​

7 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੭, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਹਰਿ ਰਿਦੈ ਭਾਲਿ ਭਾਲਾਇ ॥
man karehalaa maerae preethamaa har ridhai bhaal bhaalaae ||
O my beloved camel-like mind, search for the Lord within your own heart.

​

7 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੮, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਉਪਾਇ ਕਿਤੈ ਨ ਲਭਈ ਗੁਰੁ ਹਿਰਦੈ ਹਰਿ ਦੇਖਾਇ ॥੪॥
oupaae kithai n labhee gur hiradhai har dhaekhaae ||4||
He cannot be found by any device; the Guru will show you the Lord within your heart. ||4||

​

8 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੮, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਦਿਨੁ ਰੈਣਿ ਹਰਿ ਲਿਵ ਲਾਇ ॥
man karehalaa maerae preethamaa dhin rain har liv laae ||
O my beloved camel-like mind, day and night, lovingly attune yourself to the Lord.

​

8 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੯, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਘਰੁ ਜਾਇ ਪਾਵਹਿ ਰੰਗ ਮਹਲੀ ਗੁਰੁ ਮੇਲੇ ਹਰਿ ਮੇਲਾਇ ॥੫॥
ghar jaae paavehi rang mehalee gur maelae har maelaae ||5||
Return to your own home, and find the palace of love; meet the Guru, and meet the Lord. ||5||

​

9 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੧੦, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਮਨ ਕਰਹਲਾ ਤੂੰ ਮੀਤੁ ਮੇਰਾ ਪਾਖੰਡੁ ਲੋਭੁ ਤਜਾਇ ॥
man karehalaa thoon meeth maeraa paakhandd lobh thajaae ||
O camel-like mind, you are my friend; abandon hypocrisy and greed.

​

10 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੧੦, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਪਾਖੰਡਿ ਲੋਭੀ ਮਾਰੀਐ ਜਮ ਡੰਡੁ ਦੇਇ ਸਜਾਇ ॥੬॥
paakhandd lobhee maareeai jam ddandd dhaee sajaae ||6||
The hypocritical and the greedy are struck down; the Messenger of Death punishes them with his club. ||6||

​

10 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੧੦, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰਾਨ ਤੂੰ ਮੈਲੁ ਪਾਖੰਡੁ ਭਰਮੁ ਗਵਾਇ ॥
man karehalaa maerae praan thoon mail paakhandd bharam gavaae ||
O camel-like mind, you are my breath of life; rid yourself of the pollution of hypocrisy and doubt.

​

10 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੧੧, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਹਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਗੁਰਿ ਪੂਰਿਆ ਮਿਲਿ ਸੰਗਤੀ ਮਲੁ ਲਹਿ ਜਾਇ ॥੭॥
har anmrith sar gur pooriaa mil sangathee mal lehi jaae ||7||
The Perfect Guru is the Ambrosial Pool of the Lord's Nectar; join the Holy Congregation, and wash away this pollution. ||7||

​

11 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੧੨, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪਿਆਰਿਆ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣਾਇ ॥
man karehalaa maerae piaariaa eik gur kee sikh sunaae ||
O my dear beloved camel-like mind, listen only to the Teachings of the Guru.

​

12 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੧੨, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਇਹੁ ਮੋਹੁ ਮਾਇਆ ਪਸਰਿਆ ਅੰਤਿ ਸਾਥਿ ਨ ਕੋਈ ਜਾਇ ॥੮॥
eihu mohu maaeiaa pasariaa anth saathh n koee jaae ||8||
This emotional attachment to Maya is so pervasive. Ultimately, nothing shall go along with anyone. ||8||

​

12 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੧੩, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਸਾਜਨਾ ਹਰਿ ਖਰਚੁ ਲੀਆ ਪਤਿ ਪਾਇ ॥
man karehalaa maerae saajanaa har kharach leeaa path paae ||
O camel-like mind, my good friend, take the supplies of the Lord's Name, and obtain honor.

​

13 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੧੩, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਹਰਿ ਦਰਗਹ ਪੈਨਾਇਆ ਹਰਿ ਆਪਿ ਲਇਆ ਗਲਿ ਲਾਇ ॥੯॥
har dharageh painaaeiaa har aap laeiaa gal laae ||9||
In the Court of the Lord, you shall be robed with honor, and the Lord Himself shall embrace you. ||9||

​

13 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੧੪, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਮਨ ਕਰਹਲਾ ਗੁਰਿ ਮੰਨਿਆ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਇ ॥
man karehalaa gur manniaa guramukh kaar kamaae ||
O camel-like mind, one who surrenders to the Guru becomes Gurmukh, and works for the Lord.

​

14 Gaurhee Poorbee Guru Ram Das


(੨੩੪-੧੫, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਗੁਰ ਆਗੈ ਕਰਿ ਜੋਦੜੀ ਜਨ ਨਾਨਕ ਹਰਿ ਮੇਲਾਇ ॥੧੦॥੧॥
gur aagai kar jodharree jan naanak har maelaae ||10||1||
Offer your prayers to the Guru; O servant Nanak, He shall unite you with the Lord. ||10||1||

​

(Ang 234)
4 Soohee Guru Arjan Dev


(੭੬੨-੫, ਸੂਹੀ, ਮ ੧)
ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੧ ਕੁਚਜੀ
raag soohee mehalaa 1 kuchajee
Raag Soohee, First Mehl, Kuchajee ~ The Ungraceful Bride:

​

5 null null


(੭੬੨-੬, ਸੂਹੀ, ਮ ੧)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:

​

5 null null


(੭੬੨-੬, ਸੂਹੀ, ਮ ੧)
ਮੰਞੁ ਕੁਚਜੀ ਅੰਮਾਵਣਿ ਡੋਸੜੇ ਹਉ ਕਿਉ ਸਹੁ ਰਾਵਣਿ ਜਾਉ ਜੀਉ ॥
mannj kuchajee anmaavan ddosarrae ho kio sahu raavan jaao jeeo ||
I am ungraceful and ill-mannered, full of endless faults. How can I go to enjoy my Husband Lord?

​

6 Soohee Guru Nanak Dev


(੭੬੨-੬, ਸੂਹੀ, ਮ ੧)
ਇਕ ਦੂ ਇਕਿ ਚੜੰਦੀਆ ਕਉਣੁ ਜਾਣੈ ਮੇਰਾ ਨਾਉ ਜੀਉ ॥
eik dhoo eik charrandheeaa koun jaanai maeraa naao jeeo ||
Each of His soul-brides is better than the rest - who even knows my name?

​

6 Soohee Guru Nanak Dev


(੭੬੨-੭, ਸੂਹੀ, ਮ ੧)
ਜਿਨ੍ਹ੍ਹੀ ਸਖੀ ਸਹੁ ਰਾਵਿਆ ਸੇ ਅੰਬੀ ਛਾਵੜੀਏਹਿ ਜੀਉ ॥
jinhee sakhee sahu raaviaa sae anbee shhaavarreeeaehi jeeo ||
Those brides who enjoy their Husband Lord are very blessed, resting in the shade of the mango tree.

​

7 Soohee Guru Nanak Dev


(੭੬੨-੭, ਸੂਹੀ, ਮ ੧)
ਸੇ ਗੁਣ ਮੰਞੁ ਨ ਆਵਨੀ ਹਉ ਕੈ ਜੀ ਦੋਸ ਧਰੇਉ ਜੀਉ ॥
sae gun mannj n aavanee ho kai jee dhos dhharaeo jeeo ||
I do not have their virtue - who can I blame for this?

​

7 Soohee Guru Nanak Dev


(੭੬੨-੮, ਸੂਹੀ, ਮ ੧)
ਕਿਆ ਗੁਣ ਤੇਰੇ ਵਿਥਰਾ ਹਉ ਕਿਆ ਕਿਆ ਘਿਨਾ ਤੇਰਾ ਨਾਉ ਜੀਉ ॥
kiaa gun thaerae vithharaa ho kiaa kiaa ghinaa thaeraa naao jeeo ||
Which of Your Virtues, O Lord, should I speak of? Which of Your Names should I chant?

​

8 Soohee Guru Nanak Dev


(੭੬੨-੮, ਸੂਹੀ, ਮ ੧)
ਇਕਤੁ ਟੋਲਿ ਨ ਅੰਬੜਾ ਹਉ ਸਦ ਕੁਰਬਾਣੈ ਤੇਰੈ ਜਾਉ ਜੀਉ ॥
eikath ttol n anbarraa ho sadh kurabaanai thaerai jaao jeeo ||
I cannot even reach one of Your Virtues. I am forever a sacrifice to You.

​

8 Soohee Guru Nanak Dev


(੭੬੨-੯, ਸੂਹੀ, ਮ ੧)
ਸੁਇਨਾ ਰੁਪਾ ਰੰਗੁਲਾ ਮੋਤੀ ਤੈ ਮਾਣਿਕੁ ਜੀਉ ॥
sueinaa rupaa rangulaa mothee thai maanik jeeo ||
Gold, silver, pearls and rubies are pleasing.

​

9 Soohee Guru Nanak Dev


(੭੬੨-੯, ਸੂਹੀ, ਮ ੧)
ਸੇ ਵਸਤੂ ਸਹਿ ਦਿਤੀਆ ਮੈ ਤਿਨ੍ਹ੍ਹ ਸਿਉ ਲਾਇਆ ਚਿਤੁ ਜੀਉ ॥
sae vasathoo sehi dhitheeaa mai thinh sio laaeiaa chith jeeo ||
My Husband Lord has blessed me with these things, and I have focused my thoughts on them.

​

9 Soohee Guru Nanak Dev


(੭੬੨-੧੦, ਸੂਹੀ, ਮ ੧)
ਮੰਦਰ ਮਿਟੀ ਸੰਦੜੇ ਪਥਰ ਕੀਤੇ ਰਾਸਿ ਜੀਉ ॥
mandhar mittee sandharrae pathhar keethae raas jeeo ||
Palaces of brick and mud are built and decorated with stones;

​

10 Soohee Guru Nanak Dev


(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


(੭੬੨-੧੧, ਸੂਹੀ, ਮ ੧)
ਅੰਬਰਿ ਕੂੰਜਾ ਕੁਰਲੀਆ ਬਗ ਬਹਿਠੇ ਆਇ ਜੀਉ ॥
anbar koonjaa kuraleeaa bag behithae aae jeeo ||
The cranes shriek overhead in the sky, and the herons have come to rest.

​

11 Soohee Guru Nanak Dev


(੭੬੨-੧੧, ਸੂਹੀ, ਮ ੧)
ਸਾ ਧਨ ਚਲੀ ਸਾਹੁਰੈ ਕਿਆ ਮੁਹੁ ਦੇਸੀ ਅਗੈ ਜਾਇ ਜੀਉ ॥
saa dhhan chalee saahurai kiaa muhu dhaesee agai jaae jeeo ||
The bride has gone to her father-in-law's house; in the world hereafter, what face will she show?

​

11 Soohee Guru Nanak Dev


(੭੬੨-੧੨, ਸੂਹੀ, ਮ ੧)
ਸੁਤੀ ਸੁਤੀ ਝਾਲੁ ਥੀਆ ਭੁਲੀ ਵਾਟੜੀਆਸੁ ਜੀਉ ॥
suthee suthee jhaal thheeaa bhulee vaattarreeaas jeeo ||
She kept sleeping as the day dawned; she forgot all about her journey.

​

12 Soohee Guru Nanak Dev


(੭੬੨-੧੨, ਸੂਹੀ, ਮ ੧)
ਤੈ ਸਹ ਨਾਲਹੁ ਮੁਤੀਅਸੁ ਦੁਖਾ ਕੂੰ ਧਰੀਆਸੁ ਜੀਉ ॥
thai seh naalahu mutheeas dhukhaa koon dhhareeaas jeeo ||
She separated herself from her Husband Lord, and now she suffers in pain.

​

12 Soohee Guru Nanak Dev


(੭੬੨-੧੩, ਸੂਹੀ, ਮ ੧)
ਤੁਧੁ ਗੁਣ ਮੈ ਸਭਿ ਅਵਗਣਾ ਇਕ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ਜੀਉ ॥
thudhh gun mai sabh avaganaa eik naanak kee aradhaas jeeo ||
Virtue is in You, O Lord; I am totally without virtue. This is Nanak's only prayer:

​

13 Soohee Guru Nanak Dev


(੭੬੨-੧੩, ਸੂਹੀ, ਮ ੧)
ਸਭਿ ਰਾਤੀ ਸੋਹਾਗਣੀ ਮੈ ਡੋਹਾਗਣਿ ਕਾਈ ਰਾਤਿ ਜੀਉ ॥੧॥
sabh raathee sohaaganee mai ddohaagan kaaee raath jeeo ||1||
You give all Your nights to the virtuous soul-brides. I know I am unworthy, but isn't there a night for me as well? ||1||
(Ang 762)

Over here due to one word repeated a lot we have verse named after them. We are not told to worship Camel or Karhale nor the Kuchajji.

Term Kuchaji is even attributed to Kulaxmi.

​

9 Goojree Kee Vaar Guru Amar Das


(੫੧੬-੧੦, ਗੂਜਰੀ ਵਾਰ-੧, ਮ ੩)
ਓਹ ਕੁਚਜੀ ਕੁਲਖਣੀ ਪਰਹਰਿ ਛੋਡੀ ਭਤਾਰਿ ॥
ouh kuchajee kulakhanee parehar shhoddee bhathaar ||
She who is of little merit and ill-mannered, is discarded and forsaken by her Husband Lord.
(Ang 516)

Well das did not find any link between Kulaxmi and Alaxmi. But if they are same then Alaxmi is opposite of wealth. As per Devi Pujaks or goddess worshipper in both the side it is called Dumawati. She is invoked to let the enemy be harmed.That is in Vammarg. As per Dakshin marg she is the widow for of Durga, once Parwati was so Hungery that she ate Shiv and that form of her is Alaxmi or Dhumawati. Das would like to add another thing regarding worship of Dhumawati by Vam Varmji Shaktas ie she is worshipped via Shiv ling.

But over here we see that only as some name appear time and again in there so whole Banis is named after it. In Vars like that of Vadhans and Bilawal in Shri Guru Granth Sahib Ji we have terms Vadhans and Bilwal found within intial verses of the vars.

So name could be Durga Patth but with no worship of Durga rather after reading acts of Durga actually are done by Akal and having faith in Akal person will never have rebirth as per 55th verse over here.

Then he talks honey mixed with poison and conspiracy as poet mixes name of Guru and tries to take us to goddess worship. Das over wants to convey the thing which Bhai Harabans Singh Ji said before that had there been no Akal in our prayer and it was directed to goddess then how could have Akal listened to it? But Alas comrade atheists do not have faith in Akal, For Arya Samajis God is not in all. One and Five Element other then “him”(Sadhu Dayananda Naal Mera Sambab by Gyani Ditt Singh). As we know that there is no goddess in reality then how can he go after her and how could some take us there and for three hundred years or so till these comrades discovery we have not been worshipping any goddess. Das started to sound like Dr. Anokh Singh.

Writer stays that while praising Nine Gurus after Pritham Bagouti Simar Kai, We have at last Sab Thain Hoi Sahai. Here in Hoye he uses Sihari but in later paragraph he wants to prove that in old copies we have Bihari. Here by this thing he proves that at last line poet wants to prove that goddess has been helpful to nine Gurus.

He gives more info further, there should be Bihari in Ramdasai Hoi Sahai, There should be Pher before Simro Shri Harrai.Then he repeats Sabh Thani Hoi Sahai thing as das mentioned above. And lastly he talk about Var Durga Ji Ki while das has read in an old text as Var Durga Ki.

Anyway let us first assume that we have Bhagout been help full. Then it will mean Akal manifesting as arms helping them.(In Patna Sahib we have one Khanda belonging to First Master, brought from Orissa .)


Let us know have a look on the present day Ardas which comes from First Few lines of Var Durga Ki.


Page 297, Line 7


ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥
Ik Oankaar Waheguroo joo koo Fateh||
The Lord is one and the Victory is of the Lord.

​

Page 297, Line 8


ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥
Sroo Bhagautoo joo sahaae||
May SRI BHAGAUTI JI (The Sword) be Helpful.

​

Page 297, Line 9


ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ॥ ਪਾਤਸਾਹੀ ੧੦ ॥
Vaar Sroo Bhagautoo ji koo|| Paatsaahoo||10||
The Heroic Poem of Sri Bhagauti Ji (Goddess Durga). (By) Th Tenth Kingg (Guru).

​

Page 297, Line 10


ਪ੍ਰਿਥਮ ਭਗੌਤੀ ਸਿਮਰਿ ਕੈ ਗੁਰੁ ਨਾਨਕ ਲਈਂ ਧਿਆਇ ॥
Pritham bhagautoo simar(i) kai Gur Naanak laoon dhiaae||
In the beginning I remember Bhagauti, the Lord (Whose symbol is the sword and then I remember Guru Nanak.

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Page 297, Line 11


ਫਿਰ ਅੰਗਦ ਗੁਰ ਤੇ ਅਮਰਦਾਸੁ ਰਾਮਦਾਸੈ ਹੋਈਂ ਸਹਾਇ ॥
Phir Angad Gur te Amardas(u) raamdasai hooon sahaae||
Then I remember Guru Arjan, Guru Amar Das and Guru Ram Das, may they be helpful to me.

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Page 297, Line 12


ਅਰਜਨ ਹਰਿਗੋਬਿੰਦ ਨੋ ਸਿਮਰੌ ਸ੍ਰੀ ਹਰਿਰਾਇ ॥
Arjan Harigobind no simrau Sroo Hariraae||
Then I remember Guru Arjan, Guru Hargobind and Guru Har Rai.

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Page 297, Line 13


ਸ੍ਰੀ ਹਰਿ ਕਿਸ਼ਨ ਧਿਆਈਐ ਜਿਸ ਡਿਠੇ ਸਭਿ ਦੁਖਿ ਜਾਇ ॥
Sri Har(i) Kishan dhiaaooai jis ?ithe sabh(i) dukh(i) jaae||
(After them) I remember Guru Har Kishan, by whose sight all the sufferings vanish.

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Page 297, Line 14
ਤੇਗ ਬਹਾਦਰ ਸਿਮਰਿਐ ਘਰ ਨਉ ਨਿਧਿ ਆਵੈ ਧਾਇ ॥
Teg Bahaadar simariai ghar nau nidh(i) aavai dhaae||||
Then I do remember Guru Tegh Bahadur, though whose Grace the nine treasures come running to my house.

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Page 298, Line 1


ਸਭ ਥਾਈਂ ਹੋਇ ਸਹਾਇ ॥੧॥
Sabh thaaoon hoe sahaae||1||
May they be helpful to me everywhere.1.


Although das finds in here Bindis already in use which das wanted to bring out when writer talked about them.

Anyway if we have Bihari and Bindi, we have direction given to Sikh to remember the Gurus. As otherwise also we have been told to rember Gurus so last Sabh Thain Hoye Sahai means we talk about the Ninth Guru and not the Bhagouti else it may mean a great contradiction.

As per writer poet is expert and tries to give us poison in honey and has been able to misguide us for long.

So if we go by interpetaion of writer we have understand.

After First remembering goddess, Guru Nanak remembered her(so writer wants to say that Guru Nanak Remembered her twice?)
Then Angad Guru and Amardas it was helpful to Ramdas Ji(Just mention of Second and Third Guru and help to Fourth one ?)
Towards Arjan ,Hargobind, Remember Shri Harai(Here poet starts to remember Fifth, Sixth And seventh Guru)
Remember Shri Harkishan seeing whom all sorrows go.
Remember Tegh Bahadur nine treasures will come running home.

In all places (she) will be helpful.

As we see that if we go by writer only after Fifth Master Gurus are remembered. And then there is no break. So had term coming in last came before Fifth Guru we would have deemed it OK for goddess but as we see in the case of Ninth Guru,we are telling nine Nidhis(treasures taken in feminine gender ) are been talked. In fact generally nine treasure means all treasures. So after remembering Ninth Guru it is all treasure perhaps due detachment which always every where is helpful.

So over here neither logic nor interpretation of the writer works. Such clumsy interpetaion as done by das above with the logic of writer would have made poet exposed the first day. So there is contradiction and a big one. Such a genioous peot could not do a mistake. So what should be the correct interpetaion.

As writer himself agrees that Nine Guru are given glory. So let us see.

After first remembering the Akal Manifested in form of weapon, I take remembrance of Guru Nanak.Then Angad Guru and Amrdas from Ramdas become helpful.There after same as before.

Das will give the interpretation of Lai ie with Bihari as I take.. Dhiayee with Bihari is either after remembering or remembering(Taken from Mahan Kosh) .

Das will give a few example below from Guru Granth Sahib Ji.

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

8 Maajh Guru Arjan Dev


(੧੦੪-੯, ਮਾਝ, ਮ ੫)
ਸਦਾ ਸਦਾ ਸਦ ਆਪੇ ਹੋਈ ॥
sadhaa sadhaa sadh aapae hoee ||
Forever, forever and ever, He Himself is.
(Ang 104) Hoee for masculine gender.
4 Maajh Guru Amar Das


(੧੧੪-੪, ਮਾਝ, ਮ ੩)
ਆਖਣਿ ਜਾਈਐ ਜੇ ਭੂਲਾ ਹੋਈ ॥
aakhan jaaeeai jae bhoolaa hoee ||
How can anyone complain that the Lord has made a mistake?
(Ang 114)

7 Dhanaasree Saint Kabir


(੬੯੨-੮, ਧਨਾਸਰੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਿਆ ਕਾਸੀ ਕਿਆ ਊਖਰੁ ਮਗਹਰੁ ਰਾਮੁ ਰਿਦੈ ਜਉ ਹੋਈ ॥੨॥੩॥
kiaa kaasee kiaa ookhar magehar raam ridhai jo hoee ||2||3||
What is the difference between Benares and the barren land of Maghar, if the Lord is within one's heart? ||2||3
(Ang692)

​

13 Maajh Guru Amar Das


(੧੨੮-੧੩, ਮਾਝ, ਮ ੩)
ਤਤੁ ਪਛਾਣੈ ਸੋ ਪੰਡਿਤੁ ਹੋਈ ॥
thath pashhaanai so panddith hoee ||
Those who recognize this essential reality are the true Pandits, the spiritual scholars.
(Ang 128)

4 Gaurhee Guru Nanak Dev


(੧੫੨-੪, ਗਉੜੀ, ਮ ੧)
ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥
aap beechaarae s giaanee hoee ||1|| rehaao ||
One who contemplates his own self is truly wise. ||1||Pause||
(Ang 152)

Well das could give examples. Well if some finds work of das too much cumbersome then he/she should understand why Guru use to write often in Shri Dasham Granth Sahib Ji, I right only to the point else book will increase many fold. This statement is common in many works of him in Shri Dasham Granth Sahib Ji.

Das will give two examples from Shri Dasham Granth Sahib Ji.


ਤਿਸੈ ਸਰਬ ਪੁੰਨਯਾਨ ਕੋ ਪੁੰਨਿ ਹੋਈ ॥੫॥੨੬੧॥
Tisai sarab punnyaan ko punn(i) hooo||5||261||
He will be blessed with all the virtues.5.261.
(Chandi Charter II)
Line 9


ਰੁਖ ਸ਼ਬਦ ਕੋ ਆਦਿ ਉਚਾਰੋ ॥ ਪ੍ਰਿਸਠਣ ਪਦ ਕਹਿ ਬਹੁਰ ਬਿਚਾਰੋ ॥ ਸਭ ਹੀ ਨਾਮ ਤੁਪਕ ਕੇ ਹੋਈ ॥ ਯਾ ਮੈ ਕਹੂ ਭੇਦ ਨਹੀ ਕੋਈ ॥੬੯੩॥
Rukh shabad ko aadh uchaaro|| Pristhan pad kah(i) bahur bichaaro|| Sabh hinaam tupak ke hoee|| Yaa mai kahoo bhed nahikoee||693||
Putting the word “Rukh” in the beginning and the word “Prashthani” afterwards, all the names of Tupak are formed without any difference.693.
(Shaster Naam Maala Puran)
Line 12


ਬਿਨ ਹਿੰਸਾ ਕੀਅ ਜੱਗ ਨ ਹੋਈ ॥ ਤਾ ਤੇ ਜੱਗ ਕਰੈ ਨਾ ਕੋਈ ॥੧੧॥
Bin hinsaa keea jagg na hoee|| Taa te jagg karai naa koee||11||
There can be no Yajna without the violence on beings, therefore no one performed Yajna now.11.

​

(Arihant Dev Avtar)
(Das is not able to give much example from Charitropakhyan not because that he could not bring them out due to shame but because das has not got the facility in software as yet to retrieve the typed data from Charitopakhyan and das may find typing himself taking good lot of time so examples are given outside them.)

Coming to Dhiyaye with Bihari

6 Maajh Guru Arjan Dev


(੧੦੦-੬, ਮਾਝ, ਮ ੫)
ਸਾ ਮਤਿ ਦੀਜੈ ਜਿਤੁ ਤੁਧੁ ਧਿਆਈ ॥
saa math dheejai jith thudhh dhhiaaee ||
Give me that understanding, by which I may meditate on You.
(Ang 100)

​

2 null null


(੩੯੪-੨, ਆਸਾ, ਮ ੫)
ਹਰਿ ਕਾ ਨਾਮੁ ਰਿਦੈ ਨਿਤ ਧਿਆਈ ॥
har kaa naam ridhai nith dhhiaaee ||
Meditate continually on the Name of the Lord within your heart.
(Ang 394)
4 Maaroo Guru Arjan Dev


(੧੦੭੨-੫, ਮਾਰੂ, ਮ ੫)
ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਪ੍ਰਭੁ ਅਪਨੀ ਸੋ ਜਨੁ ਤਿਸਹਿ ਧਿਆਈ ਹੇ ॥੧੧॥
jis no kirapaa karae prabh apanee so jan thisehi dhhiaaee hae ||11||
That humble being, unto whom God grants His Grace, meditates on Him. ||11||
(Ang 1072)

​

18 Vadhans Guru Ram Das


(੫੭੩-੧੯, ਵਡਹੰਸੁ, ਮ ੪)
ਧਨੁ ਧਨੁ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਜਿਤੁ ਮਿਲਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ॥
dhhan dhhan sathigur purakh niranjan jith mil har naam dhhiaaee ||
Blessed, blessed is the True Guru, the Immaculate, Almighty Lord God; meeting Him, I meditate on the Name of the Lord.
(Ang 573)

So lets us proceed to next word Lai with Bihari.

1 Raamkalee Guru Arjan Dev


(੮੯੯-੧, ਰਾਮਕਲੀ, ਮ ੫)
ਦਸ ਬਿਘਿਆੜੀ ਲਈ ਨਿਵਾਰਿ ॥
dhas bighiaarree lee nivaar ||
He has driven out the ten wolves.
(Ang 889)
5 Dhanaasree Guru Ram Das


(੬੯੦-੬, ਧਨਾਸਰੀ, ਮ ੪)
ਕਦੇ ਨ ਵਿਸਾਰੀ ਅਨਦਿਨੁ ਸਮ੍ਹ੍ਹਾਰੀ ਜਾ ਨਾਮੁ ਲਈ ਤਾ ਜੀਵਾ ॥
kadhae n visaaree anadhin samhaaree jaa naam lee thaa jeevaa ||
I never forget Him; I remember Him night and day. When I chant the Naam, then I live.
(Ang 690)
Line 5


ਕਰਿਕੈ ਜਿਹ ਸੋ ਛਲ ਪੈ ਚਤੁਰਾਨਨ ਚੋਰ ਲਈ ਸਭ ਗੋਪ ਦਫਾ ॥ ਤਿਨ ਕਉਤਕਿ ਦੇਖਨ ਕਾਰਨ ਕੋ ਫੁਨਿ ਰਾਖਿ ਰਹਯੋ ਵਹ ਬੀਚ ਖਫਾ ॥
Kar(i)kai jih so chhal pai chaturaanan chor laisabh gop daphaa|| Tin kautak(i) dekhan kaaran ko phun(i) raakh(i) rahyo vah beech khaphaa||
He, from whom Brahma had concealed the gopas through deception and in order to see his amorous play, he was hidden in a cave;
(Krishna Avtar)

Page 935, Line 6


ਜੁੱਧ ਭਯੋ ਸੁ ਘਨੋ ਜਬ ਹੀ ਇੰਦ੍ਰ ਰਿਸੇ ਕਰਿ ਸਾਂਗ ਲਈ ਹੈ ॥ ਸਯਾਮ ਭਨੈ ਬਲ ਕੋ ਕਰਿ ਕੈ ਤਿਹ ਭੂਪ ਕੇ ਊਪਰਿ ਡਾਰ ਦਈ ਹੈ ॥
Sawaiyaa||
SWAYYA

​

Page 935, Line 7


ਸ੍ਰੀ ਖੜਗੇਸ਼ ਸਰਾਸਨ ਲੈ ਸਰ ਕਾਟ ਦਈ ਉਪਮਾ ਸੁ ਭਈ ਹੈ ॥ ਬਾਨ ਭਯੋ ਖਗਰਾਜ ਮਨੋ ਬਰਛੀ ਜਨੋ ਨਾਗਨ ਭੱਛ ਗਈ ਹੈ ॥੧੪੫੯॥
Juddh bhayo su gghano jab hiIndra rise kar(i) saang laihai|| Syaam bhanai bal ko kar(i) kai tih bhoop ke oopar(i) ?aar daihai||
When the war started intensively, being enraged Indra took the lance in his hand and discharged it towards the king (Kharag Singh) violently.
(Krishna Avtar)

So observation regarding Sihari and Bihair thing from writer were useless and were intended to misguide the readers.

Then he moves to the second verse and tries to prove it pro Durga.

Here we go


Page 298, Line 2


ਪਉੜੀ ॥
Pauree||
PAURI

​

Page 298, Line 3


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.

​

Page 298, Line 4


ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਸਾਜਿ ਕੁਦਰਤਿ ਦਾ ਖੇਲੁ ਰਚਾਇ ਬਣਾਇਆ ॥
Brahmaa Bisan(u) Mahes saaj(i) kudrat(i) daa khel(u) rachaae banaaiaa||
He created Brahma, Vishnu and Shiva and then created the play of Nature.

​

Page 298, Line 5


ਸਿੰਧ ਪਰਬਤ ਮੇਦਨੀ ਬਿਨੁ ਥੰਮ੍ਹਾ ਗਗਨਿ ਰਹਾਇਆ ॥
Sindh parbat medanoo bin(u) thanmhaa gagan(i) rachaaiaa||
He created the oceans, mountains and the earth made the sky stable without columns.

​

Page 298, Line 6


ਸਿਰਜੇ ਦਾਨੋ ਦੇਵਤੇ ਤਿਨ ਅੰਦਰਿ ਬਾਦੁ ਰਚਾਇਆ ॥
Sirje daano devate tin andar(i) baad(u) rachaaiaa||
He created the demons and gods and caused strife between them.

​

Page 298, Line 7


ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸੁ ਕਰਾਇਆ ॥
Tai hoo Durgaa saaj(i) kai daigaa daa naas(u) karaaiaa||
O Lord! By creating Durga, Thou hast caused the destruction of demons.

​

Page 298, Line 8


ਤੈਥੋਂ ਹੀ ਬਲੁ ਰਾਮ ਲੈ ਨਾਲ ਬਾਣਾ ਦਹਸਿਰੁ ਘਾਇਆ ॥
Taithon hoo bal(u) Raam lai naal baanaa dahsir(u) ghaaiaa||
Rama received power from Thee and he killed Ravana with arrows.

​

Page 298, Line 9


ਤੈਥੋਂ ਹੀ ਬਲੁ ਕ੍ਰਿਸਨ ਲੈ ਕੰਸੁ ਕੇਸੀ ਪਕੜਿ ਗਿਰਾਇਆ ॥
Taithoaa hoo bal(u) Krisan lai Kans(u) kesoo paka?(i) giraaiaa||
Krishna received power from Thee and he threw down Kansa by catching his hair.

​

Page 298, Line 10


ਬਡੇ ਬਡੇ ਮੁਨਿ ਦੇਵਤੇ ਕਈ ਜੁਗ ਤਿਨੀ ਤਨੁ ਤਾਇਆ ॥
Ba?aa ba?aa mun(i) devate kaoo jug tinoo tan(u) taaiaa||
The great sages and gods, even practising great austerities for several ages;

​

Page 298, Line 11


ਕਿਨੀ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥੨॥
Kinoo teraa ant(u) na paaiaa||2||
None could know Thy end.2.

Here writer gives reference from Puranas where he claims that goddess created three main hindu demigods. He further says that Goddess is deemed the most powerful. She has been written to be helping the demigods. Then he talks of Markande Purana where he says from start to number 29 there are some benefits been told for worship of goddess. Then he changes and says let us leave Puranas and go in for Shri Dasham Granth Sahib Ji. There is reason there.

What is meant by 29, perhaps he talks of 89th Chapter 1 to 29 verses. But he forgets some part of chapter 79,8 to 31 verses. In that Markandai Purana we have after, complaining of demons kicking out devtas, we have whole process of creation of goddess in question being created by various demigods and various powers,weapon vehicle etc. been given to demigoddess. Why has writer kept a cover on this truth. In First Chandi Chariter we had Brahm Kavach not given, it came in second, the third actulay talked about creation of Durga. Reason for three different text is due to the two facts. In shoratage of time due to wars. Some portion was made. Then next was made more informative and last was made a bit brief with some other language but with some new info.

First was short lesson to enthuse, Second was an other attempt to take it further. Third was to take into some other audience . Such care of us was taken by Guru and we are really ungrateful or intruded by elements who want us to be ungrateful.

So let us see if we have Baghouti(Durga being told as creator) or is this some other Bhagouti and not Durga.

As das proves that Bhagouti over here is not Durga and further creation of godess by demigods as per Marakndai Puran has also been withheld over here by writer.

Then he takes the first line regarding Khanda Prithamai Saj Ke..

He says that there should be Bindi over there is sound of n should ne there making it Khandan and had Khanda being there created first then blacksmith should have been created much before. Let us see.

What is meant by Khanda ? It is meant by part. To break into part term Khandan is used over even term Khanda is used in Shri Guru Granth Sahib.

​

8 null null


(੧੩-੮, 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 anger and sexual desire; these were broken into bits when I met with the Holy Saint.

11 Gaurhee Poorbee Guru Ram Das


(੧੩-੧੧, ਗਉੜੀ ਪੂਰਬੀ, ਮ ੪)
ਹਰਿ ਜਨ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਣੇ ਦੁਖੁ ਜਨਮ ਮਰਣ ਭਵ ਖੰਡਾ ਹੇ ॥
har jan har har naam samaanae dhukh janam maran bhav khanddaa hae ||
The humble servants of the Lord are absorbed in the Name of the Lord, Har, Har. The pain of birth and the fear of death are eradicated.
(Ang 13)
In Shri Dasham Granth Sahib Ji
Line 10


ਕਟਿ ਕਟਿ ਮਰੇ ਨਰੇਸ ਦੁਖੰਡਾ ॥ ਬਾਇ ਹਨੇ ਗਿਰ ਗੇ ਜਨ ਝੰਡਾ ॥
Kattee kattee mare nares dukhan?aa|| Baae hane gir ge jan jhan?aa||
The kings, chopped into bits, were lying the cluster of trees fallen down by the blow of wind.
(Rudra Avtar)

Line 4


ਖੰਡ ਖੰਡ ਰਣ ਗਿਰੇ ਅਖੰਡਾ ॥ ਕਾਂਪਯੋ ਖੰਡ ਨਵੇ ਬ੍ਰਹਮੰਡਾ ॥
Khan? khan? ran gire akhan?aa|| Kaanpyo khan? nave brahman?aa||
The mighty warriors began to fall as bits and the nine regions of the world trembled.
(Rudra Avtar)

So Khands mean part and Khanda could be verb of breaking into parts.

As we know as per verse it is after first creation khanda who created the all worlds.

So how could it be possible create part first and later creation. Only first creation is creation and then only it is divided into khand or parts. As double edge sword thing does not work due to logic of blacksmith so does the logic of writer depending upon creation of parts of creation before creation itself.

4 Bilaaval Guru Nanak Dev


(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||
(Ang 839)

We are now aware that Khandan means to break and Khanda may means broken in past. And as Guru Granth Sahib Ji say. It may means creation of new life forms after breaking and recombining the other inorganic matter. It could be recreation after destruction. As per Shri Guru Granth Sahib Ji.
s of the wealth of the Name of the Lord are in that one place. Where else should we go? ||3||

​

11 Gaurhee Guru Arjan Dev


(੨੦੫-੧੧, ਗਉੜੀ, ਮ ੫)
ਏਕੈ ਕਨਿਕ ਅਨਿਕ ਭਾਤਿ ਸਾਜੀ ਬਹੁ ਪਰਕਾਰ ਰਚਾਇਓ ॥
eaekai kanik anik bhaath saajee bahu parakaar rachaaeiou ||
The same gold is fashioned into various articles; just so, the Lord has made the many patterns of the creation.
(Ang 205)

​

12 Gaurhee Sukhmanee Guru Arjan Dev


(੨੭੬-੧੩, ਗਉੜੀ ਸੁਖਮਨੀ, ਮ ੫)
ਕਈ ਬਾਰ ਪਸਰਿਓ ਪਾਸਾਰ ॥
kee baar pasariou paasaar ||
So many times, He has expanded His expansion.

​

(Ang 276)

​

4 Gond Guru Arjan Dev


(੮੬੨-੫, ਗੋਂਡ, ਮ ੫)
ਓਪਤਿ ਕਰਤਾ ਪਰਲਉ ਕਰਤਾ ॥
oupath karathaa paralo karathaa ||
The Creator forms, and the Creator destroys.

​

17 Gond Guru Arjan Dev


(੮੬੨-੧੭, ਗੋਂਡ, ਮ ੫)
ਓਪਤਿ ਪਰਲਉ ਨਿਮਖ ਮਝਾਰ ॥
oupath paralo nimakh majhaar ||
He creates and destroys in an instant;
(Ang 862)

So it could mean creation aftr destruction also. Who did that is addressed.

So next comes that god created three attribute of creation , sustenance and destruction. And made the game of nature. Seas, Mountains,earth, let sky stay without the pillers.
Created demigods and demons and created debate/clash in them. You only after creating Durga got demons destroyed. We have already been told in Chandi Chariter one about Akal taking manifestation of Durga, Again it is repeated in Parasnath Avtar. While twice in Gyan Prabodh goddesses or godess is told to sing glory of God.

So there should hardly any doubt left. Goddess was created after buffalo demon attacked demigods. Guru says that you only Akal which has one attribute as Bhagouti created Durga and from her got the destruction of demons done. Has there been Bhagouti same as Durga then it should have been term Kita ie did while term is Karaya or got done by other which is Durga over here.

So very cleverly this thing is concealed by the writer to make fool of readers and many readers who have faith in writer have been befooled. From you Ram took power and with arrows killed demon Ten headed, From you Krishna took power and killed Kansa and Kesi, holding them. Many great gods and sages for ages gave pain to bodies yet no one got your end/secret. Well devi has been told to give alams to devoties, while it is God of Sikhs who does not approve the devotion done by paining the body and may not reveal self as result of it.

Regarding three attribute it is in Japu Ji Sahib when we talk of Ek Mai Jugat…. Regarding verse.

Here das would like to say that writer when talks about Bindi related rules he says that both are coomon here and in Shri Guru Granth Sahib Ji. So he agrees that writer here is aware of grammer of Shri Guru Granth Sahib Ji. Well it is not easy when we talk of grammer Shri Guru granth Sahib Ji,only a few Sikh Missionary knows that and hardly even Sikh is aware of it. Non Sikh is a remote thing. So there could be two result. Either the writer is highly esteemed Sikh(who is Sikh as well as Guru) or all missionaries are Sakats,who know grammer. With usage of Bindis as das gave above meanings given by writer regarding Sabh Thanye Hoin Sahaye is changed totally. Like wise when he wants to use term Kesi for with hairs das thinks it is Arya Samaji hatred for long hairs as Kesi was one of the comrade of Kansa, its death by Krishna is documented both in Shri Guru Granth Sahib and Shri Dasham Granth Sahib Ji.
11 Gond Saint Nam Dev


(੮੭੪-੧੧, ਗੋਂਡ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਕੇਸੀ ਕੰਸ ਮਥਨੁ ਜਿਨਿ ਕੀਆ ॥
kaesee kans mathhan jin keeaa ||
The Lord, who killed Kaysee and Kans,
(Ang 874)
Line 4


ਅਥ ਕੇਸੀ ਦੈਤ ਬਧ ਕਥਨੰ ॥
Ath Kesidait badh kathanang||
Now begins the description of the killing of the demon Keshi
(Krishan Avtar)

Well further term Banha is used for arrow in Shri Guru Granth Sahib Ji,

1 Maaroo Guru Nanak Dev


(੧੦੨੧-੧, ਮਾਰੂ, ਮ ੧)
ਆਪੇ ਧਨਖੁ ਆਪੇ ਸਰਬਾਣਾ ॥
aapae dhhanakh aapae sarabaanaa ||
He Himself is the bow, and He Himself is the archer.
(Ang 1021) As per Nabha Sahib Sar and Banha mean arrow over here.

While Bana in Shri Dasham Granth Sahib means attrie so bindi is not needed to differentiate with been arrow and attire.
Line 9


ਬੰਧੇ ਬੀਰ ਬਾਨਾ ਬਡੇ ਐਠਿ ਵਾਰੇ ॥ ਘੁਮੈ ਲੋਹ ਘੁੱਟੰ ਮਨੋ ਮਤਵਾਰੇ ॥੪੦॥
Bandhe boor baanaa ba?e aith(i) vaare|| Ghumai loh ghuttang mano matvaare||40||
The greatly proud warriors, having tied their quivers and equipped with armour move in the battlefield like the drunkards.40.

(Vachitar Natak)
Taihi could still be used for you and as Ai is there and not ei so it can not become Tei if bindi is not there. Daita as he also agree could be improved to be plural with bindi and means that without Bindi also it works.

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Gurfateh

Now the writer talks, after misguiding towards Puranas, verses from Dasham Granth Sahib. So let us see.What he says from Chaubees Avtar.

Line 2


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Line 3


ਪ੍ਰਥਮ ਕਾਲ ਸਭ ਜਗ ਕੋ ਤਾਤਾ ॥
Pratham kaal sabh jag ko taataa||
First of all the Lord as KAL is the primal ****her of the whole universe;

​

Line 4


ਤਾਤੇ ਭਥੋ ਤੇਜ ਬਿਖਯਾਤਾ ॥
Taate bhayo tej bikhyaataa||
And from him emanated the Powerful Lustre;

​

Line 5


ਸੋਈ ਭਵਾਨੀ ਨਾਮੁ ਕਹਾਈ ॥
SoiBhavaaninaam(u) kahaaee||
The same Lord was considered as Bhavani,

​

Line 6


ਜਿਨ ਸਿਗਰੀ ਯਹ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥੨੯॥
Jin sigariyah sristtee upaaee||29||
Who created the whole world.29.

​

Line 7


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Line 8


ਪ੍ਰਿਥਮੈ ਓਅੰਕਾਰ ਤਿਨ ਕਹਾ ॥
Prithmai Oankaar tin kahaa||
First of all, He uttered ‘Oankar’:

​

Line 9


ਸੋ ਧੁਨ ਪੂਰ ਜਗਤ ਮੋ ਰਹਾ ॥
So dhun poor jagat mo rahaa||
And the sound of “Onkar’ Pervanded the whole world,

​

Line 10


ਤਾ ਤੇ ਜਗਤ ਭਯੋ ਬਿਸਥਾਰਾ ॥
Taa te jagat bhayo bisthaaraa||
There was expansion of the whole world,

​

Line 11


ਪੁਰਖ ਪ੍ਰਕ੍ਰਿਤ ਜਬ ਦੁਹੂ ਬਿਚਾਰਾ ॥੩੦॥
Purakh prakrit jab duhoo bichaaraa||30||
From the union of Purusha and Prakriti.30.

​

Line 12


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Line 13


ਜਗਤ ਭਯੋ ਤਾ ਤੇ ਸਭ ਜਨੀਯਤ ॥
Jagat bhayo taa te sabh janeeyat||
The world was created and from that time, everyone knows it as world;

​

Line 14

ਚਾਰ ਖਾਨ ਕਰ ਪ੍ਰਗਟ ਬਖਨੀਯਤ ॥
Chaar khaan kar pragat bakhaneeyat||
Four divisions of creation became manifest and as such they were described;

​

Page 423, Line 1


ਸਕਤ ਇਤੀ ਨਹੀ ਬਰਨ ਸੁਨਾਊਂ ॥
Sakat itinahibaran sunaaoon||
I have no power to give their description,

​

Page 423, Line 2


ਭਿੰਨ ਭਿੰਨ ਕਰ ਨਾਮ ਬਤਾਊਂ ॥੩੧॥
Bhinn Bhinn kar naam bataaoon||31||
And tell their names separately.31.

​

Page 423, Line 3


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Page 423, Line 4


ਬਲੀ ਅਬਲੀ ਦੋਊ ਉਪਜਾਏ ॥
Baliabalidooo upjaae||
That Lord created both the powerful and the weak;

​

Page 423, Line 5


ਊਚ ਨੀਚ ਕਰ ਭਿੰਨ ਦਿਖਾਏ ॥
ooch neech kar bhinn dikhaae||
They were shown distinctly as high and low;

​

Page 423, Line 6


ਬਪੁ ਧਰ ਕਾਲ ਬਲੀ ਬਲਵਾਨਾ ॥
Bap(u) dhar kaal balibalvaanaa||
The powerful KAL, adopting the physical form,

​

Page 423, Line 7


ਆਪਨ ਰੂਪ ਧਰਤ ਭਯੋ ਨਾਨਾ ॥੩੨॥
aapan roop dharat bhayo naanaa||32||
Manifested Himself in numerous forms.32.

​

Page 423, Line 8


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Page 423, Line 9


ਭਿੰਨ ਭਿੰਨ ਜਿਮੁ ਦੇਹ ਧਰਾਏ ॥
Bhinn bhinn jim(i) deh dharaae||
According as the Lord adopted different forms,

​

Page 423, Line 10


ਤਿਮੁ ਤਿਮੁ ਕਰ ਅਵਤਾਰ ਕਹਾਏ ॥
Tim(u) tim(u) kar avtaar kahaae||
In the same manner, he became renowned as different incarnations;

​

Page 423, Line 11


ਪਰਮ ਰੂਪ ਜੋ ਏਕ ਕਹਾਯੋ ॥
Param roop jo ek kahaayo||
But whatever is the Supreme form of the Lord;

​

Page 423, Line 12


ਅੰਤ ਸਭੋ ਤਿਹ ਮੱਧਿ ਮਿਲਾਯੋ ॥੩੩॥
Ant sabho tih maddh(i) milaayo||33||
Ultimately all merged in Him.33.

Page 423, Line 13


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Page 423, Line 14

ਜਿਤਿਕ ਜਗਤਿ ਕੇ ਜੀਵ ਬਖਾਨੋ ॥
Jitik jagat(i) ke jeev bakhaano||
Consider all the beings in the world,

​

Page 424, Line 1


ਏਕ ਜੋਤ ਸਭ ਹੀ ਮਹਿ ਜਾਨੋ ॥
Ek jot sabh himaih jaano||
Ad the illumination of the same Light,

​

Page 424, Line 2


ਕਾਲ ਰੂਪ ਭਗਵਾਨ ਭਨੈਬੋ ॥
Kaal roop Bhagvaan bhanaibo||
The Lord, Who is known as KAL;

​

Page 424, Line 3


ਤਾ ਮਹਿ ਲੀਨ ਜਗਤਿ ਸਭ ਹ੍ਵੈਬੋ ॥੩੪॥
Taa maih leen jagat(i) sabh hvaibo||34||
All the world will merge in Him.34.

​

Page 424, Line 4


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Page 424, Line 5


ਜੋ ਕਿਛੁ ਦਿਸਟ ਅਗੋਚਰ ਆਵਤ ॥
Jo kichh(u) dist agochar aavat||
Whatever appears inconceivable to us,

​

Page 424, Line 6


ਤਾਕਹੁ ਮਨ ਮਾਯਾ ਠਹਰਾਵਤ ॥
Taakauh man maayaa thahraavat||
The mind gives it the name of Maya;

​

Page 424, Line 7


ਏਕਹਿ ਆਪ ਸਭਨ ਮੋ ਬਯਾਪਾ ॥
Ekah(i) aap sabhan mo byaapaa||
Only one lord pervades all;

​

Page 424, Line 8


ਸਭ ਕੋਈ ਭਿੰਨ ਭਿੰਨ ਕਰ ਥਾਪਾ ॥੩੫॥
Sabh koibhinn bhinn kar thaapn||35||
But appears to everyone as distinctly separate accofding to his discernment.35.

​

Page 424, Line 9


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Page 424, Line 10


ਸਭ ਹੀ ਮਹਿ ਰਮ ਰਹਯੋ ਅਲੇਖਾ ॥
Sabh himaih ram rahyo alekhaa||
That inconceivable Lord pervades all;

​

Page 424, Line 11


ਮਾਗਤ ਭਿੰਨ ਭਿੰਨ ਤੇ ਲੇਖਾ ॥
Maagat bhinn bhinn te lekhaa||
And all the beings beg from him according to their writ;

​

Page 424, Line 12


ਜਿਨ ਨਰ ਏਕ ਵਹੈ ਠਹਰਾਯੋ ॥
Jin nar ek vahai thahraayo||
He, who hath comprehended the Lord as One,

​

Page 424, Line 13


ਤਿਨਹੀ ਪਰਮ ਤੱਤੁ ਕਹ ਪਾਯੋ ॥੩੬॥
Tinhiparam tatt(u) kah paayo||36||
Only he hath realized the Supreme Essence.36.

​

Page 424, Line 14

ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Page 425, Line 1


ਏਕਹਿ ਰੂਪ ਅਨੂਪ ਸਰੂਪਾ ॥
Ekah(i) roop anoop saroopaa||
That One Lord hath a hath a Unique Beauty and Form;

​

Page 425, Line 2


ਰੰਕ ਭਯੋ ਰਾਵ ਕਹੂੰ ਭੂਪਾ ॥
Rank bhayo raav kahoon bhoopa||
And he Himself is somewhere a king and somewhere a pauper;

​

Page 425, Line 3


ਭਿੰਨ ਭਿੰਨ ਸਭਹਨ ਉਰਝਾਯੋ ॥
Bhinn bhinn sabh-han urjhaayo||
He hath involved all through various means;

​

Page 425, Line 4


ਸਭ ਤੇ ਜੁਦੋ ਨ ਕਿਨਹੂੰ ਪਾਯੋ ॥੩੭॥
Sabh te judo na kinhoon paayo||37||
But he Himself is separate from all and none could know His mystey.37.

​

Page 425, Line 5


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

​

Page 425, Line 6


ਭਿੰਨ ਭਿੰਨ ਸਭਹੂੰ ਉਪਜਾਯੋ ॥
Bhinn bhinn sabh-hoon upjaayo||
He hath created all in separate forms;

​

Page 425, Line 7


ਭਿੰਨ ਭਿੰਨ ਕਰ ਤਿਨੋ ਖਪਾਯੋ ॥
Bhinn bhinn kar tino khapaayo||
And He Himself destroys all;

​

Page 425, Line 8


ਆਪ ਕਿਸੂ ਕੋ ਦੋਸ ਨ ਲੀਨਾ ॥
aap kisoo ko dos na leenaa||
He doth not take any blame on His own Head;

​

Page 425, Line 9


ਅਉਰਨ ਸਿਰ ਬੁਰਿਆਈ ਦੀਨਾ ॥੩੮॥
Auran sir buraaideenaa||38||
And fixes the responsibility of vicious acts on others.38.

Well at the start regarding Kaal writer says that this is Mahakal and with him his wife Bhavani is there. Here he does a blunder. Wife of Mahakal Bhairav is Mahakali Bhairavi but it is not from Puranas but by few rare Tantric sects. Sects who are few in number, secretive and reducing in numbers. How could such sect produce such a genius who wrote Shri Dasham Granth Sahib ?

As das told from definition of Kaal in Ram and Syam poet section, it is taken from Chaubees Avtar only. Kaal as writer says is not short of Mahakal as in Shiv Puran, Shiv is called Kaal while his incarnation in Ujjain is Mahakal(special note over here that Hanuman is also incarnation of Shiv but both are never used interchangeably ) .

But as Akal does give death to all so is called Kal. While Shiv is as per Hindu gives death only when world ends. But Akal does give death regularly(Which in Hindus Yamraj does) and ends the creation when doom is desired by Akal.

So das will explain about Pritham Kal..

First Akal is father of all worlds.
From that happened glow/light famous.
That was called Bhavani.
That created all this creation.

So Bhavani over here is light emerging from God. As God is beyond space(Athah), time(Akal) and matter(Adeh/ Abhot) and is indestructible energy(Amit Aouj).

That true form of God could not be sensed by sensory organs with five senses in general. But when light emerges then it is the visible form of energy. This energy as is visible could be seen in space, time could be calculated also as it moves. Mass is like not at all(read the term like). So when we could measure rate of change in energy or energy divided by time. We get power. That’s what means Shakti. It is given in here as Prakrit. Other name is maya. Term Bhav means to happen. Who let the perception of happening occur is Bhavani ie Akal’s manifestation in nature/kudrat.

Naya Darshan does not agrees to it. Vedanta agrees to it but give preference to devine knowledge or Brahm Gyan but Gurmat tells us to have faith and devotion towards the God. So we are a two steps above the Nayay. So we are capable to reply them and break their falsehood or wrong attempt unto us as writer is doing in here.

Then we go in for First Charitropakhyan

We says that it starts with Sri Bhagoutie Namah. Well there are copies where we have Sri Bhagouti Ji Sahai but in all the case that implies to manifestation of Akal in form of weapons who are helpful. Writer commits another blunder when he says that in here it is said that goddess created Ram, Krishna, Shiv, Vishnu and Brahma. Let us see what is in there.

Verse one talks entity which is weapons only and visible wherever one sees. Verse two other then calling the entity Bhavani also calls entity you Vishnu, you Brahma you the King Rudra(Shiv). Last two lines of verse 3 makes the ultimate conclusion . you have made a decent as Panth in the creation(Panth Khalsa is beheld as decent of God in evil dark age) . You only enables the saying of Brahm Bak(Saying of God) from mouth.

So who else enables the saying of God from mouth other then God only ?
Verse five has last two line calling the entity as you after being lion man killed Hirnachh. You only had kept earth on you tusk(Varah Avtar).
Verse Six has first two line calling the entity as you only being Rama killed the stubborn demons. You only being Krishna utilized Kans and Kaishee.

Such thing is never said to goddess.

But in Japu Ji Sahib we are told Guru Issar, Guru Gorakh Brama Guru Parbati Mai. Three demigods and mother goddess is Guru only.

Here we find Guru Panth given this title.

Then uselessly he gives glory given to devine in Krishan Avtara.

Then he tries to bring in reference from various Hindu sources that Rama took power from Devi. Well he took power from Shiv also before attacking Lanka and Rameshwaram is there in memory of it.

Then writer talks about Krishna doing recital of 700 verses. Well as das prove before it may not mean one related to goddess. But das is aware that in Krishna Avtar this black skinned hero is told be nearer to native Dravidian culture as he defeats Vedic god indra also. So that could be in correct prospective. Das will reconfirm it but deity of Krishana as be Ganesha son of Shiv Parvati.

Then when we talk about killing you only killed Sumbh and Nisumbh. We have Akal killing father of Prahlad as well told in Shri Guru Granth Sahib Ji, we even have some demons attributed to be killed by goddess been told to be killed by Akal in Shri Guru Granth Sahib Ji(Das will bring it out when das touches the work by missionary Dalbeer Singh Msc. Fareedabad,who opposes Japu Sahib and Akal Ustat)While writer claims to agree to Akal Ustat where Akal is told to be the killer of Maheeshasur.

Then writer gives another good thing that some copies have term Var Shri Durga Ji Ki,while at end he gives reference to copy related to Bhai Mani Singh Ji where he gives title Vaar Durga Ki.

Well das long awaited this. Var Durga Ji Ki Let us take. As in Vars das told before related Raag Vadhans and Raag Bilawal name of the rags come in Shri Guru granth Sahib Ji. It there that this Var is also written in Raag and there is one Raag called Raag Durga. Well with Raag Bhairav in Shri Guru Granth Sahib Ji, we are not worshipping the Bhairav at all. So this only proves that raag of this Vaar is Raag Durga. Var Durga is given respect with ji added after it.

Then he again talks about origin of name Durga pertaining to goddess as per various hindu and tantric texts.

Then he says that it proves that Bhagouti is goddess.

Then he talks about Kalki Avtar and tells us that worship of devi is encouraged. There he forgets one Purana ie Bhavishya Purana or Kalki Purana. Hindu texts do talk of father of Kalki being helped by goddess that’s what could be there. But then what Kalki later says he is God and Akal sends Muslims Character Mehdi Meer,who kills Kalki. So can any Hindu or Devi worshipper writes this. One who is common inheritor of Islam and Hindu ie Sikh could write it(As per Sunnis we have Mehdi Meers coming to kill one eye Dajjal who wants people to not to worship Allah but see Dajjal reviving the dead and only few Muslims will be left them,this is before the doom. Term Imam Mahadi is used by Shias, some may claim that he is already here but not visible, while Ahamadis say that there founder was Mahadi )

Then he talks about legend of Hinglaj Shakti Peeth which das would like to inform is in Baluchistan and Muslim there also carry out a ziarat or pilgrimage there calling it Nani Ka Haj. There legend is that a family of Brahmins give sacrifise to protect the leader while leader wants to give his own life to protect the subjects. Both are saved. Last lines in there praise the lady for such an act of sacrifice which she did to protect the leader and she became famous. In there that lady is heroine and goddess is only one supporting character. Writer did not understand the message of the story and uselessly tried to connect it with Devi worship. OK, when Sikhs were not there then was not Akal helping Muslims worshipping stone in Mecca or Hindus? We are the best at present but before us Akal could have helped non Sikhs by various means and form. Like Bhagat Namdev had God helping them as carpenter , He got milk given to Akal, then Akal saved him on a raptor. If there could be some other meaning to be taken out from these works then it is possible to take out some other meaning from 165th Character. Here too main crux is to inculcate the devotion in Brahmins towards leaders. As in past Brahmins like shiv rashi,Raghav Chetan or Arjun Gaurh ditched their leaders. As they did not work so it hardly happened to them if king goes away and foreign king comes. Only after becoming Sikh ,we have examples of Brahmin being a great sacrifice making( Like Baba Gurbax Singh Ji Shaheed(Refer to S. Maheep Singh article on Brahmin Sikhs) .

Then writer tries to prove the lord or Rai in Anandpur Sahib as Tenth Master, while there it was some other thing of Tenth Master being told to us in Character 21,22 and 23. It is more to situation reaction test as per das while S. Kapur Singh clarifies it as work of Tenth Master but no Character being there in real(Kissa Roop Kaur Ka).

By the way Pur Anand may means Anandpur Sahib but it may means a village full of pleasure. Well das would like to translate line 2 of Verse 10. In self mind celebrating the Sword Bhagouti ie in the offensive mood to get hold of the person who sent the Magan. So we will discuss more about it when we go to Charitro Pakhayan topic but when term comes in third person and past tense then it is narrative and as das himself did this. As person can tell something in such way while he is there. So this logic that due to fact told before it is written after Tenth Master uniting with universal light is wrong.

Writer then blackens the page by condemning pro people to Verse unto Tenth Master while supports the people against them. He demands people to remove verse from whole text.

He tries to misinterpret something here by trying to portray book of Tenth Guru interpreted as Shri Dasham Guru Granth Sahib as Tenth Guru Granth Sahib. He cunningly write one word which neve existed ie Dasham Shri Guru Granth Sahib. Anyone following the teaching of Tenth Master as told by him Shri Dasham Granth Sahib is aware that Guru is Shri Guru Granth Sahib Ji only. But if some guys are there who want to act like Sikh version of Dayanada, then what we could do ? They will go the Dayanada way. He first bring the wrong fact and misinterpretation called Chhal as per Nayay Darshan(Well from word Darshan das remembers new recruit to this army ragi darshan). Where he himself tries to blame others that they are trying to bring both text equals which is a false allegation and further he creates panic that tomorrow people will say that Shri Guru Granth Sahib Ji is not our Guru but Shri Dasham Granth Sahib Ji are.

Shri Dasham Granth Sahib Ji are not the thing in competition with Sri Guru Granth Sahib Ji, rather guys like writer who are yet to understand Gurmat ideology are at competition with true ideology of Akal being told by both the text. Well we do not need any book to understand Shri Guru Granth Sahib Ji(Yes missionaries need some grammar book but did such books occur during the time of Guru ?) but there are a few thing in Shri Guru Granth Sahib Ji,which are not being told in detail as it is a text full of positive nectar/ Amrit/a fluid which gives us the eternity. It is full of goodness.

But Shri Dasam Granth Sahib tells us to, how to counter evil. Good person does good to evil but to destroy evil to protect the good, one has to be worst then evil. So such contradictions appear to novice guys claiming to be Sikh. Evil is described to us and once we know it, we will be there to destroy that in worst manner. Poison is there in this text but not for us but for those who could harm us. As we already have taken Amrit, poison will be our friend and will act against our foe. Problem with opposers of this text is that those guys are yet to take Amrit ie correct understanding of Shri Guru Granth Sahib Ji.
They may be urban guys wanted to live cushy life ignoring the evil around them. Such avoidance could take toll of them and their offspring.

Lastly das will go to Jagrata thing given by writer that pictures of Guru being kept in goddess worshiping ceremony. We find that pictures are opposed in Shri Dasham Granth Sahib Ji.

Further Hindus may keep Shri Guru Granth Sahib Ji with their text or may treat their texts like we treat our Guru. They have been singing in their temples our verses. Like Jis Ke Sir Uppar Tu Swami… There Mere Ram Rai may not be Akal. Likewise we may have people like Radh Swamis using Gurbani from Guru Granth Sahib Ji to encourage human Guru. So in all the case we are not going to leave Shri Guru Granth Sahib JI, Rather we will do correct interpretation of the verses.

We will expose the falsehood done by people against us. Further we may try to tell them the truth of their Human Gurus or Demigods. In such cases Shri Dasham Granth Sahib Ji will be the best weapon for us. It is for counter offensive as it is an offensive weapon. Yes people who are cowards and deserters, who spread fear in their heart to others may not be able handle this. But are such guys worthy to be called as Sikh ?

Addendum
Das got a few more info which he would like to add.

Bhagawati is also a style of poetry or chhand also(See Japu Sahib)

There is another verse in Shri Guru Granth Sahib Ji,which as per Manmohan Sehgal is attributed to Vammargis.


(੯੫੨-੧੯, ਰਾਮਕਲੀ ਵਾਰ-੧, ਮ ੧)
ਮਃ ੧ ॥
मः १ ॥
ma 1 ||
First Mehl:
null
null

​

19 null null


(੯੫੨-੧੯, ਰਾਮਕਲੀ ਵਾਰ-੧, ਮ ੧)
ਸੋ ਪਾਖੰਡੀ ਜਿ ਕਾਇਆ ਪਖਾਲੇ ॥
सो पाखंडी जि काइआ पखाले ॥
so paakhanddee j kaaeiaa pakhaalae ||
He alone is a Paakhandi, who cleanses his body of filth.
null
null

​

19 Raamkalee Guru Nanak Dev


(੯੫੨-੧੯, ਰਾਮਕਲੀ ਵਾਰ-੧, ਮ ੧)
ਕਾਇਆ ਕੀ ਅਗਨਿ ਬ੍ਰਹਮੁ ਪਰਜਾਲੇ ॥
काइआ की अगनि ब्रहमु परजाले ॥
kaaeiaa kee agan breham parajaalae ||
The fire of his body illuminates God within.
null
null

​

19 Raamkalee Guru Nanak Dev


(੯੫੨-੧੯, ਰਾਮਕਲੀ ਵਾਰ-੧, ਮ ੧)
ਸੁਪਨੈ ਬਿੰਦੁ ਨ ਦੇਈ ਝਰਣਾ ॥
सुपनै बिंदु न देई झरणा ॥
supanai bindh n dhaeee jharanaa ||
He does not waste his energy in wet dreams.
null
null

​

19 Raamkalee Guru Nanak Dev
(Ang 352)
(੯੫੩-੧, ਰਾਮਕਲੀ ਵਾਰ-੧, ਮ ੧)
ਤਿਸੁ ਪਾਖੰਡੀ ਜਰਾ ਨ ਮਰਣਾ ॥
तिसु पाखंडी जरा न मरणा ॥
this paakhanddee jaraa n maranaa ||
Such a Paakhandi does not grow old or die.
null
null

​

1 Raamkalee Guru Nanak Dev


(੯੫੩-੧, ਰਾਮਕਲੀ ਵਾਰ-੧, ਮ ੧)
ਬੋਲੈ ਚਰਪਟੁ ਸਤਿ ਸਰੂਪੁ ॥
बोलै चरपटु सति सरूपु ॥
bolai charapatt sath saroop ||
Says Charpat, God is the embodiment of Truth;
null
null

​

1 Raamkalee Guru Nanak Dev


(੯੫੩-੧, ਰਾਮਕਲੀ ਵਾਰ-੧, ਮ ੧)
ਪਰਮ ਤੰਤ ਮਹਿ ਰੇਖ ਨ ਰੂਪੁ ॥੫॥
परम तंत महि रेख न रूपु ॥५॥
param thanth mehi raekh n roop ||5||
the supreme essence of reality has no shape or form. ||5||
ਪਦਅਰਥ:- ਪਾਖੰਡੀ=ਨਾਸਤਕ ਵਾਮ=ਮਾਰਗੀਆਂ ਦਾ ਇਕ ਰਿਕਾ।...=...। ਪਖਾਲੇ=ਧੋਵੇ, ਪਾਪਾਂ ਤੋਂ ਸਾ ਰੱਖੇ। ਅਗਨਿ ਬ੍ਰਹਮੁ=ਬ੍ਰਹਮ ਅਗਨਿ, ਰੱਬੀ ਜੋਤਿ। ਪਰਜਾਲੇ (...) ਚੰਗੀ ਤਰ੍ਹਾਂ ਚਮਕਾਏ, ਰੌਸ਼ਨ ਕਰੇ। ਬਿੰਦੁ=ਵੀਰਜ। ਜਰਾ=ਬੁਢੇਪਾ।
ਅਰਥ:- (ਅਸਲੀ) ਨਾਸਤਕ ਉਹ ਹੈ ਜੋ (ਪਰਮਾਤਮਾ ਦੀ ਹਸਤੀ ਨਾਹ ਮੰਨਣ ਦੇ ਥਾਂ) ਸਰੀਰ ਨੂੰ ਧੋਵੇ (ਭਾਵ, ਸਰੀਰ ਵਿਚੋਂ ਪਾਪਾਂ ਦੀ ਹਸਤੀ ਮਿਟਾ ਦੇਵੇ), ਜੋ ਆਪਣੇ ਸਰੀਰ ਵਿਚ ਰੱਬੀ ਜੋਤਿ ਜਗਾਂਦਾ ਹੈ, ਸੁਨੇ ਵਿਚ ਭੀ ਵੀਰਜ ਨੂੰ ਡਿੱਗਣ ਨਹੀਂ ਦੇਂਦਾ (ਭਾਵ, ਸੁਨੇ ਵਿਚ ਭੀ ਆਪਣੇ ਆਪ ਨੂੰ ਕਾਮ ਵੱਸ ਨਹੀਂ ਹੋਣ ਦੇਂਦਾ); ਉਸ ਨਾ
(Ang 953)

Lastly writer evaded to reply the correct meaning where well within Vaar Durga Ki of the verse Tahi Durga Saaj Kai Daita Da Naas Karaaia or you only after creating Durga got demons destroyed(by her).
13 Maajh Guru Arjan Dev


(੯੯-੧੩, ਮਾਝ, ਮ ੫)
ਤੁਧੁ ਆਪਿ ਕਥੀ ਤੈ ਆਪਿ ਵਖਾਣੀ ॥
thudhh aap kathhee thai aap vakhaanee ||
You Yourself chant it, and You Yourself speak it.
(Ang 99)
Term Tai used for “you” without bindi)

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Chaupayee Sahib

Over this Chaupayee Sahib like in the case of Ardas we have writer blackening the pages about more then ten. Just all jingo and no substance as we see.

Writer first give the brief account of the whole story in Charitropakhan 405.

Before we start das will bring Asthpadi of Ramkali Mahla Pahila(First) on Ang 902/903. That negates the concepts of ages as per Hinduism.
(੯੦੨-੧੩, ਰਾਮਕਲੀ, ਮ ੧)
ਰਾਮਕਲੀ ਮਹਲਾ ੧ ਅਸਟਪਦੀਆ
raamakalee mehalaa 1 asattapadheeaa
Raamkalee, First Mehl, Ashtapadees:
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14 null null


(੯੦੨-੧੪, ਰਾਮਕਲੀ, ਮ ੧)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
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14 null null


(੯੦੨-੧੫, ਰਾਮਕਲੀ, ਮ ੧)
ਸੋਈ ਚੰਦੁ ਚੜਹਿ ਸੇ ਤਾਰੇ ਸੋਈ ਦਿਨੀਅਰੁ ਤਪਤ ਰਹੈ ॥
soee chandh charrehi sae thaarae soee dhineear thapath rehai ||
The same moon rises, and the same stars; the same sun shines in the sky.
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15 Raamkalee Guru Nanak Dev


(੯੦੨-੧੫, ਰਾਮਕਲੀ, ਮ ੧)
ਸਾ ਧਰਤੀ ਸੋ ਪਉਣੁ ਝੁਲਾਰੇ ਜੁਗ ਜੀਅ ਖੇਲੇ ਥਾਵ ਕੈਸੇ ॥੧॥
saa dhharathee so poun jhulaarae jug jeea khaelae thhaav kaisae ||1||
The earth is the same, and the same wind blows. The age in which we dwell affects living beings, but not these places. ||1||
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15 Raamkalee Guru Nanak Dev


(੯੦੨-੧੬, ਰਾਮਕਲੀ, ਮ ੧)
ਜੀਵਨ ਤਲਬ ਨਿਵਾਰਿ ॥
jeevan thalab nivaar ||
Give up your attachment to life.
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16 Raamkalee Guru Nanak Dev


(੯੦੨-੧੬, ਰਾਮਕਲੀ, ਮ ੧)
ਹੋਵੈ ਪਰਵਾਣਾ ਕਰਹਿ ਧਿਙਾਣਾ ਕਲਿ ਲਖਣ ਵੀਚਾਰਿ ॥੧॥ ਰਹਾਉ ॥
hovai paravaanaa karehi dhhin(g)aanaa kal lakhan veechaar ||1|| rehaao ||
Those who act like tyrants are accepted and approved - recognize that this is the sign of the Dark Age of Kali Yuga. ||1||Pause||
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16 Raamkalee Guru Nanak Dev


(੯੦੨-੧੬, ਰਾਮਕਲੀ, ਮ ੧)
ਕਿਤੈ ਦੇਸਿ ਨ ਆਇਆ ਸੁਣੀਐ ਤੀਰਥ ਪਾਸਿ ਨ ਬੈਠਾ ॥
kithai dhaes n aaeiaa suneeai theerathh paas n baithaa ||
Kali Yuga has not been heard to have come to any country, or to be sitting at any sacred shrine.
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16 Raamkalee Guru Nanak Dev


(੯੦੨-੧੭, ਰਾਮਕਲੀ, ਮ ੧)
ਦਾਤਾ ਦਾਨੁ ਕਰੇ ਤਹ ਨਾਹੀ ਮਹਲ ਉਸਾਰਿ ਨ ਬੈਠਾ ॥੨॥
dhaathaa dhaan karae theh naahee mehal ousaar n baithaa ||2||
It is not where the generous person gives to charities, nor seated in the mansion he has built. ||2||
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17 Raamkalee Guru Nanak Dev


(੯੦੨-੧੮, ਰਾਮਕਲੀ, ਮ ੧)
ਜੇ ਕੋ ਸਤੁ ਕਰੇ ਸੋ ਛੀਜੈ ਤਪ ਘਰਿ ਤਪੁ ਨ ਹੋਈ ॥
jae ko sath karae so shheejai thap ghar thap n hoee ||
If someone practices Truth, he is frustrated; prosperity does not come to the home of the sincere.
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18 Raamkalee Guru Nanak Dev


(੯੦੨-੧੮, ਰਾਮਕਲੀ, ਮ ੧)
ਜੇ ਕੋ ਨਾਉ ਲਏ ਬਦਨਾਵੀ ਕਲਿ ਕੇ ਲਖਣ ਏਈ ॥੩॥
jae ko naao leae badhanaavee kal kae lakhan eaeee ||3||
If someone chants the Lord's Name, he is scorned. These are the signs of Kali Yuga. ||3||
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18 Raamkalee Guru Nanak Dev


(੯੦੨-੧੯, ਰਾਮਕਲੀ, ਮ ੧)
ਜਿਸੁ ਸਿਕਦਾਰੀ ਤਿਸਹਿ ਖੁਆਰੀ ਚਾਕਰ ਕੇਹੇ ਡਰਣਾ ॥
jis sikadhaaree thisehi khuaaree chaakar kaehae ddaranaa ||
Whoever is in charge, is humiliated. Why should the servant be afraid,
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19 Raamkalee Guru Nanak Dev


(੯੦੨-੧੯, ਰਾਮਕਲੀ, ਮ ੧)
ਜਾ ਸਿਕਦਾਰੈ ਪਵੈ ਜੰਜੀਰੀ ਤਾ ਚਾਕਰ ਹਥਹੁ ਮਰਣਾ ॥੪॥
jaa sikadhaarai pavai janjeeree thaa chaakar hathhahu maranaa ||4||
when the master is put in chains? He dies at the hands of his servant. ||4||
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19 Raamkalee Guru Nanak Dev




(੯੦੩-੧, ਰਾਮਕਲੀ, ਮ ੧)
ਆਖੁ ਗੁਣਾ ਕਲਿ ਆਈਐ ॥
aakh gunaa kal aaeeai ||
Chant the Praises of the Lord; Kali Yuga has come.
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1 Raamkalee Guru Nanak Dev


(੯੦੩-੧, ਰਾਮਕਲੀ, ਮ ੧)
ਤਿਹੁ ਜੁਗ ਕੇਰਾ ਰਹਿਆ ਤਪਾਵਸੁ ਜੇ ਗੁਣ ਦੇਹਿ ਤ ਪਾਈਐ ॥੧॥ ਰਹਾਉ ॥
thihu jug kaeraa rehiaa thapaavas jae gun dhaehi th paaeeai ||1|| rehaao ||
The justice of the previous three ages is gone. One obtains virtue, only if the Lord bestows it. ||1||Pause||
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1 Raamkalee Guru Nanak Dev


(੯੦੩-੨, ਰਾਮਕਲੀ, ਮ ੧)
ਕਲਿ ਕਲਵਾਲੀ ਸਰਾ ਨਿਬੇੜੀ ਕਾਜੀ ਕ੍ਰਿਸਨਾ ਹੋਆ ॥
kal kalavaalee saraa nibaerree kaajee kirasanaa hoaa ||
In this turbulent age of Kali Yuga, Muslim law decides the cases, and the blue-robed Qazi is the judge.
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2 Raamkalee Guru Nanak Dev


(੯੦੩-੨, ਰਾਮਕਲੀ, ਮ ੧)
ਬਾਣੀ ਬ੍ਰਹਮਾ ਬੇਦੁ ਅਥਰਬਣੁ ਕਰਣੀ ਕੀਰਤਿ ਲਹਿਆ ॥੫॥
baanee brehamaa baedh athharaban karanee keerath lehiaa ||5||
The Guru's Bani has taken the place of Brahma's Veda, and the singing of the Lord's Praises are good deeds. ||5||
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2 Raamkalee Guru Nanak Dev


(੯੦੩-੩, ਰਾਮਕਲੀ, ਮ ੧)
ਪਤਿ ਵਿਣੁ ਪੂਜਾ ਸਤ ਵਿਣੁ ਸੰਜਮੁ ਜਤ ਵਿਣੁ ਕਾਹੇ ਜਨੇਊ ॥
path vin poojaa sath vin sanjam jath vin kaahae janaeoo ||
Worship without faith; self-discipline without truthfulness; the ritual of the sacred thread without chastity - what good are these?
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3 Raamkalee Guru Nanak Dev


(੯੦੩-੩, ਰਾਮਕਲੀ, ਮ ੧)
ਨਾਵਹੁ ਧੋਵਹੁ ਤਿਲਕੁ ਚੜਾਵਹੁ ਸੁਚ ਵਿਣੁ ਸੋਚ ਨ ਹੋਈ ॥੬॥
naavahu dhhovahu thilak charraavahu such vin soch n hoee ||6||
You may bathe and wash, and apply a ritualistic tilak mark to your forehead, but without inner purity, there is no understanding. ||6||
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3 Raamkalee Guru Nanak Dev


(੯੦੩-੪, ਰਾਮਕਲੀ, ਮ ੧)
ਕਲਿ ਪਰਵਾਣੁ ਕਤੇਬ ਕੁਰਾਣੁ ॥
kal paravaan kathaeb kuraan ||
In Kali Yuga, the Koran and the Bible have become famous.
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4 Raamkalee Guru Nanak Dev


(੯੦੩-੪, ਰਾਮਕਲੀ, ਮ ੧)
ਪੋਥੀ ਪੰਡਿਤ ਰਹੇ ਪੁਰਾਣ ॥
pothhee panddith rehae puraan ||
The Pandit's scriptures and the Puraanas are not respected.
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4 Raamkalee Guru Nanak Dev


(੯੦੩-੪, ਰਾਮਕਲੀ, ਮ ੧)
ਨਾਨਕ ਨਾਉ ਭਇਆ ਰਹਮਾਣੁ ॥
naanak naao bhaeiaa rehamaan ||
O Nanak, the Lord's Name now is Rehmaan, the Merciful.
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4 Raamkalee Guru Nanak Dev


(੯੦੩-੫, ਰਾਮਕਲੀ, ਮ ੧)
ਕਰਿ ਕਰਤਾ ਤੂ ਏਕੋ ਜਾਣੁ ॥੭॥
kar karathaa thoo eaeko jaan ||7||
Know that there is only One Creator of the creation. ||7||
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5 Raamkalee Guru Nanak Dev


(੯੦੩-੫, ਰਾਮਕਲੀ, ਮ ੧)
ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਏਦੂ ਉਪਰਿ ਕਰਮੁ ਨਹੀ ॥
naanak naam milai vaddiaaee eaedhoo oupar karam nehee ||
Nanak has obtained the glorious greatness of the Naam, the Name of the Lord. There is no action higher than this.
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5 Raamkalee Guru Nanak Dev


(੯੦੩-੫, ਰਾਮਕਲੀ, ਮ ੧)
ਜੇ ਘਰਿ ਹੋਦੈ ਮੰਗਣਿ ਜਾਈਐ ਫਿਰਿ ਓਲਾਮਾ ਮਿਲੈ ਤਹੀ ॥੮॥੧॥
jae ghar hodhai mangan jaaeeai fir oulaamaa milai thehee ||8||1||
If someone goes out to beg for what is already in his own home, then he should be chastised. ||8||1||
ਪਦਅਰਥ:- ਸੋਈ=ਉਹੀ। ਚੜਹਿ=ਚੜ੍ਹਦੇ ਹਨ। ਦਿਨੀਅਰੁ=... ਸੂਰਜ। ਸਾ=ਉਹੀ{ਨੋਟ:- ਪੜਨਾਂਵ 'ਸਾ' ਇਸਤ੍ਰੀ ਲਿਗ ਹੈ ਅਤੇ 'ਸੋ' ਪੁਲਿਗ ਹੈ}। ਝੁਲਾਰੇ=ਝੁਲਦੀ ਹੈ। ਜੁਗ ਜੀਅ ਖੇਲੇ=ਜੁਗ (ਦਾ ਪ੍ਰਭਾਵ) ਜੀਵਾਂ (ਦੇ ਮਨ) ਵਿਚ ਖੇਡ ਰਿਹਾ ਹੈ। ਥਾਵ ਕੈਸੇ=ਥਾਵਾਂ ਉਤੇ ਕਿਵੇਂ (ਖੇਡ ਸਕਦਾ ਹੈ)?ਨੋਟ:- ਲਜ਼ 'ਥਾਵ' ਲਜ਼ 'ਥਾਉ' ਤੋਂ ਬ
ਅਰਥ:- (ਹੇ ਪੰਡਿਤ! ਆਪਣੇ ਮਨ ਵਿਚੋਂ) ੁਦ ਰਜ਼ੀ ਦੂਰ ਕਰ (ਇਹ ੁਦ ਰਜ਼ੀ ਕਲਿਜੁਗ ਹੈ। ਇਸ ੁਦ ਰਜ਼ੀ ਦੇ ਅਸਰ ਹੇਠ ਜਰਵਾਣੇ ਲੋਕ ਕਮਜ਼ੋਰਾਂ ਉਤੇ) ਧੱਕਾ ਕਰਦੇ ਹਨ ਤੇ (ਉਹਨਾਂ ਦੀਆਂ ਨਜ਼ਰਾਂ ਵਿਚ) ਇਹ ਧੱਕਾ ਜਾਇਜ਼ ਸਮਝਿਆ ਜਾਂਦਾ ਹੈ। ੁਦ ਰਜ਼ੀ ਤੇ ਦੂਜਿਆਂ ਉਤੇ ਧੱਕਾ, ਹੇ ਪੰਡਿਤ! ਇਹਨਾਂ ਨੂੰ) ਕਲਿਜੁਗ ਦੇ ਲਛਣ ਸਮਝ ॥੧॥ ਰਹਾਉ


This story is full of symbolism and only with Akals mercy one can understand this.

Let us see how it works.

There is king called Satya Sandhi which literally means truce with truth. He was in First age of truth. As per Gurmat whenever we get off with evil happening so evil age comes that may mean vice verse that with truth wining we get age of truth. Now das has learnt the Charitropakhayn with some deep insight and by mercy of Akal things which comes to his mind are becoming difficult to explain.

So coming to this king, he was served by demigods and was great in many aspect. He was attacked by long tooth demon. Demigods became part of his vast army. Demon also had a big army. Both fought and died with large flame emerging from the remains.

This talks of era of truth ending with death of its defender and with demon who attacked it. Then emerges the Duhla Devi. She is the symbol of human spirit or ling Sharir. She search for husband or Lord God(Bhag) but could not see any. She does make plans and writes the plans of instrument and by that get information of manifestation of God in form of mammon(Bhavani) who tells her formless will take her for marriage/union .

Das will be happy to provide the term Dulha from Shri Guru Granth Sahib Ji,which is meant by worshiper or one interested in God. This is state of Jigyasu and as per Maskeen Sahib, it is state of Sikh.(This as per Nabha Sahib)

(੧੧੦੫-੮, ਮਾਰੂ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਚਾਰਿ ਮੁਕਤਿ ਚਾਰੈ ਸਿਧਿ ਮਿਲਿ ਕੈ ਦੂਲਹ ਪ੍ਰਭ ਕੀ ਸਰਨਿ ਪਰਿਓ ॥
chaar mukath chaarai sidhh mil kai dhooleh prabh kee saran pariou ||
I have obtained the four kinds of liberation, and the four miraculous spiritual powers, in the Sanctuary of God, my Husband Lord.

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8 Maaroo Saint Nam Dev
(Ang 1105)

But if we take Dulha for Akal then Dulha Devi means divinity/wife of Akal ie spirit.

Mammon tells her to keep Akal in mind and you will get Akal’s order and obey them. In night Akal tells her to fight semen breath demon. She starts the war. Demon is more then a match. At that time Akal comes to fight. There is whole glorification to that by demigods. Later on Dulha Devi becomes lion rider and very great force of demons, which increases with casualties is ultimately defeated. Lion riser Dulhadevi defeats with help of Akal and lastly poet does a request to God which is at end.

Few verses are worth to rember that absorbtion/attraction of demons by Akal within Akal’s body. Such thing never happened in any Hindu thing. So was Akal appearing like water. Das request Sangat to read the whole Character. Sprit in the body of Singh is Singh rider.

So in the symbol we are told which are the ways sprit becomes closer to the soul.

There are few things which writer talks go against the logic.

• Like demons riding animals
• Pathans etc in that age
• How could lady merger out of flame
• how could such large army be there
• How 13 skies could come and how 1 nether world remained.
• What about ailments being created by Akal.

Das will clarify all that. But later on.

First das puts the Verses number after the important verse.
Nirankar fighting transparent like water(It is first time in human history)196
Further to it term Kharkhan for absorbing demon is used but for that read the whole. chrecter.
Demigods singing glory to Akal 91-99
Term Bhairav used.127 Term Shiva is used here for female jackal(Scavenger which comes to battle field to eat corpse),193,272
Dulah devi becoming the lion rider.331,351,352
Defeat of demigods 285-290
Das would like to inform that why did das talk about Bhairav here.

Das talked about various Tantra related text in Pritham Bhagouti Simar Kai.

Well they are more of dialogue between Shiv Parwati.

Terms used for Parwati are Devi, Chandika, Parwati, Kalika
For shiv we have Bhairav,Shiv, Shanker, Ishwar, Mahadev.

As das will try to give some verse regarding demigods worshiping Akal. Das would like to tell that better half of Kali is Mahakal Bhairav. Both Kali and Bhairav are told dancing or doing some jobs in war in many places in Shri Dasham Granth Sahib. The writer tries to forces unto us the Mahakal Bhairav of Vam Margi Shaktas, well that Bhairav is written here playing a small character over here and is other then Mahakal/Akal.

Niether the first Charitropakhayan has anything to do with demigoddess(there too in verse 18) we have (Mahakal) Bhairav mentioned.) but that is not the main character over there. There devi is not the one talked about But all visible Akal is being talked about.

So das would like to let Sangat know where all the goddess and god of Vammargi being told as subordinate characters in Shri Dasham Granth Sahib Ji.


Page 119, Line 3


ਚਵੀ ਚਾਂਵਡੀ ਡਾਕਨੀ ਡਾਕ ਮਾਰੇ ॥ ਕਹੂੰ ਭੈਰਵੀ ਭੂਤ ਭੈਰੋਂ ਬਕਾਰੇ ॥
Chavoo chaanva?oo ?aakanoo ?aak maare|| Kahoon bhairavoo bhoot bhairon bakaare||
Somewhere the vultures shriek and somewhere the vampire is belching.
(Vachitar Natak Bhairavi and Bhairav are part of war in mythological ancestors of Guru)

Line 8


ਰਾਗੜਦੰਗ ਰਹਸੀ ਦਾਗੜਦੰਗ ਦੇਵੀ ॥ ਗਾਗੜਦੰਗ ਗੈਣੰ ਆਗੜਦੰਗ ਭੇਵੀ ॥ ਭਾਗੜਦੰਗ ਭੈਰੋ ਪਾਗੜਦੰਗ ਪ੍ਰੇਤੰ ॥ ਹਾਗੜਦੰਗ ਹੱਸੇ ਖਾਗੜਦੰਗ ਖੇਤੰ ॥੩੭੪॥
Raaga?dang rahsidaaga?dang devee|| Gaaga?dang gainang aaga?dang bhevi|| Bhaaga?dang bhairo paaga?dang pretang|| Haaga?dang hasse khaaga?dang khetang||374||
Seeing the war, the goddess Kali also pleased in the sky; the Bhairav and ghosts etc. also in the battlefield.374.
(Kaki Avtar one of the fights)
Line 3


ਹੱਸੰਤ ਹਾਸ ਕਾਲੀ ਕਰਾਲ ॥ ਭਭਕੰਤ ਭੂਤ ਭੈਰੋ ਬਿਸਾਲ ॥ ਲਾਗੰਤ ਬਾਣ ਭਾਖੰਤ ਮਾਸ ॥ ਭਾਜੰਤ ਭੀਰ ਹੁਇ ਹੁਇ ਉਦਾਸ ॥੫੩੪॥
Hassant haas kaalikaraal|| Bhabhkant bhoot bhairo bisaal|| Laagant baan bhaakhant maas|| Bhaajant bheer hue hue udaas||534||
The dreadful Kali laughed and the huge Bhairavas and the ghosts shouted; the arrows were inflicted; the ghosts and fiends ate the flesh the cowards in their anxiety began to run away.534.
(Kalki Avtar ,in a war time)
ne 3


ਕਿ ਭੈਰਉ ਭਭੱਕੈ ॥ ਕਿ ਕਾਲੀ ਕੁਹੱਕੈ ॥ ਕਿ ਜੋਗੰਨ ਜੁੱਟੀ ॥ ਕਿ ਲੈ ਪਤ੍ਰ ਘੁੱਟੀ ॥੪੯॥੨੭੬॥
Ki Bhairau bhabhakkai|| Ki kaalikuhakkai|| Ki jogann juttee|| Ki lai patra ghuttee||49||276||
The goddess Kali is laughing, the Bhairavas are thundering and holding their vassels in the hands, the Yoginis have gathered together for drinking blood.49.276.

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Line 4


ਕਿ ਦੇਵੀ ਦਮੱਕੈ ॥ ਕਿ ਕਾਲੀ ਕੁਹੱਕੈ ॥ ਕਿ ਭੈਰੋ ਭਕਾਰੈ ॥ ਕਿ ਡਉਰੂ ਡਕਾਰੈ ॥੫੦॥੨੭੭॥
Ki devidamakkai|| Ki kaalikuhakkai|| Ki Bhairo bhakaarai|| Ki ?auroo ?akaarai||50||277||
The goddess is resplendent and the goddess Kali is shouting, the Bhairvas are thundering and are sounding their tabors.50.277.
(Paras Nath Rudra Avtar ,again a war scene)

Das has seen many war seen from Shri Dasham Granth Sahib where kali and Bhairav emerge during war like other things of war like vultures jackals etc.

Das therefore only gave an example to let sangat know that This Mahakal is different from Mahakal Bhairav. In Vachitar Natak Akal is told to be the death of Mahakal Bhairav wide verses.

Line 6


ਮਹਾ ਤੇਜ ਤੇਜੰ ਮਹਾ ਜ੍ਵਾਲ ਜ੍ਵਾਲੰ ॥ ਮਹਾ ਮੰਤ੍ਰ ਮੰਤ੍ਰੰ ਮਹਾ ਕਾਲ ਕਾਲੰ ॥੧੭॥
Mahaa tej tejang mahaa jvaal jvaalang|| Mahaa mantra mantrang mahaa kaal kaalang||17||
He is the Most Effulgent of all lights and Supreme Conflagration of all fires. He is the Supreme Spell of all incantations and Supreme embodiment of Death over all such powers.17.

Das will like to give strange thing here that Akal here has been seen in both Bhairavi(Vammargi) and Trikuta(Vaishno Devi of dakshin marg). Such thing is yet to happen in Shaktas but could happen in Sikhs who are there to unite the world by telling that truth behind all demigods, incarnations , prophets etc. is one God and that one God can unite the world.

When Shri Dasham Granth Sahib Ji are here to unite the world. Anti Sikh forces use that text to let Sikhs fight with each other. But God of Sikh is beyond the power of any atheist.
Line 12


ਭੈਰਵੀ ਭੈਹਰੀ ਭੂਚਰਾ ਭਾਵਨੀ ॥ ਤ੍ਰਿਕੁਟਾ ਚਰਪਟਾ ਚਾਂਪਡਾ ਮਾਨਵੀ ॥
Bhairavibhaiharibhoochraa bhaavanee|| Trikutaa charpat chaanpa?aa maanvee||
“O Goddess ! you are Bhairavi, the remover of fear and the mover in the world in the world; you are the Trikuti, Yogini, Chamunda and Manavi in practice;

​

Line 13


ਜੋਬਨਾ ਜੈਕਰੀ ਜੰਭਹਰ ਜਾਲਪਾ ॥ ਤੋਤਲਾ ਤੁੰਦਲਾ ਦੰਤਲੀ ਕਾਲਕਾ ॥੬੯॥
Jobanaa jaikarijanbh-har jaalpaa|| Totalaa tundalaa dantalikaalkaa||69||
“You are youthful, the killer of the demon Jambh; You are the goddess Kalika lisping, stuttering and stammering while being intoxicated.69.
(Paras Nath Rudra Avtar)
Das also translate a few verse which demigods say for Akal

From start, from beginning of ages always one lord. Having many images/form moves. By this way illumined the universe. Showing one self as many.95. That complete is existing/engulfing in all bodies. Installer of all living creatures . From whom absorbs the light. By that people of world become dead.96.

This the case of Adwaitism or non dualism. Term of dualism with Dutiya bhav or Duja Bhav is used in Shri Guru Granth Sahib Ji and we are told to overcome it.

As per this other than God nothing exists and only God exists. So there is nothing two Mahakal and Mahakli as such. It is

2 Bhaira-o Guru Arjan Dev


(੧੧੪੭-੨, ਭੈਰਉ, ਮ ੫)
ਦੀਨ ਦੁਨੀਆ ਤੇਰੀ ਟੇਕ ॥
dheen dhuneeaa thaeree ttaek ||
In this world and the next, I have Your Support.

​

2 Bhaira-o Guru Arjan Dev


(੧੧੪੭-੩, ਭੈਰਉ, ਮ ੫)
ਸਭ ਮਹਿ ਰਵਿਆ ਸਾਹਿਬੁ ਏਕ ॥੧॥ ਰਹਾਉ ॥
sabh mehi raviaa saahib eaek ||1|| rehaao ||
The One Lord, our Lord and Master, is all-pervading. ||1||Pause||
(Ang 1147)

Advait is found in Vedanta which is the last of six Philosophies. Such thing over there is in different way ie with knowledge only.

It is there in Sufi as Vahdat Ul Vajood ie oneness in existence of all.

As per Williams Wordswith we have it in his poem tintern abbey under all contradiction there is conformity .

We need to understand that Sankh and Vaishashik are atheist philosophy. Nayay is before Vedanta so may not understand advaitism. Writer over here often use term like Durjan Tosh Naya, Katah Kundal nayay etc. That proves that he has not understood advaitism which fails nayay. Gurmat even fails Vedanta as we have devotion and sense of servitude to feel God in all so we do not get egoistic with term I am God or Aham Brahm Asmi or An Al Haq(I the Truth).

There are great lot of guys who from Nayay went to atheism and further to leftism. Bhagat Singh was an Arya Samaji and so is present day Swami Agnivesh. They were or are non believers.

So now let us take the issues related to this Chaupayee Sahib,where writer makes is forcefully as Anti Gurmat.

• This is the part of Pakhyan Charitar which is part of crooked deception of the ladies. This is wrong statement as there are some Character related to males also and there has been many character of the ladies where she is termed more as a role model. This include the Muslim and European ladies(s) (Read all the Charitro Pakhyan to verify this). Further to it he says the shameless/vulgar language talking about stories of vaginal pleasures could not be the work of Guru. Term Vaginal pleasure is used by writer here himself with term Bhag Vilas. Das has not seen this in Charitro Pakhyan. If some one gets it so kindly provide this to das. So das will take few words here like Indri and Bhag which are found in Shri Guru Granth Sahib Ji only. Having sex is also told in there. While some other names of other body parts are here like term bur is used for male hips while in lower caste Muslims in Bihar this used for female organ. This the proof that person has some link with Bihar. Then could he be Sukha Singh, who stayed in Bihar and was old enough. Answer is no as by the time person is of 3 years he could use the language or local dialect so for Guru age could have been more shorter to learn the local dialect. Previous Gurus had their followers in central Asia or middle east and they knew the language like Farsi. Rather Farsi laden with Arabic . Term Haq Kabeer Kareem is Arebic. While Yaq Az Guftam is Farsi. Further there has been a good record of Sikhs from east coming to Guru. Term Bihari Rath(King) was used by Guru for Purbi Sikhs,who were a bit egoistics. They said we are jungle and we are the lion. So when they were attacked, Guru did not stay there to fight. They were in trouble and then they tendered an apology to Guru and said we are nothing without you(Shri Mangal Prakash). At once missionaries will ask how can Guru leave the Sikhs ? answer is that to undo the egoism of Sikhs. Guru did bow to those Sikhs only who give up their mind ,body and wealth to Guru like Panj Piaras while those who consider themselves higher than Guru are left out by Guru. So terms could be vulgar for those who are out of touch with poor people, who may use such terms in their house. People who become priest for money and to earn may go with rich only. It is clear case of teaching poor politic, diplomacy, psychology, espionage among various arts in their language. Aryan(Civilized) and Sankrit(cultured) things are more with Brahminists. So by raising such issue it is help of that ideology. There no Bhag Vilas but acts of people engulfed in mammon. Two things writer agree that there is vulgarity and there some thing like vaginal pleasure. Then if they exists they have to exist by will of God. As God is in all, God does these things. When a person who is one with God records these acts of God. Then where the problem exists ? Had this been Nayay philosophy such issues could have been a concern but Gurmat has answered the nayayic issue above. Objectively acts of Gods in various forms are described by person one with God ie By God only. So that these aspects of God should also be known.
• Few verses are against the standard of Gurmat, If we read Satyarth Parkash similar way was used to compare Vedas with Puranas and further denounce them. Well this person wants to be a Daya Nanada of Sikh.

[/FONT]

 

[vijaydeep Singh]

Re: Answers to the issues raised by Gyani Bhag Singh Ji on the verses unto Tenth Mast

Page 1465, Line 5


ਹਮਰੇ ਦੁਸ਼ਟ ਸਭੈ ਤੁਮ ਘਾਵਹੁ ॥ ਆਪੁ ਹਾਥ ਦੈ ਮੋਹਿ ਬਚਾਵਹੁ ॥
Hamre dusht sabhai tum ghaavoh|| aap(u) haath dai mohe bachaavoh||
Destroy, O Lord ! all my enemies and protect me with Thine won Hnads.




ਮੋ ਰੱਛਾ ਨਿਜੁ ਕਰ ਦੈ ਕਰਿਯੈ ॥ ਸਭ ਬੈਰਿਨ ਕੌ ਆਜ ਸੰਘਰਿਯੈ ॥
Mo rachchhaa nij(u) kar dai kariyai|| Sabh bairin kau aaj sanghriyai||
Protect me O Lord ! with Thine own Hands and destroy this day all my enemies;


ਸੇਵਕ ਸਿੱਖਯ ਹਮਾਰੇ ਤਾਰਿਯਹਿ ॥ ਚੁਨ ਚੁਨ ਸ਼ੱਤ੍ਰੁ ਹਮਾਰੇ ਮਾਰਿਯਹਿ ॥੩੮੦॥
Sevak sikkya hamaare taariyah(i)|| Chun chun shattr(u) hamaare maariyah(i)||380||
Let my servants and disciples cross the world-ocean; all my enemies be singled out and killed.380.

Page 1467, Line 13


ਅਬ ਰੱਛਾ ਮੇਰੀ ਤੁਮ ਕਰੋ ॥ ਸਿੱਖਯ ਉਬਾਰਿ ਅਸਿੱਖਯ ਸੱਘਰੋ ॥
Ab rachchhaa meritum karo|| Sikkhya ubaar(i) assikkhya sanghro||
O Lord ! keep me now under Thy protection; protect my disciples and destroy my enemies;

The next one is for Kala Afghan Sahib Ji

Page 1465, Line 11


ਆਪੁ ਹਾਥ ਦੈ ਮੁਝੈ ਉਬਰਿਯੈ ॥ ਮਰਨ ਕਾਲ ਤ੍ਰਾਸ ਨਿਵਰਿਯੈ ॥
aap(u) haath dai mujhai ubriyai|| Maran kaal traas nivariyai||
Protect me O Lord ! with Thine own Hands and relieve me form the fear of death;

He asked how could Guru seek the prevention of fear of death time.

So first das sees if Dusht term is there in Shri Guru Granth Sahib Ji?
3 Maajh Guru Arjan Dev


(੧੩੩-੩, ਮਾਝ, ਮ ੫)
ਕਰਤੈ ਕੀਆ ਤਪਾਵਸੋ ਦੁਸਟ ਮੁਏ ਹੋਇ ਮੂਰੇ ॥੭॥
karathai keeaa thapaavaso dhusatt mueae hoe moorae ||7||
The Creator has passed judgement, and the evil-doers have been silenced and killed. ||7||

Ang 133
11 Aasaa Guru Ram Das


(੪੫੧-੧੧, ਆਸਾ, ਮ ੪)
ਜਿਨ ਹਰਿ ਸੇਤੀ ਮਨੁ ਮਾਨਿਆ ਸਭ ਦੁਸਟ ਝਖ ਮਾਰਾ ॥
jin har saethee man maaniaa sabh dhusatt jhakh maaraa ||
Those whose minds are in harmony with the Lord - all their enemies attack them in vain.
(Ang 451)
18 Goojree Guru Arjan Dev


(੫੧੭-੧੯, ਗੂਜਰੀ ਵਾਰ-੨, ਮ ੫)
ਸਾਕਤ ਨਿੰਦਕ ਦੁਸਟ ਖਿਨ ਮਾਹਿ ਬਿਦਾਰਿਅਨੁ ॥
saakath nindhak dhusatt khin maahi bidhaarian ||
In an instant, You have destroyed the faithless cynics and slanderous enemies.
(Ang 517)
12 Sorith Guru Amar Das


(੬੦੧-੧੨, ਸੋਰਠਿ, ਮ ੩)
ਦੁਸਟ ਚਉਕੜੀ ਸਦਾ ਕੂੜੁ ਕਮਾਵਹਿ ਨਾ ਬੂਝਹਿ ਵੀਚਾਰੇ ॥
dhusatt choukarree sadhaa koorr kamaavehi naa boojhehi veechaarae ||
The gathering of the wicked enemies shall always practice falsehood; they do not contemplate understanding.
(Ang 601)
4 Bilaaval Guru Arjan Dev


(੮੧੫-੫, ਬਿਲਾਵਲੁ, ਮ ੫)
ਸਗਲ ਦੁਸਟ ਖੰਡ ਖੰਡ ਕੀਏ ਜਨ ਲੀਏ ਮਾਨੀ ॥੩॥
sagal dhusatt khandd khandd keeeae jan leeeae maanee ||3||
that all the wicked are cut apart into pieces, while His humble servants are blessed with honor. ||3||
(Ang 815)
6 Kaanrhaa Guru Ram Das


(੧੩੦੯-੬, ਕਾਨੜਾ, ਮ ੪)
ਜੋ ਨਿੰਦਾ ਦੁਸਟ ਕਰਹਿ ਭਗਤਾ ਕੀ ਹਰਨਾਖਸ ਜਿਉ ਪਚਿ ਜਾਵੈਗੋ ॥੫॥
jo nindhaa dhusatt karehi bhagathaa kee haranaakhas jio pach jaavaigo ||5||
Those wicked enemies who slander the devotees are destroyed, like Harnaakhash. ||5||
(Ang 1309)

Well as here we see that Gurbani talks of evil enemies been killed by Akal so there are evils and Akal has character to Destroy them. Why can not there be verse meant for the devotee where devotee should pray to Akal to show this characteristics of self.

OK then some other things are also called evil. Why can not a prayer be there to end this evil(This idea is taken from Bhagwant Attar Singh Ji of Kashmir, who has seen the amour of Tenth Master in a fort Patiala having this Chaupayee Sahib inscribed. Refer his book on Chaupayee Sahib from Gurbani Chanan of Mohali).

​

2 Soohee Guru Arjan Dev


(੭੫੦-੩, ਸੂਹੀ, ਮ ੫)
ਤੇਰੀ ਸਰਣਿ ਤੇਰੈ ਭਰਵਾਸੈ ਪੰਚ ਦੁਸਟ ਲੈ ਸਾਧਹਿ ॥੩॥
thaeree saran thaerai bharavaasai panch dhusatt lai saadhhehi ||3||
In Your Sanctuary, with Your Support, they subdue the five villains. ||3||

​

(Ang 750)

Five vices are also enemies. Term Dusht, Bairi and Satar(Shatru) means one and the same.

There injuring, weakening and killing of five vices could be talked about.
14 Bilaaval Guru Arjan Dev


(੮੦੯-੧੪, ਬਿਲਾਵਲੁ, ਮ ੫)
ਜਾ ਕੈ ਕੀਐ ਸ੍ਰਮੁ ਕਰੈ ਤੇ ਬੈਰ ਬਿਰੋਧੀ ॥
jaa kai keeai sram karai thae bair birodhhee ||
Those for whom you work, will become your spiteful enemies.

​

14 Bilaaval Guru Arjan Dev


(੮੦੯-੧੫, ਬਿਲਾਵਲੁ, ਮ ੫)
ਅੰਤ ਕਾਲਿ ਭਜਿ ਜਾਹਿਗੇ ਕਾਹੇ ਜਲਹੁ ਕਰੋਧੀ ॥੩॥
anth kaal bhaj jaahigae kaahae jalahu karodhhee ||3||
In the end, they will run away from you; why do you burn for them in anger? ||3||
(Ang 809)

(੮੨੩-੧੧, ਬਿਲਾਵਲੁ, ਮ ੫)
ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥
bilaaval mehalaa 5 ||
Bilaaval, Fifth Mehl:

​

10 null null


(੮੨੩-੧੧, ਬਿਲਾਵਲੁ, ਮ ੫)
ਐਸੇ ਕਾਹੇ ਭੂਲਿ ਪਰੇ ॥
aisae kaahae bhool parae ||
Why do you wander in delusion like this?

​

11 Bilaaval Guru Arjan Dev


(੮੨੩-੧੧, ਬਿਲਾਵਲੁ, ਮ ੫)
ਕਰਹਿ ਕਰਾਵਹਿ ਮੂਕਰਿ ਪਾਵਹਿ ਪੇਖਤ ਸੁਨਤ ਸਦਾ ਸੰਗਿ ਹਰੇ ॥੧॥ ਰਹਾਉ ॥
karehi karaavehi mookar paavehi paekhath sunath sadhaa sang harae ||1|| rehaao ||
You act, and incite others to act, and then deny it. The Lord is always with you; He sees and hears everything. ||1||Pause||

​

11 Bilaaval Guru Arjan Dev


(੮੨੩-੧੧, ਬਿਲਾਵਲੁ, ਮ ੫)
ਕਾਚ ਬਿਹਾਝਨ ਕੰਚਨ ਛਾਡਨ ਬੈਰੀ ਸੰਗਿ ਹੇਤੁ ਸਾਜਨ ਤਿਆਗਿ ਖਰੇ ॥
kaach bihaajhan kanchan shhaaddan bairee sang haeth saajan thiaag kharae ||
You purchase glass, and discard gold; you are in love with your enemy, while you renounce your true friend.

​

11 Bilaaval Guru Arjan Dev


(੮੨੩-੧੨, ਬਿਲਾਵਲੁ, ਮ ੫)
ਹੋਵਨੁ ਕਉਰਾ ਅਨਹੋਵਨੁ ਮੀਠਾ ਬਿਖਿਆ ਮਹਿ ਲਪਟਾਇ ਜਰੇ ॥੧॥
hovan kouraa anehovan meethaa bikhiaa mehi lapattaae jarae ||1||
That which exists, seems bitter; that which does not exist, seems sweet to you. Engrossed in corruption, you are burning away. ||1||

​

12 Bilaaval Guru Arjan Dev


(੮੨੩-੧੩, ਬਿਲਾਵਲੁ, ਮ ੫)
ਅੰਧ ਕੂਪ ਮਹਿ ਪਰਿਓ ਪਰਾਨੀ ਭਰਮ ਗੁਬਾਰ ਮੋਹ ਬੰਧਿ ਪਰੇ ॥
andhh koop mehi pariou paraanee bharam gubaar moh bandhh parae ||
The mortal has fallen into the deep, dark pit, and is entangled in the darkness of doubt, and the bondage of emotional attachment.

​

13 Bilaaval Guru Arjan Dev


(੮੨੩-੧੩, ਬਿਲਾਵਲੁ, ਮ ੫)
ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਹੋਤ ਦਇਆਰਾ ਗੁਰੁ ਭੇਟੈ ਕਾਢੈ ਬਾਹ ਫਰੇ ॥੨॥੧੦॥੯੬॥
kahu naanak prabh hoth dhaeiaaraa gur bhaettai kaadtai baah farae ||2||10||96||
Says Nanak, when God becomes merciful, one meets with the Guru, who takes him by the arm, and lifts him out. ||2||10||96||
(Ang 823)

(੮੮੪-੧, ਰਾਮਕਲੀ, ਮ ੫)
ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥
raamakalee mehalaa 5 ||
Raamkalee, Fifth Mehl:

​

1 null null


(੮੮੪-੧, ਰਾਮਕਲੀ, ਮ ੫)
ਅੰਗੀਕਾਰੁ ਕੀਆ ਪ੍ਰਭਿ ਅਪਨੈ ਬੈਰੀ ਸਗਲੇ ਸਾਧੇ ॥
angeekaar keeaa prabh apanai bairee sagalae saadhhae ||
God has made me His own, and vanquished all my enemies.

​

1 Raamkalee Guru Arjan Dev


(੮੮੪-੨, ਰਾਮਕਲੀ, ਮ ੫)
ਜਿਨਿ ਬੈਰੀ ਹੈ ਇਹੁ ਜਗੁ ਲੂਟਿਆ ਤੇ ਬੈਰੀ ਲੈ ਬਾਧੇ ॥੧॥
jin bairee hai eihu jag loottiaa thae bairee lai baadhhae ||1||
Those enemies who have plundered this world, have all been placed in bondage. ||1||
(Ang 884)
12 Sehaskritee Guru Arjan Dev


(੧੩੫੬-੧੨, ਸਹਸਕ੍ਰਿਤੀ, ਮ ੫)
ਆਰੂੜਤੇ ਅਸ੍ਵ ਰਥ ਨਾਗਹ ਬੁਝੰਤੇ ਪ੍ਰਭ ਮਾਰਗਹ ॥
aaroorrathae asv rathh naageh bujhanthae prabh maarageh ||
The horses, chariots and elephants they ride are their way to realize God's Path.

​

12 Sehaskritee Guru Arjan Dev


(੧੩੫੬-੧੩, ਸਹਸਕ੍ਰਿਤੀ, ਮ ੫)
ਬਿਚਰਤੇ ਨਿਰਭਯੰ ਸਤ੍ਰੁ ਸੈਨਾ ਧਾਯੰਤੇ ਗ+ਪਾਲ ਕੀਰਤਨਹ ॥
bicharathae nirabhayan sathra sainaa dhhaayanthae guopaal keerathaneh ||
They walk fearlessly through the armies of their enemies; they attack them with the Kirtan of God's Praises.

​

13 Sehaskritee Guru Arjan Dev


(੧੩੫੬-੧੩, ਸਹਸਕ੍ਰਿਤੀ, ਮ ੫)
ਜਿਤਤੇ ਬਿਸ੍ਵ ਸੰਸਾਰਹ ਨਾਨਕ ਵਸ੍ਯ੍ਯੰ ਕਰੋਤਿ ਪੰਚ ਤਸਕਰਹ ॥੨੯॥
jithathae bisv sansaareh naanak vasyan karoth panch thasakareh ||29||
They conquer the entire world, O Nanak, and overpower the five thieves. ||29||
(Ang1356)

​

11 Sehaskritee Guru Arjan Dev


(੧੩੫੮-੧੧, ਸਹਸਕ੍ਰਿਤੀ, ਮ ੫)
ਮਿਤ੍ਰੰ ਤਜੰਤਿ ਸਤ੍ਰੰ ਦ੍ਰਿੜੰਤਿ ਅਨਿਕ ਮਾਯਾ ਬਿਸ੍ਤੀਰਨਹ ॥
mithran thajanth sathran dhrirranth anik maayaa bistheeraneh ||
You forsake friends, and hold tight to enemies. You spread out countless illusions of Maya.
(Ang 1358)
11 Gathaa Guru Arjan Dev


(੧੩੬੦-੧੧, ਗਾਥਾ, ਮ ੫)
ਹਤੰ ਪੰਚ ਸਤ੍ਰੇਣ ਨਾਨਕ ਹਰਿ ਬਾਣੇ ਪ੍ਰਹਾਰਣਹ ॥੬॥
hathan panch sathraen naanak har baanae prehaaraneh ||6||
The five enemies are killed, O Nanak, by shooting the Arrow of the Lord. ||6||
(Ang 1360)

Then coming to do my protection now. Save Sikh and eliminate Asikh. Here it is very simple. Saving Sikh and killing Asikh is there for self protection. As term Guru is used for Akal in here vide Adi Ant Ekai Avtara Soi Guru Samjhiyo Hamara. So it should be understood state of slave/ disciple within me be delivered/save while state opposite to it be eliminated. Term is Sikhya or Sikhia which means learnable ie devotion be saved and opposite be killed. In Sanskrit and Sanskritied Hindi ie Tatsam(taking same word as from Sanskrit) we used post fix y to verb make an adjective. Like Bhksh(eat) with y becomes Bhaakhya ie eatable. Other example are Gamya(Visit able), Hasya(laughable) , Suramya(good absorbable (in the beauty of the place ) Darshaniya (view able)etc.

The facts from above show the low level understanding of Gurmat by writer and least knowledge of grammar also.

Coming to remove the fear of death’s time.

Very well. Whole verse is like that


Page 1465, Line 11


ਆਪੁ ਹਾਥ ਦੈ ਮੁਝੈ ਉਬਰਿਯੈ ॥ ਮਰਨ ਕਾਲ ਤ੍ਰਾਸ ਨਿਵਰਿਯੈ ॥
aap(u) haath dai mujhai ubriyai|| Maran kaal traas nivariyai||
Protect me O Lord ! with Thine own Hands and relieve me form the fear of death;

​

Page 1465, Line 12


ਹੂਜੋ ਸਦਾ ਹਮਾਰੇ ਪੱਛਾ ॥ ਸ੍ਰੀ ਅਸਿਧੁਜ ਜੂ ਕਰਿਯਹੁ ਰੱਛਾ ॥੩੮੧॥
Hoojo sadaa hamaare pachchhaa|| Srias(i)dhuj joo kariyauh rachchhaa||381||
May Thou ever Bestow Thy favours on my side; Protect me O Lord ! Thou, the Supreme Destroyer.381.
When we have state when Akal gives Akal’s support to deliver us, Akal us always at our side, Saber Emblem does our protection. That leads to end of fear of the death’s time. Here death is the spiritual death of ego. Mind always is afraid of dying as when it dies we are salvaged/librated while alive or Jiwat Mukt. There our ego mind is not there and we are one with Akal. So that fear of death of mind, which always makes us to enter into mammon as till it remains ,mind will be alive and no one wants to dye due to fear of death. Such fear of mind from death is removed. That also of any devotee.

• From the term Kabyo Bach(Saying of poet) it is proven that it is work of a poet. What an absurd logic. Well expected from narrow minded person, who follows a dead philosophy. Is Chaupayee not the part of poem ? Does another type of poem called Chakke,Swayye etc. are not found in Shri Guru Granth Sahib Ji. Why can not God, who is one with Guru be poet ?
• Then at once he switches to the opposite side of the point mentioned in 3rg place above. As end we have end of dialogue of king and minister(s). So it is saying of minister so may not be followed. Perhaps this what he wants to say. In point 3 there is term saying of the poet. We have term saying of poet. Ram says, Syam Says or Kaal Says in this text. As writer himself here agrees that it is part of one whole work of Charitropakhyan and he deems it as one unit here. Das proved that there names are of one poet only(in Ram and Syam Kavi Chapter). So if not other wise said that these are saying of poet. It should be deemed as saying of minister. Minister gives a narrative but time to time poet also gives poet’s commentary/views with specific mention. So poet is Akal in Tenth Master and that tells us how should we as special form of Tenth Guru should address the God.

Then shamefully again writer talks of Katah Kundal Nayay. Better would have been that such so called Sikhs and their followers be sent to some Arya Samaj, where they would have been told to burn their stuff in fire of alter. And Nayay would have been used as that thing is based upon Nayay Shastra.

As das told before that neither first nor last Character has anything to do with Vammargi Shaktas. Here writer agrees that there are two isht for First that is Chandi/Durga/Kalika and for last it is Mahakal. Das wanted to know that why is name Parwati given here and what other name this Mahakal uses ? Well within Chaupayee Shiv is told to be born out of “foot” refuge of Akal. That Kal who did ascetic Shiv. Otherwise shiv is also one who is afraid of this Mahakal. Shiv also does sing glory to this Mahakal(where das told demigods sing glory to Akal).

Page 1468, Line 11


ਕ੍ਰਿਪਾ ਕਰੀ ਹਮ ਪਰ ਜਗਮਾਤਾ ॥ ਗ੍ਰੰਥ ਕਰਾ ਪੂਰਨ ਸੁਭ ਰਾਤਾ ॥
Kripaa kariham par jagmaataa|| Granth karaa pooran subh raataa||
The Mother of the world has been kind towards me and I have completed the book this auspicious night;

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Page 1468, Line 12


ਕਿਲਬਿਖ ਸਕਲ ਦੇਹ ਕੋ ਹਰਤਾ ॥ ਦੁਸ਼ਟ ਦੋਖਿਯਨ ਕੋ ਛੈ ਕਰਤਾ ॥੪੦੨॥
Kilbikh sakal deh ko hartaa|| Dusht dokhiyan ko chhai kartaa||402||
The Lord is the destroyer of all the sins of the body and all the malicious and wicked persons.402.

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Page 1468, Line 13


ਸ੍ਰੀ ਅਸਿਧੁਜ ਜਬ ਭਏ ਦਯਾਲਾ ॥ ਪੂਰਨ ਕਰਾ ਗ੍ਰੰਥ ਤਤਕਾਲਾ ॥
Srias(i)dhuj jab bhae dayaalaa|| Pooran karaa granth tatkaalaa||
When Mahakal became kind, He immediately caused me to complete this book;

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Page 1468, Line 14

ਮਨ ਬਾਂਛਤ ਫਲ ਪਾਵੈ ਸੋਈ ॥ ਦੂਖ ਨ ਤਿਸੈ ਬਿਆਪਤ ਕੋਈ ॥੪੦੩॥
Man baanchhat phal paavai soee|| Dookh na tisai biaapat koee||403||
He will obtain the fruit desired by the mind (who will read or listen to this book) and no suffering will occur to him.403.

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Page 1469, Line 1


ਅੜਿੱਲ ॥
Arill||
ARRIL

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Page 1469, Line 2


ਸੁਨੈ ਗੁੰਗ ਜੋ ਯਾਹਿ ਸੁ ਰਸਨਾ ਪਾਵਈ ॥ ਸੁਨੈ ਮੂੜ੍ਹ ਚਿਤ ਲਾਇ ਚਤੁਰਤਾ ਆਵਈ ॥
Sunai gung jo yaah(i) su rasnaa paavaee|| Sunai moo?h chit laae chaturtaa aavaee||
The dumb, who will listen to it, will be blessed with the tongue to speak; the fool, who will listen to it attentively, will get wisdom;

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Page 1469, Line 3


ਦੂਖ ਦਰਦ ਭੌ ਨਿਕਟ ਨ ਤਿਨ ਨਰ ਕੇ ਰਹੈ ॥ ਹੋ ਜੋ ਯਾਕੀ ਏਕ ਬਾਰ ਚੌਪਈ ਕੋ ਕਹੈ ॥੪੦੪॥
Dookh dard bhau nikat na tin nar ke rahai|| Ho jo yaakiek baar chaupai ko kahai||404||
That person will be absolved of suffering, pain or fear, who will even once recite this Chaupai-prayer.404.

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Page 1469, Line 4


ਚੌਪਈ ॥
Chaupaee||
CHAUPAI

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Page 1469, Line 5


ਸੰਬਤ ਸੱਤ੍ਰਹ ਸਹਸ ਭਣਿੱਜੈ ॥ ਅਰਧ ਸਹਸ ਫੁਨਿ ਤੀਨਿ ਕਹਿੱਜੈ ॥
Sanbhat sattrah sahas bhanijjai|| Ardh sahas phun(i) teen(i) kahijjai||
It was Bikrami Samvat 1753;

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Page 1469, Line 6


ਭਾਦ੍ਰਵ ਸੁਦੀ ਅਸ਼ਟਮੀ ਰਵਿ ਵਾਰਾ ॥ ਤੀਰ ਸਤੁੱਦ੍ਰਵ ਗ੍ਰੰਥ ਸੁਧਾਰਾ ॥੪੦੫॥
Bhaadrav sudiashtaniravi vaaraa|| Teer satuddrav granth sudhaaraa||405||
This book was competed on the banks of Sutlej on Sunday, the eighth Sudi of the month of Bhadon.

​

Well then writer talks about term Jagmata, Asidhuj and Subhrata. He gives reference to Nabha Sahib Ji’s mahan kosh to prove that Subrata means one with deep meaning. But strange thing in here is that writer lies that asidhuj or Kharag ket which means one with saber on flag is Mahakal as per Mahan Kosh. Well before Mahakal term Akal is given and 2nd meaning is Tenth Master. And what about Mahakal in Mahan Kosh ? 1st definition has capable to kill death ie Wahiguru. Shame on liers.
4th definition calls it son of Shiv and 5th as Shiv ling at Ujjain.

Coming to Jagmata, well another name is Lok Mata and as per Nabha Sahib this also is Akal and he takes reference from Japu Sahib and Har Ji Mata Har Ji Pita from Shri Guru Granth Sahib Ji Bhairo Mahala Panjva.This is 3rd definition. 1st one talks about Maya/ Mammon or Prakriti.

Mata terms is also used for intoxicated. And what about doer of intoxicating. Let us see that does term Ta makes some doer also ?

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9 Sriraag Guru Arjan Dev


(੭੧-੯, ਸਿਰੀਰਾਗੁ, ਮ ੫)
ਗਿਰਸਤੀ ਗਿਰਸਤਿ ਧਰਮਾਤਾ ॥੪॥
girasathee girasath dhharamaathaa ||4||
The householders assert their faith in family life. ||4||
(Ang 71)

18 Sriraag Saint Kabir


(੯੨-੧੯, ਸ੍ਰੀਰਾਗੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਅਉਰ ਦੁਨੀ ਸਭ ਭਰਮਿ ਭੁਲਾਨੀ ਮਨੁ ਰਾਮ ਰਸਾਇਨ ਮਾਤਾ ॥੪॥੩॥
aour dhunee sabh bharam bhulaanee man raam rasaaein maathaa ||4||3||
All the rest of the world is deluded by doubt, while my mind is intoxicated with the Sublime Essence of the Lord. ||4||3||
(Ang 92)

11 Aasaa Guru Amar Das


(੪੨੩-੧੧, ਆਸਾ, ਮ ੩)
ਸਹਜੇ ਮਾਤਾ ਹਰਿ ਗੁਣ ਗਾਈ ॥੨॥
sehajae maathaa har gun gaaee ||2||
imbued with peace and poise, I sing the Glorious Praises of the Lord. ||2||
(Ang 423)

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12 Soohee Guru Arjan Dev


(੭੩੮-੧੨, ਸੂਹੀ, ਮ ੫)
ਅਤੀਤੁ ਸਦਾਏ ਮਾਇਆ ਕਾ ਮਾਤਾ ॥
atheeth sadhaaeae maaeiaa kaa maathaa ||
He says that he is unattached, but he is intoxicated with Maya. (Ang738)
13 Gaurhee Guru Arjan Dev


(੨੫੧-੧੩, ਗਉੜੀ, ਮ ੫)
ਇਨਿ ਮਾਇਆ ਤ੍ਰੈ ਗੁਣ ਬਸਿ ਕੀਨੇ ॥
ein maaeiaa thrai gun bas keenae ||
This Maya has subjugated beings through the three qualities.
(Ang 251)
5 Aasaa Guru Nanak Dev


(੪੩੪-੬, ਆਸਾ, ਮ ੧)
ਲਲੈ ਲਾਇ ਧੰਧੈ ਜਿਨਿ ਛੋਡੀ ਮੀਠਾ ਮਾਇਆ ਮੋਹੁ ਕੀਆ ॥
lalai laae dhhandhhai jin shhoddee meethaa maaeiaa mohu keeaa ||
Lalla: He has assigned people to their tasks, and made the love of Maya seem sweet to them.
(Ang 434)


(੪੯੮-੧੯, ਗੂਜਰੀ, ਮ ੫)
ਗੂਜਰੀ ਮਹਲਾ ੫ ॥
goojaree mehalaa 5 ||
Goojaree, Fifth Mehl:

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18 null null


(੪੯੮-੧੯, ਗੂਜਰੀ, ਮ ੫)
ਮੁਨਿ ਜੋਗੀ ਸਾਸਤ੍ਰਗਿ ਕਹਾਵਤ ਸਭ ਕੀਨ੍ਹ੍ਹੇ ਬਸਿ ਅਪਨਹੀ ॥
mun jogee saasathrag kehaavath sabh keenhae bas apanehee ||
They call themselves silent sages, Yogis and scholars of the Shaastras, but Maya has has them all under her control.

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19 Goojree Guru Arjan Dev


(੪੯੮-੧੯, ਗੂਜਰੀ, ਮ ੫)
ਤੀਨਿ ਦੇਵ ਅਰੁ ਕੋੜਿ ਤੇਤੀਸਾ ਤਿਨ ਕੀ ਹੈਰਤਿ ਕਛੁ ਨ ਰਹੀ ॥੧॥
theen dhaev ar korr thaetheesaa thin kee hairath kashh n rehee ||1||
The three gods, and the 330,000,000 demi-gods, were astonished. ||1||

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19 Goojree Guru Arjan Dev
(Ang 498)

(੪੯੯-੧, ਗੂਜਰੀ, ਮ ੫)
ਬਲਵੰਤਿ ਬਿਆਪਿ ਰਹੀ ਸਭ ਮਹੀ ॥
balavanth biaap rehee sabh mehee ||
The power of Maya is pervading everywhere.

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1 Goojree Guru Arjan Dev


(੪੯੯-੧, ਗੂਜਰੀ, ਮ ੫)
ਅਵਰੁ ਨ ਜਾਨਸਿ ਕੋਊ ਮਰਮਾ ਗੁਰ ਕਿਰਪਾ ਤੇ ਲਹੀ ॥੧॥ ਰਹਾਉ ॥
avar n jaanas kooo maramaa gur kirapaa thae lehee ||1|| rehaao ||
Her secret is known only by Guru's Grace - no one else knows it. ||1||Pause||

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1 Goojree Guru Arjan Dev


(੪੯੯-੨, ਗੂਜਰੀ, ਮ ੫)
ਜੀਤਿ ਜੀਤਿ ਜੀਤੇ ਸਭਿ ਥਾਨਾ ਸਗਲ ਭਵਨ ਲਪਟਹੀ ॥
jeeth jeeth jeethae sabh thhaanaa sagal bhavan lapattehee ||
Conquering and conquering, she has conquered everywhere, and she clings to the whole world.

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2 Goojree Guru Arjan Dev


(੪੯੯-੨, ਗੂਜਰੀ, ਮ ੫)
ਕਹੁ ਨਾਨਕ ਸਾਧ ਤੇ ਭਾਗੀ ਹੋਇ ਚੇਰੀ ਚਰਨ ਗਹੀ ॥੨॥੫॥੧੪॥
kahu naanak saadhh thae bhaagee hoe chaeree charan gehee ||2||5||14||
Says Nanak, she surrenders to the Holy Saint; becoming his servant, she falls at his feet. ||2||5||14||

(Ang 499)
4 Bhaira-o Guru Arjan Dev


(੧੧੪੫-੪, ਭੈਰਉ, ਮ ੫)
ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ਰਹੀ ਬਿਆਪਿ ॥
thribidhh maaeiaa rehee biaap ||
The three-phased Maya infects all.
(Ang 1145)

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13 null null


(੧੩੪੨-੧੩, ਪ੍ਰਭਾਤੀ, ਮ ੧)
ਮਾਇਆ ਮੋਹਿ ਸਗਲ ਜਗੁ ਛਾਇਆ ॥
maaeiaa mohi sagal jag shhaaeiaa ||
Emotional attachment to Maya is spread out all over the world.
(Ang 1342)

Das would have given more verse with term Mata used with Maya ie intoxicated with Maya.

So one who manifest self as intoxicator of world/universe(Jagmata/Lokmata) ie Maya did mercy on me.

Likewise Asi and Kharag means sword and Ketu is flag. And one with sword on flag is Akal as flag of Sikh have mark of double edge sword, two crossed sword and ring with fine edge(as a weapon to be thrown) so it is our God Akal only.

From the partial information taken in from Mahan Kosh writer actually attacked the Sikh flag as before he attacked our national anthem, Prayer, Baptism all are attacked. As falsehood is being exposed that proves some ulterior motives.

Flag of goddess is red in colour and swastika sign is there. Shivs flag may have trident. Alaxmi flag may have crow. Bhairav flag is black colour. Some flags may have various mythological diagram over them. So just by taking name name Mahakal as for Asiket in Mahan Kosh, and concealing term Akal written for the same, Further not letting other know that what is meant by Mahakal in Mahanksh writer made a fool of readers by proving that saber emblem is not Sikh’s God. It is very much the way from Mahan Kosh some one takes meaning of Ram as Vishnu Avtar and use it in verse like Mere Ram Rai Tu Santa Ka Sant Tere, Tere Sevak to Bhau Kichh Nahi Jam Nahi Awai Nerhai.

Das on today 17/12/2008 has visited the two Kaal Bhairav temples in Delhi(one opposite police station sadar bazaar ,delhi-6 and another at Swami Ram Teerth Nagar, Delhi-55 both state to be ancient) . Das could see black plain flag of Kaal Bhairav Ji at temple opposite to police station sadar. Das was told by family member of care taker of Swami Raam Tirth Nagar’s temple, Sir Anupam Mishra Ji(Son of Mahant B. L. Mishra Ji and one of the best martial art instructor of Delhi) about colour of the flag related to Kaal Bhairav Ji .It could be of other colour but if at all any symbol he knows should be on the flag, it should image of Kaal Bhairav Ji with mace in hand). Mahakal Bhairav is deemed separate from Bhairv Nath Yogi killed by Trikuta but Dakshin Margi people tend to deem all bhairavs lowers then virgin devi ie Adi Kuari(she is not Parvati but a lady wanting to marry Rama but after not getting success ,went for meditation for whole dwapar age, Later she was blessed by Vishnu and was used against Kaliyug, represented by Vam Marg(Aryans hated demons for their tantric deeds, and like Christians calling native pagans of Europe as witch craft or occult ,called them too as demons while they were a race ) Another thing in vaam marg is castlessness so another non aryan representation. In their Bhairavi Chakra, people from all caste have to eat in one bowl, the meat and wine).

Then writer says that due to the term Asiketu and Jagmata, we have Chaupayee Sahib edited by SGPC. Well is this not true that in the last line of chaupayee Sahib agreed by SGPC term Kharagket comes which means same as Asiketu, in Rahiras we have term Asipan(sword as hand) also coming from Ramavtar. Term Lokmata is there in Japu Sahib. So had this been the reason then sgpc would have removed other things also.

Das will give some more examples regarding lokmata. Lok Bharmata means, the illusioner of the people or illusioning people.Lok Data, people,the givers or giver to people. So Lok Mata is intoxicator of the people ie Akal’s manifestation in Maya.
Then he writes that some gutkas or prayer booklets have Shri Mukhwak ,which is not true. But is writer going to agree to whole Bachittar Natak with term Shri Mukhwak Patshahi Dasvi ?

He tries to say that unique things of Sikhism found in Charitro Pakhyan are attributed to Hindu demigods. So he wants to say that uniqueness of Sikhism, is no longer restricted to Sikhs but has gone to Hindus so we are not left as unique. In Shri Guru Granth Sahib Ji we have term formless been attributed to various names related to Vishnu and even when deeds of Vishnus are told or even visible attributes are told we deem it as Akal. But here writer says that terms similar to Sikhism are either by chance or by conspiracy. We have seen the reference regarding to Narsingh Avtar but we will see more Vishnu or Krishna related things when we take Vachitar Natak. Anyway when a poet uses Sikhs related Things to God over here, then it should be by itself be a proof of this God being same as of Shri Guru Granth Sahib Ji, As there is no such war of Mahakal Bhairav either nor such thing of transparent entity fighting ever been in Hindus. If we says by chance then he should have told what made that chance or does such things are there in Vam Marg? And if conspiracy then why should someone make his demigod as only a form of Sikh God, while as das told before Shiv and Bhairav both are told in there and are other then Mahakal,who is again been told as Akal and in all. So why will person makes form of his demigod, formless so that form is not there at all,while in case of Vammarg (Dealing with Mahakal Bhairav)keeping form of demigod in mind by imagination or by idol is must. While Chaupayee Sahib say, by assuming that a stone, super fool does not know any secret.