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

vijaydeep Singh · Jun 20, 2009

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

Then we come to Mai Na Ganeshahi Prtham Manon….

So das will give some important lines from same part of Krishana Avtar.

ਤੁਹੀ ਤੇਜ ਆਕਾਸ਼ ਥੰਭੋ ਮਹੀ ਹੈ ॥੪੨੨॥
Tuhitej aakaaash thanbho mahihai||422||
Thou art the Light of the sky and the support of the earth.422.

Page 731, Line 5

ਤੁਹੀ ਚਉਦਹੂੰ ਲੋਗ ਕੀ ਜੋਤਿ ਜਾਨੀ ॥੪੨੩॥

Tuhichaudahoon log kijot(i) jaanee||423||
Thou art the brilliance of the fourteen worlds.423.

(here jot as per Gurmat also means spirit so it could replace the term brilliance)

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ਮਹਾ ਜੋਗ ਮਾਇਆ ਮਹਾਰਾਜ ਧਾਨੀ ॥ ਭਵੀ ਭਾਵਨੀ ਭੂਤ ਭਬਿਅੰ ਭਵਾਨੀ ॥ ਚਰੀ ਆਚਰਣੀ ਖੇਚਰਣੀ ਭੂਪਣੀ ਹੈ ॥ ਮਹਾ ਬਾਹਣੀ ਆਪ ਨੀਰੂਪਣੀ ਹੈ ॥੪੨੫॥
Mahaa jog maaiaa mahaaraaj dhaanee|| Bhavibhaavanibhoot bhabiang bhavaanee|| Chariaacharanikhecharanibhoopanihai|| Mahaa baahanihai||425||
O great Yogmaya ! Thou art the eternal Bhavani in the past, present and future; Thou art consciousness-incarnate, pervading as Sovereign in the sky; Thy vehicle is supreme and Thou art the revealer of all the sciences.425.
Das will do his own interpetaion.
Super combiner of mammon, Super rule greatness. Happened, happening, past future facilitator of happening .. consumer inconsumable sky consuming queen..Super rider, self exhibiting ..425..
ਤੁਹੀ ਤੀਰ ਤਰਵਾਰ ਕਾਤੀ ਕਟਾਰੀ ॥੪੨੭॥

Mahaa baahanishastra dhaaree|| Tuhiteer tarvaar kaatikataaree||427||
Thou art also in the form of an arrow, a a sword and a dagger.427.
ge 731, Line 10

ਤੁਹੀ ਰਾਜਸੀ ਸਾਤਕੀ ਤਾਮਸੀ ਹੈ ॥ ਤੁਹੀ ਬਾਲਕਾ ਬ੍ਰਿਧਣੀ ਅਉ ਜੁਆ ਹੈ ॥ ਤੁਹੀ ਦਾਨਵੀ ਦੇਵਣੀ ਜੱਛਣੀ ਹੈ ॥ ਤੁਹੀ ਕਿੰਨ੍ਰਣੀ ਮੱਛਣੀ ਕੱਛਣੀ ਹੈ ॥੪੨੮॥
Toohiraajasisaatakitaamasihai|| Tuhibaalkaa briddhaniau juaa hai|| Tuhidaanavidevanijachchhanihai|| Toohikinnranimachchhanikacchhanihai||428||
Thou art Rajas, tamas and Sattva, the three modes of maya; Thou art the three ages of life i.e. childhood, youth and old age; Thou art demoness, goddess and Dakshini; Thou art also Kinnar-woman, fish-girt and Kashyap-woman.428.
ਮਹਾ ਮੋਹ ਸੋ ਚਉਦਹੂੰ ਲੋਕ ਛਾਯਾ ॥੪੨੯॥
Mahaa moh so chaudahoon lok chhaayaa||429||
there is the prevalence of your maya in all the fourteen worlds.429.

ਤੁਮੀ ਬ੍ਰਾਹਮਣੀ ਹ੍ਵੈ ਹਿਰੰਨਾਛ ਮਾਰਯੋ ॥ ਹਰੰਨਾਕਸ਼ੰ ਸਿੰਘਣੀ ਹ੍ਵੈ ਪਛਾਰਯੋ ॥ ਤੁਮੀ ਬਾਵਨੀ ਹ੍ਵੈ ਤਿਨੋ ਲੋਗ ਮਾਪੇ ॥ ਤੁਮੀ ਦੇਵ ਦਾਨੋ ਕੀਏ ਜੱਛ ਥਾਪੇ ॥੪੩੧॥
Tumibraahamanihvai hirannaachh maarryo|| Harannaakashang singhanihvai pachhaaryo|| Tumidev daano keee jachchh thaape||431||
As the power of Brahm and as the lion, Thou didst overthrow Hiranyakashipu; Thou didst measure the three worlds as the power of Vaman an dThou didst establish the gods, demons and Yakshas.431.

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ਤੁਮੀ ਰਾਮ ਹ੍ਵੈਕੈ ਦਸਾਗ੍ਰੀਵ ਖੰਡਯੋ ॥ ਤੁਮੀ ਕ੍ਰਿਸ਼ਨ ਹ੍ਵੈ ਕੰਸ ਕੇਸੀ ਬਿਹੰਡਯੋ ॥ ਤੁਮੀ ਜਾਲਪਾ ਹ੍ਵੈ ਬਿੜਾਲਾਛ ਘਾਯੋ ॥ ਤੁਮੀ ਸੁੰਭ ਸੁੰਭ ਨੈਸੁੰਭ ਦਾਨੋ ਖਪਾਯੋ ॥੪੩੨॥
Tumiraam hvaikai dasaagriv khan?yo|| TumiKrishan hvai Kans Kesibihan?yo|| Tumijaalpaa hvai bi?aalaachh ghaayo|| TumiSunbh Naisunbh daano khapaayo||432||
Thou didst kill Ravana as Ram; Thou didst kill the demon Keshi as Krishna; Thou didst annihilate the demon Biraksha as Jalapa and Thou didst destroy the demons Sumbh and Nisumbh.432.
(So such things as yet writer did not give that are found in any goddess worshipping text ?

Is that not sufficient to prove that this manifestation of Akal in form of saber ?

Then next whole Dohra is given below.

Page 732, Line 3

ਚੌਪਈ ॥
Chaupaee
CHUPAI

Page 732, Line 4

ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ਕਾਨ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋਂ ॥ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ॥੪੩੪॥
Mai na Ganeshah(i) pritham manaaoon|| Kishan Bishan kab-hoon nah dhiaaoon|| Kaan sune paihchaan na tin son|| Liv laagimoripag in son||434||
I do not adore Ganesha in the beginning and also do not mediatate on Krishna and Vishnu; I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kal (the Immanent Brahman).434.

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ਮਹਾਕਾਲ ਰਖਵਾਰ ਹਮਾਰੋ ॥ ਮਹਾ ਲੋਹ ਮੈਂ ਕਿੰਕਰ ਥਾਰੋ ॥ ਅਪਨਾ ਜਾਨ ਕਰੋ ਰਖਵਾਰ ॥ ਬਾਹਿ ਗਹੇ ਕੀ ਲਾਜ ਬਿਚਾਰ ॥੪੩੫॥
Mahaakaal rakhvaar hamaaro|| Mahaa loh main kinkar thaaro|| Apnaa jaan karo rakhvaarr|| Baah(i) gahe kilaaj bichaar||435||
The Supreme Kal (God) is my Protector and O Steel-Purusha Lort ! I am Thy slave; Protect me, considering me as Thy own and do me the honour of catching my arm.435.

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ਅਪਨਾ ਜਾਨ ਮੁਝੇ ਪ੍ਰਤਿਪਰੀਐ ॥ ਚੁਨ ਚੁਨ ਸ਼ੱਤੁ ਹਮਾਰੇ ਮਰੀਐ ॥ ਦੇਗ ਤੇਗ ਜਗ ਮੈ ਦੋਊ ਚਲੈ ॥ ਰਾਖ ਆਪ ਮੁਹਿ ਅਉਰੁ ਨ ਦਲੈ ॥੪੩੬॥
Apnaa jaan muje pratipareeai|| Chun chun shattru hamaare mareeai|| Deg teg jag mai dooo chalai|| Raakh aap muh(i) aur(u) ma dalai|| 436||
Sustain me, considering me as Thy own and destroy my enemies, picking them up; O Lord with Thy Grace, let the free kitchen and Sword (for the protection of the lowly

ever flourish through me and none should be able to kill me except You.436.

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ਤੁਮ ਮਮ ਕਰਹੁ ਸਦਾ ਪ੍ਰਤਿਪਾਰਾ ॥ ਤੁਮ ਸਾਹਿਬ ਮੈ ਦਾਸ ਤਿਹਾਰਾ ॥ ਜਾਨ ਆਪਨਾ ਮੁਝੈ ਨਿਵਾਜ ॥ ਆਪ ਕਰੋ ਹਮਰੇ ਸਭ ਕਾਜ ॥੪੩੭॥
Tum mam karoh sadaa pratipaaraa|| Tum saahib mai daas tihaaraa|| Jaan aapnaa mujhai nivaaj|| oop karo hamre sabh kaaj||437||
Sustain me ever, O Lord! Thou art my Master and I am Thy slave; be Gracious towards me, considering me as Thy own and complete all my works.437.

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ਤੁਮ ਹੋ ਸਭ ਰਾਜਨ ਕੇ ਰਾਜਾ ॥ ਆਪੇ ਆਪੁ ਗਰੀਬ ਨਿਵਾਜਾ ॥ ਦਾਸ ਜਾਨ ਕਰਿ ਕ੍ਰਿਪਾ ਕਰਹੁ ਮੁਹਿ ॥ ਹਾਰ ਪਰਾ ਮੈ ਆਨ ਦ੍ਵਾਰ ਤੁਹਿ ॥੪੩੮॥
Tum ho sabh raajan ke raajaa|| oope aap(u) gareeb nivaajaa|| Daas jaan kar(i) kripaa karodh muh(i)|| Haar paraa mai aan dvaar tuh(i)||438||
O Lord! Thou art eh king of all kings and Gracious towards the poor; be Benevolent towards me, considering me as Thy own, because, I have surrendered and fallen at Thy Gate.438.

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ਅਪਨਾ ਜਾਨ ਕਰੋ ਪ੍ਰਤਿਪਾਰਾ ॥ ਤੁਮ ਸਾਹਿਬੁ ਮੈ ਕਿੰਕਰ ਥਾਰਾ ॥ ਦਾਸ ਜਾਨ ਦੈ ਹਾਥ ਉਬਾਰੋ ॥ ਹਮਰੇ ਸਭ ਬੈਰੀਅਨ ਸੰਘਾਰੋ ॥੪੩੯॥
Apnaa jaan karo pratipaaraa|| Tum saahib(u) mai kinkar thaaraa|| Daas jaan dai haath ubaaro|| Hamre sabh baireean sanghaaro||439||
Sustain me, considering me as Thy own; Thou art my Lord and I am Thy slave; considering me as Thy slave, save me with Thy own hands and destroy all my enemies.439.

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ਪ੍ਰਥਮ ਧਰੋ ਭਗਵਤ ਕੋ ਧਯਾਨਾ ॥ ਬਹੁਰ ਕਰੋ ਕਬਿਤਾ ਬਿਧਿ ਨਾਨਾ ॥ ਕਿਸ਼ਨ ਜਥਾ ਮਤ ਚਰਿਤ੍ਰ ਉਚਾਰੋ ॥ ਚੂਕ ਹੋਇ ਕਬਿ ਲੇਹੁ ਸੁਧਾਰੋ ॥੪੪੦॥
Pratham dharo Bhagvat ko dhyaanaa|| Bahur karo kabitaa bidh(i) naanaa|| Kishan jathaa mat charitra uchaaro|| Chook hoe kabi leh(u) sudhaaro||440||
At the very outset, I meditate on Bhagavata (Lord-God) and then endeavour to compose various types of poesy; I speak out the memories of Krishna according to my; intellect and if there remins any shortcoming in it, then the poets may improve it.440.
Few questions.

Why is not Ganesha being rembered first ? while god Shiv blessed him that he will be worshipped first. Further to it before this blessing he got his head cut to protect his mother parvati’s honour.
Ever in any Tantric text we have either their demigoddess or demigod being addressed as super iron/steel ? In Akal Ustat we have term Sarab Loh or all iron attributed to Akal ie all strong.
In Which demigoddess worship sect we have term Degh Tegh used ? Degh is symbol of Sikh langer(Free Kitchen) while Tegh is saber to protect poors. So a Vamargi is parying his demigod with attribute of Sikh God and only Sikh God and further asking that to work for Sikh issues ? crazy!

Well now Bhairav is told there appearing in wars of Krishna Avtar also. So this Mahakal is not that Mahakal bhairav. So let us see.

ਭੱਖ ਜੈ ਹਉ ਭੂਤਨ ਭਜਾਇ ਦੈਹੋ ਸੁਰਾ ਸੁਰ ਸਯਾਮ ਪਟਿਕੈ ਹੋ ਭੂਮਿ ਤੁਜਾ ਅਜਿ ਜੋ ਗਹਉ ॥ ਭੈਰਵ ਨਚੈ ਹਉ ਭਾਰੀ ਜੁੱਧਹਿ ਮਚੈ ਹਉ ਪੁਨਿ ਭਾਜਹੂੰ ਨ ਜੈਹਉ ਸੁਨਿ ਸਾਚੀ ਹਰਿ ਹਉ ਕਹਉ ॥

Bakkh jai hau bhootan bhajaae daiho suraa sur Syaam patteekai ho bhoom(i) bhujaa as(i) jo gahau|| Bhairav nachai hau bhaarijuddhah(i) machai hau pun(i) bhaaj-hoon na jaihau sun(i) saachihar(i) hau kahau||
“I shall devour the ghosts; I shall cause the gods and demons to run away and throw Krishna on the ground; such is the power in my arms; by waging a terrible war, I shall cause Bhairava to dance; O Krishna, I am telling the truth that I shall not run away
(Verse 1632 Krishna Avtar)

ਤ੍ਰਸੇ ਭੂਤ ਬੈਤਾਲ ਭੈਰਵਿ ਭਗੀ ਜੁੱਗਨੀ ਪੈਰ ਖੱਪਰ ਉਲਟ ਉਰ ਸੁਧਾਰੇ ॥ ਭਨੇ ਰਾਮ ਸੰਗ੍ਰਾਮ ਅਤਿ ਤੁਮਲ ਦਾਰਨ ਭਯੋ ਮੋਨ ਤਜਿ ਬ੍ਰਹਮ ਜੀਅ ਡਰਾਰੇ ॥੧੮੦੮॥
Trase bhoot baitaal bhairav(i) bhagijugganipair khappar ulat ur sudhaare|| Bhane Raam sangraam at(i) tumal daaran bhayo mon taj(i) Brahm jio ?araare||1808||
The ghosts, Vaitala and Bhairavas become thirsty and the Yoginis also ran away with overturned bowls; the poet Ram says that in this terrible battle even Shiva and Brahma leaving their concentration became fearful.1808 .

vijaydeep Singh · Jun 20, 2009

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

Chaupayee Sahib Second

Then he talk about Bibhor Sahib, Where Guru Ji wrote Chaupayee Sahib as false. He says it to be imaginary ,Tommorw some one can say Takhat Damdama Sahib as imaginary. Did he made and enquiry or how did he knew its being imaginary ,then he asks out of three Chaupayees which one did Guru said ?

Well there are two historic records which talks of Guru completing Chartiras on the date which comes after Character 405.(Guru Kia Sakhian(Based upon Bhatt’s account(Sakhi 55 and we have first two verse of Hamari Karo Hath De Rachha …..there, and Rahit Nama Bhai Chaupa Singh Ji(it gives time of Charits being written between 1748 to 1753 Samvat) .

So das does feel amused by falsehood spread by the writer.

Then he gives two pages to replace this Chaupayee Sahib with one at start of Akal Ustat. He agrees to it being from Shri Mukhwak Patshahi Dasvi as one reason but why does then he opposes the Bachitar Natak. Further writer says Kabaobach means some other poet. Let us see an example from Guru Granth Sahib Ji.

In the verse onto Bhatt Nal ji we have term das bhatt only there when it comes to praise of Fourth Master(refer verse 3..7..,8..12..,4..6..29..(last one has term das only).

As from other verse we get the name of Bhatt Nal Ji, So we get terms related Akal ie Ram, Syam or Kal from rest of the Charitropakhyan. If we agree to logic that poet is not Akal, then we may say that here poet may not be Nal Ji, but some slave bard. But here slave bard is Nal Ji.
If some one tomorrow proves that Japu Ji Sahib are something added by Brahmin in Shri Guru Granth Sahib Ji so let us change our code or Guru Granth Sahib Ji’s standard(he talks in the same way Dayananda talks of standard of Vedas against Puranas ) do not nessiciate having un cut hairs. Das will talk of latter issue during Charitropakhyan section but as there is no Raag and Mahala in former. And one missionary has already said this thing on record at Bhai Veer Singh Sadan(as told by Gyani Rachhpal Singh Ji Kathakar)

Then he gives a reference of letter from sgpc and further with Dr. Rattan Singh Ji Jaggi.

Former’s letter states that Charitropakhyans are not the work of Guru dated 3.8.73.

While das has a record of an essay by S. Kapoor Singh Ji, National Professor of Sikhism, It has title Kissa Roop Kaur Da from Gurmat Prakash published by SGPC, issue Octuber 1993,which proves that Characters are work of Guru only.

The person under whose name this book was published by the name of Dasham Granth Nirnai was declared Tankhya from Shri Akal Takhat Sahib JI(it is another proof of deception that same book which is no win the market has name Dasham Granth Darpan,with name in bracket(Dasham Granth Nirnai) further to it we need to know that book Dasham Granth Darpan was by Bhai Harbans Singh Ji against this writer and is pro Shri Dasham Granth Sahib Ji, So it is just a way to befool innocent people)

Lastly Dr. Rattan Singh Jaggi later changed his view after contact with Baba Virsa Singh Ji and started to support whole Shri Dasham Granth Sahib Ji.

Then he says that some people say that only Chaupayee Sahib is work is Guru and not whole Charitropakhyan and they are wrong. Das agrees and says whole Charitropakhyan is work of Guru.
Then he says that suppose some things come which are similar to Gurmat then we do have non Sikh books also having things similar to Sikhism but they could not be taken as our own.

But in case of non Sikh books there is no issue either from us as they are never considered as books of Sikhs. They may not have uniqueness of Sikhism, which is unprecedented . Why does not then writer agree to behold things which are there in Shri Dasham Granth Sahib Ji as common with other faith as just something common with Gurmat and that faith. Something which is unprecedented as unique thing of Panth. Something ditto with Sikh Philosophy in that as ample proof of this text being book of Sikhs.

Then writer asks a a few questions.

How could such a large army comes?
How could a lady emerges from flame
13 skies and 1 neither world
Vehicle used by demons
Presence of Moguls etc in Satiyuga?
Then the issues regarding the ailments created by God.

He says that in Mahabharat such a large army came then how could many many times large army could come in this war. This proves that writer feels that Mahabharat actually happened. Well das would like to put a thing over here, which we call in literature Atiyokti Alankar or large statement ornament of poetry. So this could happen but is unlikely to happen like some one says I will break the hill for my beloved. He can do this but is unlikely to do this, just to show his zeal for beloved and commitment to her such remarks are made. So such large number was told to make things much more bigger then Hindu mythology as over here. As our God is much more gigantic so we talk situations much more multiplied into demissions when we talk about the God. But there is an other interpretation. Writer talks of Akshahouni term while measuring the force of army as told by Mahabharat. Does he thinks that Guru will follow the units as used by Hindus or could not he make his own measure of units ? So Akshohani could be just treated as unit or a battalion of the force.

Further das has a few more questions ?
We are told about demons and demigods taking part in war. The glory of King is spread in fourteen world ie whole universe(it is limitless but myth talks of perhaps seven divisions above and seven below)

16 Sriraag Guru Angad Dev

(੮੩-੧੬, ਵਾਰ-ਸਿਰੀਰਾਗੁ, ਮ ੪)
ਦਸ ਚਾਰਿ ਹਟ ਤੁਧੁ ਸਾਜਿਆ ਵਾਪਾਰੁ ਕਰੀਵੇ ॥
dhas chaar hatt thudhh saajiaa vaapaar kareevae ||
You created the fourteen world-shops, in which Your Business is transacted.
(Ang 83)

2 Raamkalee Saint Kabir

(੯੬੯-੩, ਰਾਮਕਲੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਭਵਨ ਚਤੁਰ ਦਸ ਭਾਠੀ ਕੀਨ੍ਹ੍ਹੀ ਬ੍ਰਹਮ ਅਗਨਿ ਤਨਿ ਜਾਰੀ ਰੇ ॥
bhavan chathur dhas bhaathee keenhee breham agan than jaaree rae ||
I have made the fourteen worlds the furnace, and I have burnt my body with the fire of God.
(Ang 969)
(Verse one of Character 405 has universe mentioned)
For das could appreciate the following understanding.
Writer is not aware that there could be life outside earth also ie aliens.
Writer forgets that there could be space war or war on various planets where space is not the limit
Writer forgets that by robotic we can make millions of artificial chariots, Elephants, Horses and cavalry man and they could be used in space.
Science has no limit. So far as it is hypothecation of das so did such thing was done by Guru. So illogical are the guys who talk about Nayay Shaster and they do not know the limit of science. On which account could writer say that in past there was no contact of humans with the space ? Or there is no life outside the earth ? We should take this observation by Guru as an approval of extra terrestrial life. Tomorrow when science establishes the contact of man in past also with extra earth life then ? At one point of time when Arya Bhatta said that there Sun moves around the earth is false and other thing is OK that earth moves around the sun, then people use to call him mad. In fact Dayanada changed his stand on this issue depending upon the knowledge. Is writer sure that Tenth Master being one with Akal may not be knowing living beings out side the earth?

The chemicals or elements are formed by nuclear reactions ,generally the basic element is Hydrogen, Which is formed by energy. It fuses into other elements. These elements when combine or interact with self or other may sometime convert chemical matter in biological one. Like this the life starts. Why can not such thing happen in vast universe ?

As das gave reference from Shri Guru Granth Sahib that creation has been done many times(in Pritham Bhagwati Simar Kai.. related topic) , then we could understand that such techniques or such population could have exited in past and as universe was rebuilt it was lost in past destruction and we do not have the proof, but could this apply to Tenth Master also ? Can not he hypothecate ?

After talking science das talks of the term Chhohani Term Chhoohani comes in verse 3 while Chhohani comes in verse 4. Term Achhohani comes in Krishna Avtar

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ਦਸ ਦਿਵਸ ਨਿਸਾ ਦਸ ਜੁੱਧੁ ਕੀਓ ਬ੍ਰਿਜਨਾਇਕ ਸੋ ਨ ਟਰਯੋ ਭਟ ਟਾਰਯੋ ਚਾਰ ਅਛੂਹਨ ਅਉਰ ਤਹਾਂ ਰਿਸਿ ਠਾਨ ਸਤੱਕ੍ਰਿਤ ਕੋ ਦਲੁ ਮਾਰਯੋ ॥
Sawaiyaa||
SWAYYA

Page 957, Line 4

ਮੂਰਛ ਹੋਇ ਭਟ ਭੂਮ ਗਿਰੇ ਬਹੁ ਬੀਰਨ ਕੌ ਲਰਤੇ ਬਹੁ ਹਾਰਯੋ ॥ ਕੇਤੇ ਭਜੇ ਡਰੁ ਮਾਨ ਤਿਨੌ ਕੇਹੁ ਜਾਤ ਬਲੀ ਇਹ ਭਾਂਤ ਹਕਾਰਯੋ ॥੧੫੮੭॥
Das divas nisaa das juddh(u) keeo brijanaaik so na tary bhat taaryo|| Chaar achhoohan aur tahaan ris(i) thaan satakkrit ko dal(u) maaryo||
He was engaged in war with Krishna for ten days and ten nights, but did not suffer defeat; there he killed the four more greatest military units of Indra;

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ਸਵੈਯਾ ॥
Moorachh hoe bhat bhoom gire bahu beeran kau larte bahu haaryo|| Kete bhaje ?ar(u) maan tinau kahu jaat balieh bhaant hakaaryo||1587||
The warriors becoming unconscious fell down on the earth and many warriors were defeated while fighting; that mighty warrior raised such a challenging shout that many warriors, in fear, fled away.1587.

Then Chhoh also means to touch. In Haryanvi language Chhoh means the anger.

So it may mean Ten Thousand touching or Ten Thousand Angry force on one side and twenty thousand on the other side also.

ਜਾਹਿ ਭਭੀਛਨ ਰਾਜ ਦਯੋ ਅਰ ਰਾਵਨ ਜਾਹਿ ਮਰਯੋ ਕਰਿ ਕ੍ਰੋਹੈ ॥ ਚਕ੍ਰ ਕੇ ਸਾਥ ਕਿਧੋ ਜਿਨਹੂ ਸਿਸਪਾਲ ਕੋ ਸੀਸ ਕਟਯੋ ਕਰ ਛੋਹੈ ॥
Jaah(i) Bhabheechhan raaj dayo ar Raavan jaah(i) maryo kar(i) krohai|| Chakra ke saath kidho jinhoo Seespaal ko sees katyo kar chhohai||
He, who gave kingdom to Vibhishna, killed Ravana in great rage, who cut off the head of Shishupal with his disc;

Line 12

ਮੈਨ ਸੁ ਅਉ ਸਿਯ ਕੋ ਭਰਤਾ ਜਿਹ ਮੂਰਤ ਕੀ ਸਮ ਤੁੱਲਿ ਨ ਕੋ ਹੈ ॥ ਸੋ ਕਰ ਲੈ ਅਪਨੇ ਮੁਰਲੀ ਅਬ ਸੁੰਦਰ ਗੋਪਿਨ ਕੇ ਮਨ ਮੋਹੈ ॥੬੪੪॥
Main su au Siya ko bhartaa jih moorat kisam tull(i) na ko hai|| So kar lai apne murliab sundar gopin ke man mohai||644||
Who is beautiful like the god of love and who is Ram, the husband of Sita, who is unequalled in beauty by anyone, that Krishna with his flute in his hands, is now fascinating the mind of charming gopis.644.

Das thinks that bug is fixed regarding the vast number of army.

The second issue which is regarding the emergence of lady from fire. Well it is the thing regarding the creation from energy produced after destruction of two opposite forces of good and evil fighting. The term used over here is Vyanjana Ukti ie saying something else and understanding something else or third meaning implication. Such examples are there in Shri Guru Granth Sahib Ji.

5 Salok Saint Kabir

(੧੩੬੯-੬, ਸਲੋਕ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਬੀਰ ਏਕ ਮਰੰਤੇ ਦੁਇ ਮੂਏ ਦੋਇ ਮਰੰਤਹ ਚਾਰਿ ॥
kabeer eaek maranthae dhue mooeae dhoe marantheh chaar ||
Kabeer, when one died, two were dead. When two died, four were dead.

6 Salok Saint Kabir

(੧੩੬੯-੬, ਸਲੋਕ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਚਾਰਿ ਮਰੰਤਹ ਛਹ ਮੂਏ ਚਾਰਿ ਪੁਰਖ ਦੁਇ ਨਾਰਿ ॥੯੧॥
chaar marantheh shheh mooeae chaar purakh dhue naar ||91||
When four died, six were dead, four males and two females. ||91||
(Ang1369)
But let us see the four lines in verse 28 and 29.
Macho Loh Gadhau Utthi Agni Jwala. Bhayi Tej Taune Hute Ek Bala..28..Tisi Kop Ki Agni Tein Baal Havykai..Hasi Hath Mai Shastra Au Astra Laikai..

So das does the translation.

The deep iron/fight spread, arose the fire flame. Happened one girl child like that glow(of flame)..28...(Passing) from that fire of rage the child. Laughed having weapons and arms in hand.
As per Guru Granth Kosh we have term Hutai also for like or term Varga in Punjabi from the verse below

18 Chaubolay Guru Arjan Dev

(੧੩੬੩-੧੮, ਚਉਬੋਲੇ, ਮ ੫)
ਰਾਵਨ ਹੁਤੇ ਸੁ ਰੰਕ ਨਹਿ ਜਿਨਿ ਸਿਰ ਦੀਨੇ ਕਾਟਿ ॥੧॥
raavan huthae s rank nehi jin sir dheenae kaatt ||1||
then consider Raawan the king. He was not poor, but he could not buy it, even though he offered his head to Shiva. ||1||
(Ang 1363)

So there happened to be a girl child like that flame who passed that fire of rage(not the real fire but passed the fire of rage ie perhaps the destruction of war).

So where is the miracle ? It is true that it was useless issue by the writer.

Coming to the hoofs of horses taking six nether world unto the sky.

Well this is Atishyokti Alankar on one level ie something which could not occur but is used to impress the listener regarding gravity of the might or the situation by something unimaginable. Let us see an example from Shri Guru Granth Sahib Ji.

8 Aasaa Saint Kabir

(੪੮੧-੮, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਇਕੁ ਲਖੁ ਪੂਤ ਸਵਾ ਲਖੁ ਨਾਤੀ ॥
eik lakh pooth savaa lakh naathee ||
Thousands of sons and thousands of grandsons

8 Aasaa Saint Kabir

(੪੮੧-੮, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਤਿਹ ਰਾਵਨ ਘਰ ਦੀਆ ਨ ਬਾਤੀ ॥੨॥
thih raavan ghar dheeaa n baathee ||2||
- but in that house of Raavan, the lamps and wicks have gone out. ||2||

8 Aasaa Saint Kabir

(੪੮੧-੯, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਚੰਦੁ ਸੂਰਜੁ ਜਾ ਕੇ ਤਪਤ ਰਸੋਈ ॥
chandh sooraj jaa kae thapath rasoee ||
The moon and the sun cooked his food.

9 Aasaa Saint Kabir

(੪੮੧-੯, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਬੈਸੰਤਰੁ ਜਾ ਕੇ ਕਪਰੇ ਧੋਈ ॥੩॥
baisanthar jaa kae kaparae dhhoee ||3||
The fire washed his clothes. ||3||
(Ang 481)

Only power of the demon is being told. Well can a person have one hundred thousand sons? And 125000 grand son ? Can sun and moon cook the food ? Can fire wash the cloths ?

Well das will explain this and as das is ware that illogical pro science guys will not understand this.

As subjects are also like children so male subjects could be hundred thousands. Their children could be 125000. Solar energy could be used to cook while lunar energy of tides in sea banks of Lanka used to grind the food(so both participated in cooking). Fire was used to heat the water which could be used to wash the cloths.
Das really wants to abuse science mongering missionaries

So coming to 78 and 79 verse of Charitropakhyan, term Manu is used which is as if or Utpreksha Alankar( as if god created 13 skis). This ornament it self proves that 13 skies are just for let us believe for this situation as if it happened while it has not happened.

So what could have been happened. Term Khat Pat ie Six cloths of earth is told. That means six layers of soil became dust suspended in air in six layers. My God! Something which may occur during nuclear attack. So great is perception of Guru. So with such a disturbance in space earth has to be effected. Then what is meant by Hayan Pagan ie feet of horses. Well in present world we call Tanks as horses. So they made soil to be eroded. Such a simple thing. One city was left of complete on earth.

So dust from each layer of soil made one layer of dust in air. That is the simple explanation.

Das will take 6th issue over here. Well here we are told that demons came on vermin or other beasts. And 6th issue is not raised by writer but his followers know a days rise this. How could Akal create the ailments ?

Verse 181 to 184.

Well let us see what exactly could be the seen. Either here there is talk of machine with qualities or shape of the animals been used by evil person as a vehicle. But there is some other thing in question that is called the biological warfare.

We have in old Indian texts demons getting large in size and could be of shape like egret(Bakasur), Oxen(Brishabhasur) etc to be found in Krihanas related stories . We have large size of serpent called Kaliya(Term Kali is used by Bhagat Namdev Ji in Shri Guru Granth Sahib Ji,you gave donation of life to Kali). We have seen serpent called devil in New Testment. There has been one drgans in old stories of east and west and monster etc been told. This could be understood with remains or fossils of dinosaurs or some pre historic species yet to be discovered like loch nesses monster of Scotland or Yeti of Himalayas .We have an instance that once Takshak serpent became small. Once das read that demon becoming air entered into the body of lady(it was in Kalyan but source das does not know). We have instance of Monkey god Hanuman Ji becoming small in size. Weather Ahirvan took small size to take Rama to neither world is not known to das but Mareech did take small shape of the deer to deceive the Rama . So in the nutshell.

We could understand that further we are told the demons with one eye(Sensor), One leg, One or half amour or shells(Verse 223).Verse 121,122 talks about many arms of the demon plus one or more eyes, Verse 338,talks about horn and beaks of demons. This thing is not told by this writer but Kala Afghana made much jokes about it. Well when we have Serpent with thousand tongues mentioned in Shri Guru Granth Sahib Ji also. Das will take that issue when we tackle his book of falsehood. Anyway what could be meant by beak, it could be stem shaped hollow like the one used by bee to take pollen. So what is one leg ? Well as per terminology of snake charmer each ring on the body of snake ie due to its scale is its let/foot. Well with no rings at all we have one big ring. That could be with invertebrate also. That is one foot. Or lame demon could have one foot. But half broken shell takes it to half amour. We have millipedes, centipedes we can have their legs been told as arms as they use their legs only to grip as they do not have a different arm.

So das wrote such a long thing to just prove that demons could be of miniature size. They could be insects or smaller organisms like ameba or other unicellular organism coming on the various carriers(Various animals,insects or birds via air or land route) and as they are small and large in number so are difficult for normal entity to counter this bio attack. But God creates the ailments for them.
It could be due to
- [/FONT]Nuclear arms
- [/FONT]Chemicals weapons.
- [/FONT]Biological controls like virus, bacteria or fungous(233-246 verses)
There effects are being told and later Akal withdraws them as Akal himself wanted to enjoy the war with another manifestation of Akal ie Demons.(Verse 248) and antidotes are donated by Akal to enemies( Verse 249). Know the time is there to remember Guru’s providing balm and medicine to Bhai Kannyya Ji, to treat the enemies.
Das hopes the things for issue 4 and issue 6 are cleared by now. So a repeat thing.

Demons are coming on animals etc are pests, loctus, unicellular organisms, insects etc. Demon riding the demon means smaller demons. Talking of tiny demons with attributes like harmful pests or carrier of disease is unprecedented and could be only expected from Sikh faith . They were used by demon army in an attack.

The last thing regarding the breaking of tense or chronology or Kal Bhang in the terms regarding mentioning of Moguls etc.(Verse 198-219)

When fire was left by nocturnal being angry . From that Pathan happened to be with bows.Again when (as) if meteor was vomited from mouth .Moguls happened produced standing.198.. Again angry body made breath out.Sayad Shekh happened with anger…..199..

So with fire being thrown Pathans came to have arrows. Molten meteors like object came out of the mouth (of some weapon). This was signal to moguls to stand. Air propelled from some body of an object them made inheritors of Sheikh stand angrily.

So there could be many a interpretations.

As we are told in this character that God is in all. So God which is true. Has God’s enemies much more stronger than that of demigods. So with will of God enemies of the same could create creatures of Kaliyuga during Satiyuga(das though has already told in previous chapters that Gurmat does not believes in Hindu concept of ages and Pathan’s etc. are something nothing to do with Islam as such or this age). So even if interpretation by writer is deemed OK,then too there is hardly a scope to feel anything Anti Gurmat.

Let us see Bhatts talking of our Guru in previous ages.

11 Sava-yay (praise of Guru Ram Das Ga-yand

(੧੪੦੨-੧੨, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਕਵਲ ਨੈਨ ਮਧੁਰ ਬੈਨ ਕੋਟਿ ਸੈਨ ਸੰਗ ਸੋਭ ਕਹਤ ਮਾ ਜਸੋਦ ਜਿਸਹਿ ਦਹੀ ਭਾਤੁ ਖਾਹਿ ਜੀਉ ॥
kaval nain madhhur bain kott sain sang sobh kehath maa jasodh jisehi dhehee bhaath khaahi jeeo ||
You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions. Mother Yashoda invited You as Krishna to eat the sweet rice.
(Ang 1402) for our Guru,term Krishna is not there but we understand it so. Did our Guru ate rice and curd from mother Yoshoda ? She was in Dwaper age.

But as our Guru is in all so in concept or imagination of myth in which Lord Krishna eats rice and yogurt is nothing else but our Guru.

8 Sava-yay (praise of Guru Ram Das Ga-yand

(੧੪੦੧-੯, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਸਿਰੀ ਗੁਰੂ ਸਾਹਿਬੁ ਸਭ ਊਪਰਿ ॥
siree guroo saahib sabh oopar ||
The Great, Supreme Guru showered His Mercy upon all;

9 Sava-yay (praise of Guru Ram Das Ga-yand

(੧੪੦੧-੯, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਕਰੀ ਕ੍ਰਿਪਾ ਸਤਜੁਗਿ ਜਿਨਿ ਧ੍ਰੂ ਪਰਿ ॥
karee kirapaa sathajug jin dhhroo par ||
in the Golden Age of Sat Yuga, He blessed Dhroo.

9 Sava-yay (praise of Guru Ram Das Ga-yand

(੧੪੦੧-੯, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਸ੍ਰੀ ਪ੍ਰਹਲਾਦ ਭਗਤ ਉਧਰੀਅੰ ॥
sree prehalaadh bhagath oudhhareean ||
He saved the devotee Prahlaad,

9 Sava-yay (praise of Guru Ram Das Ga-yand

(੧੪੦੧-੧੦, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਹਸ੍ਤ ਕਮਲ ਮਾਥੇ ਪਰ ਧਰੀਅੰ ॥
haso kamal maathhae par dhhareean ||
placing the Lotus of His Hand upon his forehead.
(Ang 1401)

So over here Gurubar Akal is being talked about while we talk in real as per old text, they were blessed by Vishnu and how could there be lotus in hand or lotus of hand other than that of Vishnu ?And why is this being said for the praise of Fourth Master ?

Then have a look there is no mention of Lord Rama in here.

(੧੪੦੧-੧੯, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਰਘੁਬੰਸਿ ਤਿਲਕੁ ਸੁੰਦਰੁ ਦਸਰਥ ਘਰਿ ਮੁਨਿ ਬੰਛਹਿ ਜਾ ਕੀ ਸਰਣੰ ॥
raghubans thilak sundhar dhasarathh ghar mun banshhehi jaa kee saranan ||
He is certified, like the handsome Ram Chander in the house of Dasrath of the Raghwa dynasty. Even the silent sages seek His Sanctuary.

19 Sava-yay (praise of Guru Ram Das Ga-yand
(Ang 1401)

(੧੪੦੨-੧, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਸਤਿਗੁਰੁ ਗੁਰੁ ਸੇਵਿ ਅਲਖ ਗਤਿ ਜਾ ਕੀ ਸ੍ਰੀ ਰਾਮਦਾਸੁ ਤਾਰਣ ਤਰਣੰ ॥੨॥
sathigur gur saev alakh gath jaa kee sree raamadhaas thaaran tharanan ||2||
So serve the Guru, the True Guru; His ways and means are inscrutable. The Great Guru Raam Daas is the Boat to carry us across. ||2||

(Ang 1402)

So again time is not the factor for those whose God is timeless or Akal. Well further to it term Kal dosh could effect the person with Nayay Shaster as that is too old to understand the science which talks of time a relative thing. Asambhav Dosh or fault of impossible he gives to Atishyokti Alankar.

So at last das winds up.

Mention of very grave demons never happened before is there, due to the fact that in past with limited power demigods less powerful villains were there. Then with absolute God with all powers demons were powerful in an unprecedented way and beyond the imagination, beyond the logic and beyond the science’s reach. So they produce villains contemporary of Guru, which only shows that Guru told Sikhs with this story that our God could tackle even unimaginable dangers. So do not be afraid of fear of unknown and further the present day villains are nothing but just a fraction of supporting arms of those old villains. If Akal could tackle old villains these present day guys are no match at all.

Few questions .
Why only Muguls, pathans are mentioned and not Rajputs as Guru has fought more battles with Hindus ?
Well gods of Hindus are shown as one praying to Sikh God. Well it only proves that when gods of Rajputs are under the shelter of Sikh God, they hardly have any power. Further to it Rajputs have been seen joining the powerful side so Guru told this thing to Sikhs that as their gods took shelter to Akal, so will they take shelter to them when Sikhs are in power and that also happened. False gods of Rajputs are told to be defeated by demons and in other cases they were told to be very much afraid of Akal.(Verse 82,83). Further to it when compared to Moguls etc. Rajputs have never been a big force which could match the Sikhs(Rajputs had wrong notion that they could defeat the Sikhs but they failed so they called moguls etc. for help).

Did Guru not want Moguls etc. to be Sikh then why they are made villains ?
Well Moguls, Pathans, Sayyad Shekh etc. are from Ashraf group of Muslims(ie immigrant from abroad ie Mongolia, Afghanistan ,Arab and Iran respectively) They are the ruling class of that time. We have no mention of have-nots Ashraf(ie Kureshis(Butchers), Ansaris(Tanners) ,Siddiquies(Weavers), Havaris(Washerman), etc.) As with them although claiming to be an outsider there was no scope of fight. Then there is no talks of Arzals(Local converts like Halal Khors(scavengers) , Boharas(traders) etc.). Neither Shias and Sufis are been touched. Only the classes who were to come into conflict with Sikhs as rulers in India or as an invader from abroad later were mentioned.

So das thinks that there issues are clarified by now.

vijaydeep Singh · Jun 20, 2009

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

Gurfateh

Well in he case of talking about Charitropahyan, the heading writer gives is of Triya Charitar while heading by Guru is Ath Pakhayn Charitra Likhyate. While with intentional misprint we have Ab Bakhayan Charitra Likhyate which is wrong.

He uses the term blackening of pages. As per him writing on the page by black or any other ink is blackening of pages. Well as per him writing is something negative. Let us see. Is not Guru Granth Sahib Ji also in written form ? Yes Vedas are in form of listening or oral tradition . That’s it, writer is using the name of an Arya Samaji Bhagmal. Hari Rattan Yukta is new feather in this cap. Bhagmal(it has one literal meaning as wrestler (Mall) of destiny(Bhag). Another meaning is vaginal(Bhag) Filth(Mal). Kala Afghana and Ghugga(of village Mavi) also have some undesirable past history when it comes to ladies. This Bhag also has been written as Krishna Avtar. Well person with darkness of mammon will not see the light of God and will find black. Writer alleges that it has vulgar depiction of the characters of the female and is full of deception.

Writer agrees that they are in form of dialogue between king and minister(s) as with false allegation of queen(step mother) of molestation King wants to execute his prince. Minister tell him some stories be which he proves that he should not blindly follow the queen and should see the other side of the coin. Minister gives king lessons to how to be worthy to rule via stories as it is proven that king acts totally in manner causing injustice.

Writer says that last story ie 405th is told by minister Subudh so it is called Subudh Nama also. He did not provide proof of it. If some one has any proof then he/she could email this to das on akalustatvijay@yahoo.com .

Then again writer says that stories are vulgar. Even parts of it could lead to feeling ashamed ,yet they are being given as they found that some guys want to prove it from Tenth Master. So writer claims the compulsion due to people deeming it as work of Tenth Master. Did they also not found such thing vulgar ? What all make writer feels to deem thing vulgar ? What standards is writer using ? Hindu or Sikh or Arya Samaji or Left oriented ?

Then he gives a few references from Shri Guru Granth Sahib Ji and tells that people giving them to prove that text in question is from Tenth Master have gone for bankruptcy of devotion as things in Shri Guru Granth Sahib Ji are meant unite the evil being to God. But why is not he sees the same light in Bani of Tenth Master ? So he gives some reference to prove that work of Tenth Master takes us to lust. He did not give reason that why did verses of Shri Guru Granth Sahib Ji talk of sex or physical relations with male and female as symbol to unite God ? Why acts rising the lust are used to unite soul with spirit ? And how are they going to unite sprit(Ling Sharir or ling) with soul(Bhag)(see Mahankosh) so writer has made a statement but without providing the proof but in way has agreed that in Shri Guru Granth Sahib Ji, we have physical relationships been told as symbols to guide for the union of God(Bhag) with spirit(Ling). Das intentionally gave this terminology. As we term Anahad Sabad or unbeaten sound taken from Yogis. We could talk about terms like Bhag,Ling also as per Tantrics themselves that is meant by God and spirit respectively and Nabha Sahin endorse this in Mahan Kosh. Das is making another statement that Bhog is meant by union of sprit with God as Bhagini is place known a hood or cobra/term Bhuyangam is used in Sikh Text while other use term Kundalini. It is proven so far that writer is not aware of the terminology or vocabulary.

So let us go ahead with Chrecters he talks about and what he understands and is his understanding OK or is he aware of Shri Guru Granth Sahib Ji or say spirituality.

So let us start with this story ie 16th

There is king on bank of Sutlej river. A Devdasi comes there for love of money. She has two names. Many people are after her. She likes the king but he does not pay heeds, her occult fails. She comes to court in disguise of hermit and King becomes interested to know some occult from him . He sends his men, while she tells that he should comes somewhere near midnight. He goes. She creates seclusion and tells him that she will show a miracle as she will know become a female and will sleep with him. King says that sex with teacher is not OK. She uses requests, occult and lastly threat. She gives a demo of how she could realize the threat. So king thinks to tackle he. He tells her that he was testing her. The intoxicating things are brought in. They are given to lady while she is praised. When she is unconscious, he leaves some money with her and runs away. Minster says a few things in end.

Verse 42. Do not know the trediton of love but feel for wealth. Snake scorpio and prostitute say are friend of whom ?

Verse 47 If some one does good to you. Do not do to him. If some one flaters you do not do to him.(By) If not getting the things in mind of that.Do not tell the secret of (self) mind. Ie do not divulge the secret of mind to a person who is benefiting and flattering if we do not know what is in their mind.

Verse 49 and 50 tells that king pledged that he will never se other lady and will spread the glory of self God in country to country while minister says(to another king to whom story is being narrated) that from that day(of learning about this story) he also pledge to stay away from other lady/elses lady.

Well where is vulgarity in here. Is what so ever being told in end not for Gursikhs ?

King wants to learn occult, He is afraid of hell, He thinks to have babies from her if ever could go to be bard or prostitute. He deceives, He let her have intoxicants.

But do we have any verse which could mean that King could be Tenth Master. Answer is Yes.
Verse 1- Bank of Sutlej
Verse-28- people from various direction come to you and get their wishes fulfilled with booms
Verse-49 I will spread the glory of self God in country to country.

Point 1-Well Sutlej is an old river. There could be many kingdoms on its bank say in Himachal ,Punjab or even in Tibet.
Point-2 –Well there have been history of King like Karna, HarhsVardhan, Saki Hatim ,One Tughlak King(perhaps Firoz or Mohmad Bin), Jahangeer(he had a chain in mouth of lions so any requester could pull it to gain attention, once crow thought it to be meat as in mouth of lion and moved it. King understood them to hungry so meat was provided to raptors) so getting boom which could be money etc from King also does not make him Tenth Master.
Point-3 verse 9 and 11 talk of Isahai(which could from Issar or could be lord being told to hermit in 9th verse) while verse 11 talk about Gorakh(Shiv or yogi). So this kings God is not Sikh’s God so could not be Tenth Master. There are instances like that of Ashok, who spread his faith far and wide. Kings of Rajputana have made some temples in Mahtura or Haridwar. So spreading glory of deity of self means making his/her temples outside the own state.

Then coming to the useless questions by writer.

He says that as Anandpur Sahib was established quite recently so how could a prostitute be living in there. It is false as we could say false hood regarding ladies like Nandmati, Gulabo and Anoop Kaur like there who were immoral. Wait who is Gulabo ? in which story she is there? Is she there at all or just some person from some agency is taking about her.

So could immoral ladies come to Guru’s city ?

Well there is no board in any Gurudwara Sahib also where we have this thing written that immoral are not allowed. What as life of Bhagmal Arya Samaji before he was converted to Sikhism ? Did we have any restriction ?

If we see the Sikh history and Sikh way of life. When rest cities were been destroyed, text being burnt(of Hindus, Sufis, Shia etc) We see Guru making new cities and having new texts which are unprecedented . Sikhs are hard working, helping to non Sikhs, honest so their business works and they become wealthy in short time. This thing does not apply to sold off pseudo Sikhs, who are fear mongrels and try to run their business by telling rest of the Sikhs that they are defending the faith from allegedly intellectual assaults. As they have rotten intellect but could be used by them in jingoistic mode so this drama fetches them money yet they are always short of wealth. They are without it here and will have nothing with them in that world. Comrades after materialistic dualism, will have duality and no God. Person who is after God rest wealth follows the same.

So in our case Area inhabited or dominated by Sikh is wealthy in short duration. That area attracts non Sikhs also as they find a business opportunity better with wealthy gentry .Sikh also do not hate non Sikhs from coming and having property and business in their Area. Such non Sikhs like Muslims or say Khatri Brahmins have history to settle down in Sikh Areas. So could writer take their guarantee ? Why can not a prostitute come to make money from them ? Who prevents a prostitute to attempt to seduce a Sikh also ?(Verse 1 itself tells that lady came to get money) So even if in this character there is nothing to do with Sikh issue but what prevents prostitute from leaving poor non Sikhs area and to long for Sikh Areas. Only thing is that after coming into contact with great Sikhs, she could be reformed. She could be converted to Sikhism and she could be provided with a family life also as part of rehabilitation. So such useless issues raised by writer were really misguiding.

Issue 2- How could that lady gets lust while seeing the Guru while this verse from Ang 761 has something else. Though that King was only a manifestation of God of Tenth Master as all universe is. As Bhai Ghannyya saw Tenth Master in enemies also. But let us have a look over the verse given here out of context.

13 Soohee Kaafee Guru Arjan Dev

(੭੬੧-੧੩, ਸੂਹੀ ਕਾਫੀ, ਮ ੫)
ਜੈ ਡਿਠੇ ਮਨੁ ਧੀਰੀਐ ਕਿਲਵਿਖ ਵੰਞਨ੍ਹ੍ਹਿ ਦੂਰੇ ॥
jai ddithae man dhheereeai kilavikh vannjanih dhoorae ||
Seeing Him, my mind is comforted and consoled, and my sins and mistakes are far removed.

13 Soohee Kaafee Guru Arjan Dev

(੭੬੧-੧੪, ਸੂਹੀ ਕਾਫੀ, ਮ ੫)
ਸੋ ਕਿਉ ਵਿਸਰੈ ਮਾਉ ਮੈ ਜੋ ਰਹਿਆ ਭਰਪੂਰੇ ॥੭॥
so kio visarai maao mai jo rehiaa bharapoorae ||7||
How could I ever forget Him, O my mother? He is permeating and pervading everywhere. ||7||

(Ang 761)

Well here we are being talked about all pervading God. Seeing that God in all is state only obtainable by mercy of That only. But how totally out of context verse from Guru Granth Sahib Ji is been given here. Bunches of idiots calling themselves as Panthic scholars will read only a part of it as they do with quotations by Kala Afghana and think that Oh yes ! it is OK as from Shri Guru Granth Sahib Ji. Shame on them.

By the way there are rape charges on some Sikhs say related to some organizations or molestation charges. Does writer guarantee that they have never seen light of Ten Guru Shri Guru Granth Sahib Ji. It is one example of befooling innocent people.

Issue-3 writer says that how could Guru do not recognize the prostitute in disguise of hermit. And again a wrong quote from Shri Guru Granth Sahib Ji.

(੯੬੦-੧੪, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਮਃ ੫ ॥
ma 5 ||
Fifth Mehl:

14 null null

(੯੬੦-੧੪, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਪੰਡਿਤੁ ਆਖਾਏ ਬਹੁਤੀ ਰਾਹੀ ਕੋਰੜ ਮੋਠ ਜਿਨੇਹਾ ॥
panddith aakhaaeae bahuthee raahee korarr moth jinaehaa ||
He is called a Pandit, a religious scholar, and yet he wanders along many pathways. He is as hard as uncooked beans.

14 Raamkalee Guru Arjan Dev

(੯੬੦-੧੪, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਅੰਦਰਿ ਮੋਹੁ ਨਿਤ ਭਰਮਿ ਵਿਆਪਿਆ ਤਿਸਟਸਿ ਨਾਹੀ ਦੇਹਾ ॥
andhar mohu nith bharam viaapiaa thisattas naahee dhaehaa ||
He is filled with attachment, and constantly engrossed in doubt; his body cannot hold still.

14 Raamkalee Guru Arjan Dev

(੯੬੦-੧੫, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਕੂੜੀ ਆਵੈ ਕੂੜੀ ਜਾਵੈ ਮਾਇਆ ਕੀ ਨਿਤ ਜੋਹਾ ॥
koorree aavai koorree jaavai maaeiaa kee nith johaa ||
False is his coming, and false is his going; he is continually on the lookout for Maya.

15 Raamkalee Guru Arjan Dev

(੯੬੦-੧੫, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਸਚੁ ਕਹੈ ਤਾ ਛੋਹੋ ਆਵੈ ਅੰਤਰਿ ਬਹੁਤਾ ਰੋਹਾ ॥
sach kehai thaa shhoho aavai anthar bahuthaa rohaa ||
If someone speaks the truth, then he is aggravated; he is totally filled with anger.

15 Raamkalee Guru Arjan Dev

(੯੬੦-੧੬, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਵਿਆਪਿਆ ਦੁਰਮਤਿ ਕੁਬੁਧਿ ਕੁਮੂੜਾ ਮਨਿ ਲਾਗਾ ਤਿਸੁ ਮੋਹਾ ॥
viaapiaa dhuramath kubudhh kumoorraa man laagaa this mohaa ||
The evil fool is engrossed in evil-mindedness and false intellectualizations; his mind is attached to emotional attachment.

16 Raamkalee Guru Arjan Dev

(੯੬੦-੧੬, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਠਗੈ ਸੇਤੀ ਠਗੁ ਰਲਿ ਆਇਆ ਸਾਥੁ ਭਿ ਇਕੋ ਜੇਹਾ ॥
thagai saethee thag ral aaeiaa saathh bh eiko jaehaa ||
The deceiver abides with the five deceivers; it is a gathering of like minds.

16 Raamkalee Guru Arjan Dev

(੯੬੦-੧੭, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਸਤਿਗੁਰੁ ਸਰਾਫੁ ਨਦਰੀ ਵਿਚਦੋ ਕਢੈ ਤਾਂ ਉਘੜਿ ਆਇਆ ਲੋਹਾ ॥
sathigur saraaf nadharee vichadho kadtai thaan ougharr aaeiaa lohaa ||
And when the Jeweller, the True Guru, appraises him, then he is exposed as mere iron.

17 Raamkalee Guru Arjan Dev

(੯੬੦-੧੮, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਬਹੁਤੇਰੀ ਥਾਈ ਰਲਾਇ ਰਲਾਇ ਦਿਤਾ ਉਘੜਿਆ ਪੜਦਾ ਅਗੈ ਆਇ ਖਲੋਹਾ ॥
bahuthaeree thhaaee ralaae ralaae dhithaa ougharriaa parradhaa agai aae khalohaa ||
Mixed and mingled with others, he was passed off as genuine in many places; but now, the veil has been lifted, and he stands naked before all.

18 Raamkalee Guru Arjan Dev

(੯੬੦-੧੮, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਸਤਿਗੁਰ ਕੀ ਜੇ ਸਰਣੀ ਆਵੈ ਫਿਰਿ ਮਨੂਰਹੁ ਕੰਚਨੁ ਹੋਹਾ ॥
sathigur kee jae saranee aavai fir manoorahu kanchan hohaa ||
One who comes to the Sanctuary of the True Guru, shall be transformed from iron into gold.

18 Raamkalee Guru Arjan Dev

(੯੬੦-੧੯, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਸਤਿਗੁਰੁ ਨਿਰਵੈਰੁ ਪੁਤ੍ਰ ਸਤ੍ਰ ਸਮਾਨੇ ਅਉਗਣ ਕਟੇ ਕਰੇ ਸੁਧੁ ਦੇਹਾ ॥
sathigur niravair puthr sathr samaanae aougan kattae karae sudhh dhaehaa ||
The True Guru has no anger or vengeance; He looks upon son and enemy alike. Removing faults and mistakes, He purifies the human body.

19 Raamkalee Guru Arjan Dev

(੯੬੦-੧੯, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਨਾਨਕ ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਹੋਵੈ ਲਿਖਿਆ ਤਿਸੁ ਸਤਿਗੁਰ ਨਾਲਿ ਸਨੇਹਾ ॥
naanak jis dhhur masathak hovai likhiaa this sathigur naal sanaehaa ||
O Nanak, one who has such pre-ordained destiny inscribed upon his forehead, is in love with the True Guru.

19 Raamkalee Guru Arjan Dev

(Ang 960)
(੯੬੧-੧, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਸਤਿਗੁਰ ਪੂਰੇ ਕੀ ਜਿਸੁ ਕਿਰਪਾਲੁ ਹੋਵੈ ਤਿਸੁ ਰਿਦੈ ਵਸੇਹਾ ॥
anmrith baanee sathigur poorae kee jis kirapaal hovai this ridhai vasaehaa ||
The Word of the Perfect True Guru's Bani is Ambrosial Nectar; it dwells in the heart of one who is blessed by the Guru's Mercy.

1 Raamkalee Guru Arjan Dev

(੯੬੧-੨, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਆਵਣ ਜਾਣਾ ਤਿਸ ਕਾ ਕਟੀਐ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਹਾ ॥੨॥
aavan jaanaa this kaa katteeai sadhaa sadhaa sukh hohaa ||2||
His coming and going in reincarnation is ended; forever and ever, he is at peace. ||2||

(Ang 961)

He concealed the few things like Guru may if have mercy could deliver the evil as they are also behold like son to Guru. In fact a person who does evil is also by will of Guru. Guru can treat that person with one of Guru’s manifestation reforming that evil person. So as per verse above only with will of Akal could manifestation of Akal reform an evil person. Then such thing happen that person saved before is exposed. This is in that context. Say if deceiver comes to Tenth Master instead of showing the miracle of knowing everything just by divine power why cannot Tenth master use the techniques of adjudication by body language or by interview/ interrogation which itself could encourage culprit to expose self in public. Such things could help Sikhs to do better policing.

Issue 4-How could Guru go to learn occult. Well here as we know that is only a king. But as First Master went of pilgrimage sites not for pilgrimage but to expose the falsehood attached to it (Haridwar, Kurukshetra ,Mecca etc.) So Guru could go to occultist to expose him.

Issue -5 could a mean lady abuse Guru ? It has nothing to do with Guru in this story yet in general is this lady mean ? She is a prostitute who is in love with a king . She could not marry her but has profession where love could be done without marriage. She does what she could do to get her love. Could writer arrange her marriage with king ? Had he been there ? Could writer married her off with some trained Granthi with two or three years of Sikh Missionary course especially with the Gyani or Granthi whose family is of jatts ? There is no mention about if King here is married or not so could writer convince that king to marry Chhjiya ? Why should that lady be called mean. King had notion that this lady is after money and not love(Verse 43) so he left some money with her.

Coming to Guru, Which Guru Akal,who is in all so even when Sikh Missionary Collage guys or Bibi Harbans Kaur(Fareedabad) like ladies threaten any Gursikh, who does not agree to their fundamentalist leftism. They are threatening the Guru only.

While when person is blind with lust nothing is seen.

(੧੨੪੮-੧੪, ਵਾਰ-ਸਾਰਗ, ਮ ੩)
ਸਲੋਕ ਮਃ ੩ ॥
salok ma 3 ||
Shalok, Third Mehl:

14 null null

(੧੨੪੮-੧੪, ਵਾਰ-ਸਾਰਗ, ਮ ੩)
ਮਨਮੁਖ ਬੋਲਿ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ਓਨਾ ਅੰਦਰਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥
manamukh bol n jaananhee ounaa andhar kaam krodhh ahankaar ||
The self-willed manmukhs do not even know how to speak. They are filled with sexual desire, anger and egotism.

14 Sarang Guru Amar Das

(੧੨੪੮-੧੫, ਵਾਰ-ਸਾਰਗ, ਮ ੩)
ਥਾਉ ਕੁਥਾਉ ਨ ਜਾਣਨੀ ਸਦਾ ਚਿਤਵਹਿ ਬਿਕਾਰ ॥
thhaao kuthhaao n jaananee sadhaa chithavehi bikaar ||
They do not know the difference between good and bad; they constantly think of corruption.

15 Sarang Guru Amar Das

(੧੨੪੮-੧੫, ਵਾਰ-ਸਾਰਗ, ਮ ੩)
ਦਰਗਹ ਲੇਖਾ ਮੰਗੀਐ ਓਥੈ ਹੋਹਿ ਕੂੜਿਆਰ ॥
dharageh laekhaa mangeeai outhhai hohi koorriaar ||
In the Lord's Court, they are called to account, and they are judged to be false.

15 Sarang Guru Amar Das

(੧੨੪੮-੧੬, ਵਾਰ-ਸਾਰਗ, ਮ ੩)
ਆਪੇ ਸ੍ਰਿਸਟਿ ਉਪਾਈਅਨੁ ਆਪਿ ਕਰੇ ਬੀਚਾਰੁ ॥
aapae srisatt oupaaeean aap karae beechaar ||
He Himself creates the Universe. He Himself contemplates it.

16 Sarang Guru Amar Das

(੧੨੪੮-੧੬, ਵਾਰ-ਸਾਰਗ, ਮ ੩)
ਨਾਨਕ ਕਿਸ ਨੋ ਆਖੀਐ ਸਭੁ ਵਰਤੈ ਆਪਿ ਸਚਿਆਰੁ ॥੧॥
naanak kis no aakheeai sabh varathai aap sachiaar ||1||
O Nanak, whom should we tell? The True Lord is permeating and pervading all. ||1||
(Ang 1248)

There could be still some more verse where we talk that as per Guru Granth Sahib Ji,person under lust may do something undesirable so when Guru by self say that Guru makes a person lustful then by will of Guru, that person can threaten the Manifestation of Guru like Tenth Master.

14 Bilaaval Guru Arjan Dev

(੮੨੦-੧੫, ਬਿਲਾਵਲੁ, ਮ ੫)
ਸੰਚਿ ਬਿਖਿਆ ਲੇ ਗ੍ਰਾਹਜੁ ਕੀਨੀ ਅੰਮ੍ਰਿਤੁ ਮਨ ਤੇ ਡਾਰਨ ॥
sanch bikhiaa lae graahaj keenee anmrith man thae ddaaran ||
He has collected poison, and grasped it firmly. But he has cast out the Ambrosial Nectar from his mind.

15 Bilaaval Guru Arjan Dev

(੮੨੦-੧੬, ਬਿਲਾਵਲੁ, ਮ ੫)
ਕਾਮ ਕ੍ਰੋਧ ਲੋਭ ਰਤੁ ਨਿੰਦਾ ਸਤੁ ਸੰਤੋਖੁ ਬਿਦਾਰਨ ॥੧॥
kaam krodhh lobh rath nindhaa sath santhokh bidhaaran ||1||
He is imbued with sexual desire, anger, greed and slander; he has abandoned truth and contentment. ||1||
(Ang 820)

So a person could not go along the truthful lines when lust overcomes that person.

Issue 6,why money was kept ? it was act of king as he thought that lady wants money from him. Guru is not there as manifestation of Tenth Master.

Though in this story Tenth Master had no role, yet that a lady could not threaten him is something illogical. A person under the influence of mammon by will of God could do anything. Banda tried to let his bed go to mud. Many enemies attacked him, Pathans attacked him at Nanded. So it is Maya which could do any ****** thing.

10 Vadhans Guru Nanak Dev

(੫੯੪-੧੧, ਵਾਰ-ਵਡਹੰਸੁ, ਮ ੩)
ਸਲੋਕੁ ਮਃ ੩ ॥
salok ma 3 ||
Shalok, Third Mehl:

10 null null

(੫੯੪-੧੧, ਵਾਰ-ਵਡਹੰਸੁ, ਮ ੩)
ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥
sathigur no sabh ko vaekhadhaa jaethaa jagath sansaar ||
All the living beings of the world behold the True Guru.

11 Vadhans Guru Amar Das

(੫੯੪-੧੧, ਵਾਰ-ਵਡਹੰਸੁ, ਮ ੩)
ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥
ddithai mukath n hovee jichar sabadh n karae veechaar ||
One is not liberated by merely seeing Him, unless one contemplates the Word of His Shabad.

(Ang 594)

Till a person is not Sikh and does not understand the Gurbani, it is unworthey to expect any thing from him her. Writer though at one point calls a lady mean. A Sikh lady could not be mean. So could wrier take a guarantee that a non Sikh lady will never threaten the Guru ?

Then We have useless slander being done by writer as slander means something done in criticism without proof. Then writer talks of Charitro Pakhyan 21 to 23. On them best explanation is done by S. Kapur Singh Ji with story Kissa Roop Kaur Ka but let us see some verse from Shri Guru Granth Sahib Ji.
12 Maaroo Guru Amar Das

(੧੦੪੮-੧੩, ਮਾਰੂ, ਮ ੩)
ਕਾਮਿ ਕ੍ਰੋਧਿ ਭਰੇ ਹਮ ਅਪਰਾਧੀ ॥
kaam krodhh bharae ham aparaadhhee ||
I am a sinner, overflowing with sexual desire and anger.

13 Maaroo Guru Amar Das

(੧੦੪੮-੧੩, ਮਾਰੂ, ਮ ੩)
ਕਿਆ ਮੁਹੁ ਲੈ ਬੋਲਹ ਨਾ ਹਮ ਗੁਣ ਨ ਸੇਵਾ ਸਾਧੀ ॥
kiaa muhu lai boleh naa ham gun n saevaa saadhhee ||
With what mouth should I speak? I have no virtue, and I have rendered no service.
(Ang 1048)

Well here Guru is calling himself as sinner. Is this true ?

12 Kaanrhaa Guru Arjan Dev

(੧੩੦੧-੧੩, ਕਾਨੜਾ, ਮ ੫)
ਕਾਨੜਾ ਮਹਲਾ ੫ ॥
kaanarraa mehalaa 5 ||
Kaanraa, Fifth Mehl:

13 null null

(੧੩੦੧-੧੩, ਕਾਨੜਾ, ਮ ੫)
ਕੁਚਿਲ ਕਠੋਰ ਕਪਟ ਕਾਮੀ ॥
kuchil kathor kapatt kaamee ||
I am filthy, hard-hearted, deceitful and obsessed with sexual desire.

13 Kaanrhaa Guru Arjan Dev

(੧੩੦੧-੧੩, ਕਾਨੜਾ, ਮ ੫)
ਜਿਉ ਜਾਨਹਿ ਤਿਉ ਤਾਰਿ ਸੁਆਮੀ ॥੧॥ ਰਹਾਉ ॥
jio jaanehi thio thaar suaamee ||1|| rehaao ||
Please carry me across, as You wish, O my Lord and Master. ||1||Pause||
(Ang 1301)

So what is happening ?

(੬੩੨-੧੭, ਸੋਰਠਿ, ਮ ੯)
ਸੋਰਠਿ ਮਹਲਾ ੯ ॥
sorath mehalaa 9 ||
Sorat'h, Ninth Mehl:

17 null null

(੬੩੨-੧੭, ਸੋਰਠਿ, ਮ ੯)
ਮਾਈ ਮਨੁ ਮੇਰੋ ਬਸਿ ਨਾਹਿ ॥
maaee man maero bas naahi ||
O mother, my mind is out of control.

17 Sorith Guru Teg Bahadur

(੬੩੨-੧੭, ਸੋਰਠਿ, ਮ ੯)
ਨਿਸ ਬਾਸੁਰ ਬਿਖਿਅਨ ਕਉ ਧਾਵਤ ਕਿਹਿ ਬਿਧਿ ਰੋਕਉ ਤਾਹਿ ॥੧॥ ਰਹਾਉ ॥
nis baasur bikhian ko dhhaavath kihi bidhh roko thaahi ||1|| rehaao ||
Night and day, it runs after sin and corruption. How can I restrain it? ||1||Pause||

17 Sorith Guru Teg Bahadur

(੬੩੨-੧੮, ਸੋਰਠਿ, ਮ ੯)
ਬੇਦ ਪੁਰਾਨ ਸਿਮ੍ਰਿਤਿ ਕੇ ਮਤ ਸੁਨਿ ਨਿਮਖ ਨ ਹੀਏ ਬਸਾਵੈ ॥
baedh puraan simrith kae math sun nimakh n heeeae basaavai ||
He listens to the teachings of the Vedas, the Puraanas and the Simritees, but he does not enshrine them in his heart, even for an instant.

18 Sorith Guru Teg Bahadur

(੬੩੨-੧੮, ਸੋਰਠਿ, ਮ ੯)
ਪਰ ਧਨ ਪਰ ਦਾਰਾ ਸਿਉ ਰਚਿਓ ਬਿਰਥਾ ਜਨਮੁ ਸਿਰਾਵੈ ॥੧॥
par dhhan par dhaaraa sio rachiou birathhaa janam siraavai ||1||
Engrossed in the wealth and women of others, his life passes away uselessly. ||1||

18 Sorith Guru Teg Bahadur

(੬੩੨-੧੯, ਸੋਰਠਿ, ਮ ੯)
ਮਦਿ ਮਾਇਆ ਕੈ ਭਇਓ ਬਾਵਰੋ ਸੂਝਤ ਨਹ ਕਛੁ ਗਿਆਨਾ ॥
madh maaeiaa kai bhaeiou baavaro soojhath neh kashh giaanaa ||
He has gone insane with the wine of Maya, and does not understand even a bit of spiritual wisdom.

19 Sorith Guru Teg Bahadur

(੬੩੨-੧੯, ਸੋਰਠਿ, ਮ ੯)
ਘਟ ਹੀ ਭੀਤਰਿ ਬਸਤ ਨਿਰੰਜਨੁ ਤਾ ਕੋ ਮਰਮੁ ਨ ਜਾਨਾ ॥੨॥
ghatt hee bheethar basath niranjan thaa ko maram n jaanaa ||2||
Deep within his heart, the Immaculate Lord dwells, but he does not know this secret. ||2||
(Ang 632)

Did ever mind of Ninth Master went for wife of other ?

Off course not. As all Ten of our Master were one with God, so they felt and themselves experience the act of God in all the bodies. So term I comes.
So story is in three parts.

So das will talk about falsehood being told about this story by this writer.

He says that lord in the story went to learn the Bhagouti/ Durga Manter.

Had he been alive das would have challenged him to show a single line where Bhagouti Manter is a term used ? Lady sends a servant called Magan (not Magan das but it means Magan ,the servant). Servent is allured by money . Term Mantra here means as plan as magan said that he had a plan which he wanted to share with lord. When lord moved in the guise of guest/stranger he within his mind does a coaxing of Shri Bhagouti(verse 10).

Das had told a good lot of things for Bhagouti. Today something will be told for Shri also. We called Kirpan as Shri Sahib. In Prtham Bhagouti Simar Kai chapter writer agrees to the name of sword as Shri Sahib. So what does mean by Shri in Hindus ?
Shridevi is goddess of wealth ie Laxmi(so sword is called Mahalaxmi in Shri Sarbloh Granth Sahib Ji). Shri and laxmi means one and the same but for us wealth is power ie sword. Let us see.

(੮੦-੧, ਸਿਰੀਰਾਗੁ, ਮ ੫)
ਪੁਰਬੇ ਕਮਾਏ ਸ੍ਰੀਰੰਗ ਪਾਏ ਹਰਿ ਮਿਲੇ ਚਿਰੀ ਵਿਛੁੰਨਿਆ ॥
purabae kamaaeae sreerang paaeae har milae chiree vishhunniaa ||
By my past actions, I have found the Lord, the Greatest Lover. Separated from Him for so long, I am united with Him again.
(Ang 80)

Term Sreerang is used for Vishnu also as one fort called Sriranggpatanam is there near Mysore. It means doer of rang/merry with Sri.
14 Sava-yay (praise of Guru Ram Das Ga-yand

(੧੪੦੨-੧੪, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥
sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||1||6||
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6||
(Ang 1402)

Term Sreedhar is also used many times an example follows.

1 Funhay Guru Arjan Dev

(੧੩੬੩-੧, ਫੁਨਹੇ, ਮ ੫)
ਨਾਨਕ ਇਕੁ ਸ੍ਰੀਧਰ ਨਾਥੁ ਜਿ ਟੂਟੇ ਲੇਇ ਸਾਂਠਿ ॥੧੫॥
naanak eik sreedhhar naathh j ttoottae laee saanth ||15||
O Nanak, the One Supreme Lord and Master of the earth reunites the separated ones. ||15||
(Ang 1363)

Well Sree dhar means keeper of wealth while Sri Nivas means house of wealth. Sree Rang means colour/merry of wealth.

Sree Bhagouti means sword Bhagouti.

So as magan told lord to learn some plan, lord change the guise. Within own mind sword was made to understand(point of lord).Moved so immediate that did not turn back. Got swamped into the camp of lady.10. So bhagouti Manayee is making sword to act in a plan in future.

Fact is that noop kauri did not meet our Guru, but Guru did make some plans for us as Sikh ,to how to react in such conditions which may come to us.

Here too lady wants to sleep with lord. He tries to coax her to abide with morality.. Verse 15 to 39 should be read by all Sikhs a morality been told between a dialogue of this wealthy lady and lord(Character 21). Lady here again threatens to let the lord be caught as thieve. Lord instead gets hold of her brother and takes him to jail. Then he calls the lady, tells him to behave herself and ultimately reforms her and rewards her.

So writer wants to conclude from this Charitro Pakhyan Tenth Master was so much devotee to goddess that to learn occult he could go anywhere any time.

6 Bhaira-o Guru Amar Das

(੧੧੩੩-੬, ਭੈਰਉ, ਮ ੩)
ਦੁਸਟ ਸਭਾ ਮਹਿ ਮੰਤ੍ਰੁ ਪਕਾਇਆ ॥
dhusatt sabhaa mehi manthra pakaaeiaa ||
In the court of the wicked king, a plan was hatched.
(Ang 1133)

Here Mantra also means plan(Also the same word could be seen a plan in Charitropakhyan 108) and nor there is any goddess, when we talk of Shri Bhagouti.

Lord went there to learn plan from magan who said that he(magan) had got a plan and to have that lord has to obey him. So to either expose magan coaxing or worship of sword (As Manifestation of God)was done or to learn plan, which could be used to use this sword in war. For Sikh it is OK to go for learning new things any time any place but should not be misguided.

Coming to issue two as in past Character Could lady threaten Guru, ignoring the dominant personality of the same and could call him theife. Well over here we have lord in question. But could someone do this. Well Manmukh could do sin vide verse below they are blind with sexual desire.

5 Salok Vaaraan and Vadheek Guru Amar Das

(੧੪੧੪-੫, ਸਲੋਕ ਵਾਰਾਂ ਤੇ ਵਧੀਕ, ਮ ੩)
ਕਾਮ ਕ੍ਰੋਧਿ ਮਨੁ ਹਿਰਿ ਲਇਆ ਮਨਮੁਖ ਅੰਧਾ ਲੋਇ ॥
kaam krodhh man hir laeiaa manamukh andhhaa loe ||
The self-willed manmukh is blind in the world; his mind is lured away by sexual desire and anger.
(Ang 1414)

vijaydeep Singh · Jun 20, 2009

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

Likewise, Das does not conceptualize leader like Tenth Master who should be a dominant personality like say KPS Gill. He was a preacher also. Who was easily approachable, trustworthy ,reliable and followers could say what ever is in their mind. As he was a statesman and headed a democratic institution dominant personality is OK with Stalin or Lenin or Hitler. Tenth Master was more like family member to his follower and whole creed is his family. Such assumption lead us believe that writer is undemocratic. So Tenth Master being sovereign in his domain had to know another art. An art of extracting the truth in First Degree(ie getting the truth while talking only) . Such a person should make the object(person from whom truth is to be extracted) as totally feeling at home and at ease. So object is totally mixed up with interrogator/interviewer and spills the bean. Expert intelligence or investigating agencies use this science or art. Tenth Master also knew this scientific way to know the truth in heart of Sikhs and others then to say any miracle. This is the part of leadership qualities. That’s the reason for his knowing the unrest in some Singhs who wanted to leave Anandpur Sahib earlier .That’s why he sent filth in carts so that hill men and moguls loots the filth. Tenth Master had jovial nature(testimony of putting hide of lion on ***). Such things make object comfortable in front of observers. Else object will never ease his guards. Das has used terms of the spy and das himself is qualified in this field. Tenth Master himself could be one of the best example in undercover operations(Like the episode of Uchch Da Peer).

Third issue that was like deceptive ladies Tenth Master also a deceptive ?

Well das has question to the very same writers that is it OK to answer deception with Deception or not OK ? So far as exposed many time and here itself like the lie regarding the occult related to goddess Bhagouti. Here writer himself is not doing a deception ? how did Bhai Bidhi Chand took away horse from Lahore which by cheating were taken away by moguls. Das already told a testimony of sending cart filled with filth to decive the hill men and moguls surrounding Shri Anandpur Sahib(Sau Sakhi). To oppose the Bani of Tenth Master good lot of deception is done. We are told not to counter deception in befitting way from our opponent. Why is such thing being filled into us ? Perhaps it helps out deceptive enemy and people who help them are on their payrole.

Few things

They say that in guise of Amritdhari traitors are there in faith. They themselves could be one.
They traitors are on pay role of foe. They themselves could be one.
They say that work encourages immorality Ghugga should be asked that what he did with daughter of his maternal aunt ? What kala Afghana did with a lady which lead him to court.
Then they say someone else uses name of Tenth Guru for his own work. We could see Josh’s work had name of Ambala and Kala Afghana while Dr. Gurmukh Singh work is done by Haqeem T{censored}em Singh Ji.
They say that Manna Singh had vested interested his being allied to publishing. Das is aware of some guys from publishing house who work for people like Prof Darshan Singh but may not hesitate to shake hands with RSS(they could not be named as they are friend of das). They have vested interest like that of Mr Joginder Ji Sahni of spokesman to create sensation so that there is more sale of printed matter. People run their shop in guise of fear mongering of RSS, while left rule the roost.
RSS wants to enslave us but these guys want to end us by tagging all things in us first as Hindu and then destroying them.

Then last issue of writer. And scope of his money mindedness. Funds obtained by Tenth Master from contributions given by followers ,how could they be used to give six monthly expense to Anoop Kaur. Wait where is the term Anoop Kaur. Who made her this. Was she not Noop Kuari. This means that this work is done by more then one person, so it is OK for them to think that many poets could do the Marvel Called Shri Dasham Granth Sahib Ji.

What das is aware that Guru threw the money of offering into Sutlej and told that Sikhs should not use it. Guru never supported usage of offering or Tenthy for personal use(Sakhi of Bhai Pheru’s beard and Masands). Perhaps writer himself could be using the funds from offering for personal use as his followers do today. Guru’s father had bought the land at Makhowal(he was there in Bakala before and moved the whole India) Anandpur Sahib was made there. Tenth Master was to get rent or share like king use to get as return to his service in the towen. There are instances when moguls kings like Akbar gave responsibility of villages as Jageer to previous Gurus or Gurus themselves set up the villages or cities. They were source of personal income of Gurus. We have history telling the initial Gurus have farming or shop keeper business. So Gurus themselves have their money. They could use that money as reward to neo convert who is reformed.

9 Salok Sekh Farid

(੧੩੮੧-੧੯, ਸਲੋਕ, ਸੇਖ ਫਰੀਦ ਜੀ)
ਫਰੀਦਾ ਬੁਰੇ ਦਾ ਭਲਾ ਕਰਿ ਗੁਸਾ ਮਨਿ ਨ ਹਢਾਇ ॥
fareedhaa burae dhaa bhalaa kar gusaa man n hadtaae ||
Fareed, answer evil with goodness; do not fill your mind with anger.

(Ang 1381)

This whole story was work of Guru to teach us various things of vast fields like morality ,psychology ,effective intelligence application in dealing with unforeseen hardships caused due to deception applied unto us.

Then he talks about Character 109 of which das has explained already in Jori Jeye Jug Char Tiahri.

Filthy mind of writer talks of sex toy or fake genital while it is only a pocket kept secretly which could be used on victim with an effect of death after skin contact in course of time.

So now we talk of the story in number of 119.

It is in the place called Tirhut(East India area perhaps in Bihar ). There the princess gets hold of another prince. They sleep together. When lady sees parents approaching. She conceals the prince by disgusing him as lady after removing his hairs with hair removing substance. And tells her mother that “she” is her god sister. Father also knows this and deems him as his god daughter . He gives “her” gifts. Princess tells the parents that she wants to show her “sister” the wild area. They sent her on palanquin under the veil . In that also they indulge in immoral acts. When they reach the jungle they flee ,telling truth to the parents in letter and they latter marry also.

The writer writes a false thing that princess has two names Mantra Kala and Tantra Kala, while she has two names as Rudra Kala and Tantra Kala. So he has not studies the story with depth.

There are two questions.

Why should Guru talk of hair removing powder ?
Verse 16,17,18 could not be spoken in front of the females.

Well taking point 1 first. Hair removing powder was and in used by Non Sikh ladies so that their skin looks smooth and their male partner get attracted towards them.
In natural way growth of hairs in male and female is there but male has more and female has less and this is way which distinguishes them. So in Sikhs if some one uses hair remover, he/she could go in for Tankha Punishment. But by this Guru has told us the benefit of not using the hair removers. As in the case of Hindus who used hair remover on ladies. A male using the same was able to fool the authorities . Had they been Sikhs and hair removing being a tabor, then this could not have happened and with natural hairs male and female could have been easily distinguished . There is another similar Story in Charitophakhyan where princess makes her boy friend like sweeperess. And her father due to fear of untouchablity runs away from “her”. That also approves the foolishness of guys believing in untouchabilty(Charitropakhyan 377). While this character shows foolishness of society where hair remover is there or veil is there(as under the veil there were immoral acts verse 16).

So Tenth Master gave Guruship to Shri Guru Granth Sahib Ji, there we are told about people shaving. But that does not made him to make our eternal Guru unfit for being Guru.
15 Salok Saint Kabir

(੧੩੬੫-੧੫, ਸਲੋਕ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥
kabeer preeth eik sio keeeae aan dhubidhhaa jaae ||
Kabeer, when you are in love with the One Lord, duality and alienation depart.

15 Salok Saint Kabir

(੧੩੬੫-੧੬, ਸਲੋਕ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥
bhaavai laanbae kaes kar bhaavai gharar muddaae ||25||
You may have long hair, or you may shave your head bald. ||25||
(Ang 1365)
17 Gaurhee Chaytee Guru Nanak Dev

(੧੫੫-੧੮, ਗਉੜੀ ਚੇਤੀ, ਮ ੧)
ਮੂੰਡਿ ਮੁੰਡਾਇਐ ਜੇ ਗੁਰੁ ਪਾਈਐ ਹਮ ਗੁਰੁ ਕੀਨੀ ਗੰਗਾਤਾ ॥
moondd munddaaeiai jae gur paaeeai ham gur keenee gangaathaa ||
Some try to find the Guru by shaving their heads at the Ganges, but I have made the Guru my Ganges.
(Ang 155)
7 Gond Saint Kabir

(੮੭੧-੮, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਗੋਂਡ ॥
gonadd ||
Gond:

8 null null

(੮੭੧-੮, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਤੂਟੇ ਤਾਗੇ ਨਿਖੁਟੀ ਪਾਨਿ ॥
thoottae thaagae nikhuttee paan ||
The threads are broken, and the starch has run out.

8 Gond Saint Kabir

(੮੭੧-੮, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਦੁਆਰ ਊਪਰਿ ਝਿਲਕਾਵਹਿ ਕਾਨ ॥
dhuaar oopar jhilakaavehi kaan ||
Bare reeds glisten at the front door.

8 Gond Saint Kabir

(੮੭੧-੮, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕੂਚ ਬਿਚਾਰੇ ਫੂਏ ਫਾਲ ॥
kooch bichaarae fooeae faal ||
The poor brushes are scattered in pieces.

8 Gond Saint Kabir

(੮੭੧-੮, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਇਆ ਮੁੰਡੀਆ ਸਿਰਿ ਚਢਿਬੋ ਕਾਲ ॥੧॥
eiaa munddeeaa sir chadtibo kaal ||1||
Death has entered this shaven head. ||1||

8 Gond Saint Kabir

(੮੭੧-੯, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਇਹੁ ਮੁੰਡੀਆ ਸਗਲੋ ਦ੍ਰਬੁ ਖੋਈ ॥
eihu munddeeaa sagalo dhrab khoee ||
This shaven-headed mendicant has wasted all his wealth.

9 Gond Saint Kabir

(੮੭੧-੯, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਆਵਤ ਜਾਤ ਨਾਕ ਸਰ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥
aavath jaath naak sar hoee ||1|| rehaao ||
All this coming and going has irritated him. ||1||Pause||

9 Gond Saint Kabir

(੮੭੧-੧੦, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਤੁਰੀ ਨਾਰਿ ਕੀ ਛੋਡੀ ਬਾਤਾ ॥
thuree naar kee shhoddee baathaa ||
He has given up all talk of his weaving equipment.

10 Gond Saint Kabir

(੮੭੧-੧੦, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਰਾਮ ਨਾਮ ਵਾ ਕਾ ਮਨੁ ਰਾਤਾ ॥
raam naam vaa kaa man raathaa ||
His mind is attuned to the Lord's Name.

10 Gond Saint Kabir

(੮੭੧-੧੦, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਲਰਿਕੀ ਲਰਿਕਨ ਖੈਬੋ ਨਾਹਿ ॥
larikee larikan khaibo naahi ||
His daughters and sons have nothing to eat,

10 Gond Saint Kabir

(੮੭੧-੧੧, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਮੁੰਡੀਆ ਅਨਦਿਨੁ ਧਾਪੇ ਜਾਹਿ ॥੨॥
munddeeaa anadhin dhhaapae jaahi ||2||
while the shaven-headed mendicants night and day eat their fill. ||2||

11 Gond Saint Kabir

(੮੭੧-੧੧, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਇਕ ਦੁਇ ਮੰਦਰਿ ਇਕ ਦੁਇ ਬਾਟ ॥
eik dhue mandhar eik dhue baatt ||
One or two are in the house, and one or two more are on the way.

11 Gond Saint Kabir

(੮੭੧-੧੧, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਹਮ ਕਉ ਸਾਥਰੁ ਉਨ ਕਉ ਖਾਟ ॥
ham ko saathhar oun ko khaatt ||
We sleep on the floor, while they sleep in the beds.

11 Gond Saint Kabir

(੮੭੧-੧੨, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਮੂਡ ਪਲੋਸਿ ਕਮਰ ਬਧਿ ਪੋਥੀ ॥
moodd palos kamar badhh pothhee ||
They rub their bare heads, and carry prayer-books in their waist-bands.

12 Gond Saint Kabir

(੮੭੧-੧੨, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਹਮ ਕਉ ਚਾਬਨੁ ਉਨ ਕਉ ਰੋਟੀ ॥੩॥
ham ko chaaban oun ko rottee ||3||
We get dry grains, while they get loaves of bread. ||3||

12 Gond Saint Kabir

(੮੭੧-੧੨, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਮੁੰਡੀਆ ਮੁੰਡੀਆ ਹੂਏ ਏਕ ॥
munddeeaa munddeeaa hooeae eaek ||
He will become one of these shaven-headed mendicants.

12 Gond Saint Kabir

(੮੭੧-੧੨, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਏ ਮੁੰਡੀਆ ਬੂਡਤ ਕੀ ਟੇਕ ॥
eae munddeeaa booddath kee ttaek ||
They are the support of the drowning.

12 Gond Saint Kabir

(੮੭੧-੧੩, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸੁਨਿ ਅੰਧਲੀ ਲੋਈ ਬੇਪੀਰਿ ॥
sun andhhalee loee baepeer ||
Listen, O blind and unguided Loi:

13 Gond Saint Kabir

(੮੭੧-੧੩, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਇਨ੍ਹ੍ਹ ਮੁੰਡੀਅਨ ਭਜਿ ਸਰਨਿ ਕਬੀਰ ॥੪॥੩॥੬॥
einh munddeean bhaj saran kabeer ||4||3||6||
Kabeer has taken shelter with these shaven-headed mendicants. ||4||3||6||
(Ang 871)

Needless to say that none encourage shaving yet just mention of shaving does not means that it is being encouraged. As from this if some makes it as pro shaving then it is out of context and in the same way if some says that increasing the knowledge of Sikhs regarding hair removing powder and telling the Sikh that if their non Sikh subject is seen hairless then it may not always be female as females have been removing hairs there but a culprit male could also use hair remover for the deception.

So coming to verse 16. There immoral act in public place due veil is told. Police in Delhi also opposed dark glasses on cars windows for the similar purpose.

So in market no one could get them. We go for the last line.
Ashtha Kaharan Ke Kandh Upar.(on the shoulder of eight carries)
Janghai Lai Meet Bhuj Du Par.17.( but friend took the thigh on two arms)

Ie friend took another in her/his lap. Other thing means that one took over the control of arms of other. This is so if we take du as two. But Du also mean “from/than” then friend took upon from thigh to arm.

Page 1054, Line 5

ਪਾਰਥ ਕੀ ਬਤੀਯਾ ਸੁਨ ਯੌ ਬਹੀਯਾ ਗਹ ਡਾਰ ਲਈ ਰਥ ਊਪਰ ॥ ਚੰਦ ਸੋ ਆਨਨ ਜਾਹਿ ਲਸੈ ਅਤਿ ਜੋਤਿ ਜਗੈ ਸੁ ਕਪੋਲਨ ਦੂ ਪਰ ॥
Paarath kibateeyaa sun yau baheeyaa gah ?aar lairath oopar|| Chand so aanan jaah(i) lasai at(i) jagai su kapolan doo par||
Hearing the words of Arjuna, Krishna caught hold of the arm of Yamuna and caused her to mount the chariot; her face was like the moon and the brightness of her cheeks was resplendent;
(1054 Krishna Avtar)

But when we see Shri Guru Granth Sahib Ji.

11 Gond Guru Ram Das

(੮੬੧-੧੧, ਗੋਂਡ, ਮ ੪)
ਸੋ ਐਸਾ ਹਰਿ ਸੇਵਿ ਸਦਾ ਮਨ ਮੇਰੇ ਜੋ ਤੁਧਨੋ ਸਭ ਦੂ ਰਖਿ ਲਈਐ ॥੧॥
so aisaa har saev sadhaa man maerae jo thudhhano sabh dhoo rakh leeai ||1||
So serve forever such a Lord, O my mind, who will protect you from everything. ||1||
(Ang 821)
17 Jaitsaree Guru Arjan Dev

(੭੦੩-੧੭, ਜੈਤਸਰੀ, ਮ ੫)
ਹਿਕ ਦੂੰ ਹਿਕਿ ਚਾੜੇ ਅਨਿਕ ਪਿਆਰੇ ਨਿਤ ਕਰਦੇ ਭੋਗ ਬਿਲਾਸਾ ॥
hik dhoon hik chaarrae anik piaarae nith karadhae bhog bilaasaa ||
Each of them is more beautiful than the others; countless are His lovers, constantly enjoying bliss with Him.
(Ang 703)

As the Palki moves.
Beloved breaks (get) broken.
Carriers thought sound of palki being broken
They hold it firmly..18..

So objection could be with last line of 17 which is just succeeding line has 8 people picking the palki and this has one friend picking up other on the palki itself. So where is the vulgar thing here ?

Now coming to Charitro Pakhyan 403.

Well das did discussed about it during tackling the drug issues.

Here writes this wrongly that king came to the house of daughter of the money lender. Rather it was she who came to his house and sat on his bed. Vide in verse 7 first two lines. The king did not call that young lady to house. She herself went making his bed beautiful.
Likewise further we have the fact that things regarding 1600 shoes or 800 dive have been discussed before. Like here also we have 7 Sai and 16 Sai which may mean is. In fact while shoes here been put on his head after his turban being removed as per verse 19, he even did not shout else people should not recognize him(and weakness or powerlessness of him is lest not exposed).

Das will translate verse 25 and 26 which people are making good sort of jingoism about.

When king gave movement of male reproductive organ in (area surrounded) by female reproductive organ. Interest grew in the heart of young lady. Greedly she went under the seat. Then she made the oral contacts to king..25..
Holding him she embraced her. Seat was to touched to seat by this. Both made mutual oral contact. Their torsos/busts joined each other..26..

Then writer asks about how could Tenth Master see such thing or portray this to others ?

There writer due to two level lower than Sikhism did not understand. Had Tenth Master being from Nayay Shaster where God is something different from Five Elements and actions of person do matter. God only make things from five elements and does not create such thing could work. But in Gurmat Akal is in all, Does all. Tenth Master was one with Akal. So he was the doer of all the act. He was King, He was daughter of money lender, he was maid also. So as such thing could happen and Kings are weak. That’s what he wanted to prove. Kings need to be replaced by democratic set up of Panj Piaras. He wanted to convey.

1 null null

(੪੮੫-੧, ਆਸਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ
aasaa baanee sree naamadhaeo jee kee
Aasaa, The Word Of The Reverend Naam Dayv Jee:

1 null null

(੪੮੫-੨, ਆਸਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥
eaek anaek biaapak poorak jath dhaekho thath soee ||
In the one and in the many, He is pervading and permeating; wherever I look, there He is.

2 Aasaa Saint Nam Dev

(੪੮੫-੨, ਆਸਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥
maaeiaa chithr bachithr bimohith biralaa boojhai koee ||1||
The marvellous image of Maya is so fascinating; how few understand this. ||1||

2 Aasaa Saint Nam Dev

(੪੮੫-੨, ਆਸਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥
sabh gobindh hai sabh gobindh hai gobindh bin nehee koee ||
God is everything, God is everything. Without God, there is nothing at all.

3 Aasaa Saint Nam Dev

(੪੮੫-੩, ਆਸਾ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
sooth eaek man sath sehans jaisae outh poth prabh soee ||1|| rehaao ||
As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

(Ang 485)
10 Sriraag Guru Nanak Dev

(੨੩-੧੦, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ਦੂਜਾ ੨ ॥
sireeraag mehalaa 1 ghar dhoojaa 2 ||
Siree Raag, First Mehl, Second House:

10 null null

(੨੩-੧੦, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਆਪੇ ਰਸੀਆ ਆਪਿ ਰਸੁ ਆਪੇ ਰਾਵਣਹਾਰੁ ॥
aapae raseeaa aap ras aapae raavanehaar ||
He Himself is the Enjoyer, and He Himself is the Enjoyment. He Himself is the Ravisher of all.

10 Sriraag Guru Nanak Dev

(੨੩-੧੧, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਆਪੇ ਹੋਵੈ ਚੋਲੜਾ ਆਪੇ ਸੇਜ ਭਤਾਰੁ ॥੧॥
aapae hovai cholarraa aapae saej bhathaar ||1||
He Himself is the Bride in her dress, He Himself is the Bridegroom on the bed. ||1||

11 Sriraag Guru Nanak Dev

(੨੩-੧੧, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਰੰਗਿ ਰਤਾ ਮੇਰਾ ਸਾਹਿਬੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥
rang rathaa maeraa saahib rav rehiaa bharapoor ||1|| rehaao ||
My Lord and Master is imbued with love; He is totally permeating and pervading all. ||1||Pause||

11 Sriraag Guru Nanak Dev

(੨੩-੧੨, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਆਪੇ ਮਾਛੀ ਮਛੁਲੀ ਆਪੇ ਪਾਣੀ ਜਾਲੁ ॥
aapae maashhee mashhulee aapae paanee jaal ||
He Himself is the fisherman and the fish; He Himself is the water and the net.

12 Sriraag Guru Nanak Dev

(੨੩-੧੨, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਆਪੇ ਜਾਲ ਮਣਕੜਾ ਆਪੇ ਅੰਦਰਿ ਲਾਲੁ ॥੨॥
aapae jaal manakarraa aapae andhar laal ||2||
He Himself is the sinker, and He Himself is the bait. ||2||

12 Sriraag Guru Nanak Dev

(੨੩-੧੩, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਆਪੇ ਬਹੁ ਬਿਧਿ ਰੰਗੁਲਾ ਸਖੀਏ ਮੇਰਾ ਲਾਲੁ ॥
aapae bahu bidhh rangulaa sakheeeae maeraa laal ||
He Himself loves in so many ways. O sister soul-brides, He is my Beloved.

13 Sriraag Guru Nanak Dev

(੨੩-੧੩, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਨਿਤ ਰਵੈ ਸੋਹਾਗਣੀ ਦੇਖੁ ਹਮਾਰਾ ਹਾਲੁ ॥੩॥
nith ravai sohaaganee dhaekh hamaaraa haal ||3||
He continually ravishes and enjoys the happy soul-brides; just look at the plight I am in without Him! ||3||

13 Sriraag Guru Nanak Dev

(੨੩-੧੪, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਪ੍ਰਣਵੈ ਨਾਨਕੁ ਬੇਨਤੀ ਤੂ ਸਰਵਰੁ ਤੂ ਹੰਸੁ ॥
pranavai naanak baenathee thoo saravar thoo hans ||
Prays Nanak, please hear my prayer: You are the pool, and You are the soul-swan.

14 Sriraag Guru Nanak Dev

(੨੩-੧੪, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਕਉਲੁ ਤੂ ਹੈ ਕਵੀਆ ਤੂ ਹੈ ਆਪੇ ਵੇਖਿ ਵਿਗਸੁ ॥੪॥੨੫॥
koul thoo hai kaveeaa thoo hai aapae vaekh vigas ||4||25||
You are the lotus flower of the day and You are the water-lily of the night. You Yourself behold them, and blossom forth in bliss. ||4||25||
(Ang 23)

So what so ever happens or could happen in real or in imagination happens only by will of Akal and is Good. Jo Tudh Bhave Sai Bhalee Kar.(Japu Ji Sahib).

So were is the filth. Filth is there when God is not there we or you are there and that is due to ego. As person with ego and an entity Tenth Master could not do so and has not written it. But when his intellect was not ego based but universal ie his brain was actually not his but of God with no ego. And Akal told us all this and that thing is possible also. So Akal told us and made us aware and on the guard. We succeed if Akal intends.

Then coming to 49th Charitro Pakhyan. There was a barber lady in Anandpur. Her husband use to keep lying in the area of minister. She use to enjoy a lot with her paramours. While when she use meet her husband. She use to flatter him that he is singer of verses, head of worshippers, devotee of spiritual guide. Etc. He as fool use to feel high and claimed himself to be a worshipper.

Writer says fool use to read verse of Tenth Master at our place. Which is false and mischivious.

Few observations.

Term “anandpur” does not mean the place of Punjab. There is place in Madhya Pradesh with same name and it is headquarter of Advait Swaroop sect. Commonly called Anandpuria Satisan in upper caste Punjabi Hindus.
Term Sabad does not mean the verse related to Sikhs. Kabeer Panthis use this term. Das is as yet not sure about Bhishnoies but term Bani is used in many other Hindu sects who emerged during Bhakti period when Sikhism developed as free faith.
Verse 1 and 2 tells that fool person did not say anything to his wife.
He use to lay motionless at the place of minister(he did not do anything at all)
While in his false flattery his immoral wife use to say that this person is untouched to dark age, He sings daily the verses, He is king of worshippers, he is devotee of spiritual guide.
This flattery use to make him feel proud and use to declare himself a worshipper .
In this pride, he was unable to say anything to immoral wife indulging in immoral activity.

Then few more observations.
Here first person is narrator so the Minister.(poet or pen names only appear for the commentator).
When a person after passing tow year of missionary course and after reading the books of Ambala, Kala Afghana or Ghugga goes to a place and does nothing yet his wife praises him for being a devoted worshipper, He should not feel pride on flase praises and should be having an open eyes around. In fact wife is also not the main culprit. This guy is a fool and is useless and unproductive. So he may not be fulfilling the needs of the wife. So she is compelled to go astray.

Then often people forget the term Naien or female barber. Guru can never call his Sikh with caste. But yes some Hindu or someone serving Hindus in shaving their head could be called Nayin.

So writer observation that this person is engrossed in worship is wrong and further first person over here is not Tenth Master. Lastly Nai or hair cutter could not be address being made to Sikh nor it could be Khatri or Jatt at least from Guru.

Ten writer cribs with some people deeming them work of Tenth Master and tries to prove that Patshahi Dasvi is all by mistake. He again takes the issue of Bhagouti and Ram poet etc. Which das has already clarified.

Then he says that some behold it as explanations of holy Puranas. He says that due to time of last three ages and this ages and time even after Tenth Master. It could not be the work of Puranas. Wait! Which portion of it talks of thing after the Tenth Master ? Is this not the blatant lie? Well as he talks of other stories also. So there are things from west and Semitic faith also in there so are some facts which are unique to Sikhs. So Puranas are not the only source. He says that some say it as safe gurad against immoral or deceptive females. But thing in here is that we are told about good female and bad males also. So it has many more purposes.

He gives some issues.
It has pro drugs
It has references from kok shaster or education of erotic
It has the way by which person is shown saving himself after being caught doing adultery.
It has encouragement to remove hairs.

Well if just by talking about drugs, erotica or removal of hairs was meant by encouraging them then what about the following lines from Japu Ji Sahib.
3 Jap Guru Nanak Dev

(੪-੩, ਜਪੁ, ਮ ੧)
ਅਸੰਖ ਮੂਰਖ ਅੰਧ ਘੋਰ ॥
asankh moorakh andhh ghor ||
Countless fools, blinded by ignorance.

3 Jap Guru Nanak Dev

(੪-੩, ਜਪੁ, ਮ ੧)
ਅਸੰਖ ਚੋਰ ਹਰਾਮਖੋਰ ॥
asankh chor haraamakhor ||
Countless thieves and embezzlers.

3 Jap Guru Nanak Dev

(੪-੪, ਜਪੁ, ਮ ੧)
ਅਸੰਖ ਅਮਰ ਕਰਿ ਜਾਹਿ ਜੋਰ ॥
asankh amar kar jaahi jor ||
Countless impose their will by force.

4 Jap Guru Nanak Dev

(੪-੪, ਜਪੁ, ਮ ੧)
ਅਸੰਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਹਿ ॥
asankh galavadt hathiaa kamaahi ||
Countless cut-throats and ruthless killers.

4 Jap Guru Nanak Dev

(੪-੪, ਜਪੁ, ਮ ੧)
ਅਸੰਖ ਪਾਪੀ ਪਾਪੁ ਕਰਿ ਜਾਹਿ ॥
asankh paapee paap kar jaahi ||
Countless sinners who keep on sinning.

4 Jap Guru Nanak Dev

(੪-੪, ਜਪੁ, ਮ ੧)
ਅਸੰਖ ਕੂੜਿਆਰ ਕੂੜੇ ਫਿਰਾਹਿ ॥
asankh koorriaar koorrae firaahi ||
Countless liars, wandering lost in their lies.

4 Jap Guru Nanak Dev

(੪-੫, ਜਪੁ, ਮ ੧)
ਅਸੰਖ ਮਲੇਛ ਮਲੁ ਭਖਿ ਖਾਹਿ ॥
asankh malaeshh mal bhakh khaahi ||
Countless wretches, eating filth as their ration.

5 Jap Guru Nanak Dev

(੪-੫, ਜਪੁ, ਮ ੧)
ਅਸੰਖ ਨਿੰਦਕ ਸਿਰਿ ਕਰਹਿ ਭਾਰੁ ॥
asankh nindhak sir karehi bhaar ||
Countless slanderers, carrying the weight of their stupid mistakes on their heads.

5 Jap Guru Nanak Dev

(੪-੫, ਜਪੁ, ਮ ੧)
ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਵੀਚਾਰੁ ॥
naanak neech kehai veechaar ||
Nanak describes the state of the lowly.

5 Jap Guru Nanak Dev

(੪-੬, ਜਪੁ, ਮ ੧)
ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
vaariaa n jaavaa eaek vaar ||
I cannot even once be a sacrifice to You.

6 Jap Guru Nanak Dev

(੪-੬, ਜਪੁ, ਮ ੧)
ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
jo thudhh bhaavai saaee bhalee kaar ||
Whatever pleases You is the only good done,

6 Jap Guru Nanak Dev

(੪-੬, ਜਪੁ, ਮ ੧)
ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੮॥
thoo sadhaa salaamath nirankaar ||18||
You, Eternal and Formless One. ||18||
(Ang 4) Had there been terming of lowely then Sihari and not aunkarh would have been there. As per Gyani Surjeet Singh Sikh Missonary. Term Nanak(u) Neech(u) should be meant as Nanak,the lowly. And this is an ample proof that this verse is by First Master as no other Guru could use term lowly with Nanak word.(Das is in fact not agreeing on the Gyani Ji on many issues but here just his view is been given for more research).
And if a person becomes unspiritual while talking about erotica then Bhagat Jaideo’s verse would have been unworthy to be included in Shri Guru Granth Sahib Ji, As he has written a whole text called Ratimanjari which is based upon Vatsyayan’s Kamsutra.

Then writers’ saying that it encourages the deception to be done. Rather it encourages to easily catch the deception and be on guard. But what about Stories numberes 36,37,128 and 248. Are they not in positive direction?

Then he talks about letter from Bhai Mani Singh Ji, To Mata Sundari Ji, and says that Rattan Singh Jaggi ji(who in fact latter supported this text as by Tenth Master) has proved it fake. Well there are scholars who have proved the method of proving the letter as fake itself as fake method(Read www.santsipahi.org).

He then states that is for entertainment of sakat poets and naked and anyone trying to prove it could not be expected to get the deeper meaning texts. Thing over here is that writer himself is unable to get the deeper meaning embedded in this text so we could only get entertainment and nakedness and not the deeper messages.

He calls them as entertainment of loafing men and lust increasing stories. That only proves that either he himself is lampat purush or loafer, then only he could understand the mind of a loafer and he has no control over lust and his lust even arose while the meaning was something totally different .

He says that with term almost that all stories are full of impossible fault(which is in fact ornament of impossible exaggeration to make the fact more embed into the mind of reader called Atishyotki Alankar) and fault of vulgarity(this thing is in mind of writer as due to his proximity to Hindu upper caste as such things are only found ini them). What does he find impossible or vulgar in the following stories of 127,204,329. Fact is due to lack of spirituality and scientific temper writer finds the thing impossible as das proved in Charitropakhyan 405.

vijaydeep Singh · Jun 20, 2009

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

Then he gives references to verse 11 of Character 312,
Verse 3,4,24 and 25 of Character 242
And Character 366’s verse 7 and 8

Let us see. Story 242.

It is the story of a wife and daughter of money lender who after getting attached to the king wants to sleep with her. King after knowing that says that it is OK but she has to kill her husband. As they indulge in adultery her husband comes. She kills him. Then to the public she tells that he has died of drowning and has he knew how to swim he would have been saved. She says that now rest of her widowhood she will spend in devotion and in seclusion. People since that she is doing what she said but instead she was staying with the king. Well secret behind some widows saying to live in seclusion could be immoral life. Here this secret is exposed to public so it is not the encouragement of such tact but info about the same to the general public or Sikhs about being aware of such dirty reality.

Verse 24 and 25 do not exist in this story. Shame on writer.
3 and 4 are given.
One was Shabimanmanjari the daughter of the money lender. As if the image of moon appeared in world. When she saw King Chhatraketu. As if know that happened (that) camper (after) pulling(the string of ) bow shot an arrow..3..
She after seeing king happened under the control of camphor(lust). She forgot the social customs and respect of the family. She was stung by arrow of separation and was astonished. As if a wasp gets entangled with flower..4..

So just for the sake of writing writer spreads falsehood.

Das will himself gives an interpretation of verse 13 .
She will call the king home.
Earn the utilization(bhog) verily believing the benefit.
Will keep strict hold in two thighs.
Greedily will do indulgence with him..13..

Will keep strict hold in thighs may mean will hold her own thigh to control the passionate emotions in waiting for paramour. Or it is holding the thighs of paramour in request or in surrender.

Coming to 312.

This the story of a young prince who was taught by person called Ram from Bairagi/detached sect of Hindu. Once a wife of jaat(farmer) saw him and wanted to sleep with him. He did not pay any heed to her. Then she took a guise of occultist yogi . And did impress him with many occult( as we see that she is not an occultists yet showing them, this only means that occult is mere an eyewash or fooling the viewer with so called magical trick which viewer thinks as a miracle). She also gains his confidence and steals the wealth of house(here it exactly means she took away wealth by telling him to donate her in occult etc.) Once she told him that she wants to show him rising of dead in cremation ground. He was happy to know that and after thinking so went alone with her, without taking any arms or weapon. He did not understood her deception. In Jungle on the threat of death she rapes him/forces herself on him.

Fact is that these Vamargis(who go to cremation ground and do occult(Jantra or Mantra are written there) are not the only one but even dakshin margis saints also abuse the children sexually sometime being homosexual also. Some so called Saints or Holy men in Sikhs also ,we can not say are of high character. This a clear cut case of Guru’s telling us to not to trust occultists. Reason for taking wife of jatt as rapist is also very deep. Jaats being of good built(due to race doing labour intensive farming for ages) could easily overpower an unarmed young man. The term which is used in verse 11 is used because the character is from farmer community and this is the exact terminology they use in villages. It is appearing vulgar to the writer as he is untouched with the rural culture.

So here we do translation of last three verses.
Saying of lady. Either fool leave the hope of life.
Either behold interest and utilize me/sleep with me.
Either I cut you into seven part.
Either you give move of your male reproductive organ into area surrounded by my female reproductive organ..11..
Prince was frightened a lot.
Did utilized the lust with her.
She decived him this this deception.
She was able to utilize the detached lord..12..
No one could get the end of ladies.
After creating Brahma again got regret(he had an eye on his daughter and there is another story where we find him deceived by lady).One who created/did this whole world. That only is capable of recognizing the secret of lady..13.1.

Here term Haroo is used for defeat while haro or har is also used to capability while we have term Kaj Swaran Har ie capable to improve the task. Other examples are

(੭-੫, ਜਪੁ, ਮ ੧)
ਕਰਿ ਕਰਿ ਵੇਖੈ ਸਿਰਜਣਹਾਰੁ ॥
kar kar vaekhai sirajanehaar ||
Having created the creation, the Creator Lord watches over it.
(Ang 7)

Term indri is used for male preporductive organ in Shri Guru Granth Sahib and Shri Dasham Granth Sahib also.

But here we have term which is used by rural/semiliterate/ illiterate/ or class with poverty. Term is used by deprived and tribal but Scythian tribes living with Dravidians has shown here usage of this language. This is true as in villages farmers do live nearer to outcastes then say urban upper castes from which writer is proven to be.
Line is transliterated also.

Kai Tuhi Kati Karo Sat Khanda.
Kai De Mori Bhag Bekhai Landa..11..

Going to story 366.

Lines 7 and 8.

Das will only translate them later but let us see the story.

There are queen and king. And their daughter is there. Once prince comes to their area while hunting. Princess likes the prince and calls him home, they sleep together.
In the morning while they are about the awake her father comes as maid tells her. She tells her father that she has made a feast of Brahmin priests. So he should first take bath before entering. As king takes dip in water, she makes her lover run away.

Few things we get.

King use to call himself clever and himself did not use cannabis
His daughter was not his control and has used cannabis, poppy opium etc.
In the name of feast t Brahmin and Sucham(ritualistic cleanliness) ,there has been immoral acts being done. So not to trust person who shows keen interests in Brahmanaical acts as such person could be immoral. A person who trust such person ins a fool even if he does not take drugs.

So lines given.
In the four parts of night did pleasure.
Leaving the fear of mother and father.
Got poppy, cannabis,opium etc. brought.
Setting on one bed both took (intoxication) of that..7..
When in the pleasure of drug.
They both met and did play.
Body took various postures/seats.
Many types of oral contacts and embracings ..8..
The became tired and intoxicated.
Slept with eyes not closed.
In morning her father came.
Maid went and woken her up.9ss.

vijaydeep Singh · Jun 20, 2009

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

Gurfateh
Last chapter in here is about Jaffernammah while writer agrees that Jafernammah is from Guru yet tries his level best to prove that Hiqayats are not from Guru.

He commits the first blunder when he says Hiqyats mean story in Farsi. It also means chapter.

He say people intend to portray uselessly that Hiqayats are part of the letter ie Jaffernammah. Well there are two things. There is beerh of Shri Dasham Granth Sahib written before formation of Khalsa. Which has Hiqayats but not Jaffernammah. It was written much after. But was this the fit letter of Guru to Aurungzeb ? from the content it appears not a Aurangzeb wants to meet Guru and Guru tells him that he has no faith in this fox like person. So at that time it is possible that with letter Guru could send Hiqayatans to Aurangzeb in order to change his mind with lessons in Hiqayats.

Then writers tries to pull leg of a Mahant and later when writer talk of Suraj Prakahs Granth, which was out of context here and was not of any use when we discuss Vachitar Natak. It was only to make more severe propaganda yet there das will expose the limited knowledge of Islam vis a vis this writer.

Then he talks of meaning of Hiqyats told by Mahant and then tells that it does not apply to Aurangzeb. This is the most stupid thing. As Gurbani is universal and universe is fit for each and every bit of Gurbani and Aurangzeb is one part of universe.

Then writer again says that on top Jaffernammah Sri Mukhwak Patshahi Dasvi is given while in rest of the Hiqyats no Patshahi Dasvai is there but only Ek Oankar Wahiguru Ji Ki Fateh is ther.

Das has two question.

when we talk of Shri Mukhwak Patshahi Dasvi or Patshahi Dasvi, will writer agree to such text from Tenth Guru ?Answer is no as in case of Vachitar Natak and Var Durga Ji Ki both,we have such things but writer disagrees.
Then what is written at start of Japu Sahib ? Only Mool Mantra whose short is used as mangalcharan while Mool Mantra itself is deemed as Mangala Charan. Weather this Mool Mantra is start of Shri Guru Granth Sahib Ji and not Japu Ji Sahib is another question as Japu Ji Sahib start from Japu Aad Sach, Jugad Sach, Hai Bhi Sach Nanak Hosie Bhi Sach. So no raag and no Mahla. So without such things also we have Gurbani.

Then why do we have all Manglacharan separates ? As each chapter start we have new start . This proves that each and every chapter was written by Guru separately. But another useless issue that each chapter has different message only tells that Guru has been giving education in diverse field.

In the following Gurubani we have first verse talking about general down fall in family life while next talks about Hindus going astray by Narad’s talking of idolatry(Narad Bhakti Sutra encourages this) . Then Pauri has different idea of God in all.

7 Bihaagrhaa Guru Amar Das

(੫੫੬-੮, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੧)
ਸਲੋਕ ਮਃ ੧ ॥
salok ma 1 ||
Shalok, First Mehl:

8 null null

(੫੫੬-੮, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੧)
ਕਲੀ ਅੰਦਰਿ ਨਾਨਕਾ ਜਿੰਨਾਂ ਦਾ ਅਉਤਾਰੁ ॥
kalee andhar naanakaa jinnaan dhaa aouthaar ||
In this Dark Age of Kali Yuga, O Nanak, the demons have taken birth.

8 Bihaagrhaa Guru Nanak Dev

(੫੫੬-੮, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੧)
ਪੁਤੁ ਜਿਨੂਰਾ ਧੀਅ ਜਿੰਨੂਰੀ ਜੋਰੂ ਜਿੰਨਾ ਦਾ ਸਿਕਦਾਰੁ ॥੧॥
puth jinooraa dhheea jinnooree joroo jinnaa dhaa sikadhaar ||1||
The son is a demon, and the daughter is a demon; the wife is the chief of the demons. ||1||

8 Bihaagrhaa Guru Nanak Dev

(੫੫੬-੯, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੧)
ਮਃ ੧ ॥
ma 1 ||
First Mehl:

9 null null

(੫੫੬-੯, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੧)
ਹਿੰਦੂ ਮੂਲੇ ਭੂਲੇ ਅਖੁਟੀ ਜਾਂਹੀ ॥
hindhoo moolae bhoolae akhuttee jaanhee ||
The Hindus have forgotten the Primal Lord; they are going the wrong way.

9 Bihaagrhaa Guru Nanak Dev

(੫੫੬-੯, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੧)
ਨਾਰਦਿ ਕਹਿਆ ਸਿ ਪੂਜ ਕਰਾਂਹੀ ॥ਅੰਧੇ ਗੁੰਗੇ ਅੰਧ ਅੰਧਾਰੁ ॥
naaradh kehiaa s pooj karaanhee || andhhae gungae andhh andhhaar ||
As Naarad instructed them, they are worshipping idols. They are blind and mute, the blindest of the blind.

9 Bihaagrhaa Guru Nanak Dev

(੫੫੬-੧੦, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੧)
ਪਾਥਰੁ ਲੇ ਪੂਜਹਿ ਮੁਗਧ ਗਵਾਰ ॥
paathhar lae poojehi mugadhh gavaar ||
The ignorant fools pick up stones and worship them.

10 Bihaagrhaa Guru Nanak Dev

(੫੫੬-੧੦, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੧)
ਓਹਿ ਜਾ ਆਪਿ ਡੁਬੇ ਤੁਮ ਕਹਾ ਤਰਣਹਾਰੁ ॥੨॥
ouhi jaa aap ddubae thum kehaa tharanehaar ||2||
But when those stones themselves sink, who will carry you across? ||2||

10 Bihaagrhaa Guru Nanak Dev

(੫੫੬-੧੧, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੪)
ਪਉੜੀ ॥
pourree ||
Pauree:

11 null null

(੫੫੬-੧੧, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੪)
ਸਭੁ ਕਿਹੁ ਤੇਰੈ ਵਸਿ ਹੈ ਤੂ ਸਚਾ ਸਾਹੁ ॥
sabh kihu thaerai vas hai thoo sachaa saahu ||
Everything is in Your power; You are the True King.

11 Bihaagrhaa Guru Nanak Dev

(੫੫੬-੧੧, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੪)
ਭਗਤ ਰਤੇ ਰੰਗਿ ਏਕ ਕੈ ਪੂਰਾ ਵੇਸਾਹੁ ॥
bhagath rathae rang eaek kai pooraa vaesaahu ||
The devotees are imbued with the Love of the One Lord; they have perfect faith in Him.

11 Bihaagrhaa Guru Nanak Dev

(੫੫੬-੧੨, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੪)
ਅੰਮ੍ਰਿਤੁ ਭੋਜਨੁ ਨਾਮੁ ਹਰਿ ਰਜਿ ਰਜਿ ਜਨ ਖਾਹੁ ॥
anmrith bhojan naam har raj raj jan khaahu ||
The Name of the Lord is the ambrosial food; His humble servants eat their fill.

12 Bihaagrhaa Guru Nanak Dev

(੫੫੬-੧੨, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੪)
ਸਭਿ ਪਦਾਰਥ ਪਾਈਅਨਿ ਸਿਮਰਣੁ ਸਚੁ ਲਾਹੁ ॥
sabh padhaarathh paaeean simaran sach laahu ||
All treasures are obtained - meditative remembrance on the Lord is the true profit.

12 Bihaagrhaa Guru Nanak Dev

(੫੫੬-੧੩, ਵਾਰ-ਬਿਹਾਗੜਾ, ਮ ੪)
ਸੰਤ ਪਿਆਰੇ ਪਾਰਬ੍ਰਹਮ ਨਾਨਕ ਹਰਿ ਅਗਮ ਅਗਾਹੁ ॥੨੦॥
santh piaarae paarabreham naanak har agam agaahu ||20||
The Saints are very dear to the Supreme Lord God, O Nanak; the Lord is unapproachable and unfathomable. ||20||
(Ang 556)
Then writer talks about Afaju word, which he says that means continuing so as it does not come between various Hiqyats so it may not be interrelated. It comes in Charitropakhayan and it also comes in Chandi Charitar.

Let us see

Das wants to ask the writer that does this word comes within Ram Avtar or Gyan Prabodh, it does not yet they move as one unit.

Then when we see Chapter two, three…up to twelve is not the thing depicting continuation.

One more thing regarding Afaju. It comes in Second Chandi Charitar and is followed by Var Durga Ji Ki. Then when we read Charitro Pakhyan 405. There too we have term Afaju and that means there is some thing after Charitropakhyan. That is Hiqayats only.(at end term is Granth Sudhara,improved. Is there) It is possible that Guru did wrote last Charitropakhyan in Granth at number 405. While Hiqayats were written already yet placed only after last Charitropakhyan so that separate units for Indian and separate for Farsi language work.

Then we without proof says that Likhari(scribe) has just clubbed the two farsi works just for the sake of the Farsi. Well perhaps writer has no knowledge of Farsi so being frustrated he says that scribe is fool or frustrated to do mistake due to lack of language of Farsi.

Then he writes that Bhai Veer Singh Ji says that Jaffernammah and Hiqayats are unrelated. But same person also is pro Hemkunt Sahib. Same person could be still be deeming Hiqyats and Jaffernamma from the pen of Guru. Why this is concealed by the writer.

So now writer talks of the chapter after Jaffernammah.
Where he says that there is story of King Mandhata. This is false as name is Mano Maheep, Term Mandhata does not comes at all. Das is sure that writer does not know Farsi at all brief story das gives.

King asks his minister to how to get best son as successor. It is told to him that it is possible by testing them. A king gives elephants, camels and horse to three of this prince while fourth is given a grain of mung and another half grain ie Nukhadash which is been told as gram. Rather it is Nukhud for pea or gram and neem Nukhudash may mean his half pea/gram . He ties both together and sow it. It gives a good lot of harvest in twelve year. Prince gets good lots of crop, wealth. So he makes two cities . He gets good lot of Elephants, horses and Camels. While rest of the princes loose all of their stuff in war or donations. So last prince is named Dalip and his given the throne.

So as per this story/chapter we are told that it is better to be productive and increase the wealth then to reduce the wealth in war or useless donations while fighting the wars and being in lose.

Who else could tell to be worldly wise and avoid wars other then Guru ? A real soldier is one who wants to go to war only when no other route is left. So war is least liked by soldier. When work from means pass in, it is just to bring sword with hand. Das makes a littoral translation.

So instead of understanding the real meaning of message by Guru, this writer went off the track just for the sake of proving himself smarter then Guru.

Three objections.

How can from a grain of mung the lentil could such a huge wealth be obtained ?
How can name Delhi come from term Daal
Mandhata and Daleep are not the father and son.

So we reply all one by one.

What does he understands by Mung. Does it mean pulses or lentil only. He is mistaken. There is precious stone. Which is obtained from the dead animals called corals in see. Which is called Munga. Term Mungi is used for pulses. Term Mung is used here. Another facter should be here. Mungi Pattanam is in south. There Mungi could be derived from Mainge(Tamil) or Manga Palham(Malyalam). What is that ? Well south India is one of the first place in world to send Indian items to the world over. This thing mentioned above. Means something in English taken from the same language and pronounced similarly. So it is Mango. It takes twelve years get the bumper crop from harvest. Then we talk of harbor which is used as Pattan. So export of mango could be one thing.(six month return tells of greenery only).

Likewise Munga could be “sown” in sea floor and could multiply. That is a precious stone. Term Tukham is used which may mean seed and which also mean egg. Sowing is the term for culture in aquatic system also. In India fish fingerlings are called seeds only.

But lastly let us talk taking moongi or lentil only. We need to keep in mind the location Dehali and Mungi Patan. Former is near silk route while latter is near Indian ocean. Both are very good for oriental trade.

Verse 16 has last line as
Dighar Neem Nukhdash Ba Bastan Az Aan.

Other half pea with tying from/of that.

So there is no where written that he exchanged half gram with full one.

Rather he tied nitrogen rich half legume with mungi as a manure. Then he keeps of sowing for years and a good lot of money is obtained. So our writer says it is not possible. He forgets that it is nowhere written that he did not get any cash in between. It is possible that he might have sold even a fraction of seeds even in first year. Then he could have invested that money in trade, production , construction( as names seem to be Indian so real estate could not be in here as before the coming of Britishers land was not sold as such at least by Hindus but then we have land been purchased by Ninth Master from hill kings at Makhowal). So small fraction of money from lentils once in cash. In twelve year and intelligent man can make billions if managed and reinvested correctly. Line 1 of verse 22 talks of wealth became more. So that’s what the thing could be exponential growth of the seed.

Let us say that he did not got any cash in first years etc. So still could there be any thing like hordes of grains coming. Answer is yes.

Mung is dalhan crop ie crop of lentil. It is one of the costliest crop in India as vegetarian gets protein from it. It will not need much fertilizers been a legume crop. But if we export this or sell it in area far away from production. Or we get some other items in return. In last year of production itself. One can make good lot of money. Reason of setting up of town far away from each other and near trade routes talk of trade and barter which only gave such money. With in those town other trade activities could be there so money could go to prince. Rent or tax could be other sources. So for the Sikh being worshipper of omnipotent Akal. Thinking anything impossible is un Sikhly . Atishyokti Alankar by negative mind is called Asambhav Dosh or fault of impossible. But that is Vyanjana here ie talking something else and proving something different from the context. Yet by mercy of Akal nothing is impossible for Sikhs. Same could not be said for Nayay Matt followers Arya Samajis nor it could be possible for leftists.

Question number 2.
How could term dal give word Delhi. Where is written that by name of Dal does name Dehali came. It is only written that from that lentil a new big town Dehali happened to be made. So it is only being the fact that manure supplied initially made Dehali due to extra boost to the production.

Question number 3.

Writer gives the reference of the family tree of Mandhata from some Hindu Text. And tells that Daleep was in many generation after him. Ridiculous. It had been better if writer would have learnt Farsi or at least transliteration in Gurmukhi.

Term Mandhata does not comes at all. Term is Mano Maheep. It means stable and king. Term Maheep is from Hindi/Sanskirt like many other words. Further to it name Daleep is given to prince only after he makes the town Delhi. So it has nothing to with that dynasty at all.
(in Brahma Avtar we have Mandhata also being mentioned as a Maan Maheep. But there a totally different story of him is there ie his being killed by Lavanasur(Saline demon) in Mahtura Area and later Daleep’s rule is talked about, which is followed by rule by Raghu. Incidentally lord Rama is termed Raghu Rai, Raghuvar , Raghunath not due to his father but for his ancestor, in the same way name of Parshuram is Bhriguram named after his ancestor. So ancestors could be talked as father and Hindu criteria of family tree may not work well with unique Sikh ways. Term Maano Maheep and Daleep could have been derived from old historical figures(Mano Maheep is term not used in Brahma Avtar term is Maan Mahidhar, Maan Mahipati and Maan Maheep) , just to use their names in a story to teach us some lesson. Where in Guru Granth Sahib Ji,it is told to us to not to use story to teach us some lessons ?
Likewise in verse 34 in this Hiqayat only one term comes which says “because listened to voice from king’s standing.” Here Mahipaan maan has to do with Maandan,the verb and that means to stand or to stay. So due to similarity of names only as in case of Daleep and not Mandhata yet due to difference in stories as in here Mano Maheep goes to jungle as an ascetic while there he is killed by a demon by trident of Shiv, we conclude that in spite of common names both the pairs characters are different as if das writes a story today of a person named Ram with Father’s name as Raghu, which may not same as one by Rishi Balmeek Ji, we have Hindi films like Kaliyug or Kaliyug Ki Ramayan, with names of characters as same but in different setting and different motives. We could say that such things are not the work of modern day artists but our Guru was pioneer in this field and he started that)
3 Aasaa Saint Kabir

(੪੭੭-੪, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਆਸਾ ॥
aasaa ||
Aasaa:

3 null null

(੪੭੭-੪, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਫੀਲੁ ਰਬਾਬੀ ਬਲਦੁ ਪਖਾਵਜ ਕਊਆ ਤਾਲ ਬਜਾਵੈ ॥
feel rabaabee baladh pakhaavaj kooaa thaal bajaavai ||
The elephant is the guitar player, the ox is the drummer, and the crow plays the cymbals.

4 Aasaa Saint Kabir

(੪੭੭-੪, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਪਹਿਰਿ ਚੋਲਨਾ ਗਦਹਾ ਨਾਚੈ ਭੈਸਾ ਭਗਤਿ ਕਰਾਵੈ ॥੧॥
pehir cholanaa gadhehaa naachai bhaisaa bhagath karaavai ||1||
Putting on the skirt, the donkey dances around, and the water buffalo performs devotional worship. ||1||

4 Aasaa Saint Kabir

(੪੭੭-੫, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਰਾਜਾ ਰਾਮ ਕਕਰੀਆ ਬਰੇ ਪਕਾਏ ॥
raajaa raam kakareeaa barae pakaaeae ||
The Lord, the King, has cooked the cakes of ice,

5 Aasaa Saint Kabir

(੪੭੭-੫, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥
kinai boojhanehaarai khaaeae ||1|| rehaao ||
but only the rare man of understanding eats them. ||1||Pause||

5 Aasaa Saint Kabir

(੪੭੭-੫, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਬੈਠਿ ਸਿੰਘੁ ਘਰਿ ਪਾਨ ਲਗਾਵੈ ਘੀਸ ਗਲਉਰੇ ਲਿਆਵੈ ॥
baith singh ghar paan lagaavai ghees galourae liaavai ||
Sitting in his den, the lion prepares the betel leaves, and the muskrat brings the betel nuts.

5 Aasaa Saint Kabir

(੪੭੭-੬, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਘਰਿ ਘਰਿ ਮੁਸਰੀ ਮੰਗਲੁ ਗਾਵਹਿ ਕਛੂਆ ਸੰਖੁ ਬਜਾਵੈ ॥੨॥
ghar ghar musaree mangal gaavehi kashhooaa sankh bajaavai ||2||
Going from house to house, the mouse sings the songs of joy, and the turtle blows on the conch-shell. ||2||

6 Aasaa Saint Kabir

(੪੭੭-੬, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਬੰਸ ਕੋ ਪੂਤੁ ਬੀਆਹਨ ਚਲਿਆ ਸੁਇਨੇ ਮੰਡਪ ਛਾਏ ॥
bans ko pooth beeaahan chaliaa sueinae manddap shhaaeae ||
The son of the sterile woman goes to get married, and the golden canopy is spread out for him.

6 Aasaa Saint Kabir

(੪੭੭-੭, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਰੂਪ ਕੰਨਿਆ ਸੁੰਦਰਿ ਬੇਧੀ ਸਸੈ ਸਿੰਘ ਗੁਨ ਗਾਏ ॥੩॥
roop kanniaa sundhar baedhhee sasai singh gun gaaeae ||3||
He marries a beautiful and enticing young woman; the rabbit and the lion sing their praises. ||3||

7 Aasaa Saint Kabir

(੪੭੭-੭, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਕੀਟੀ ਪਰਬਤੁ ਖਾਇਆ ॥
kehath kabeer sunahu rae santhahu keettee parabath khaaeiaa ||
Says Kabeer, listen, O Saints - the ant has eaten the mountain.

7 Aasaa Saint Kabir

(੪੭੭-੮, ਆਸਾ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਛੂਆ ਕਹੈ ਅੰਗਾਰ ਭਿ ਲੋਰਉ ਲੂਕੀ ਸਬਦੁ ਸੁਨਾਇਆ ॥੪॥੬॥
kashhooaa kehai angaar bh loro lookee sabadh sunaaeiaa ||4||6||
The turtle says, \"\"I need a burning coal, also.\"\" Listen to this mystery of the Shabad. ||4||6||

(Ang 477)

We have animals as character to prove something can this happen in real at all ?
So at last it hardly matters even for year to grow funds exponentially when person knows tricks of trade, commerce, banking etc.

One example of Atishyokti for rest but say for Sikh an atiyokti alankar from Shri Guru Granth Sahib Ji.

(੨੬-੧੬, ਸਿਰੀਰਾਗੁ, ਮ ੩)
ਜੇ ਲਖ ਇਸਤਰੀਆ ਭੋਗ ਕਰਹਿ ਨਵ ਖੰਡ ਰਾਜੁ ਕਮਾਹਿ ॥
jae lakh eisathareeaa bhog karehi nav khandd raaj kamaahi ||
You may enjoy the pleasures of hundreds of thousands of women, and rule the nine continents of the world.
(Ang 26)

The main intend of poet to God is as follows
Give me that I could strive with destiny. I could start the job of my sword.61.2.
Khalsa rule had to be with such people who are productive and go for labour of Kirat Karo. They are not the pass out of any missionary collage, who are trained to be priest ,a thing which is unlikely for Sikhism. And that types of priest who find themselves helpless to defend their ideology in front of unsikh acts of management. Further to it they read same Chaupayee Sahib and Ardas Sahib, about which they are trained to opposed.

Some observations about the Hiqayats

Numbering of Hiqayats too are done in Punjabi and not in Farsi, making in an Indian touch(thing to rember is that Punjabi falls between Sanskrit and Hindi, Example Putrah(Sanskrit) Putar(Lehanda Punjabi)Put(Eastern Punjabi) Poot(Hindi)). Though it is not done in Second chapter yet in rest of the chapter there are first two verse been given to God. And at last this thing comes which is there in second chapter also. Where God is termed as waiter and a cup of some qualities is asked for as no other entity is addressed as second person by the poet. This only proves the common pattern in all chapters after Jaffernammah.

Now let us talk about the next chapter which writer ingnores. Das just wants to say that read it and find the great lot of info in that. Writer ignores the mentioning of good things. So lets proceed for the chapter 4.

As per writer it is translation of Charitopakhyan 52.

Well if we see them we have proved that all are from one pen. Then what could be the motive of Sakat sects guys to write the chapter in Farsi. They can take res to Hindus and Sikhs to their goddess worship, so do they want to take Muslims also. Or say they want to take Farsi using Hindus. But why there is no mention of any godess here at all but good lot of Arebic ,Farsi and Islamic things are there. Who else could have equal control on Hindu and Semitic ideas but Guru only ? Here writer says that from lies in stories Sakatas use to have enjoyment. Well writer might have got the enjoyment. But do Sakatas as per Hindu celebrate birth day of lord Krishna ?

(੧੧੩੬-੧, ਭੈਰਉ, ਮ ੫)
ਭੈਰਉ ਮਹਲਾ ੫ ਘਰੁ ੧
bhairo mehalaa 5 ghar 1
Bhairao, Fifth Mehl, First House:

1 null null

(੧੧੩੬-੨, ਭੈਰਉ, ਮ ੫)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:

1 null null

(੧੧੩੬-੨, ਭੈਰਉ, ਮ ੫)
ਸਗਲੀ ਥੀਤਿ ਪਾਸਿ ਡਾਰਿ ਰਾਖੀ ॥ਅਸਟਮ ਥੀਤਿ ਗੋਵਿੰਦ ਜਨਮਾ ਸੀ ॥੧॥
sagalee thheeth paas ddaar raakhee || asattam thheeth govindh janamaa see ||1||
Setting aside all other days, it is said that the Lord was born on the eighth lunar day. ||1||

2 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੨, ਭੈਰਉ, ਮ ੫)
ਭਰਮਿ ਭੂਲੇ ਨਰ ਕਰਤ ਕਚਰਾਇਣ ॥
bharam bhoolae nar karath kacharaaein ||
Deluded and confused by doubt, the mortal practices falsehood.

2 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੩, ਭੈਰਉ, ਮ ੫)
ਜਨਮ ਮਰਣ ਤੇ ਰਹਤ ਨਾਰਾਇਣ ॥੧॥ ਰਹਾਉ ॥
janam maran thae rehath naaraaein ||1|| rehaao ||
The Lord is beyond birth and death. ||1||Pause||

3 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੩, ਭੈਰਉ, ਮ ੫)
ਕਰਿ ਪੰਜੀਰੁ ਖਵਾਇਓ ਚੋਰ ॥
kar panjeer khavaaeiou chor ||
You prepare sweet treats and feed them to your stone god.

3 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੩, ਭੈਰਉ, ਮ ੫)
ਓਹੁ ਜਨਮਿ ਨ ਮਰੈ ਰੇ ਸਾਕਤ ਢੋਰ ॥੨॥
ouhu janam n marai rae saakath dtor ||2||
God is not born, and He does not die, you foolish, faithless cynic! ||2||

3 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੪, ਭੈਰਉ, ਮ ੫)
ਸਗਲ ਪਰਾਧ ਦੇਹਿ ਲੋਰੋਨੀ ॥
sagal paraadhh dhaehi loronee ||
You sing lullabyes to your stone god - this is the source of all your mistakes.

4 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੪, ਭੈਰਉ, ਮ ੫)
ਸੋ ਮੁਖੁ ਜਲਉ ਜਿਤੁ ਕਹਹਿ ਠਾਕੁਰੁ ਜੋਨੀ ॥੩॥
so mukh jalo jith kehehi thaakur jonee ||3||
Let that mouth be burnt, which says that our Lord and Master is subject to birth. ||3||

4 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੫, ਭੈਰਉ, ਮ ੫)
ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥
janam n marai n aavai n jaae ||
He is not born, and He does not die; He does not come and go in reincarnation.

5 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੫, ਭੈਰਉ, ਮ ੫)
ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਰਹਿਓ ਸਮਾਇ ॥੪॥੧॥
naanak kaa prabh rehiou samaae ||4||1||
The God of Nanak is pervading and permeating everywhere. ||4||1||
(Ang 1136)

Here person worshipping Krishna is told as Sakat. So same syndrome of Sakatas writing Krishanavtar is here ? No but any person worshipping mammon is Sakat.

So brief story as follows.

A king goes to bath in Ganges. There he tells his daughter to choose groom. She like one but he refuses to marry her. Then she fights to win him over and succeed.

Objection of the writer is that how can a Hindu name Subhat Singh talks of pledge of Holy Koran and ought of prophet. Well first few things.

Term Brahmin does not comes in Farsi chapter.
Taking Bath in Ganges is there but no pilgrimage is there.
As writer tells a lie about indecent thing after the defeat of Subhat Singh no such thing is there in Farsi or in Braj also(das will translate Braj part).

So let us see that if a person with Hindu name be a Muslim ?

Well in medieval India we have one person with name of Malik Jeewan Das is forgetting his context. But das can give some examples from Sikh History where names are nearer to Hindus.
Like Rai Bular, Rai Kallah etc. But thing does not end here. There was a convert from Brahmins in Kashmeer who only converted the whole valley into Islam but fourteen Pandit families called Banmas. This was the time of Sultan Sikandar, Forty years after last Hindu ruler of Kashmeer Kota Rani. That convert retained his Hindu name. Guess what could be his name. Co incidentally Suhbhatt.

So in mewat region south of Delhi, Muslims still could have name like Mahender Singh Khan or Mohamad Mauji Ram. As we see a Pathan with name Dara Khan. There is nothing Islamic in it. Dara is taken from Darious ,the Zoroastrian king while Khan means mister in Farsi. So such Hindi names like Daleep Kumar, Arjun etc. are used by Muslim. More of when they are there to deceive Hindus.

But there is another angle to it. There is large chunk of Hindus who visit sufi or peer shrines. There has been instance of “Sikhi could not be there on another Sikhi” where peer worshipper was converted to Sikhism(that person was from Doaba and das is not sure that was during the time of Fourth or Fifth Master). Terms like wroshipper of Sakhi server, Peerkhanas, sultanias etc are there in Sikh History. In fact Lakhmeer to was from such family. In Rajsthan’s Sekhwati area we have Khayam Khani coverts from Chauhan and Googa Merhi in nearby area under Islamic influence. There are mixed Hindu Muslim families in Rajputs around Braj area of Dholepur.

So maybe just to put Hindu ideology at its peak as Hindutva people want them. We se writer saying Hindus may not take ought of text or holy man of other faith. Rather Hindus could be seen in Churches, Gurudwaras and on tombs of Muslim holy men. For them they could be just an addition to the army of their demigods. Subhat Singh was not an Arya Samaji but Hindu. So he could very much take ought in the name of Rasol(SWAS). He could make lord Jesus as his witness. He could take Sikh symbol also. Das does not understand that which ulterior motive of writer prevented him from portraying the true Hindu Character ? Incidently das has already mentioned Hindu Sufi poet Surdas. From the time Khwaja Moinudeen Chisti came and settled in Ajmer(When Father of Prithviraj Chauhan was king ther). Hindus have made visit ti Muslim place also a part of their devotion. Later with Vasco De Gama ,we have similar visits to churches by them also.

Last verse number 141 poet wants from God.

Give me so that heart be refreshed. So that I could bring the pearl out from pollution..141..4.

The praise of the same lord were there at start wise.
That employment/breed giver ruler kind. Giver of libration, guide ,kind..1..
Encourager of heart , Giver of intellect,(General) giver. Donator of will/pleasure(As we know the will of God we are librated), gives employment/bread to all arts..2..

So let us translate Charitropakhyan 52 verses.
Doahra.. King got absorbed greedily ,Lady got stuck(to him). Quickly the grave sorrows were cut down, great joy increased in heart..108.. Husband after being indulged, was made to climb the roof. In morning (took him as) boom(by garlanding) while playing musical instruments. All forces of Kings group was taken away. Made Subhat Singh as king..109..

Das would like to add that people races mention in this Hiqayat includes ,English, British, Finish ,Negro ,Chinese and Rumi(a part of Iran) . Such thing no Hindu could write. Then something about river Nile is also there.

Then wrtier goes for another Hiqayat which he calls Fourth. And is next to the one explained before. Here he says that it is translation of Charitropakhyan 267.

Here a lady of Qazi wants to be immoral with King. King puts a condition in order to avoid her that she should kill qazi first to get him. She does it but king is afraid and wants to get rid of her. She makes king the culprit of murder and takes him to Jahangeer, who gives king to this lady. Then situation comes that king is ready to obey her. She tells the public that she will forgive the king and will go to Mecca for pilgrimage. She takes her wealth and joins the king while people think that she has gone to Mecca.

No Hindu could write at that time the murderer of Fifth Master Jahangeer as been befooled by a lady while Jahangeer was claimed to be just king. So forth Hindu could never write a deception behind Muslim widow lady going to paramour while telling the people about holy pilgrimage to Mecca. Only Guru can do so.

Writer says this as a lie so as we know that upper caste Hindus like Lakhpat Rai sided with Moguls, other being Chandu, or Suchanand. So defense of oppressor is in their blood. Same applies to Kala Afghana when he tries to defend sister of Aurangzeb in his book Bipran Ki Reet… Rulers change, jackal class remains the same. Some times rulers are moguls, sometime Britishers , sometimes secular rulers of India.

Sikhism talks of meeri and peeri ie politics and spirituality together so we have two flags on Takhats, But spirituality above the politics. So we have Prakash of Shri Dasham Granth Sahib lower than Shri Guru Granth Sahib . But things are different with system of India. Secularism is based upon French revolution where church was shunned from politics. So it talks of removing all Godly things from politics. Sikhs could use politics via Shri Dasham Granth Sahib to change the ungodly system of India and can bring in rule based upon the spirituality of Shri Guru Granth Sahib Ji, acceptable to all faiths and atheists alike. But ruling class does not wants that. While some “Sikhs” want to be like rulers themselves. From either side there are attempts to oppose Shri Dasham Granth Sahib Ji with co ordination. Then there is another group of leftists who do not behold God as an existence, for them faith is opium. They find Sikhism as an obstacle to their way as we provide better socialism. So they try to prove each Sikh thing as non Sikh and then destroy it and in the way are there to destroy Sikhism.

So let us give what poets says at last verse
Give me so that I could make mind happier. So that I could enlighten the lamps..51.5..
Now the writer does a monkey jump, he talks of 11th chapter, then goes to 8th then to 9th why ? It is well planed game plan of an intelligence operative. Just to make it difficult for the examiner to examine in a flow so that liar gets some more time in prevention of his lie detection. But there are people who know this modus operandi and it is there fore exposed over here.

So let us see 11 as writer gives.

There is lady in Khaiber region, who keeps a paramour. When a foe tells this to her husband and she knows that. She kills the paramour and cooks him off and let husband and his servant eat it. Husband becomes happy and later kills the complainant.

Well writer asks that how could some one kills man and eat it. Well he has not as yet known the term Cannibalism. What about the story of Kauda Bheel/tribal who was weaned away by First Master from such rituals. Holy Bibles Old Testament be read to understand this more.(II Kings 6/28,29) . Das is not putting Hindu things in here as yet.

So such things are there in tribal. The Area of Khaibar is of Tribal and how could writer rule this out ?
Writer asks about where did bones go ? Well as it is given there in verse 17 that lady put fire under and put spices. They could have made flesh and bones weak and melted to very minute to be differentiated . Hairs could have been peeled off and thrown into the fire under the pot.

Guru has told us about perfect crime and a criminal could only try to tell us to ignore it so that rest of the criminals rule the roost.

Chapter starts with.
Pleasure donator, donator of countless. Giver libration ,pure caring (to live) ..1.. Kind and merciful and house of houses. Tester and knower of land and people of period..2..

Then same is addressed as waiter.
Give me Oh waiter! Green cup. Towards me it has work in war..20.. Do it full, I take it breath with breath . I forget the sorrows of all two worlds..21..12..

Here term Saki is used ,unlike in Urdu Saki in Iran means who brings the tea in Chai Kahne(northern Iran) and no sugar is added but date(Called Khurmai) is given instead. Wine is a taboo. Sufis(Farsi word for cleanly ) who are anti wine do talk with such things like God intoxicating them while they are in Zikra or Chillah.

Then writer talks of Charitro Pakhyan 221.

And says there is difference in name. Well in Muslims there could be more then one name. Example
Rasol Akram Sal Al Lahe Salle Wa Wasallam had two names Mohamad also pronounces as Mahmood and Ahmad.

Mahmood Ghaznavi had a Turkish name Subuktgeen perhaps.

Das could be mistaken in name of King but perhaps Gyasodeen Tughlak(this could be some other king of Delhi Sultanate as das is not with the book to verify) had name Uloogh Khan before becoming the king. Uloogh Khan means Mr. ***. So Jahangeer had names like Shekhu and Saleem(after Sheikh Saleem Chisti of Agra), While ShahJahan had another name as Khurram, Aurangzeeb had name as Alamgeer.

So in the cases mentioned here. It is a fact that people are keeping two names. In past one could Arabic while other could be in Turkish or Farsi.

So Hasan Khan is Arabic Mr .Hasan. while Shadi means happily so Shadi Khan is Mr Happily. But Raheem and Samman both are Arabic where first means kind while later means price or 8th but Sameen means precious. Yet Samman is word by now totally deemed as “one belonging to farsi”. Samman also has meaning in Sanskrit as from equilibrium. Likewise there is problem of writer that how could a Pathan have his wife Mrigrajmati as per Chartripakhyan 221.

Well we have mother of Firoz Shah tughlak as Hindu Jatni, another Rajput princess went the house of tuglaqs from Fazilka. There is Jodha bai, Maan Bai among endless Hindus ladies who by will or by force were taken into Muslim Harem.

Well Mrigrajmati means mind of lion. She could have been forcibly married and so she was not truthful. And Mrigrajmati could be only an adjective also. As writer makes another vulgar joke “head of cow and body of ***”. Das may use similar joke. “Face of Sikh but mind of an Arya Samaji under Nayay Darshan”.

Then as he goes to chapter 8. He says only 40 verses are relevant while rest 7 are out of context. Das will prove this wrong.

Story goes about a king, queen and two very brilliant sons. Queen likes another man.
She finds it difficult to get him as being in eyes of her sons. So she makes them take alcohol and kills them. Then tells the people about the fact that both guys killed each other while being under the influence of alcohol. Then she tears off her cloths and tells the people that she will renounce the world. She happen to travel towards signature of broken/torn. She saw a good sleeping place over there. (A person) sat on cow with moon like wife. He asks her intro, She tells him about her. He says that he felt unhappy to see her. He can give her all the things. She asks him to make her young and let her be at place of her paramour. He says with intellect yoy know otherwise this honesty. With remembrance of coming of worse than this dishonesty(verse 32) . Then she goes near well, in place of her paramours hunting ground. Other day this another would be lover comes following a large deer on a horse. He reaches in secluded spot. She follows him with young body. He sees her and become attracted to her. He purposes her and after initial denial she agrees to his proposal. This is the story of dishonesty as seen from verse 32. So after verse 40 we have. See the movement of dishonesty of time. There is no mark left of the murder of Sitadous ..41.. Where is King Kai, Khusaou and cup of plurality. Where is lord Adam, Mohamad is finshed..42..Where is king Frendu ,no Asfandiar. No Darab ,Darious coming in counting/contless..43..Where King Alexander and Sher Shah .. That one only is not alive with world..44.Where King Taimur, where is Baber . Where Humayuna ,king Akbar is where ..45.. Give waiter red color of culture/British. It will come for good to me, at the time of war ,hitting sword .46..With me give so that I may do union of self. With sword let me do trial (like) mountain..47..8..

So what all did writer wrote ?

He said that she calls her would be paramour at home and he tells that if these sons saw him then they may create the trouble so kill them first.

Well where all this is written ? This all is false as lady kills sons before meeting the would be paramour and he never comes to home at all. From which verse did writer take this ?

Then where is written that lady takes the form of large deer as told by writer ? This also is a lie.

Then writer says that how could people do not know her act of murdering her sons ?

Well it is simple. She first made them unconscious, then kills them. So no noise could come. Then makes a story that they died while being drunken killing each other.

Then writer talks of shiv Ji. Where is that name mention ?

And like he did in past, here writer is defending Shiv ji(Telling that this demigod knows the three time) as he did form Krishna and Kapil Muni is previous chapters. Then Sangat should decide who is agent of Hindus ?

Then further he say Shiv gives her a boom that she could take any form. And she becomes the large deer.

This again is false.

As we see in verse 6-8, we find that lady is beautiful and young. She only wanted removal of marks of oldness, Which are not told to be given, yet as we find she with young body that is meant by make up on the body but in fact in initial verses she is told as young only. So this make up also may not have happened.

So all deception is told and then we are told that time is also deceptive in rest of the five verses after 40th verse. 46th and 47th are in prayer for God. Sangat themselves could read first two verse which are said in praise of God. Das would like to add that in version of Hiqayat second by Rattan Singh Jaggi Ji, there are two verse again there which are missing in Dr Jodh Singh version and are made part of chapter one as last two verses.

So here poet is not the liar but liar is writer himself.

Then we go to chapter 9 as this sequence is followed by writer himself.

Here a king of British nations has a queen, who has a paramour. She converts him into lady appearance by removing his hairs. King sees him and wants to sleep with him. He sends maid also. But both paramour as lady and queen sleep together and king tries to get hold of this “lady” and visits six times. Unlike what writer says King does not make and obscene statement while he talks of bow and arrow for their union .

On this poet makes a comment at verse 39,40,41.
Did not know the reality nor the state of other. That inclined towards enough movement and heat (on) head..39..See the info less/senseless what work is he doing. That he does evil deed with an authority ..40..
See info less doing bad shaving. He is getting his head shaved without water..41..

So by this way poet tells us about the king.

With this it could be seen that writer has done all lies and attempt to make correct thing as wrong.
(das used the Farsi English Dictionary by Manoochehr Aryanpur Kashani, MA, Phd.

As in Hiqyats there were many Arebic and old(Kadeemi) Farsi words so das also took some help from the Dr. Jodh Singh’s translation )

Then about 4 pages writer uses to bash up something from Guru Pratap Suraj Granth.

Das will see the repeat of the same in next part dealing with Hemkunt Sahib. Any person who has neither read Shri Dasham Granth Sahib nor Guru PRatap Suraj Granth may mistake the content of the latter from former. Without knowing the truth. This is another way to misguide the readers.

Well just to expose the limited knowledge of Islam with this writer das will answer the blunder committed by him

Below the line nothing is to do with Shri Dasham Granth Sahib but answer the useless issues raised by writer and that also with no knowledge at all.

Could Aurangzeb do Pranayam ? As per write it is false.

Das wants to abuse this guy. Why ?

There is sect of Sunnis called Nakshbandi, who are fanatics from Sirhind. Sheikh Ahamad of them was behind the martyrdom of Fifth Master. The founder of Wahabi has his teachers from same Nakshbandis.

Aurangzeb as his grandfather was also linked to them. So what is meant by Nakhbandi ? some may say closer if nose but it is closer of images. They have the whole system which talks about various yogic charkas or glands in the body. Das remembers one name ie nitf e latifi.

Then how could he reach Mecca ?While he was very bad and evil. Well Ravan, Kansa, Iblis, Lucifer, Dajjal all are evil with supernatural powers. He may have so much involved in thought of Mecca that he may have found himself there in subconscious mind But he found appearance of Tenth Master disturbing him there.

Then writer himself agrees that Muslim guys might have spread such false propaganda for king and give reference from Bhai Veer Singh Ji.

Then he says that why did not Guru kill Aurangzeb there and then ?

Answer is that this is supernatural meeting. In such a way Guru would have killed Aurangzeb any time in his own house. Guru wanted to reform him. Killing him in supernatural way may not either have shown his defeat to general public which was seen after his remorse of evil acts of the whole life(see his name in Nabh Sahibs Mahan Kosh) after reading letter from Guru.

So why did not Guru tell everything in words to king and why told him to receive the letter?

Guru has already sent a letter, He himself is king of kings, why should he repeat this to Aurangzeb in seclusion. Let him have letter in public and let rest of his courtiers also know and see who is true King.

Did Aurangzeb not knew about the birth of Khalsa after 6 years ?

Even if he knew it for Six years, why can not he confirm it from Khalsa himself ? He just wanted to reaffirm the news after seeing Bhai Daya Singh, who was one of the initial five .

Then writer asks that how was it possible to clergy to control the dictator ?

Well this dictator got the throne with the help of fundamentalist clergy, Hindus, Shias, Sikhs, Sufis all were against him. So he was to act with an appeasement with fanatic Sunnis.

Then he says that no Hindu or Muslim gives a historic record of such thing. Well very strange. Should Sikh need approaval from people from other faith for their history ? Is this not an attempt to undermine the independence of Sikh History ?

Then why can not Muslim clergy make money by superstition of king when it comes to his cutting a golden tongue on the tongue and giving gold to faqeers(Muslim holy men living the homeless life) .

Then last blunder committed by writer that this instance would have lead to the change in attitude of Muslims for Sikhs.

He forgets that son of Aurangzeb, does call Guru to help him get throne and does shows respect to Guru after getting the throne. So it is further true that Muslims were afraid of power of Sikhs like Banda also.

So in last das prays to Akal

Ba Quwwat E Shuma Ai Parcham E Tegh, Chragh E Firoz in Karr ro Kard.
Heech Chi Na Mi Twanad Bedune Naam E taan Ai Khoda, Darog Tard.

vijaydeep Singh · Jun 20, 2009

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

Part 3.

16 Goojree Saint Jaidev

(੫੨੬-੧੭, ਗੂਜਰੀ, ਭਗਤ ਜੈਦੇਵ ਜੀ)
ਤਜਿ ਸਕਲ ਦੁਹਕ੍ਰਿਤ ਦੁਰਮਤੀ ਭਜੁ ਚਕ੍ਰਧਰ ਸਰਣੰ ॥੩॥
thaj sakal dhuhakirath dhuramathee bhaj chakradhhar saranan ||3||
Renounce all evil actions and evil inclinations, and hurry to the Sanctuary of the Lord. ||3||

(Ang 526)
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.
(Ang 988)
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.
(Ang1105)
15 Sava-yay (praise of Guru Ram Das Ga-yand

(੧੪੦੨-੧੬, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਸੁਥਰ ਚਿਤ ਭਗਤ ਹਿਤ ਭੇਖੁ ਧਰਿਓ ਹਰਨਾਖਸੁ ਹਰਿਓ ਨਖ ਬਿਦਾਰਿ ਜੀਉ ॥
suthhar chith bhagath hith bhaekh dhhariou haranaakhas hariou nakh bidhaar jeeo ||
For the sake of the pure-hearted devotee Prahlaad, You took the form of the man-lion, to tear apart and destroy Harnaakhash with your claws.

16 Sava-yay (praise of Guru Ram Das Ga-yand

(੧੪੦੨-੧੭, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਪਦਮ ਆਪਿ ਆਪੁ ਕੀਓ ਛਦਮ ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮ ਲਖੈ ਕਉਨੁ ਤਾਹਿ ਜੀਉ ॥
sankh chakr gadhaa padham aap aap keeou shhadham aparanpar paarabreham lakhai koun thaahi jeeo ||
You are the Infinite Supreme Lord God; with your symbols of power, You deceived Baliraja; who can know You?
(Ang1402)

8 Vadhans Guru Nanak Dev

(੫੬੭-੯, ਵਡਹੰਸੁ, ਮ ੧)
ਤੇਰੇ ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥
thaerae bankae loein dhanth reesaalaa ||
Your eyes are so beautiful, and Your teeth are delightful.

9 Vadhans Guru Nanak Dev

(੫੬੭-੯, ਵਡਹੰਸੁ, ਮ ੧)
ਸੋਹਣੇ ਨਕ ਜਿਨ ਲੰਮੜੇ ਵਾਲਾ ॥
sohanae nak jin lanmarrae vaalaa ||
Your nose is so graceful, and Your hair is so long.

9 Vadhans Guru Nanak Dev

(੫੬੭-੯, ਵਡਹੰਸੁ, ਮ ੧)
ਕੰਚਨ ਕਾਇਆ ਸੁਇਨੇ ਕੀ ਢਾਲਾ ॥
kanchan kaaeiaa sueinae kee dtaalaa ||
Your body is so precious, cast in gold.

9 Vadhans Guru Nanak Dev

(੫੬੭-੧੦, ਵਡਹੰਸੁ, ਮ ੧)
ਸੋਵੰਨ ਢਾਲਾ ਕ੍ਰਿਸਨ ਮਾਲਾ ਜਪਹੁ ਤੁਸੀ ਸਹੇਲੀਹੋ ॥
sovann dtaalaa kirasan maalaa japahu thusee sehaeleeho ||
His body is cast in gold, and He wears Krishna's mala; meditate on Him, O sisters.

10 Vadhans Guru Nanak Dev

(੫੬੭-੧੦, ਵਡਹੰਸੁ, ਮ ੧)
ਜਮ ਦੁਆਰਿ ਨ ਹੋਹੁ ਖੜੀਆ ਸਿਖ ਸੁਣਹੁ ਮਹੇਲੀਹੋ ॥
jam dhuaar n hohu kharreeaa sikh sunahu mehaeleeho ||
You shall not have to stand at Death's door, O sisters, if you listen to these teachings.

10 Vadhans Guru Nanak Dev

(੫੬੭-੧੧, ਵਡਹੰਸੁ, ਮ ੧)
ਹੰਸ ਹੰਸਾ ਬਗ ਬਗਾ ਲਹੈ ਮਨ ਕੀ ਜਾਲਾ ॥
hans hansaa bag bagaa lehai man kee jaalaa ||
From a crane, you shall be transformed into a swan, and the filth of your mind shall be removed.

11 Vadhans Guru Nanak Dev

(੫੬੭-੧੧, ਵਡਹੰਸੁ, ਮ ੧)
ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥੭॥
bankae loein dhanth reesaalaa ||7||
Your eyes are so beautiful, and Your teeth are delightful. ||7||

11 Vadhans Guru Nanak Dev

(੫੬੭-੧੧, ਵਡਹੰਸੁ, ਮ ੧)
ਤੇਰੀ ਚਾਲ ਸੁਹਾਵੀ ਮਧੁਰਾੜੀ ਬਾਣੀ ॥
thaeree chaal suhaavee madhhuraarree baanee ||
Your walk is so graceful, and Your speech is so sweet.

11 Vadhans Guru Nanak Dev

(੫੬੭-੧੨, ਵਡਹੰਸੁ, ਮ ੧)
ਕੁਹਕਨਿ ਕੋਕਿਲਾ ਤਰਲ ਜੁਆਣੀ ॥
kuhakan kokilaa tharal juaanee ||
You coo like a songbird, and your youthful beauty is alluring.

12 Vadhans Guru Nanak Dev

(੫੬੭-੧੨, ਵਡਹੰਸੁ, ਮ ੧)
ਤਰਲਾ ਜੁਆਣੀ ਆਪਿ ਭਾਣੀ ਇਛ ਮਨ ਕੀ ਪੂਰੀਏ ॥
tharalaa juaanee aap bhaanee eishh man kee pooreeeae ||
Your youthful beauty is so alluring; it pleases You, and it fulfills the heart's desires.

12 Vadhans Guru Nanak Dev

(੫੬੭-੧੨, ਵਡਹੰਸੁ, ਮ ੧)
ਸਾਰੰਗ ਜਿਉ ਪਗੁ ਧਰੈ ਠਿਮਿ ਠਿਮਿ ਆਪਿ ਆਪੁ ਸੰਧੂਰਏ ॥
saarang jio pag dhharai thim thim aap aap sandhhooreae ||
Like an elephant, You step with Your Feet so carefully; You are satisfied with Yourself.

12 Vadhans Guru Nanak Dev

(੫੬੭-੧੩, ਵਡਹੰਸੁ, ਮ ੧)
ਸ੍ਰੀਰੰਗ ਰਾਤੀ ਫਿਰੈ ਮਾਤੀ ਉਦਕੁ ਗੰਗਾ ਵਾਣੀ ॥
sreerang raathee firai maathee oudhak gangaa vaanee ||
She who is imbued with the Love of such a Great Lord, flows intoxicated, like the waters of the Ganges.

13 Vadhans Guru Nanak Dev

(੫੬੭-੧੩, ਵਡਹੰਸੁ, ਮ ੧)
ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਦਾਸੁ ਹਰਿ ਕਾ ਤੇਰੀ ਚਾਲ ਸੁਹਾਵੀ ਮਧੁਰਾੜੀ ਬਾਣੀ ॥੮॥੨॥
binavanth naanak dhaas har kaa thaeree chaal suhaavee madhhuraarree baanee ||8||2||
Prays Nanak, I am Your slave, O Lord; Your walk is so graceful, and Your speech is so sweet. ||8||2||
(Ang 567)

Well das wants to comment that this is verse from Guru and not from Bhatts or Bhagats.
So creed to missionaries now preaching antagonism to present from of Shri Guru Granth Sahib Ji, should now start to oppose verses from Gurus also as they are doing it against Bhatts and Bhagats.
17 Gaurhee Guru Nanak Dev

(੨੨੪-੧੮, ਗਉੜੀ, ਮ ੧)
ਹਰਣਾਖਸੁ ਲੇ ਨਖਹੁ ਬਿਧਾਸਾ ॥
haranaakhas lae nakhahu bidhhaasaa ||
He seized Harnaakhash and tore him apart with his nails.
(Ang 224)
6 Bilaaval Saint Kabir

(੮੫੬-੭, ਬਿਲਾਵਲੁ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸੰਤ ਪ੍ਰਹਲਾਦ ਕੀ ਪੈਜ ਜਿਨਿ ਰਾਖੀ ਹਰਨਾਖਸੁ ਨਖ ਬਿਦਰਿਓ ॥੩॥
santh prehalaadh kee paij jin raakhee haranaakhas nakh bidhariou ||3||
He preserved the honor of Prahlaad, and destroyed Harnaakhash with his nails. ||3||

(Ang 856)

6 Maaroo Guru Arjan Dev

(੯੯੯-੬, ਮਾਰੂ, ਮ ੫)
ਕੀਨੀ ਰਖਿਆ ਭਗਤ ਪ੍ਰਹਿਲਾਦੈ ਹਰਨਾਖਸ ਨਖਹਿ ਬਿਦਾਰੇ ॥
keenee rakhiaa bhagath prehilaadhai haranaakhas nakhehi bidhaarae ||
He saved His devotee Prahlaad, and tore Harnaakhash with his nails.
(Ang 999)
(there are 4 more instance about Akal killing demon Harnakash with “nails” See the Ang 1133,1165,1194)

Then Turban on the lord

17 Tilang Saint Nam Dev

(੭੨੭-੧੭, ਤਿਲਗ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਖੂਬੁ ਤੇਰੀ ਪਗਰੀ ਮੀਠੇ ਤੇਰੇ ਬੋਲ ॥
khoob thaeree pagaree meethae thaerae bol ||
How handsome is your turban! And how sweet is your speech.

17 Tilang Saint Nam Dev
(Ang 727)
4 Gaurhee Guru Arjan Dev

ਪਾਤਿਸਾਹੁ ਛਤ੍ਰ ਸਿਰ ਸੋਊ ॥
paathisaahu shhathr sir sooo ||
He is the Supreme King, with the royal canopy above His Head.
(Ang 258)
(੯੬੪-੧੩, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਪਉੜੀ ॥
pourree ||
Pauree:

13 null null

(੯੬੪-੧੩, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਵਡਾ ਤੇਰਾ ਦਰਬਾਰੁ ਸਚਾ ਤੁਧੁ ਤਖਤੁ ॥
vaddaa thaeraa dharabaar sachaa thudhh thakhath ||
The Darbaar of Your Court is glorious and great. Your holy throne is True.

13 Raamkalee Guru Arjan Dev

(੯੬੪-੧੩, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਸਿਰਿ ਸਾਹਾ ਪਾਤਿਸਾਹੁ ਨਿਹਚਲੁ ਚਉਰੁ ਛਤੁ ॥
sir saahaa paathisaahu nihachal chour shhath ||
You are the Emperor over the heads of kings. Your canopy and chauree (fly-brush) are permanent and unchanging.
(Ang 964)

13 Gaurhee Saint Kabir

(੩੨੪-੧੩, ਗਉੜੀ, ਕਬੀਰ ਜੀ)
ਚਤੁਰਾਈ ਨ ਚਤੁਰਭੁਜੁ ਪਾਈਐ ॥ ਰਹਾਉ ॥
chathuraaee n chathurabhuj paaeeai || rehaao ||
Through cleverness, the four-armed Lord is not obtained. ||Pause||
(Ang 324)

Well das was given an interpretation by Canada based person called Sardar Harmanjeet Singh, that Chatur Bhuj means provider for four direction. Term bhuj may be used for Bhunch or consumer and not the provider. So it will make consumer of four direction. Well this could be true in higher level of spirituality but Akal then should be Das Bhuj as we have ten directions.
17 Malaar Saint Nam Dev

(੧੨੯੨-੧੮, ਮਲਾਰ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਤੂ ਜੁ ਦਇਆਲੁ ਕ੍ਰਿਪਾਲੁ ਕਹੀਅਤੁ ਹੈਂ ਅਤਿਭੁਜ ਭਇਓ ਅਪਾਰਲਾ ॥
thoo j dhaeiaal kirapaal keheeath hain athibhuj bhaeiou apaaralaa ||
You are called kind and compassionate; the power of Your Arm is absolutely unrivalled.
(Ang 1292)

We see Bhuj being used for arm.
null null

(੨੦੩-੧, ਗਉੜੀ, ਮ ੫)
ਭੁਜ ਬਲ ਬੀਰ ਬ੍ਰਹਮ ਸੁਖ ਸਾਗਰ ਗਰਤ ਪਰਤ ਗਹਿ ਲੇਹੁ ਅੰਗੁਰੀਆ ॥੧॥ ਰਹਾਉ ॥
bhuj bal beer breham sukh saagar garath parath gehi laehu angureeaa ||1|| rehaao ||
O Brave and Powerful God, Ocean of Peace, I fell into the pit - please, take my hand. ||1||Pause||
(Ang 203)

So as we see that in Guru Granth Sahib Ji term Bhuj for consuming or providing is not given. Term Bhunch is there for consuming.
11 Sriraag Guru Arjan Dev

(੪੮-੧੧, ਸਿਰੀਰਾਗੁ, ਮ ੫)
ਮਨ ਇਛੇ ਫਲ ਭੁੰਚਿ ਤੂ ਸਭੁ ਚੂਕੈ ਸੋਗੁ ਸੰਤਾਪੁ ॥ ਰਹਾਉ ॥
man eishhae fal bhunch thoo sabh chookai sog santhaap || rehaao ||
Enjoy the fruits of your mind's desires; all suffering and sorrow shall depart. ||Pause||

(Ang 48)

13 Soohee Guru Arjan Dev

(੭੪੨-੧੩, ਸੂਹੀ, ਮ ੫)
ਹਰਿ ਅਨਿਕ ਬਿੰਜਨ ਤੁਝੁ ਭੋਗ ਭੁੰਚਾਵਉ ॥੧॥ ਰਹਾਉ ॥
har anik binjan thujh bhog bhunchaavo ||1|| rehaao ||
so that you may eat and enjoy the various delicacies of the Lord||1||Pause||

13 Soohee Guru Arjan Dev

(੭੪੨-੧੪, ਸੂਹੀ, ਮ ੫)
ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਭੁੰਚੁ ਮਨ ਮਾਹੀ ॥
anmrith naam bhunch man maahee ||
Taste the Ambrosial Nectar of the Naam, the Name of the Lord, within your mind.
(Ang 742)

So by this das is sure that no one going to replace Bhuj with Bunch.

Then there is an another thing das will not put the whole but some parts.

16 Maaroo Guru Arjan Dev

(੧੦੮੨-੧੬, ਮਾਰੂ, ਮ ੫)
ਧਾਰਿ ਖੇਲੁ ਚਤੁਰਭੁਜੁ ਕਹਾਇਆ ॥
dhhaar khael chathurabhuj kehaaeiaa ||
He has staged His play; He is called the four-armed Lord.
(Ang 1082)

Well some lines before this in the same verse we have.

12 Maaroo Guru Arjan Dev

(੧੦੮੨-੧੩, ਮਾਰੂ, ਮ ੫)
ਅਮੋਘ ਦਰਸਨ ਆਜੂਨੀ ਸੰਭਉ ॥
amogh dharasan aajoonee sanbho ||
The Blessed Vision of His Darshan is fruitful and rewarding; He is not born, He is self-existent.

13 Maaroo Guru Arjan Dev

(੧੦੮੨-੧੩, ਮਾਰੂ, ਮ ੫)
ਅਕਾਲ ਮੂਰਤਿ ਜਿਸੁ ਕਦੇ ਨਾਹੀ ਖਉ ॥
akaal moorath jis kadhae naahee kho ||
His form is undying; it is never destroyed.
(Ang 1082)

2 Maaroo Guru Arjan Dev

(੧੦੮੩-੩, ਮਾਰੂ, ਮ ੫)
ਨਿਰੰਕਾਰੁ ਅਛਲ ਅਡੋਲੋ ॥
nirankaar ashhal addolo ||
The Formless Lord is undeceivable and unchanging.

3 Maaroo Guru Arjan Dev

(੧੦੮੩-੩, ਮਾਰੂ, ਮ ੫)
ਜੋਤਿ ਸਰੂਪੀ ਸਭੁ ਜਗੁ ਮਉਲੋ ॥
joth saroopee sabh jag moulo ||
He is the Embodiment of Light; through Him, the whole world blossoms forth.

3 Maaroo Guru Arjan Dev
(Ang 1083)

As we see that the previous lines are as per with Sikhism while one before that is near to Hindus,(Das has not put other lines like resident of Baikunth(adobe of Vishnu) or keeping earth in front of tusks in the same verse).

With the logic of the writer we could say that a Vaishanv ie Vishnu worshipper has tried to let Sikhs go after this demigod of Hindus tactfully with few Sikh like names. But then last three lines are taken by some of our Sikhs as safeguard.
10 Maaroo Guru Arjan Dev

(੧੦੮੩-੧੦, ਮਾਰੂ, ਮ ੫)
ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥
kiratham naam kathhae thaerae jihabaa ||
With my tongue I chant the Names given to You.

10 Maaroo Guru Arjan Dev

(੧੦੮੩-੧੧, ਮਾਰੂ, ਮ ੫)
ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥
sath naam thaeraa paraa poorabalaa ||
Sat Naam' is Your perfect, primal Name.

11 Maaroo Guru Arjan Dev

(੧੦੮੩-੧੧, ਮਾਰੂ, ਮ ੫)
ਕਹੁ ਨਾਨਕ ਭਗਤ ਪਏ ਸਰਣਾਈ ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਰੰਗੁ ਲਗਾ ॥੨੦॥
kahu naanak bhagath peae saranaaee dhaehu dharas man rang lagaa ||20||
Says Nanak, Your devotees have entered Your Sanctuary. Please bestow the Blessed Vision of Your Darshan; their minds are filled with love for You. ||20||
(Ang 1083)
So let us discuss term Kirtam first. It may means glorious, It may mean task/work based.

But we will take the best used a artificial.

So line should be
Tongue describe your artificial names.
Your true name is beyond complete force.
Say Nanak, Devotee fall surrender, giver appearance mind attached with color..20..
So as we see above names like formless also are put into the category of artificial names by this.

Then what is meant by artificial ?
Well something created by Human. Here human use language to create words which are names of God. While Truth of Name of God is beyond the whole force of man.Pra PorBala.

So both Sikh and Hindu names of God are artificial as words or name in words have no force over God or God is beyond description ,term Akath is used in Shri Guru Granth Sahib Ji.

In fact das could say with the logic of the writer that term artificial names of your describes the tongue. True name of your is beyond the complete force is said in praise of Vishnu only. As writer alleges for goddess or Mahakal Bhairav.

So after this let us see what writer says in the chapter HemKunt Sambandhi..

Well das is surprise to see here that main focus of the writer is here to with Guru Pratap Suraj Granth and nothing to do with Shri Dasham Granth Sahib.

Das will put some outline about this story and derivation with two black lines but they have nothing to do with Shri Dasham Granth Sahib Ji.

In age of truth goddess was fleeing the demons. She takes the refuge of a Brahman(here it means Brahgyani as per standards of Shri Guru Granth Sahib Ji).

(੫੧੨-੪, ਗੂਜਰੀ ਵਾਰ-੧, ਮ ੩)
ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਬ੍ਰਾਹਮਣੁ ਕਹੀਐ ਜਿ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਏ ॥
breham bindhae so braahaman keheeai j anadhin har liv laaeae ||
One who understands God, who lovingly centers his mind on the Lord night and day, is called a Brahmin.

4 Goojree Kee Vaar Guru Amar Das
(Ang 512)
He has a glory man made out of his clothing made up of hide. He saves goddess. She tells him that she will assist him in dark age. Brahman,the father says that in dark age he again will be his father and till that time worship at present day Nanaded, later he goes to hills.

It only tells that demigoddess her self had the help of Akal worshipper. She became obliged to assist them later. So goddess is maid of Akal worshipper as there is a legend that Second Master saw here cleaning the court of First Master.

Coming back to Shri Dasham Granth Sahib Ji.

Writer makes the statement like demigoddess and her husband worshipper person has wrote this Vachitar Natak and deceiving Sikhs as acting like Guru.

He gives a long list of similar frauds being done. But does not gives a proof that this also is a fraud. Well writer himself is using the name of Ambala Sahib, while this also is a fraud.

Das will give a few examples from Shri Guru Granth Sahib Ji, where people can say that someone has done a fraud.

But thing comes here is what is selfless motive of poet to attribute his work to Guru. Further to it is this is for preaching Sikhism only as das will prove that this is not pro to goddess worship. So conspiracy of a poet to make his work look like that of Guru has no motive. Only way is to check that if it fulfils the standards of Sikhism ? And theory that it was written after Banda Singh Bahadur is not proven. As we have copies older than Banda’s becoming Sikh.

So let us see some line from Shri Guru Granth Sahib Ji

(੧੧੩੬-੯, ਭੈਰਉ, ਮ ੫)
ਭੈਰਉ ਮਹਲਾ ੫ ॥
bhairo mehalaa 5 ||
Bhairao, Fifth Mehl:

9 null null

(੧੧੩੬-੯, ਭੈਰਉ, ਮ ੫)
ਵਰਤ ਨ ਰਹਉ ਨ ਮਹ ਰਮਦਾਨਾ ॥
varath n reho n meh ramadhaanaa ||
I do not keep fasts, nor do I observe the month of Ramadaan.

9 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੯, ਭੈਰਉ, ਮ ੫)
ਤਿਸੁ ਸੇਵੀ ਜੋ ਰਖੈ ਨਿਦਾਨਾ ॥੧॥
this saevee jo rakhai nidhaanaa ||1||
I serve only the One, who will protect me in the end. ||1||

9 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੯, ਭੈਰਉ, ਮ ੫)
ਏਕੁ ਗੁਸਾਈ ਅਲਹੁ ਮੇਰਾ ॥
eaek gusaaee alahu maeraa ||
The One Lord, the Lord of the World, is my God Allah.

9 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੧੦, ਭੈਰਉ, ਮ ੫)
ਹਿੰਦੂ ਤੁਰਕ ਦੁਹਾਂ ਨੇਬੇਰਾ ॥੧॥ ਰਹਾਉ ॥
hindhoo thurak dhuhaan naebaeraa ||1|| rehaao ||
He adminsters justice to both Hindus and Muslims. ||1||Pause||

10 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੧੦, ਭੈਰਉ, ਮ ੫)
ਹਜ ਕਾਬੈ ਜਾਉ ਨ ਤੀਰਥ ਪੂਜਾ ॥
haj kaabai jaao n theerathh poojaa ||
I do not make pilgrimages to Mecca, nor do I worship at Hindu sacred shrines.

10 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੧੦, ਭੈਰਉ, ਮ ੫)
ਏਕੋ ਸੇਵੀ ਅਵਰੁ ਨ ਦੂਜਾ ॥੨॥
eaeko saevee avar n dhoojaa ||2||
I serve the One Lord, and not any other. ||2||

10 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੧੧, ਭੈਰਉ, ਮ ੫)
ਪੂਜਾ ਕਰਉ ਨ ਨਿਵਾਜ ਗੁਜਾਰਉ ॥
poojaa karo n nivaaj gujaaro ||
I do not perform Hindu worship services, nor do I offer the Muslim prayers.

11 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੧੧, ਭੈਰਉ, ਮ ੫)
ਏਕ ਨਿਰੰਕਾਰ ਲੇ ਰਿਦੈ ਨਮਸਕਾਰਉ ॥੩॥
eaek nirankaar lae ridhai namasakaaro ||3||
I have taken the One Formless Lord into my heart; I humbly worship Him there. ||3||

11 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੧੧, ਭੈਰਉ, ਮ ੫)
ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥
naa ham hindhoo n musalamaan ||
I am not a Hindu, nor am I a Muslim.

11 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੧੨, ਭੈਰਉ, ਮ ੫)
ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥
aleh raam kae pindd paraan ||4||
My body and breath of life belong to Allah - to Raam - the God of both. ||4||

12 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੧੨, ਭੈਰਉ, ਮ ੫)
ਕਹੁ ਕਬੀਰ ਇਹੁ ਕੀਆ ਵਖਾਨਾ ॥
kahu kabeer eihu keeaa vakhaanaa ||
Says Kabeer, this is what I say:

12 Bhaira-o Guru Arjan Dev

(੧੧੩੬-੧੨, ਭੈਰਉ, ਮ ੫)
ਗੁਰ ਪੀਰ ਮਿਲਿ ਖੁਦਿ ਖਸਮੁ ਪਛਾਨਾ ॥੫॥੩॥
gur peer mil khudh khasam pashhaanaa ||5||3||
meeting with the Guru, my Spiritual Teacher, I realize God, my Lord and Master. ||5||3||
(Ang 1136)

Some may say that some person using the name of St. Kabeer might have tried to use the name of Fifth Master.
Say Kabeer this done description.
Meeting the elder spiritual guide from self husband(lord) is recognized. .5..3..

But correct interpretation silent the wrong interpretation i.e. Said Kabeer what I say while it is not even there.

So like wise we could see here that some one might have put this bani in the name of Guru just to tell others that people did not like Guru.

5 Maaroo Guru Nanak Dev

(੯੯੧-੬, ਮਾਰੂ, ਮ ੧)
ਮਾਰੂ ਮਹਲਾ ੧ ॥
maaroo mehalaa 1 ||
Maaroo, First Mehl:

6 null null

(੯੯੧-੬, ਮਾਰੂ, ਮ ੧)
ਕੋਈ ਆਖੈ ਭੂਤਨਾ ਕੋ ਕਹੈ ਬੇਤਾਲਾ ॥
koee aakhai bhoothanaa ko kehai baethaalaa ||
Some call him a ghost; some say that he is a demon.

6 Maaroo Guru Nanak Dev

(੯੯੧-੭, ਮਾਰੂ, ਮ ੧)
ਕੋਈ ਆਖੈ ਆਦਮੀ ਨਾਨਕੁ ਵੇਚਾਰਾ ॥੧॥
koee aakhai aadhamee naanak vaechaaraa ||1||
Some call him a mere mortal; O, poor Nanak! ||1||

7 Maaroo Guru Nanak Dev

(੯੯੧-੭, ਮਾਰੂ, ਮ ੧)
ਭਇਆ ਦਿਵਾਨਾ ਸਾਹ ਕਾ ਨਾਨਕੁ ਬਉਰਾਨਾ ॥
bhaeiaa dhivaanaa saah kaa naanak bouraanaa ||
Crazy Nanak has gone insane, after his Lord, the King.

7 Maaroo Guru Nanak Dev

(੯੯੧-੮, ਮਾਰੂ, ਮ ੧)
ਹਉ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨਾ ॥੧॥ ਰਹਾਉ ॥
ho har bin avar n jaanaa ||1|| rehaao ||
I know of none other than the Lord. ||1||Pause||

8 Maaroo Guru Nanak Dev

(੯੯੧-੮, ਮਾਰੂ, ਮ ੧)
ਤਉ ਦੇਵਾਨਾ ਜਾਣੀਐ ਜਾ ਭੈ ਦੇਵਾਨਾ ਹੋਇ ॥
tho dhaevaanaa jaaneeai jaa bhai dhaevaanaa hoe ||
He alone is known to be insane, when he goes insane with the Fear of God.

8 Maaroo Guru Nanak Dev

(੯੯੧-੮, ਮਾਰੂ, ਮ ੧)
ਏਕੀ ਸਾਹਿਬ ਬਾਹਰਾ ਦੂਜਾ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ॥੨॥
eaekee saahib baaharaa dhoojaa avar n jaanai koe ||2||
He recognizes none other than the One Lord and Master. ||2||

8 Maaroo Guru Nanak Dev

(੯੯੧-੯, ਮਾਰੂ, ਮ ੧)
ਤਉ ਦੇਵਾਨਾ ਜਾਣੀਐ ਜਾ ਏਕਾ ਕਾਰ ਕਮਾਇ ॥
tho dhaevaanaa jaaneeai jaa eaekaa kaar kamaae ||
He alone is known to be insane, if he works for the One Lord.

9 Maaroo Guru Nanak Dev

(੯੯੧-੯, ਮਾਰੂ, ਮ ੧)
ਹੁਕਮੁ ਪਛਾਣੈ ਖਸਮ ਕਾ ਦੂਜੀ ਅਵਰ ਸਿਆਣਪ ਕਾਇ ॥੩॥
hukam pashhaanai khasam kaa dhoojee avar siaanap kaae ||3||
Recognizing the Hukam, the Command of his Lord and Master, what other cleverness is there? ||3||

9 Maaroo Guru Nanak Dev

(੯੯੧-੧੦, ਮਾਰੂ, ਮ ੧)
ਤਉ ਦੇਵਾਨਾ ਜਾਣੀਐ ਜਾ ਸਾਹਿਬ ਧਰੇ ਪਿਆਰੁ ॥
tho dhaevaanaa jaaneeai jaa saahib dhharae piaar ||
He alone is known to be insane, when he falls in love with his Lord and Master.

10 Maaroo Guru Nanak Dev

(੯੯੧-੧੧, ਮਾਰੂ, ਮ ੧)
ਮੰਦਾ ਜਾਣੈ ਆਪ ਕਉ ਅਵਰੁ ਭਲਾ ਸੰਸਾਰੁ ॥੪॥੭॥
mandhaa jaanai aap ko avar bhalaa sansaar ||4||7||
He sees himself as bad, and all the rest of the world as good. ||4||7||
(Ang 991)

Here Nanak is in third person.

So das just wanted to convey that if a person interested to paint something black. He will just do it for the heck of it.

Say of many other texts in the bhakti period did not become the Guru ,then our Guru Granth Sahib Ji, should also not be the Guru ?

If there are instance of forgery by rest faiths or rest of the books and writer is to be believed then why should the work of Tenth Master also be in the same way be beheld ?

We may see that Baba Fareed happened much before the First Master but some one put his name in the work of Baba Fareed se below
10 Salok Sekh Farid

(੧੩੭੯-੧੧, ਸਲੋਕ, ਸੇਖ ਫਰੀਦ ਜੀ)
ਸਾਹੁਰੈ ਪੇਈਐ ਕੰਤ ਕੀ ਕੰਤੁ ਅਗੰਮੁ ਅਥਾਹੁ ॥
saahurai paeeeai kanth kee kanth aganm athhaahu ||
In her father-in-law's home hereafter, and in her parents' home in this world, she belongs to her Husband Lord. Her Husband is Inaccessible and Unfathomable.

11 Salok Sekh Farid

(੧੩੭੯-੧੧, ਸਲੋਕ, ਸੇਖ ਫਰੀਦ ਜੀ)
ਨਾਨਕ ਸੋ ਸੋਹਾਗਣੀ ਜੁ ਭਾਵੈ ਬੇਪਰਵਾਹ ॥੩੨॥
naanak so sohaaganee j bhaavai baeparavaah ||32||
O Nanak, she is the happy soul-bride, who is pleasing to her Carefree Lord. ||32||
(Ang 1379)

We can say that this could be by Sheikh Braham.

So if someone says that good lot of Sikh and Hindu text are not authentic then they could take this criteria to Shri Guru Granth Sahib Ji, and there are guys who oppose Bani of Tenth Master as well Vars of Bhai Gurdas and verses unto Bhagats and Bhatts. But if Bhagat Bani is not OK then authenticity of Bani with term Mahala with Bhagat Bani is not authentic also. Like .

16 Salok Sekh Farid

(੧੩੮੧-੧੭, ਸਲੋਕ ਮ ੫, ਸੇਖ ਫਰੀਦ ਜੀ)
ਮਹਲਾ ੫ ॥
mehalaa 5 ||
Fifth Mehl:

17 null null

(੧੩੮੧-੧੭, ਸਲੋਕ ਮ ੫, ਸੇਖ ਫਰੀਦ ਜੀ)
ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈ ਰਬ 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, ਸਲੋਕ ਮ ੫, ਸੇਖ ਫਰੀਦ ਜੀ)
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||

(Ang 1381)

So in the nutshell saying that if nine person are lame and this implies that tenth is going to be lame also is an absurd logic. For that we will have to check the person before declaring him lame. Or say that as nine cars have passed all are green so Tenth will be green or nine were Mercedes so Tenth also will be the same. It is possible that there are more cars before first or after Tenth which are going to be different. There could be some cars which were not noticed by observers and did passed in between ten of cars but were unrecorded yet they were different then the one which were recorded.

If by showing that due to a particular number of texts are false another book should be false could make Shri Guru Granth Sahib also comes under the scrutiny. All Rahitnammahs could be doubtful so will be the Guruship of Shri Guru Granth Sahib Ji, Baptism , 5ks among other.

So things which could make text to be proven as per Gurmat has to be.
1. It may show the unique Sikh way. (this could be seen in the section 2)
2. It may have ideological parity with Sikhism.
3. It may have the historical record.(This will be done in section 1)

So if writer is written as Tenth Master, All things and ideology and God and faith of Tenth Master is proven to be preached then there is no motive left for any other poet to sham as Tenth Master and waste his time. There is no motive to preach Sikhism, while shamming as Tenth Master. So conspiracy theory only works if preaching of something anti Sikh or something going against the benefit of Sikh is been proven.

So after all this let us see what writer writes.

He says that that Mahakal is one of the demigod of goddess faith and worshipper tried to prove Tenth Master as worshipper of that and the demigoddess. Then he gives a few lines in support of it.

But before that let us see what does Mahakal there in some so called Hindus sects.

As per Mahankosh by Nabha Sahib, there is one Mahakal which is son of Shiva, When Shiv put his semen in ceremonial fire, two drops fell on ground from which two sons Mahakal and Shringi emerged(Kalika Puran). It is 4th definition of Mahakal in Mahankosh.
With a cunning motive writer says that Mahakal told over here is the one which of Ujjain. Strange ! as in there we have a phallus or lingam which is worshipped a Mahakal and that is Shavite and not the Shakta. Within Charitro Pakhyan 266 Verse 20, 21 and Vachitar Natak 1.97 we have

vijaydeep Singh · Jun 20, 2009

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

Page 111, 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.

Then further to it we have Shiv been told as Subordinate of Akal ie Mahakal in Vachitar Natak, Gyan Prabodh, Vishnu’s Rudra Avtar in Chaubees Avtar, Further Avtars of Rudra in Chaubees Avtar, Charitro Pakhyan 266,405.

In fact Shiv is at many place told to be worshipping Akal. It is very surprising that when writer talks many scholar talks of Mahakal as death of death or “long time” he does not talk of Nabha Sahib who very same writer quoted about Ram and Syam poets.(1st meaning is Wahiguru and 2nd one is long time in Mahankosh).

Das has not given Shiv worshipping Mahakal here just for the purpose that people should themselves inculcate habit to read Shri Dasham Granth Sahib Ji.

Just the two such things are given over here.

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.

(Gyan Prabodh)

ਕਾਲ ਹੀ ਪਾਇ ਭਯੋ ਬ੍ਰਹਮਾ ਸਿਵ ਕਾਲ ਹੀ ਪਾਇ ਭਯੋ ਜੁਗੀਆ ਹੈ ॥
Kaal hoo paae bhayo Brahmaa Siv kaal hoo paae bhayo jugooaa hai||
At the instance of KAL, Brahma appeared and also at the instance of KAL the Yogi Shiva appeared.
(Vachitar Natak 1.84)

So let us give a brief account of Mahakal in Shiv Puran. Chaturthi Kotorudra Sanhita Chapter 16.
Has story of Mahakal as Shiv Lingam.

Triytiya Shat Rudra Sanhita Chapter 17, we have incarnation of Mahakal by Shiv.
Here we are told that Mahakal has power Mahakali and blesses the devotees. Here all Ten Shiv form for Ten Super Educaton ie Das Mahavidya is given. But here unlike in Sakat Mat where Devi is major and Shiv is subordinate, we find Shiv as major.

Then we have Tritiya Shat Rudra Sanhita Chapter 8 and 9. Here we have Kal Bhairav Avtar of Shiv. That will be discussed in detail when we go to 3rd Mahakal. But here in this chapter this Avtar is told to be as Vam Margi ie Kapalik type chapter 9 verse 2.. Further to it verse 5. number calls this Avtar also a Mahakal with three eyes and earrings of snakes.
As shiv puran is Shavaite so they will put the Shakt things a bit under shiv .

Panchami Uma Sanhita chapter 5 talks of Das Mahavidyas.

So let us see the Third

This is the Mahakal of Shaktas. He is the husband of Mahakali. He has snakes as sacred thread. His flag is black with his image. Other name is Batuk Nath. Likewise he wine and meat offered. A mud mound of him called pindi is made in front of his idol. He is termed as head of the police man of Kashi or Kashi Ji Ke Kotwal.

So the Mahakal of Shaktas is there in Kashi while that of Shavite is there in Ujjain. Writer just tried to mix up things to create the confusion.

So let us give Bhairav Pujan from DvaVinshakshar Dakshin Kali Mantra Sadhana.

One has to do the following spells in front part of lotus petal
Om Astitang Bhairavaiy Namah.
Om Ruru Bhairavaiy Namah
Om Chand Bhairavaiy Namah
Om Krodh Bhairavaiy Namah
Om Unmat Bhairavaiy Namah
Om Kapali Bhairavaiy Namah
Om Bhishan Bhairavaiy Namah
Om Sanhar Bhairavaiy Namah

Then with three hand full of flowers with Mool Mantra(of Shaktas) one has to remember Mahakal Bhairav. Das gives the English translation of Sanskrit verse
Worship smoke colored Mahakal on the right side of goddess.
Carries a stick and Khatwang(staff or club maybe with skull on one end), Has horrible teeth so grave face/mouth.
He carries hide of tiger around the belt area, has stomach bulging out and cloths are red.
Three eyes, Hairs uplifted and garlands of head beautifies him.
Heavy locks, half moon, extreme/aggressive form and enlightened glory like fire.

After remembrance we have spell

Hun Shron Yan Ran Lan Wan An Kron Mahakal Bhairav Sarv Vidhanan Nashai Nashai Hin Shrin Fat Svaha. Das thinks that Vidhana is misprint in book and it should be Vighanan.

Further more acts of worship are given.

So das has a question. In start we see attribute of Vishnu or Narsingh were given to Akal in Shri Guru Granth Sahib Ji , Why can not we give same can be done to the demigod of Shaktas, More over when most of the out castes in India worship him. It is OK when it comes to high caste worshipped Vishnu but not OK when natives God is talked about.

But as in case of Vishnu truth is Akal, here also truth is Akal only as been told.

So let us see first the interpretation of writer as per 17th Verse of Charitropakhayn 1.

There writer says as with garland of head, without cloth(cloths are direction), wearing the heavy sword on the left side, Two eyes shine with horrifying redness, shining forehead with eyebrows upwards, one the head open hairs very fearsome , lines of very white big teeth, Leave fire out of mouth like the tongue of snake. Such Kal or Mahakal does nourishes you.

So this is height lies writer has done.

As per Dr. Jodh Singh non are attribute of Kal but of goddess and then it is written that Kal nourishes you.

So as per that the person who is addressed with such attribute has another attribute that Kal nourishes you. Even if we go by this then Kal is not the one about whom we are talking, the term you is used for goddess here and not for all and that goddess has all these attributes and Kal nourishes her.

But there is another twist. As per Shaktas we have shiv becoming shav or dead body without goddess. In fact there is state when goddess contains Mahakl witin her self, which is called Nirguna in Shaktas, while when she librates Mahakal from body she gets Saguna Swaroop. So how can such subordinate thing could nourshies the goddess ?

Godess also wears garlands of head, she wears nothing(while god has red cloths) and all such things are there with goddess. But what all writer wrote. Is it correct ?

Answer is a Big NO!

So what is this.

Let us interpret
The garland of head, The cloth of direction In left hand, the burden of saber on throat.
Eyes/seeing with fearsome beloved, enlightens the both/duality ,Glory/search/ goodness sits (on) darkness.
Children get librated, glowing Gigantic Super fearsome, enlightenment of uprooted/broken line.
Fire leaves, serpents are held/taken in hands, Good time becomes nourisher of yours.

Strange thing over here is that term cloth less or tongue of snake is not at all used as such and that is lie of the writer. Likewise term Mahakal is also not there at all.
(see the term Bhaal used for glory as per Mahan Kosh)
Then let us go in for Vachitar Natak’s verses.
Line 7

ਕਰੰ ਬਾਮ ਚਾਪਿਯੰ ਕ੍ਰਿਪਾਣੰ ਕਰਾਲੰ ॥ ਮਹਾ ਤੇਜ ਤੇਜੰ ਬਿਰਾਜੈ ਬਿਸਾਲੰ ॥
Karang baam chaapiyang kripaanang karaalang|| Mahaa tej tejang biraajai bisaalang||
He holds the bow in His left hand and the terrible sword (in the right). He is the Supreme Effulgence of all lights and sits in His Great Glory.

Line 8

ਮਹਾਂ ਦਾੜ੍ਹ ਦਾਤ੍ਹੰ ਸੁ ਸੋਹੰ ਅਪਾਰੰ ॥ ਜਿਨੈ ਚਰਬੀਯੰ ਜੀਵ ਜੱਗਯਾੰ ਹਜਾਰੰ ॥੧੮॥
Mahaan daa?h daa?hang su sohang apaarang|| Jinai charbooang joov jaggyang hajaarang||18||
He, of Infinite Splendour, is the masher of of the boar-incarnation with great grinder tooth. He crushed and devoured thousands of the creatures of the world.18.

Before das carries out own interpretation let us talk of a proverb in Hindi.

It is translated as left hand’s play. Implies for the very easy work without much effort.
So it should be understood as

Left hands pressure is the fearsome sword.(fearful nature of sword is very easily given by God).
Great glory to glory, exists in the house of pleasure(God).
Great tusk/grinder teeth of grinder teeth ! good beautifying endless.
Who has chewed the thousands of creatures of universe. (there God does not has any teeth but God is called as Grinder Teeth of Grinder Teeth, who has destroyed many creatures of the world).

Term Chapiyan is also used for pressure and not only for arrow as we see in

Kalki Avtar.

Line 4

ਗਣੰਤ ਗੂੜ ਗੰਭਰੀ ॥ ਸੁਭੰਤ ਸਿੱਪ ਸੌ ਭਰੀ ਚਲੇਤ ਚਿਤ੍ਰ ਚਾਪਣੀ ॥ ਜਪੰਤ ਜਾਪ ਜਾਪਣੀ ॥੪੭੯॥
Ganant goo? ganbharee|| Subhant sipp sau bharee|| Chalet chitra chaapanee|| Jpant jaap jaapanee||479||
The goddess Kali is seriously enumerating the corpses and filling her bowl with blood, is looking magnificent; she is moving carelessly and seems like a portrait; she is repeating the Lord’s Name.479.

And in Shri Guru Granth Sahib

16 Maajh Guru Amar Das

(੧੧੧-੧੭, ਮਾਝ, ਮ ੩)
ਕਾਲੁ ਨ ਚਾਪੈ ਦੁਖੁ ਨ ਸੰਤਾਪੈ ॥
kaal n chaapai dhukh n santhaapai ||
Death does not crush him, and pain does not afflict him.
(Ang 111)

7 Aasaa Guru Nanak Dev

(੪੧੫-੭, ਆਸਾ, ਮ ੧)
ਇਤ ਉਤ ਜਾਹਿ ਕਾਲ ਕੇ ਚਾਪੇ ॥
eith outh jaahi kaal kae chaapae ||
It goes here and there, hounded by death.
(Ang 415)

So term chaap for arrow is given only due to its giving pressure to bow.

Anyway writer missed some part which das gives.

Page 97, Line 9

ਡਮਾਡੱਮ ਡਉਰੂ ਸਿਤਾ ਸੇਤ ਛਤ੍ਰੰ ॥ ਹਾਹਾ ਹੂਹੂ ਹਾਸੰ ਝਮਾਝੱਮ ਅਤ੍ਰੰ ॥
?amaa?amm ?auroo sitaa set chhatrang|| Haabaa hoohoo haasang jhamaajhamm atrang||
The tabor (in the hand of Great Death (KAL) resounds and the black and white canopy swings. Loud laughter emanates from his mouth and the weapons (in his hands) glisten.

Page 97, Line 10

ਮਹਾ ਘੋਰ ਸਬਦੰ ਬਜੇ ਸੰਖ ਐਸੇ ॥ ਪ੍ਰਲੈ ਕਾਲ ਕੇ ਕਾਲ ਕੀ ਜ੍ਵਾਲ ਜੈਸੇ ॥੧੯॥
Mahaa ghor sahadang baje sankh aise|| Pralai kaal ke kaal koo jvaal jaise||19||
His conch produces such a terrible sound that appears like the blazing fire of the Death on doomsday.19.

So that is
Sound of tabor ie Damdam is there in woven white canopy(clouded sky so it talks of thunder). Your laughter haha HuHu (is with ) lightening.
Uncountable (it means anyway 10,00,00,00,00,000 ie one Sankh) great grave words sound like that. As if the fire of dooms time’s end/death.19.

Then das will give something ignored by the writer.

ਰਸਾਵਲ ਛੰਦ ॥
Rasaaval Chhand||
RASAAVAL STANZA

Line 12

ਘਣੰ ਘੰਟ ਬਾਜੰ ॥ ਧੁਣੰ ਮੇਘ ਲਾਜੰ ॥
Ghanang ghant baajang|| Dhunang meh laajang||
Many gongs resound and hearing their sound, the clouds feel ashamed.

Line 13

ਭਯੋ ਸੱਦ ਏਵੰ ॥ ਹੜਿਓ ਨੀਰਧੇਵੰ ॥੨੦॥
Bhayo sadd evang|| Ha?io noordhevang||20||
Such a sound is produced that it appears like the sound of the surging waves of the sea.20.

ਘੁਰੰ ਘੁੰਘਰੇਯੰ ॥ ਧੁਣੰ ਨੇਵਰੇਯੰ ॥
Ghurang ghunghareyang|| Dhunang nevreyang||
The small bells of the feet jingle, and the anklets rattle.

Page 98, Line 1

ਮਹਾ ਨਾਦ ਨਾਦੰ ॥ ਸੁਰੰ ਨਿਰਬਿਖਾਦੰ ॥੨੧॥
Mahaa naad naadang|| Surang nirbikhaadang||21||
Such sounds are peaceful sounds against the great resounding (of gongs).21
The sound of small bells, tune of anklets is the super sound of sound, it is the tune of conflictlessness.
Here such soothing tune is termed as sound/tune of small bells and anklets. As anklets are worn in lowest of feet so such soothing tune of salvation is derived from the feet of lord ie refuge to the surrender.

Page 98, Line 2

ਸਿਰੰ ਮਾਲ ਰਾਜੰ ॥ ਲਖੇ ਰੁਦ੍ਰ ਲਾਜੰ ॥
Sirang maal raajang|| Lakhe Rudra laajang||
The rosary of heads glorified his neck, seeing which the god Shiva feels abashed.

Page 98, Line 3

ਸੁਭੰ ਚਾਰ ਚਿੱਤ੍ਰੰ ॥ ਪਰਮੰ ਪਵਿਤ੍ਰੰ ॥੨੨॥
Subhang chaar chittrang|| Paramang pavitrang||22||
Such a beautiful image appears magnificent and it is greatly holy.22.

Just for the first line.
Occupying on the top and ruling .Seeing rudra/anger/crying habit get ashamed.

When Akal is in mind, negative/destructive things feel ashamed.(see the meaning of Maal(occupy), Sir(on/top),Rudra(crying) on the Mahankosh of Nabha Sahib)

Page 99, Line 8

ਚਮੱਕਹਿ ਕ੍ਰਿਪਾਣੰ ॥ ਅਭੂਤੰ ਭਯਾਣੰ ॥
Chamakkah(i) kripaanang|| Abhootang bhayaanang||
The sword of KAL glistens, which is Non-elemental and terrible.

Page 99, Line 9

ਧੁਨੰ ਨੇਵਰਾਣੰ ॥ ਘੁਰੰ ਘੁੰਘਰਾਣੰ ॥੩੧॥
Dhunang nevraanang|| Ghurang ghunghraanang||31||
While moving, his anklets rattle and the small bells jingle.31.

Well here it is clarified that sword is shining which is not made up of five elements and terrible (and writer does not understand)

This sword with shine is not off iron or any thing, rather a light which is very terrible. Which may takes life of other. Then there is the repeat of anklets and small bells which are already been explained.

Page 99, Line 10

ਚਤੁਰ ਬਾਂਹ ਚਾਰੰ ॥ ਨਿਜੂਟੰ ਸੁਧਾਰੰ ॥
Ghatur baanh chaarang|| Nijootang sudhaarang||
He hath four winsome arms and on his head, his long hair have been bound in a lovely knot.

Page 99, Line 11

ਗਦਾ ਪਾਸ ਸੋਹੰ ॥ ਜਮੰ ਮਾਨ ਮੋਹੰ ॥੩੨॥
Gadaa paas sohang|| Jamang maan mohang||32||
The mace with him appears splendid, which fascinate the honour of Yama.32.
Clever arms beautiful .Capable to improve locks(complex entangled locks are improved by freeing each other. This is symbol of solving the complex problems).
Mace noose appear beautiful , hypnotizing (taking it under control) the pride of morality(Yam or Jam is morality and person living in it is sato guna so is not in state of salvaged while being alive and is in three qualities of creation)

Page 99, Line 12

ਸੁਭੰ ਜੀਭ ਜੁਆਲੰ ॥ ਸੁ ਦਾੜ੍ਹਾ ਕਰਾਲੰ ॥
Subhang joobh juaalang|| Su daa?haa karaalang||
His tongue red like fire seems magnificent and his grinder teeth are very frightening.

Page 99, Line 13

ਬਜੀ ਬੰਬ ਸੰਖੰ ॥ ਉਠੇ ਨਾਦ ਬੰਖੰ ॥੩੩॥
Bajoo banb sankhang|| Uthe naad bankhang||33||
His conches and drums resound like the thundering sound of the sea. 33.
Fire is auspicious tongue. Good grinder teeth are terrible(already talked about).
Uncountable water waves beat. The sound of sea is risen ..33..
(see the meaning of Sankh in Guru Granth Kosh and Bamb in Mahankosh)
(term fire with tongue has very unique meaning ,it talks of communication by tongue in form of poetry or speech or sermons could spread like fire and enlightens the person as well as make them arise to gain political power)

Page 100, Line 3

ਸਿਰੰ ਸੇਤ ਛਤ੍ਰੰ ਸੁ ਸੁਭ੍ਰੰ ਬਿਰਾਜੰ ॥ ਲਖੇ ਛੈਲ ਛਾਯਾ ਕਰੇ ਤੇਜ ਲਾਜੰ ॥
Sirang set chhatrang su subhrang biraajang|| Lakhe chhail chhaayaa kare tej laajang||
On his head there swings the beautiful, lustrous and white canopy, seeing whose shadow and considering it winsome, the light feels abashed.

Page 100, Line 4

ਬਿਸਾਲਾਲ ਨੈਨੰ ਮਹਾਰਾਜ ਸੋਹੰ ॥ ਢਿਗੰ ਅੰਸੁਮਾਲੰ ਹਸੰ ਕੋਟ ਕ੍ਰੋਹੰ ॥੩੫॥
Bisaalaal nainang mahaaraaj sohang|| ?higang ansumaalang hasang kot krohang||35||
The fleshy and red eyes of the God seem magnificent, before whose light millions of suns appear irritated. 35.
On(top)/above white/with shining canopy exists. Sensing its beautiful shadow light gets ashamed(find self as belittled) (see the meaning of Chhail and Set in Mahankosh)
The beautifully existing big beloved eyes of emperor. Near(you) millions of sun enraged laugh..35..

Then we have Madra Kar Matt … in verse 55 as told by writer about which it has already been written in “drug related issues”.

Then like fool without an iota of the knowledge about the basic principles of Gurmat writer states that such attribute could be of Mahakal of Ujjain and not the Sikh God Akal.

Very strange. It could have been expected from Hindu following the philosophy even lower than Vedanta like Nayay Shaster.

Das has a question to all the supporters of the idea of this writer.

Whose form is the form belonging to Mahakal or Ujjain ?

Whose form is the form of Mahakal bhairav das wrote above ?

Whose form is the form of beggar and of king ?
8 Gaurhee Bairaagan Guru Amar Das

(੧੬੨-੯, ਗਉੜੀ ਬੈਰਾਗਣਿ, ਮ ੩)
ਨਾਨਾ ਰੂਪ ਸਦਾ ਹਹਿ ਤੇਰੇ ਤੁਝ ਹੀ ਮਾਹਿ ਸਮਾਹੀ ॥੨॥
naanaa roop sadhaa hehi thaerae thujh hee maahi samaahee ||2||
The many and various forms are always Yours, O Lord; they shall merge again into You. ||2||
(Ang 162)
8 Bilaaval Guru Arjan Dev

(੮੦੩-੯, ਬਿਲਾਵਲੁ, ਮ ੫)
ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਘਰੁ ੪
raag bilaaval mehalaa 5 ghar 4
Raag Bilaaval, Fifth Mehl, Fourth House:

10 null null

(੮੦੩-੧੦, ਬਿਲਾਵਲੁ, ਮ ੫)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:

10 null null

(੮੦੩-੧੧, ਬਿਲਾਵਲੁ, ਮ ੫)
ਏਕ ਰੂਪ ਸਗਲੋ ਪਾਸਾਰਾ ॥
eaek roop sagalo paasaaraa ||
The entire Universe is the form of the One Lord.

11 Bilaaval Guru Arjan Dev

(੮੦੩-੧੧, ਬਿਲਾਵਲੁ, ਮ ੫)
ਆਪੇ ਬਨਜੁ ਆਪਿ ਬਿਉਹਾਰਾ ॥੧॥
aapae banaj aap biouhaaraa ||1||
He Himself is the trade, and He Himself is the trader. ||1||

11 Bilaaval Guru Arjan Dev

(੮੦੩-੧੧, ਬਿਲਾਵਲੁ, ਮ ੫)
ਐਸੋ ਗਿਆਨੁ ਬਿਰਲੋ ਈ ਪਾਏ ॥
aiso giaan biralo ee paaeae ||
How rare is that one who is blessed with such spiritual wisdom.

11 Bilaaval Guru Arjan Dev

(੮੦੩-੧੧, ਬਿਲਾਵਲੁ, ਮ ੫)
ਜਤ ਜਤ ਜਾਈਐ ਤਤ ਦ੍ਰਿਸਟਾਏ ॥੧॥ ਰਹਾਉ ॥
jath jath jaaeeai thath dhrisattaaeae ||1|| rehaao ||
Wherever I go, there I see Him. ||1||Pause||

11 Bilaaval Guru Arjan Dev

(੮੦੩-੧੨, ਬਿਲਾਵਲੁ, ਮ ੫)
ਅਨਿਕ ਰੰਗ ਨਿਰਗੁਨ ਇਕ ਰੰਗਾ ॥
anik rang niragun eik rangaa ||
He manifests many forms, while still unmanifest and absolute, and yet He has One Form.

12 Bilaaval Guru Arjan Dev

(੮੦੩-੧੨, ਬਿਲਾਵਲੁ, ਮ ੫)
ਆਪੇ ਜਲੁ ਆਪ ਹੀ ਤਰੰਗਾ ॥੨॥
aapae jal aap hee tharangaa ||2||
He Himself is the water, and He Himself is the waves. ||2||

12 Bilaaval Guru Arjan Dev

(੮੦੩-੧੩, ਬਿਲਾਵਲੁ, ਮ ੫)
ਆਪ ਹੀ ਮੰਦਰੁ ਆਪਹਿ ਸੇਵਾ ॥
aap hee mandhar aapehi saevaa ||
He Himself is the temple, and He Himself is selfless service.

13 Bilaaval Guru Arjan Dev

(੮੦੩-੧੩, ਬਿਲਾਵਲੁ, ਮ ੫)
ਆਪ ਹੀ ਪੂਜਾਰੀ ਆਪ ਹੀ ਦੇਵਾ ॥੩॥
aap hee poojaaree aap hee dhaevaa ||3||
He Himself is the worshipper, and He Himself is the idol. ||3||

13 Bilaaval Guru Arjan Dev

(੮੦੩-੧੩, ਬਿਲਾਵਲੁ, ਮ ੫)
ਆਪਹਿ ਜੋਗ ਆਪ ਹੀ ਜੁਗਤਾ ॥
aapehi jog aap hee jugathaa ||
He Himself is the Yoga; He Himself is the Way.

13 Bilaaval Guru Arjan Dev

(੮੦੩-੧੪, ਬਿਲਾਵਲੁ, ਮ ੫)
ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਸਦ ਹੀ ਮੁਕਤਾ ॥੪॥੧॥੬॥
naanak kae prabh sadh hee mukathaa ||4||1||6||
Nanak's God is forever liberated. ||4||1||6||
(Ang 803)
10 Kaanrhaa Guru Ram Das

(੧੨੯੫-੧੧, ਕਾਨੜਾ, ਮ ੪)
ਨਾਨਾ ਰੂਪ ਰੰਗ ਹਰਿ ਕੇਰੇ ਘਟਿ ਘਟਿ ਰਾਮੁ ਰਵਿਓ ਗੁਪਲਾਕ ॥
naanaa roop rang har kaerae ghatt ghatt raam raviou gupalaak ||
There are so many forms and colors of the Lord. The Lord is pervading each and every heart, and yet He is hidden from view.
(Ang 1295)
13 Bhaira-o Saint Nam Dev

(੧੧੬੩-੧੪, ਭੈਰਉ, ਭਗਤ ਨਾਮਦੇਵ ਜੀ)
ਅਨੰਤ ਰੂਪ ਤੇਰੇ ਨਾਰਾਇਣਾ ॥੪॥੧॥
ananth roop thaerae naaraaeinaa ||4||1||
O Lord, Your Forms are endless. ||4||1||
(Ang 1163)
4 Maaroo Guru Ram Das

(੯੯੮-੫, ਮਾਰੂ, ਮ ੪)
ਤੂ ਸਰਬਤ੍ਰ ਤੇਰਾ ਸਭੁ ਕੋਈ ॥
thoo sarabathr thaeraa sabh koee ||
You are everywhere; all are Yours.
(Ang 998)
8 Aasaa Guru Arjan Dev

(੩੭੯-੯, ਆਸਾ, ਮ ੫)
ਆਸਾ ਮਹਲਾ ੫ ॥
aasaa mehalaa 5 ||
Aasaa, Fifth Mehl:

9 null null

(੩੭੯-੯, ਆਸਾ, ਮ ੫)
ਤੂ ਬਿਅੰਤੁ ਅਵਿਗਤੁ ਅਗੋਚਰੁ ਇਹੁ ਸਭੁ ਤੇਰਾ ਆਕਾਰੁ ॥
thoo bianth avigath agochar eihu sabh thaeraa aakaar ||
You are Infinite, Eternal and Incomprehensible; all this is Your Creation.

9 Aasaa Guru Arjan Dev

(੩੭੯-੯, ਆਸਾ, ਮ ੫)
ਕਿਆ ਹਮ ਜੰਤ ਕਰਹ ਚਤੁਰਾਈ ਜਾਂ ਸਭੁ ਕਿਛੁ ਤੁਝੈ ਮਝਾਰਿ ॥੧॥
kiaa ham janth kareh chathuraaee jaan sabh kishh thujhai majhaar ||1||
What clever games can we play, when everything is contained in You? ||1||
(Ang 379)
Term Akar is translated a creation while it means form.
10 Bilaaval Guru Ram Das

(੮੩੪-੧੧, ਬਿਲਾਵਲੁ, ਮ ੪)
ਇਹੁ ਜਗੁ ਵਰਨੁ ਰੂਪੁ ਸਭੁ ਤੇਰਾ ਜਿਤੁ ਲਾਵਹਿ ਸੇ ਕਰਮ ਕਮਈਆ ॥
eihu jag varan roop sabh thaeraa jith laavehi sae karam kameeaa ||
This world, with its colors and forms, is all Yours, O Lord; as You attach us, so do we do our deeds.
(Ang 834)

There are many such examples. That proves that concept of God as per Guru Granth Sahib Ji is not at all clear or even known to the writer or those who support such an absurd Hindu “logic” which is derived from Nayay Matt.

Then he gives some verse from Shri Guru Granth Sahib Ji and Japu Sahib and Akal Ustat which talks of God without form or garb/guise. Then das gives list of verses which talk of God with same attribute within Bachitar Natak.
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.

Page 95, Line 7

ਨਿਰੰਕਾਰ ਨ੍ਰਿਬਿਕਾਰ ਨਿਤਯਾੰ ਨਿਰਾਲੰ ॥ ਨ ਬ੍ਰਿਧੰ ਬਿਸੇਖੰ ਨ ਤਰੁਨੰ ਨ ਬਾਲੰ ॥
Nirankaar Nribikaar nityang niraalang|| Na bridhangbisekhang na tarunang na baalang||
He is Formless, Flawless, eternal and Non-aligned. He is neither distinctively old, nor young nor immature.

Page 95, Line 8

ਨ ਰੰਕੰ ਨ ਰਾਯੰ ਨ ਰੂਪੰ ਨ ਰੇਖੰ ॥ ਨ ਰੰਗੰ ਨ ਰਾਗੰ ਅਪਾਰੰ ਅਭੇਖੰ ॥੪॥
Na rankang na raayang na roopang na rekhang|| Na rangang na raagang apaarang abhekhaang||4||
He is neither poor. nor rich; He is Formless and Markless. He is Colourless, Non-attached, Limitless and Guiseless.4.

Page 95, Line 9

ਨ ਰੂਪੰ ਨ ਰੇਖੰ ਨ ਰੰਗੰ ਨ ਰਾਗੰ ॥ ਨ ਨਾਮੰ ਨ ਠਾਮੰ ਸਹਾ ਜੋਤਿ ਜਾਗੰ ॥
Na roopang na rekhang na rangang na raagang|| Na naamang na thaamang mahaa jot(i) jaagang||
He is Formless, Signless, Colourless and Non-attached. He is Nameless, Placeless; and a Radiating Great Effulgence.

Page 95, Line 10

ਨ ਦ੍ਵੈਖੰ ਨ ਭੇਖੰ ਨਿਰੰਕਾਰ ਨਿਤੰਯਾ ॥ ਮਹਾ ਜੋਗ ਜੋਗੰ ਸੁ ਪਰਮੰ ਪਵਿਤਯਾੰ ॥੫॥
Na dvaikhang na bhekhang nirankaar nityang|| Mahaa jog jogang su paramang pavityang||5||
He is Blemishless, Guiseless, Formless and Eternal. He is a Superb Practising Yogi and a Supremely Holy Entity.5.

Page 95, Line 11

ਅਜੇਯੰ ਅਭੇਯੰ ਅਨਾਮੰ ਅਠਾਮੰ ॥ ਮਹਾ ਜੋਗ ਜੋਗੰ ਮਹਾ ਕਾਮ ਕਾਮੰ ॥
Ajeyang abheyang anaamang athaamang|| Mahaa jog jogang mahaa kaam kaamang||
He is unconquerable, Indistinguishable, Nameless and Placeless. He is a Superb Practicing Yogi, He is the Supreme Ravisher.

Page 95, Line 12

ਅਲੇਖੰ ਅਭੇਖੰ ਅਨੀਲੰ ਅਨਾਦੰ ॥ ਪਰੇਯੰ ਪਵਿਤ੍ਰੰ ਸਦਾ ਨ੍ਰਿਬਿਖਾਦੰ ॥੬॥
Alekhang abheyang anoolang anaadang|| Preyang pavitrang sadaa nribikhaadang||6||
He is Accountless, Garbless, Stainless and without Beginning. He is in the Yond, Immaculate and ever without Contention.6.

Page 95, Line 13

ਸੁ ਆਦੰ ਅਨਾਦੰ ਅਨੀਲੰ ਅਨਾਦੰ ॥ ਅਦ੍ਵੈਖੰ ਅਭੇਖੰ ਮਹੇਸੰ ਮਹੰਤੰ ॥
Su aadang anaadang anoolang anantang|| Advaikhang abhekhang mahesang mahantang||
He is the Primal, Orignless, Stainless and Endless. He is Blemishless, Guiseless, Master of the earth and the destroyer of Pride.

Page 95, Line 14

ਨ ਰੋਖੰ ਨ ਸੋਖੰ ਨ ਦ੍ਰੋਹੰ ਨ ਮੋਹੰ ॥ ਨ ਕਾਮੰ ਨ ਕ੍ਰੋਧੰ ਅਜੋਨੀ ਅਜੋਹੰ ॥੭॥
Na rokhang na sokhang na drohang na mohang|| Na kaamang na krodhang ajonoo ajohang||7||
He is Ireless, Ever fresh, Deceitless and Non-attached. He is Lustless, Angerless, Birthless and Sightless.7.

Page 96, Line 1

ਪਰੇਅੰ ਪਵਿਤ੍ਰੰ ਪੁਨੀਤੰ ਪੁਰਾਣੰ ॥ ਅਜੇਅੰ ਅਭੇਅੰ ਭਵਿਖਯਾ ਭਵਾਣੰ ॥
Pareyang pavitrang punootang puraanang|| Ajeang abheang bhavikhyang bhavaanang||
He is in the Yond, Immaculate, Most Holy and Ancient. He is Unconquerable, Indistinguishable, Will be in future and is always Present.

Page 96, Line 2

ਨ ਰੋਗੰ ਨ ਸੋਗੰ ਸੁ ਨਿਤਯਾੰ ਨਵੀਨੰ ॥ ਅਜਾਯੰ ਸਹਾਯੰ ਪਰਮੰ ਪ੍ਰਬੀਨੰ ॥੮॥
Na rogang na sogang su nityang navoonang|| Ajaayang sahaayang paramang||8||
He is without ailment and sorrow and is ever new. He is Birthless, He is the Supporter and is Supremely dexterous.8.

Page 96, Line 3

ਸੁ ਭੂਤੰ ਭਵਿਖਯਾੰ ਭਵਾਨੰ ਭਵੇਅੰ ॥ ਨਮੋ ਨ੍ਰਿਬਿਕਾਰੰ ਨਮੋ ਨ੍ਰਿਜੁਰੇਅੰ ॥
Su bhootang bhavikhyang bhavaanang bhaveang|| Namo nribikaarang namo nrijureang||
He Pervades in the Past, Future and Present. I Salute Him, Who is without vices and without ailments.

Page 96, Line 4

ਨਮੋ ਦੇਵ ਦੇਵੰ ਨਮੋ ਰਾਜ ਰਾਜੰ ॥ ਨਿਰਾਲੰਬ ਨਿਤਯਾੰ ਸੁ ਰਾਜਾਧਿਰਾਜੰ ॥੯॥
Namo dev devang namo raaj raajang|| Niraalanb nityang su raajaadhiraajang||9||
I Salute Him, Who is the god of gods and king of kings. He is Supportless, Eternal and Greatest of Emperors. 9

Page 96, Line 5

ਅਲੇਖੰ ਅਭੇਖੰ ਅਭੂਤੰ ਅਦ੍ਵੈਖੰ ॥ ਨ ਰਾਗੰ ਨ ਰੰਗੰ ਨ ਰੂਪੰ ਨ ਰੇਖੰ ॥
Alekhang abhekhang abhootang advaikhang|| na raagang na rangang na roopang na rekhang||
He is Accountless, Guiseless, Elementless and Blemishless. He is without attachment, colour, form and mark.

Page 96, Line 6

ਮਹਾ ਦੇਵ ਦੇਵੰ ਮਹਾ ਜੋਗ ਜੋਗੰ ॥ ਮਹਾ ਕਾਮ ਕਾਮੰ ਮਹਾ ਭੋਗ ਭੋਗੰ ॥੧੦॥
Mahaa dev devang mahaa jog jogang|| Mahaa kaam kaamang mahaa bhog bhogang||10||
He is the Greatest of gods and the Supreme Yogi. He is the Greatest of the rapturous and the greatest of the Ravishing.10.

Page 96, Line 7

ਕਹੂੰ ਰਾਜਸੰ ਤਾਮਸੰ ਸਾਤਕੇਅੰ ॥ ਕਹੂੰ ਨਾਰ ਕੇ ਰੂਪ ਧਾਰੇ ਨਰੇਅੰ ॥
Kahoon raajasang taamasang saatkeang|| Kahoon naar ke roop dhaare nareang||
Somewhere He bears the quality of rajas (activity), somewhere tamas (morbidity) and somewhere sattva (rhythm). Somewhere He takes the form of a woman and somewhere man.

Page 96, Line 8

ਕਹੂੰ ਦੇਵੀਅੰ ਦੇਵਤੰ ਦਈਤ ਰੂਪੰ ॥ ਕਹੂੰ ਰੂਪ ਅਨੇਕ ਧਾਰੇ ਅਨੂਪੰ ॥੧੧॥
Kahoon devooang devatang daoot roopang|| Kahoon roop anek dhaare anoopang||11||
Somewhere He manifests Himself as a goddess, god and demon. Somewhere He appears in several unique forms.11.

Page 96, Line 9

ਕਹੂੰ ਫੂਲ ਹ੍ਵੈ ਕੈ ਭਲੇ ਰਾਜ ਫੂਲੇ ॥ ਕਹੂੰ ਭਵਰ ਹ੍ਵੈ ਕੈ ਭਲੀ ਭਾਂਤਿ ਭੂਲੇ ॥
Kahoon phool hvai kai bhale raaj phoole|| Kahoon bhavar hvai kai bhaloo bhaant(i) bhoole||
Somewhere He, taking the form of a flower, is rightly puffed up. Somewhere becoming a black bee, seems inebriated (for the flower).

Page 96, Line 10

ਕਹੂੰ ਪਉਨ ਹ੍ਵੈ ਕੈ ਬਹੇ ਬੇਗਿ ਐਸੇ ॥ ਕਹੇ ਮੋ ਨ ਆਵੈ ਕਥੋਂ ਤਾਹਿ ਕੈਸੇ ॥੧੨॥
Kahoon paun hvai kai bahe beg(i) aise|| Kahe mo na aavai kathon taah(i) kaise||12||
Somewhere becoming the wind, moves with such speed, which is indescribable, how can I elucidate it? 12.

Page 96, Line 11

ਕਹੂੰ ਨਾਦ ਹ੍ਵੈ ਕੈ ਭਲੀ ਭਾਂਤਿ ਬਾਜੇ ॥ ਰਹੂੰ ਪਾਰਧੀ ਹ੍ਵੈ ਕੈ ਧਰੇ ਬਾਨ ਰਾਜੇ ॥
Kahoon naad hvai kai bhaloo bhaant(i) baaje|| Kahoon paaradhoo hvai kai dhare baan raaje||
Somewhere He become a musical instrument, which is played appropriately. Somewhere He becomes a hunter who looks glorious with His arrow (in His bow).

Page 96, Line 12

ਕਹੂੰ ਮ੍ਰਿਗ ਹ੍ਵੈ ਕੈ ਭਲੀ ਭਾਂਤਿ ਮੋਹੇ ॥ ਕਹੂੰ ਕਾਮੁਕੀ ਜਿਉ ਧਰੇ ਰੂਪ ਸੋਹੇ ॥੧੩॥
Kahoon mrig hvai kai bhaloo bhaant(i) mohe|| Kahoon kaamuki jio dhare roop sohe||13||
Somewhere He becomes a deer and allures exquisitely. Somewhere He manifests Himself as Cupid’s wife, with impressive beauty.13.

Page 96, Line 13

ਨਹੀਂ ਜਾਨ ਜਾਈ ਕਛੂ ਰੂਪ ਰੇਖੰ ॥ ਕਹਾਂ ਬਾਸ ਤਾ ਕੋ ਫਿਰੈ ਕਉਨ ਭੇਖੰ ॥
Nahoon jaan jaaoo kachhoo roop rekhang|| kahaan baas taa ko phirai kaun bhekhang||
His Form and Mark cannot be comprehended. Where doth He live and what guise doth He adopt?

ਕਹਾ ਨਾਮ ਤਾ ਕੋ ਕਹਾ ਕੈ ਕਹਾਵੈ ॥ ਕਹਾ ਮੈ ਬਖਾਨੋ ਕਹੇ ਮੋ ਨ ਆਵੈ ॥੧੪॥
Kahaa naam taa ko kahaa kai kahaavai|| Kahaa mai bakhaano kahe mo na aavai||14||
What is His Name and how he is called? How can I describle? He is Indescribable.14.

Page 97, Line 1

ਨ ਤਾ ਕੋ ਕੋਈ ਤਾਤ ਮਾਤੰ ਨ ਭਾਯੰ ॥ ਨ ਪੁਤ੍ਰੰ ਨ ਪੌਤ੍ਰੰ ਨ ਦਾਯਾ ਨ ਦਾਯੰ ॥
Na taa ko kooo taat maatang na bhaayang|| na putrang na pautrang na daayaa na daayang||
He hath no father, mother and brother. He hath no son, no grandson and no male and female nurses.

Page 97, Line 2

ਨ ਨੇਹੰ ਨ ਗੇਹੰ ਨ ਸੈਨੰ ਨ ਸਾਥੰ ॥ ਮਹਾ ਰਾਜ ਰਾਜੰ ਮਹਾ ਨਾਥ ਨਾਥੰ ॥੧੫॥
Na nehang na gehaaag na sainang na saathang|| Mahaa raaj raaang mahaa naath naathang||15||
He hath no attachment, no home, no army and no companion. He is the Great King of kings and Great Lord of lords.15.

Page 97, Line 3

ਪਰਮੰ ਪ੍ਰਰਾਨੰ ਪਵਿਤ੍ਰੰ ਪਰੇਯੰ ॥ ਅਨਾਦੰ ਅਨੀਲੰ ਅਸੰਭੰ ਅਜੇਯੰ ॥
Paramang puraanang preyang|| Anaadang anoolang asanbhang ajeyang||
He is Supreme, Ancient, Immaculate and in the Yond. He is beginningless. Stainless, Non-existent and Unconquerable.

Page 97, Line 4

ਅਭੇਦੰ ਅਛੇਦੰ ਪਵਿਤ੍ਰੰ ਪ੍ਰਮਾਥੰ ॥ ਮਹਾ ਦੀਨ ਦੀਨੰ ਮਹਾ ਨਾਥ ਨਾਥੰ ॥੧੬॥
Abhedang achhedang pavitrang pramaathang|| Mahaa doon doonang mahaa naath naathang||16||
He is Indistinguishable, Indestructible, Holy and Paramount. He is the Most Humble of the meek and Great Lord of lords.16.

Page 97, Line 5

ਅਦਾਗੰ ਅਦੱਗੰ ਅਲੇਖੰ ਅਭੇਖੰ ॥ ਅਨੰਤੰ ਅਨੀਲੰ ਅਰੂਪੰ ਅਦੈੂਖੰ ॥
Adaagang adaggang alekhang abhekhang|| Anantang anoolang aroopang advaikhang||
He is Stainless, Imperishable, Accountless and Guiseless. He is Limitless, Blemishless, Formless and Maliceless.

Page 97, 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.

Then lastly for the similar attribute of God in Charitropakhyan kindly refer to
Chartropakhyan
1 verse1
266 Verse 12,13,86 - 92
405 Verse 91-99,391,394,395

vijaydeep Singh · Jun 20, 2009

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

Gurfateh
Dusht Daman

Well two chapters are wasted by writer about this but this word does not appears in Shri Dasham Granth Sahib Ji at all so das will not touch this at all as proof that writer has tried his level best to misguide readers by mixing Guru Pratap Suraj Granth’s thing with that of Shri Dasham Granth Sahib Ji.

He further tells lie about Charitropakhyan 108.

He thens talks of this verse of Shri Guru Granth Sahib Ji.
11 Gond Saint Kabir

(੮੭੨-੧੧, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਜੈਸੇ ਮਾਤ ਪਿਤਾ ਬਿਨੁ ਬਾਲੁ ਨ ਹੋਈ ॥
jaisae maath pithaa bin baal n hoee ||
Without a mother or father there is no child;

11 Gond Saint Kabir

(੮੭੨-੧੨, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਬਿੰਬ ਬਿਨਾ ਕੈਸੇ ਕਪਰੇ ਧੋਈ ॥
binb binaa kaisae kaparae dhhoee ||
just so, without water, how can the clothes be washed?

12 Gond Saint Kabir

(੮੭੨-੧੨, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਘੋਰ ਬਿਨਾ ਕੈਸੇ ਅਸਵਾਰ ॥
ghor binaa kaisae asavaar ||
Without a horse, how can there be a rider?

12 Gond Saint Kabir

(੮੭੨-੧੨, ਗੋਂਡ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਸਾਧੂ ਬਿਨੁ ਨਾਹੀ ਦਰਵਾਰ ॥੩॥
saadhhoo bin naahee dharavaar ||3||
Without the Holy Saint, one cannot reach the Court of the Lord. ||3||

(Ang 872)

Here without mother or father child could not happen could be understood as could not survive. As in present day science in some organism ,just with single parent(mother from whose body part semen is developed and then fused with her egg) child is developed ,this thing is not allowed by law on humans.

(੪੮੯-੮, ਗੂਜਰੀ, ਮ ੧)
ਗੂਜਰੀ ਮਹਲਾ ੧ ॥
goojaree mehalaa 1 ||
Goojaree, First Mehl:

8 null null

(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)
This verse talks of a creation with out parents so is Vysa

(੧੩੦੯-੭, ਕਾਨੜਾ, ਮ ੪)
ਬ੍ਰਹਮ ਕਮਲ ਪੁਤੁ ਮੀਨ ਬਿਆਸਾ ਤਪੁ ਤਾਪਨ ਪੂਜ ਕਰਾਵੈਗੋ ॥
breham kamal puth meen biaasaa thap thaapan pooj karaavaigo ||
Brahma, the son of the lotus, and Vyaas, the son of the fish, practiced austere penance and were worshipped.
(Ang 1309)

So if Guru uses mythological examples from old text to explain something. Why cannot by unique Sikh way Guru could talk of similar example made by self to just the followers understand the thing better.

So let us talk of these lines.

Now I describe my story.
The way it come to me while I was concentrating on worship/devotion /austerity.
Where the pond/pit of ice/snow is mountain.
There peak of seven is located beautifully there.

vijaydeep Singh · Jun 20, 2009

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

Gurfateh
There I did concentration on austerity .

Here again writer carries out detail sketch of Guru Pratap Suraj Granth and blames all that which is written in there as due to Bachitar Natak. But das without commenting over weather Guru Pratap Suraj Granth is OK or not would like to say that like writer there are many persons who have not understood Gurbani ,Either from Guru Granth Sahib Ji or from Shri Dasham Granth Sahib Ji. For that these two texts could not be blamed.

So a few questions first raised by the writer.

Why does not Hindu text mention Mahakal and Kalika worshipper Dushtdaman ?
Some of our Guru were Hindu before conversion so that does not mean for us to do what they did when they were Hindus.
Why did not Ranjeet Singh etc. carry out work etc. at Shri Hemkunt Sahib Ji.

So let us talk the first issue

Does unique Sikh way needs to have reference in Hindu text ? as per writer it could be yes but for Sikhs it is a big no!. further there is no worshipping of Mahakal and Kalika as per Hindus.

We need to understand that some times there are things in Hindus and in us things are reverse but then instead of relying on Hindu texts best is to follow Guru. Same should be there in Hiqayat related to Mano Maheep and family tree of Maandhata and same implies here.

As per Hindus trinity of Brahma ,Vishnu and Shiva are gods but for us they are under the influence of vice(s).

12 Bilaaval Guru Amar Das

(੮੫੨-੧੨, ਵਾਰ-ਬਿਲਾਵਲੁ, ਮ ੩)
ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਤ੍ਰੈ ਗੁਣ ਭੁਲੇ ਹਉਮੈ ਮੋਹੁ ਵਧਾਇਆ ॥
brehamaa bisan mehaadhaeo thrai gun bhulae houmai mohu vadhhaaeiaa ||
Brahma, Vishnu and Shiva wander in the three qualities, while their egotism and desire increase.
(Ang 352)

Though a so called Hindu text has mention of Hemkunt (Mahabharat Adi Parv 119.43) yet as we see ahead in Sikhs it may be different.

Then issue two.

We will see further ahead about rebirth thing but worship of no Hindu god or goddess is been done at all. Before the advent of Sikhism anyway there were faith worshipping the formless God but in different ways. Like Prahlad,Vysa(Badaranya in Brham Sutra)), Adi Shankara, Gorakh Nath, Kabeer Ji, Sant Gyaneshwar among others. Can such person be not reborn as Sikh ?

Issue three that why were Sikhs not visiting Hemkunt Sahib during Akali Phula Singh Ji or Mahraja Ranjeet Singh Ji ?

As at that time it was not discovered like the Gurudwara Pather Sahib in Leh was not served by Maharaja or say Gurudwaras in remote areas like Sikkim perhaps or say in Iraq. There are many Gurudwaras discovered in recent times.

So let us do some translation now.
Now I describe my story.
While concentrating on austerity it came to me.
Where Gold/snow pit is mountain.
There peak of seven is beautifully located..1..
It is called peak of seven.
(as) When lot/sack of raj yoga was earned.
Then I concentrated a lot on austerity.
Worshipped the destructive force of great death(God)..2..
While doing the rigorous act of austerity in this way.
From dual to one form occurred.(one with God)
Worshipped invisible(God) my father and mother.
(by this) many way of yogic concentration was aimed..3..
That who invisible’s service was done.
God Guru happened to be happy by this.
That lord when gave me an order.
Then I took birth/had a life in dark(age)..4..
(Vachitar Natak 6.1-4)

It is so far given in another way as below.

ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI

Page 132, Line 1

ਅਬ ਮੈ ਅਪਨੀ ਕਥਾ ਬਖਾਨੋ ॥ ਤਪ ਸਾਧਤ ਜਿਹ ਬਿਧਿ ਮੁਹਿ ਆਨੋ ॥
Ab mai apnoo kahtaa bakhaano|| Tap saadhat jih bidh(i) muh(i) aano||
Now I relate my own story as to how I was brought here, while I was absorbed in deep meditation.

Page 132, Line 2

ਹੇਮ ਕੁੰਟ ਪਰਬਤ ਹੈ ਜਹਾਂ ॥ ਸਪਤ ਸ੍ਰਿੰਗ ਸੋਭਿਤ ਹੈ ਤਹਾਂ ॥੧॥
Hem Kunt parbat hai jahaan|| Sapat sring sobhit hai tahaan||1||
The site was the mountain named Hemkunt, with seven peaks and looks there very impressive.1.

Page 132, Line 3

ਸਪਤ ਸ੍ਰਿੰਗ ਤਿਹ ਨਾਮੁ ਕਹਾਵਾ ॥ ਪੰਡੁ ਰਾਜ ਜਹ ਜੋਗੁ ਕਮਾਵਾ ॥
Sapat sring tih naam(u) kahaavaa|| Pant(u) raaj jab jog(u) kamaavaa||
That mountain is called Sapt Shring (seven-peaked mountain), where the Pandavas Practised Yoga.

Page 132, Line 4

ਤਹ ਹਮ ਅਧਿਕ ਤਪੱਸਿਆ ਸਾਧੀ ॥ ਮਹਾਕਾਲ ਕਾਲਿਕਾ ਅਰਾਧੀ ॥੨॥
Tah ham adhik tapassiaa saadhoo|| Mahaakaal Kaalikaa araadhoo||2||
There I was absorbed in deep meditation on the Primal Power, the Supreme KAL.2.

Page 132, Line 5

ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਸਿਆ ਭਯੋ ॥ ਦ੍ਵੈ ਤੇ ਏਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ ॥
Ih bidh(i) karat tapasiaa bhayo|| Dvai te ek roop hvai gayo||
In this way, my meditation reached its zenith and I became One with the Omnipotent Lord.

Page 132, Line 6

ਤਾਤ ਮਾਤ ਮੁਰ ਅਲਖ ਅਰਾਧਾ ॥ ਬਹੂ ਬਿਧਿ ਜੋਗ ਸਾਧਨਾ ਸਾਧਾ ॥੩॥
Taat maat muralakh araadhaa|| Bahu bidh(i) jog saadhnaa saadhaa||3||
My parents also meditated for the union with the Incomprehensible Lord and performed many types of disciplines for union.3.

Page 132, Line 7

ਤਿਨ ਜੋ ਕਰੀ ਅਲਖ ਕੀ ਸੇਵਾ ॥ ਤਾ ਤੇ ਭਏ ਪ੍ਰਸੰਨ ਗੁਰਦੇਵਾ ॥
Tin jo karoo alakh koo sevaa|| Taa te bhae prasann Gurdevaa||
The service that they rendered the Incomprehensible Lord, caused the pleasure of the Supreme Guru (i.e. Lord).

Page 132, Line 8

ਤਿਨ ਪ੍ਰਭ ਜਬ ਆਇਸ ਮੁਹਿ ਦੀਆ ॥ ਤਬ ਹਮ ਜਨਮ ਕਲੂ ਮਹਿ ਲੀਆ ॥੪॥
Tin Prabh jab aais muh(i) dooaa|| Tah ham janam kaloo maih looaa||4||
When the Lord ordered me, I was born in this Iron age.4.
First let us see meaning of tap used in Shri Guru Granth Sahib Ji in positive context.

(੨੩-੧੭, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਬਿਖੈ ਬਿਕਾਰ ਦੁਸਟ ਕਿਰਖਾ ਕਰੇ ਇਨ ਤਜਿ ਆਤਮੈ ਹੋਇ ਧਿਆਈ ॥
bikhai bikaar dhusatt kirakhaa karae ein thaj aathamai hoe dhhiaaee ||
So weed out evil, wickedness and corruption; leave these behind, and let your soul meditate on God.

17 Sriraag Guru Nanak Dev

(੨੩-੧੮, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਹੋਹਿ ਜਬ ਰਾਖੇ ਕਮਲੁ ਬਿਗਸੈ ਮਧੁ ਆਸ੍ਰਮਾਈ ॥੨॥
jap thap sanjam hohi jab raakhae kamal bigasai madhh aasramaaee ||2||
When chanting, austere meditation and self-discipline become your protectors, then the lotus blossoms forth, and the honey trickles out. ||2||
(Ang 23)

(੧੧੨੫-੯, ਭੈਰਉ, ਮ ੧)
ਰਾਗੁ ਭੈਰਉ ਮਹਲਾ ੧ ਘਰੁ ੨ ॥
raag bhairo mehalaa 1 ghar 2 ||
Raag Bhairao, First Mehl, Second House:

9 null null

(੧੧੨੫-੯, ਭੈਰਉ, ਮ ੧)
ਗੁਰ ਕੈ ਸਬਦਿ ਤਰੇ ਮੁਨਿ ਕੇਤੇ ਇੰਦ੍ਰਾਦਿਕ ਬ੍ਰਹਮਾਦਿ ਤਰੇ ॥
gur kai sabadh tharae mun kaethae eindhraadhik brehamaadh tharae ||
Through the Word of the Guru's Shabad, so many silent sages have been saved; Indra and Brahma have also been saved.

9 Bhaira-o Guru Nanak Dev

(੧੧੨੫-੯, ਭੈਰਉ, ਮ ੧)
ਸਨਕ ਸਨੰਦਨ ਤਪਸੀ ਜਨ ਕੇਤੇ ਗੁਰ ਪਰਸਾਦੀ ਪਾਰਿ ਪਰੇ ॥੧॥
sanak sanandhan thapasee jan kaethae gur parasaadhee paar parae ||1||
Sanak, Sanandan and many humble men of austerity, by Guru's Grace, have been carried across to the other side. ||1||
(Ang 1125)
15 Basant Guru Arjan Dev

(੧੧੮੦-੧੬, ਬਸੰਤੁ, ਮ ੫)
ਸੋ ਤਪਸੀ ਜਿਸੁ ਸਾਧਸੰਗੁ ॥
so thapasee jis saadhhasang ||
He alone is an ascetic, who joins the Saadh Sangat, the Company of the Holy.
(Ang 1180)
(੭੪-੧੫, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਪਹਰੇ ਘਰੁ ੧ ॥
sireeraag mehalaa 1 peharae ghar 1 ||
Siree Raag, First Mehl, Pehray, First House:

15 null null

(੭੪-੧੬, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਪਹਿਲੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਹੁਕਮਿ ਪਇਆ ਗਰਭਾਸਿ ॥
pehilai peharai rain kai vanajaariaa mithraa hukam paeiaa garabhaas ||
In the first watch of the night O my merchant friend you were cast into the womb, by the Lord's Command.

16 Sriraag Guru Nanak Dev

(੭੪-੧੬, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਉਰਧ ਤਪੁ ਅੰਤਰਿ ਕਰੇ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਖਸਮ ਸੇਤੀ ਅਰਦਾਸਿ ॥
ouradhh thap anthar karae vanajaariaa mithraa khasam saethee aradhaas ||
Upside-down, within the womb, you performed penance, O my merchant friend, and you prayed to your Lord and Master.
(Ang 74)

(੧੬੫-੭, ਗਉੜੀ ਗੁਆਰੇਰੀ, ਮ ੪)
ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੪ ॥
gourree guaaraeree mehalaa 4 ||
Gauree Gwaarayree, Fourth Mehl:

7 null null

(੧੬੫-੭, ਗਉੜੀ ਗੁਆਰੇਰੀ, ਮ ੪)
ਹਰਿ ਆਪੇ ਜੋਗੀ ਡੰਡਾਧਾਰੀ ॥
har aapae jogee ddanddaadhhaaree ||
The Lord Himself is the Yogi, who wields the staff of authority.

7 Gaurhee Guaarayree Guru Ram Das

(੧੬੫-੮, ਗਉੜੀ ਗੁਆਰੇਰੀ, ਮ ੪)
ਹਰਿ ਆਪੇ ਰਵਿ ਰਹਿਆ ਬਨਵਾਰੀ ॥ਹਰਿ ਆਪੇ ਤਪੁ ਤਾਪੈ ਲਾਇ ਤਾਰੀ ॥੧॥
har aapae rav rehiaa banavaaree || har aapae thap thaapai laae thaaree ||1||
The Lord Himself practices tapa - intense self-disciplined meditation; He is deeply absorbed in His primal trance. ||1||
(Ang 165)
(੧੮੮-੧੬, ਗਉੜੀ, ਮ ੫)
ਗਉੜੀ ਮਹਲਾ ੫ ॥
gourree mehalaa 5 ||
Gauree, Fifth Mehl:

16 null null

(੧੮੮-੧੬, ਗਉੜੀ, ਮ ੫)
ਪੂਰਾ ਮਾਰਗੁ ਪੂਰਾ ਇਸਨਾਨੁ ॥
pooraa maarag pooraa eisanaan ||
Perfect is the path; perfect is the cleansing bath.

16 Gaurhee Guru Arjan Dev

(੧੮੮-੧੬, ਗਉੜੀ, ਮ ੫)
ਸਭੁ ਕਿਛੁ ਪੂਰਾ ਹਿਰਦੈ ਨਾਮੁ ॥੧॥
sabh kishh pooraa hiradhai naam ||1||
Everything is perfect, if the Naam is in the heart. ||1||

16 Gaurhee Guru Arjan Dev

(੧੮੮-੧੬, ਗਉੜੀ, ਮ ੫)
ਪੂਰੀ ਰਹੀ ਜਾ ਪੂਰੈ ਰਾਖੀ ॥
pooree rehee jaa poorai raakhee ||
One's honor remains perfect, when the Perfect Lord preserves it.

16 Gaurhee Guru Arjan Dev

(੧੮੮-੧੭, ਗਉੜੀ, ਮ ੫)
ਪਾਰਬ੍ਰਹਮ ਕੀ ਸਰਣਿ ਜਨ ਤਾਕੀ ॥੧॥ ਰਹਾਉ ॥
paarabreham kee saran jan thaakee ||1|| rehaao ||
His servant takes to the Sanctuary of the Supreme Lord God. ||1||Pause||

17 Gaurhee Guru Arjan Dev

(੧੮੮-੧੭, ਗਉੜੀ, ਮ ੫)
ਪੂਰਾ ਸੁਖੁ ਪੂਰਾ ਸੰਤੋਖੁ ॥
pooraa sukh pooraa santhokh ||
Perfect is the peace; perfect is the contentment.

17 Gaurhee Guru Arjan Dev

(੧੮੮-੧੭, ਗਉੜੀ, ਮ ੫)
ਪੂਰਾ ਤਪੁ ਪੂਰਨ ਰਾਜੁ ਜੋਗੁ ॥੨॥
pooraa thap pooran raaj jog ||2||
Perfect is the penance; perfect is the Raja Yoga, the Yoga of meditation and success. ||2||

17 Gaurhee Guru Arjan Dev

(੧੮੮-੧੮, ਗਉੜੀ, ਮ ੫)
ਹਰਿ ਕੈ ਮਾਰਗਿ ਪਤਿਤ ਪੁਨੀਤ ॥
har kai maarag pathith puneeth ||
On the Lord's Path, sinners are purified.

18 Gaurhee Guru Arjan Dev

(੧੮੮-੧੮, ਗਉੜੀ, ਮ ੫)
ਪੂਰੀ ਸੋਭਾ ਪੂਰਾ ਲੋਕੀਕ ॥੩॥
pooree sobhaa pooraa lokeek ||3||
Perfect is their glory; perfect is their humanity. ||3||

18 Gaurhee Guru Arjan Dev

(੧੮੮-੧੮, ਗਉੜੀ, ਮ ੫)
ਕਰਣਹਾਰੁ ਸਦ ਵਸੈ ਹਦੂਰਾ ॥
karanehaar sadh vasai hadhooraa ||
They dwell forever in the Presence of the Creator Lord.

18 Gaurhee Guru Arjan Dev

(੧੮੮-੧੯, ਗਉੜੀ, ਮ ੫)
ਕਹੁ ਨਾਨਕ ਮੇਰਾ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥੪॥੪੫॥੧੧੪॥
kahu naanak maeraa sathigur pooraa ||4||45||114||
Says Nanak, my True Guru is Perfect. ||4||45||114||
(Ang 188)
7 Gaurhee Guru Arjan Dev

(੩੨੬-੮, ਗਉੜੀ, ਕਬੀਰ ਜੀ)
ਗਉੜੀ ਕਬੀਰ ਜੀ ਪੰਚਪਦੇF ॥
gourree kabeer jee panchapadhae ||
Gauree, Kabeer Jee, Panch-Padas:

7 null null

(੩੨੬-੮, ਗਉੜੀ, ਕਬੀਰ ਜੀ)
ਜਿਉ ਜਲ ਛੋਡਿ ਬਾਹਰਿ ਭਇਓ ਮੀਨਾ ॥
jio jal shhodd baahar bhaeiou meenaa ||
I am like a fish out of water,

8 Gaurhee Saint Kabir

(੩੨੬-੮, ਗਉੜੀ, ਕਬੀਰ ਜੀ)
ਪੂਰਬ ਜਨਮ ਹਉ ਤਪ ਕਾ ਹੀਨਾ ॥੧॥
poorab janam ho thap kaa heenaa ||1||
because in my previous life, I did not practice penance and intense meditation. ||1||
(Ang 326)

(੪੯੮-੧੩, ਗੂਜਰੀ, ਮ ੫)
ਜਪ ਤਪ ਸੰਜਮ ਕਰਮ ਧਰਮ ਹਰਿ ਕੀਰਤਨੁ ਜਨਿ ਗਾਇਓ ॥
jap thap sanjam karam dhharam har keerathan jan gaaeiou ||
The Lord's servant sings the Kirtan of His Praises as his worship, deep meditation, self-discipline and religious observances.
(Ang 498)
12 Sorith Guru Ram Das

(੬੦੫-੧੨, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਜੋਗੀ ਪੁਰਖੁ ਹੈ ਪਿਆਰਾ ਆਪੇ ਹੀ ਤਪੁ ਤਾਪੈ ॥
aapae jogee purakh hai piaaraa aapae hee thap thaapai ||
The Beloved Himself is the Yogi, the Primal Being; He Himself practices intense meditation.

12 Sorith Guru Ram Das

(੬੦੫-੧੩, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਸਤਿਗੁਰੁ ਆਪਿ ਹੈ ਚੇਲਾ ਉਪਦੇਸੁ ਕਰੈ ਪ੍ਰਭੁ ਆਪੈ ॥੩॥
aapae sathigur aap hai chaelaa oupadhaes karai prabh aapai ||3||
He Himself is the True Guru, and He Himself is the disciple; God Himself imparts the Teachings. ||3||
(Ang 605)

(੯੨੫-੧੫, ਰਾਮਕਲੀ, ਮ ੫)
ਜੋਗ ਦਾਨ ਅਨੇਕ ਕਿਰਿਆ ਲਗਿ ਚਰਣ ਕਮਲਹ ਸਾਧੀਐ ॥
jog dhaan anaek kiriaa lag charan kamaleh saadhheeai ||
The merits of Yoga, charity and religious rituals are obtained by grasping His lotus feet.

(Ang 925)

So term Austerity(tap) and concentration(Sadhna) have different meaning in Sikhism and an attempt to interpret on Hindu logic or terminology is going to be a blunder as writer has done and so do are those are opposing the Bani of Tenth Master .

So it may becomes as.
Now I describe my story. The way it came to me while I was concentrating austerity.
So next let us decide upon the term Hem.

It has two meanings. The Gold and the snow and both are used in Shri Dasham Granth Sahib Ji as we see. Hem for gold.

Page 397, Line 10

ਗੁਵਾ ਹੇਮ ਸਰਬੰ ਮਿਲੇ ਪ੍ਰਾਨ ਦਾਨੰ ॥
Guvaa hem sarabang mile praan daanang||
“Save our life, thou shalt receive the gift of cows and gold from the lord;

Page 397, Line 11

ਸਰੱਨੰ ਸਰੱਨੰ ਸਰੱਨੰ ਗੁਰਾਨੰ ॥੧੫॥੨੮੬॥
Sarannang sarannang sarannang guraanang||15||286||
“O Guru, we are in thy shelter, we are in thy shelter, we are in thy sgelter.”15.286.

(Gyan Prabodh)

Page 674, Line 6

ਹੇਮ ਕੋ ਦਾਨੁ ਕਰੈ ਜੁ ਦੋਊ ਹਰਿ ਗੋਦ ਲਏ ਜਸੁਧਾ ਇਮ ਰਾਜੇ ॥ ਕੈਧਉ ਸੈਲ ਸੁਤਾ ਗਿਰ ਭੀਤਰ ਊਚ ਮਨੋ ਮਨ ਨੀਲ ਬਿਰਾਜੇ ॥੧੫੩॥
Hem ko daan(u) karai ju dooo har(i) god lae Jasudhaa im raaje|| Kaidhau sail sutaa gir bheetar ooch mano man neel biraaje||153||
Yashoda looks impressive with Krishna in her lap; it seems that she has obtained this good reward after offering gold in charity; Yashoda seems like a rock in the mountain and Krishna in her lap appears like a sapphire.153.
(Krishana Avtar)

Then hem for snow on the mountain.

Page 469, Line 10

ਧੁਨਿ ਪੂਰਿ ਰਹੀ ਜਯ ਸੱਦ ਹੂਅੰ ॥ ਗਿਰ ਹੇਮ ਹਲਾਚਲ ਕੰਪ ਭੂਅੰ ॥੧੨॥
Dhun(i) poor(i) rahijay sadd hooang|| Gir Hem halaachal kanp bhooang||12||
The sound of “hail, hail” resound, there was consternation on Himalaya mountain and the earth tembled.12.
(Rudra Avtar)

Page 1229, Line 13

ਨਿਸ ਨਾਥ ਦੇਖ ਆਨਨ ਰਿਸਾਨ ॥ ਜਲਿ ਜਾਇ ਨੈਨ ਲਹਿ ਰੋਸ ਮਾਨ ॥ ਤਮ ਨਿਰਖ ਕੇਸ ਕੀਅ ਨੀਚ ਡੀਠ ॥ ਛਪਿ ਰਹਾ ਜਾਨ ਗਿਰ ਹੇਮ ਪੀਠ ॥੧੬॥
Nis naath dekh aanan risaan|| Jal(i) jaae nain lah(i) ros maan|| Tam nirakh kes keea neech ?ith|| Chhap(i) rahaa jaan gir hem peeth||16||
Seeing her face, the moon was filled with jealousy and wept in affection; seeing her hair, he bowed down her looks and even the Sumeru mountain, seeing her beauty, concealed himself.16.
(Brahma’s Kalidas Avtar)

Where pit of gold/ice is mountain. There peak of seven exists decorating ..1..
That is called by the name “peak of seven”. (as) When/where the lot of raj yoga was earned. Then/there only I had concentrated on a lot of austerity. Did worship of killing force of super death..2..

As we talk of kunt or kund, it is meant by a pool or a pit(like Havan Kund or pit of offering) ,Term Kunt is often used in Shri Dasham Granth Sahib as for direction.

Vide.

ਕਹੋ ਕੁੰਟ ਕੌਨੈ ਬਿਖੈ ਭਾਜ ਬਾਚੈ ॥ ਸਭੰ ਸੀਸ ਕੇ ਸੰਗ ਸ੍ਰੀ ਕਾਲ ਨਾਚੈ ॥੬੦॥
Kaho kunt kaunai bikhai bikhai bhaaj baachai|| Sabhang soos ke sang sroo kaal naachai||60||
Tell me, in which direction you can flee and remain safe? Since the KAL dances over the heads of all.60.
(Vachitar Natak)

Line 10

ਜੋ ਕਹੂੰ ਕਾਲ ਤੇ ਭਾਜ ਕੇ ਬਾਚੀਅਤ ਤੋ ਕਿਹ ਕੁੰਟ ਕਹੋ ਭਜਿ ਜਈਐ ॥
Jo kahoon kaal te bhaaj ke baachooat to kih kunt kaho bhaj(i) jaooai||
If one tries to flee and escape from KAL, then tell in which direction shall he flee?
(Vachitar Natak)

ਇਕੰਤ ਕੁੰਟ ਬਾਸਨੰ ॥ ਭ੍ਰਮੰਤ ਕੋਟਕੰ ਬਨੰ ॥
Ikant kunt baasanang|| Bhramant kotakang banang||
Dwelling in solitary confinement; wandering in millions of forests;

Line 5

ਉਚਾਟ ਨਾਦ ਕਰਮਣੰ ॥ ਅਨੇਕ ਉਦਾਸ ਭਰਮਣੰ ॥੧੩॥੯੧॥
Uchaat naad karamanang|| Anek udaas bharamanang||13||91||
Becoming unattached many recite mantras; many roam like hermits.13.91.

vijaydeep Singh · Jun 20, 2009

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

(Gyan Prabodh) over here Kunt is used of confinement.

So let us talk about Kunt in Shri Guru Granth Sahib Ji.

15 Gaurhee Guru Arjan Dev

(੨੫੪-੧੬, ਗਉੜੀ, ਮ ੫)
ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸਿ ਭ੍ਰਮਿ ਆਇਓ ॥
chaar kuntt dheh dhis bhram aaeiou ||
After wandering around in the four quarters and the ten directions,
(Ang 254) here kunt is for direction sometimes used for quarters also. But that also is something marking the direction in space.
13 Raamkalee Guru Ram Das

(੮੮੧-੧੪, ਰਾਮਕਲੀ, ਮ ੪)
ਹਰਿ ਜਨ ਅੰਮ੍ਰਿਤ ਕੁੰਟ ਸਰ ਨੀਕੇ ਵਡਭਾਗੀ ਤਿਤੁ ਨਾਵਾਈਐ ॥੧॥
har jan anmrith kuntt sar neekae vaddabhaagee thith naavaaeeai ||1||
The Lord's humble servants are pools of ambrosial nectar; by great good fortune, one bathes in them. ||1||
(Ang 881)Here kunt is for pool

So where gold/snow is used it is talking about glorious thing, pure thing with shine and strong also.

It could also mean that in the direction/quarter of gold there is a mountain.
But term where we have pit is mountain sends us a state where we do not have space or matter. So such snowy/golden state of space less feeling is occurs when we see and feel Akal and only Akal in all. That is the place/state where peak of seven(fives senses and mind and intellect) is obtained. This is higher then things perceived by seven.( For this meaning of Sapat see Shri Guru Granth Sahib Words of searchgurbani.com, while in Guru Granth Sahib Kosh we have sapat used for all).

Then in next line we find. That is called by name of peak of seven because pand/sack/lot of Raj yoga was earned there.

Let us see the term pand first.
(see the first meaning of it in Mahan Kosh.It has “to collect” or “to make a heap” and next meaning is bundle)

Let us see its usage in Shri Guru Granth Sahib Ji.
(੧੫-੬, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਰੋਵਣ ਵਾਲੇ ਜੇਤੜੇ ਸਭਿ ਬੰਨਹਿ ਪੰਡ ਪਰਾਲਿ ॥੨॥
rovan vaalae jaetharrae sabh bannehi pandd paraal ||2||
Those who weep and wail might just as well all tie bundles of straw. ||2||

6 Sriraag Guru Nanak Dev
(Ang 15)

(੧੫੬-੬, ਗਉੜੀ ਚੇਤੀ, ਮ ੧)
ਸਕਰ ਖੰਡੁ ਮਾਇਆ ਤਨਿ ਮੀਠੀ ਹਮ ਤਉ ਪੰਡ ਉਚਾਈ ਰੇ ॥
sakar khandd maaeiaa than meethee ham tho pandd ouchaaee rae ||
Maya is so sweet to the body, like sugar or molasses. We all carry loads of it.

6 Gaurhee Chaytee Guru Nanak Dev
(Ang 156)
(੨੩੧-੧, ਗਉੜੀ, ਮ ੩)
ਤਤੁ ਨ ਚੀਨਹਿ ਬੰਨਹਿ ਪੰਡ ਪਰਾਲਾ ॥੨॥
thath n cheenehi bannehi pandd paraalaa ||2||
They do not understand the essence of reality, and they gather their worthless bundles of straw. ||2||

1 Gaurhee Guru Amar Das
(Ang 231)

(੧੨੬੧-੭, ਮਲਾਰ, ਮ ੩)
ਸੋ ਪੰਡਿਤੁ ਜੋ ਤਿਹਾਂ ਗੁਣਾ ਕੀ ਪੰਡ ਉਤਾਰੈ ॥
so panddith jo thihaan gunaa kee pandd outhaarai ||
He alone is a Pandit, who sheds the load of the three qualities.

7 Malaar Guru Amar Das
(Ang 1261)

And then in Bhai Gurdas Ji’s var

Line 2

ਸੁਇਨਾ ਰੁਪਾ ਪੰਡ ਬੰਨ੍ਹਿ ਅਗਲਾਈ ਅੜਿਆ ।
suinaa rupaa pand bannhi agalaaee arhiaa|
He gathered the money and gold and tied them in a bundle; but still his greed delayed him.
(Var 35 Pauri 10)

Line 5

ਧਰਮ ਹੇਤਿ ਸਾਕਾ ਜਿਨਿ ਕੀਆ ॥ ਸੀਸੁ ਦੀਆ ਪਰ ਸਿਰਰੁ ਨ ਦੀਆ ॥
Dharam het(i) saakaa jin kooaa|| Soos(u) dooaa par sirar(u) na dooaa||
For the sake of Dharma, he sacrificed himself. He laid down his head but not his creed.
(Vachitar Natak 5.14) das put this verse here to show that below singular term Sis and sirar we have Anukarh. So if it is found below Pand then it does not makes it Paandu
As it is Paandu with Kanna while pandu could have aunkarh to make it singular.
So let us see term Raj yog There after.

As per Gurmat it means king of all yogas ie best way to unite (yog) with God.

(੧੮੮-੧੭, ਗਉੜੀ, ਮ ੫)
ਪੂਰਾ ਸੁਖੁ ਪੂਰਾ ਸੰਤੋਖੁ ॥
pooraa sukh pooraa santhokh ||
Perfect is the peace; perfect is the contentment.

17 Gaurhee Guru Arjan Dev

(੧੮੮-੧੭, ਗਉੜੀ, ਮ ੫)
ਪੂਰਾ ਤਪੁ ਪੂਰਨ ਰਾਜੁ ਜੋਗੁ ॥੨॥
pooraa thap pooran raaj jog ||2||
Perfect is the penance; perfect is the Raja Yoga, the Yoga of meditation and success. ||2||

17 Gaurhee Guru Arjan Dev
(Ang 188)
(੨੩੯-੧੨, ਗਉੜੀ, ਮ ੫)
ਗੁਰ ਕੈ ਬਚਨਿ ਕੀਨੋ ਰਾਜੁ ਜੋਗੁ ॥
gur kai bachan keeno raaj jog ||
Through the Guru's Word, I practice Raja Yoga, the Yoga of meditation and success.

12 Gaurhee Guru Arjan Dev
(Ang 239)

(੧੩੮੯-੧੪, ਸਵਈਏ ਮਹਲੇ ਪਹਿਲੇ ਕੇ, ਕਲ)
ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੨॥
kab kal sujas gaavo gur naanak raaj jog jin maaniou ||2||
KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raja Yoga, the Yoga of meditation and success. ||2||

14 Sava-yay (praise of Guru Nanak Kal
(Ang 1389)

(੧੩੯੧-੧੮, ਸਵਈਏ ਮਹਲੇ ਦੂਜੇ ਕੇ, ਕਲ)
ਗੁਰੁ ਜਗਤ ਫਿਰਣਸੀਹ ਅੰਗਰਉ ਰਾਜੁ ਜੋਗੁ ਲਹਣਾ ਕਰੈ ॥੫॥
gur jagath firanaseeh angaro raaj jog lehanaa karai ||5||
The lion, the son of Pheru, is Guru Angad, the Guru of the World; Lehnaa practices Raja Yoga, the Yoga of meditation and success. ||5||

18 Sava-yay (praise of Guru Angad Dev Kal
(Ang 13910

(੧੩੯੯-੬, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਨਲ)
ਸਭ ਬਿਧਿ ਮਾਨ੍ਯ੍ਯਿਉ ਮਨੁ ਤਬ ਹੀ ਭਯਉ ਪ੍ਰਸੰਨੁ ਰਾਜੁ ਜੋਗੁ ਤਖਤੁ ਦੀਅਨੁ ਗੁਰ ਰਾਮਦਾਸ ॥੪॥
sabh bidhh maaniyo man thab hee bhayo prasann raaj jog thakhath dheean gur raamadhaas ||4||
When His mind was totally satisfied in every way, when He was totally pleased, He bestowed upon Guru Raam Daas the Throne of Raja Yoga. ||4||

6 Sava-yay (praise of Guru Ram Das Nal
(Ang 1399)

(੨੧੧-੧੭, ਗਉੜੀ, ਮ ੫)
ਤੂੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ਕਰਿ ਰਾਜ ਜੋਗੁ ॥੧॥
thoon gur prasaadh kar raaj jog ||1||
By Guru's Grace, practice Raja Yoga, the Yoga of meditation and success. ||1||

17 Gaurhee Guru Arjan Dev
(Ang 211)

(੨੩੭-੧੯, ਗਉੜੀ, ਮ ੫)
ਐਸਾ ਕੋਇ ਜਿ ਦੁਬਿਧਾ ਮਾਰਿ ਗਵਾਵੈ ॥
aisaa koe j dhubidhhaa maar gavaavai ||
How rare is such a person, who kills and casts off duality.

19 Gaurhee Guru Arjan Dev

(੨੩੭-੧੯, ਗਉੜੀ, ਮ ੫)
ਇਸਹਿ ਮਾਰਿ ਰਾਜ ਜੋਗੁ ਕਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥
eisehi maar raaj jog kamaavai ||1|| rehaao ||
Killing it, he attains Raja Yoga, the Yoga of meditation and success. ||1||Pause||

19 Gaurhee Guru Arjan Dev
(Ang 237)

(੧੪੦੭-੧੯, ਸਵਈਏ ਮਹਲੇ ਪੰਜਵੇਂ ਕੇ, ਕਲ)
ਗੁਰ ਅਰਜੁਨ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੈ ਰਾਜ ਜੋਗ ਰਸੁ ਜਾਣਿਅਉ ॥੭॥
gur arajun kalyaacharai thai raaj jog ras jaaniao ||7||
So speaks KALL the poet: O Guru Arjun, You know the sublime essence of Raja Yoga, the Yoga of meditation and success. ||7||

19 Sava-yay (praise of Guru Arjan Dev Kal
(Ang 1407)

Then I (had) a lot concentration on austerity.

Some example to see Jah for when and tah for then.

(੨੨੪-੧੨, ਗਉੜੀ, ਮ ੧)
ਜਹ ਪ੍ਰਭ ਸਿਮਰੇ ਤਹੀ ਮਨੁ ਮਾਨਿਆ ॥੧॥
jeh prabh simarae thehee man maaniaa ||1||
Remembering God in meditation, the mind is conciliated. ||1||

12 Gaurhee Guru Nanak Dev
(Ang 224)
See Guru Granth Kosh

(੨੧-੩, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਅਨਹਦ ਬਾਣੀ ਪਾਈਐ ਤਹ ਹਉਮੈ ਹੋਇ ਬਿਨਾਸੁ ॥
anehadh baanee paaeeai theh houmai hoe binaas ||
The Unstruck Melody of Gurbani is obtained, and egotism is eliminated.

3 Sriraag Guru Nanak Dev
(Ang 21)
Also see Shri Guru Granth Sahib Ji’s word from searchgurbani.com

Term tah is used then while jah is used for when.

Then terms come Mahakal Kalika Aradhi. So as per Nabha Sahib we could say that as it is written after that from two we became one. We should behold both Mahakal and Kalika as same. Then why should there be Aradhi and not Aradha ? Anyway if both were two then it should have been Mahakal Kalika Aradhai. But why aradhi ?

Well with Akal who is gender less we can use term Aradhai in feminine gender also.

We have such usage in Shri Guru Granth Sahib.

(੧੦੯੯-੧੦, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਜੋ ਜਨੁ ਹਰਿ ਕਾ ਸੇਵਕੋ ਹਰਿ ਤਿਸ ਕੀ ਕਾਮੀ ॥੧੪॥
jo jan har kaa saevako har this kee kaamee ||14||
That humble being, who serves the Lord, has his affairs resolved by the Lord. ||14||

10 Maaroo Guru Arjan Dev
(Ang 1099)

(੨੧੪-੧, ਗਉੜੀ, ਮ ੫)
ਹੈ ਨਾਨਕ ਨੇਰ ਨੇਰੀ ॥੩॥੩॥੧੫੬॥
hai naanak naer naeree ||3||3||156||
Nanak: You are near, so very near! ||3||3||156||

1 Gaurhee Guru Arjan Dev
(Ang 214)

Likewise term Aradhi could be made to complete the rein of Sadhi.

What is kalika anyway ? What is the littral meaning of it ?

When we use term pal a stem of word rear, we add post fix of k making it Palak, it becomes an adjective and means one who rears. Like wise we have lekh meaning writing and leakhak is the writer. While female writer is lekhika. So with ika instead of k as post fix makes it female doer.

So Kal is death/destruction, Kalika is death/destruction doer. Kalika is female doer of destruction.

When we talk of term Bhagati or devotion or Kudrat/maya or nature we find term used in striling or feminine gender. And Akal is also addressed as maya or mother without talking of Akal’s as father in Shri Guru Granth Sahib also.
(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
(Ang 234)
(Akal as mother)

(੯੮-੧੩, ਮਾਝ, ਮ ੫)
ਸਭ ਕਿਛੁ ਤੂੰਹੈ ਤੂੰਹੈ ਮੇਰੇ ਪਿਆਰੇ ਤੇਰੀ ਕੁਦਰਤਿ ਕਉ ਬਲਿ ਜਾਈ ਜੀਉ ॥੧॥
sabh kishh thoonhai thoonhai maerae piaarae thaeree kudharath ko bal jaaee jeeo ||1||
You are everything; You are my Beloved. I am a sacrifice to Your Creative Power. ||1||

13 Maajh Guru Arjan Dev
(Ang 98)

(੬੨੪-੧੬, ਸੋਰਠਿ, ਮ ੫)
ਨਿਚੀਜਿਆ ਚੀਜ ਕਰੇ ਮੇਰਾ ਗੋਵਿੰਦੁ ਤੇਰੀ ਕੁਦਰਤਿ ਕਉ ਕੁਰਬਾਣੁ ॥ ਰਹਾਉ ॥
nicheejiaa cheej karae maeraa govindh thaeree kudharath ko kurabaan || rehaao ||
You make the unworthy ones worthy, O my Lord of the Universe; I am a sacrifice to Your almighty creative power. ||Pause||

16 Sorith Guru Arjan Dev
(Ang 624)
Over here sacrificing for the nature of God is told,while such terms of sacrifice for God is also used at many places in Shri Guru Granth Sahib Ji.

So within this life worshipping Mahakal’s Kalika or Kalika which itself is Mahakal means doing raj yoga as being tool of Akal’s destructive power or being party of Akal’s destruction.

Then even if we take Mahakal and Kalika same and in masculine gender then also we have term Aradhi used for Akal in Shri Guru Granth Sahib Ji.

(੭੫੭-੧੧, ਸੂਹੀ, ਮ ੪)
ਜੇ ਸੁਖੁ ਦੇਹਿ ਤ ਤੁਝਹਿ ਅਰਾਧੀ ਦੁਖਿ ਭੀ ਤੁਝੈ ਧਿਆਈ ॥੨॥
jae sukh dhaehi th thujhehi araadhhee dhukh bhee thujhai dhhiaaee ||2||
If You will bless me with happiness, then I will worship and adore You. Even in pain, I will meditate on You. ||2||

11 Soohee Guru Ram Das
(Ang 757)

(੭੫੭-੧੫, ਸੂਹੀ, ਮ ੪)
ਜੇ ਪਾਸਿ ਬਹਾਲਹਿ ਤਾ ਤੁਝਹਿ ਅਰਾਧੀ ਜੇ ਮਾਰਿ ਕਢਹਿ ਭੀ ਧਿਆਈ ॥੮॥
jae paas behaalehi thaa thujhehi araadhhee jae maar kadtehi bhee dhhiaaee ||8||
If You seat me near You, then I worship and adore You. Even if You beat me and drive me out, I will still meditate on You. ||8||

15 Soohee Guru Ram Das
(Ang 757)

(੭੫੮-੧੦, ਸੂਹੀ, ਮ ੪)
ਰੈਣਿ ਦਿਨਸੁ ਗੁਰ ਚਰਣ ਅਰਾਧੀ ਦਇਆ ਕਰਹੁ ਮੇਰੇ ਸਾਈ ॥੩੦॥
rain dhinas gur charan araadhhee dhaeiaa karahu maerae saaee ||30||
Night and day, I worship the Guru's Feet in adoration; have Mercy upon me, O my Lord and Master. ||30||

10 Soohee Guru Ram Das
(Ang 758)

(੧੩੩੮-੧੮, ਪ੍ਰਭਾਤੀ, ਮ ੫)
ਸਾਸਿ ਸਾਸਿ ਪਾਰਬ੍ਰਹਮੁ ਅਰਾਧੀ ਅਪੁਨੇ ਸਤਿਗੁਰ ਕੈ ਬਲਿ ਜਾਈ ॥੨॥
saas saas paarabreham araadhhee apunae sathigur kai bal jaaee ||2||
With each and very breath, I worship and adore the Supreme Lord God; I am a sacrifice to the True Guru. ||2||

18 Parbhaatee Guru Arjan Dev
(Ang 1338)

So by now it is told in future tense of being worshipped.

The term told is worship.
We have in next line.

This way(worship) doing of austerity happened. From two happening of one form happened. I worshipped invisible(God), my father (and ) mother. (this was) many way of concentrating of concentration of union..3.. That who invisible’s(God’s) service was done. From that God Guru happened (to be) happy. That lord when gave me an order. Then I took birth/life in dark(age)..4.. My mind did not happened (to agree) to come. In the refuge/feet of the lord attention was embedded/pierced . (in) this (and) that (way) lord made me understand.Send me to this locale /society saying like this..5..

So by know only problem will be about weather there is rebirth ? for proving rebirth das will give some examples from Guru Granth Sahib Ji while for the non believers from atheist minority of missionaries who do not belive in rebirth das will give another meaning of janam.

First a few words regarding the rebirth in Gurbani.

(੮੮-੧੦, ਵਾਰ-ਸਿਰੀਰਾਗੁ, ਮ ੩)
ਲਖ ਚਉਰਾਸੀਹ ਫੇਰੁ ਪਇਆ ਮਰਿ ਜੰਮੈ ਹੋਇ ਖੁਆਰੁ ॥
lakh chouraaseeh faer paeiaa mar janmai hoe khuaar ||
They go through the cycle of 8.4 million reincarnations, and they are ruined through death and rebirth.

10 Sriraag Guru Amar Das
(Ang 88)

(੪੦-੮, ਸਿਰੀਰਾਗੁ, ਮ ੪)
ਓਇ ਫਿਰਿ ਫਿਰਿ ਜੋਨਿ ਭਵਾਈਅਹਿ ਵਿਚਿ ਵਿਸਟਾ ਕਰਿ ਵਿਕਰਾਲ ॥
oue fir fir jon bhavaaeeahi vich visattaa kar vikaraal ||
They wander in reincarnation over and over again, as the most disgusting maggots in manure.

8 Sriraag Guru Ram Das
(Ang 40)

(੯੫-੧੬, ਮਾਝ, ਮ ੪)
ਭਾਗਹੀਨ ਸਤਿਗੁਰੁ ਨਹੀ ਪਾਇਆ ਮਨਮੁਖੁ ਗਰਭ ਜੂਨੀ ਨਿਤਿ ਪਉਦਾ ਜੀਉ ॥੩॥
bhaageheen sathigur nehee paaeiaa manamukh garabh joonee nith poudhaa jeeo ||3||
The unfortunate ones do not find the True Guru; the self-willed manmukhs continually endure reincarnation through the womb. ||3||

16 Maajh Guru Ram Das
(Ang 95)

(੨੫੬-੧੧, ਗਉੜੀ, ਮ ੫)
ਢੇਰੀ ਜਾਮੈ ਜਮਿ ਮਰੈ ਗਰਭ ਜੋਨਿ ਦੁਖ ਪਾਇ ॥
dtaeree jaamai jam marai garabh jon dhukh paae ||
One who has such a mound as this, dies and suffers the pain of reincarnation through the womb.

11 Gaurhee Guru Arjan Dev
(Ang 256)

Term Janam used for life and not for birth (this could be verified from Mahan Kosh and Guru Granth Sahib Kosh also)
(੧੨-੮, ਆਸਾ, ਮ ੫)
ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥
janam brithhaa jaath rang maaeiaa kai ||1|| rehaao ||
You are squandering this life uselessly in the love of Maya. ||1||Pause||

8 Aasaa Guru Arjan Dev
(Ang 12)

(੨੪-੩, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਮਾਲ ਕੈ ਮਾਣੈ ਰੂਪ ਕੀ ਸੋਭਾ ਇਤੁ ਬਿਧੀ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥
maal kai maanai roop kee sobhaa eith bidhhee janam gavaaeiaa ||1|| rehaao ||
You are wasting this life in the pride of wealth and the splendor of beauty. ||1||Pause||

3 Sriraag Guru Nanak Dev
(Ang 24)
(੩੧-੧੯, ਸਿਰੀਰਾਗੁ, ਮ ੩)
ਬਿਨੁ ਸਬਦੈ ਪਿਰੁ ਨ ਪਾਈਐ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥੨॥
bin sabadhai pir n paaeeai birathhaa janam gavaae ||2||
Without the Shabad, she does not find her Husband Lord, and her life wastes away in vain. ||2||

19 Sriraag Guru Amar Das
(Ang 31)

(੩੫-੧, ਸਿਰੀਰਾਗੁ, ਮ ੩)
ਮਨਮੁਖ ਜਨਮੁ ਬਿਰਥਾ ਗਇਆ ਕਿਆ ਮੁਹੁ ਦੇਸੀ ਜਾਇ ॥੩॥
manamukh janam birathhaa gaeiaa kiaa muhu dhaesee jaae ||3||
The life of the self-willed manmukh passes uselessly. What face will he show when he passes beyond? ||3||

1 Sriraag Guru Amar Das
(Ang 35)
4 Sriraag Guru Arjan Dev

(੪੪-੫, ਸਿਰੀਰਾਗੁ, ਮ ੫)
ਜਨਮੁ ਪਦਾਰਥੁ ਸਫਲੁ ਹੈ ਜੇ ਸਚਾ ਸਬਦੁ ਕਥਿ ॥
janam padhaarathh safal hai jae sachaa sabadh kathh ||
The precious gift of this human life becomes fruitful when one chants the True Word of the Shabad.

5 Sriraag Guru Arjan Dev
(Ang 44)

(੬੯-੬, ਸਿਰੀਰਾਗੁ, ਮ ੩)
ਲਖ ਚਉਰਾਸੀਹ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੪॥
lakh chouraaseeh fir fir aavai birathhaa janam gavaaeiaa ||4||
Through 8.4 million lifetimes, they wander over and over again; they waste away their lives in vain. ||4||

6 Sriraag Guru Amar Das
(Ang 69)

Something about God’s sending or calling
7 Sriraag Guru Amar Das

(੬੬-੮, ਸਿਰੀਰਾਗੁ, ਮ ੩)
ਹੁਕਮੇ ਕਰਮ ਕਮਾਵਣੇ ਪਇਐ ਕਿਰਤਿ ਫਿਰਾਉ ॥
hukamae karam kamaavanae paeiai kirath firaao ||
According to the Lord's Command, people perform their actions; they wander around, driven by the karma of their past actions.

8 Sriraag Guru Amar Das

(੬੬-੮, ਸਿਰੀਰਾਗੁ, ਮ ੩)
ਹੁਕਮੇ ਦਰਸਨੁ ਦੇਖਣਾ ਜਹ ਭੇਜਹਿ ਤਹ ਜਾਉ ॥
hukamae dharasan dhaekhanaa jeh bhaejehi theh jaao ||
By the Lord's Command, they behold the Blessed Vision of His Darshan. Wherever He sends them, there they go.

8 Sriraag Guru Amar Das

(੬੬-੯, ਸਿਰੀਰਾਗੁ, ਮ ੩)
ਹੁਕਮੇ ਹਰਿ ਹਰਿ ਮਨਿ ਵਸੈ ਹੁਕਮੇ ਸਚਿ ਸਮਾਉ ॥੫॥
hukamae har har man vasai hukamae sach samaao ||5||
By His Command, the Lord, Har, Har, abides within our minds; by His Command we merge in Truth. ||5||

9 Sriraag Guru Amar Das
(Ang 66)

(੧੨੭-੬, ਮਾਝ, ਮ ੩)
ਆਪੇ ਦੇਵੈ ਸਦਿ ਬੁਲਾਏ ॥
aapae dhaevai sadh bulaaeae ||
The Lord Himself sends out the call, and He summons us to His Presence.

6 Maajh Guru Amar Das

(੧੨੭-੬, ਮਾਝ, ਮ ੩)
ਆਪਣਾ ਨਾਉ ਮੰਨਿ ਵਸਾਏ ॥
aapanaa naao mann vasaaeae ||
He enshrines His Name within our minds.

6 Maajh Guru Amar Das

(੧੨੭-੬, ਮਾਝ, ਮ ੩)
ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਅਨਦਿਨੁ ਸਦਾ ਗੁਣ ਗਾਵਣਿਆ ॥੮॥੨੮॥੨੯॥
naanak naam milai vaddiaaee anadhin sadhaa gun gaavaniaa ||8||28||29||
O Nanak, one who receives the greatness of the Naam night and day, constantly sings His Glorious Praises. ||8||28||29||

6 Maajh Guru Amar Das
(Ang 127)

(੭੩੯-੭, ਸੂਹੀ, ਮ ੫)
ਪਾਵ ਮਲੋਵਉ ਸੰਗਿ ਨੈਨ ਭਤੀਰੀ ॥
paav malovo sang nain bhatheeree ||
I wash Your Feet with my eye-lashes.

7 Soohee Guru Arjan Dev

(੭੩੯-੭, ਸੂਹੀ, ਮ ੫)
ਜਹਾ ਪਠਾਵਹੁ ਜਾਂਉ ਤਤੀ ਰੀ ॥੨॥
jehaa pathaavahu jaano thathee ree ||2||
Wherever You send me, there I will go. ||2||

7 Soohee Guru Arjan Dev
(Ang 739)

(੭੮੯-੬, ਵਾਰ-ਸੂਹੀ, ਮ ੩)
ਸਚਾ ਅਮਰੁ ਚਲਾਇਓਨੁ ਕਰਿ ਸਚੁ ਫੁਰਮਾਣੁ ॥
sachaa amar chalaaeioun kar sach furamaan ||
True is the Command He sends forth, and True are the Orders He issues.

6 Soohee Guru Nanak Dev
(Ang 789)

(੯੮੯-੫, ਮਾਰੂ, ਮ ੧)
ਸਬਦ ॥
sabadh ||
Shabad:

5 null null

(੯੮੯-੫, ਮਾਰੂ, ਮ ੧)
ਪਿਛਹੁ ਰਾਤੀ ਸਦੜਾ ਨਾਮੁ ਖਸਮ ਕਾ ਲੇਹਿ ॥
pishhahu raathee sadharraa naam khasam kaa laehi ||
Those who receive the call in the last hours of the night, chant the Name of their Lord and Master.

5 Maaroo Guru Nanak Dev

(੯੮੯-੫, ਮਾਰੂ, ਮ ੧)
ਖੇਮੇ ਛਤ੍ਰ ਸਰਾਇਚੇ ਦਿਸਨਿ ਰਥ ਪੀੜੇ ॥
khaemae shhathr saraaeichae dhisan rathh peerrae ||
Tents, canopies, pavilions and carriages are prepared and made ready for them.

5 Maaroo Guru Nanak Dev

(੯੮੯-੫, ਮਾਰੂ, ਮ ੧)
ਜਿਨੀ ਤੇਰਾ ਨਾਮੁ ਧਿਆਇਆ ਤਿਨ ਕਉ ਸਦਿ ਮਿਲੇ ॥੧॥
jinee thaeraa naam dhhiaaeiaa thin ko sadh milae ||1||
You send out the call, Lord, to those who meditate on Your Name. ||1||

5 Maaroo Guru Nanak Dev
(Ang 989)

(੯੯੩-੧੨, ਮਾਰੂ, ਮ ੩)
ਜਹ ਬੈਸਾਲਹਿ ਤਹ ਬੈਸਾ ਸੁਆਮੀ ਜਹ ਭੇਜਹਿ ਤਹ ਜਾਵਾ ॥
jeh baisaalehi theh baisaa suaamee jeh bhaejehi theh jaavaa ||
Wherever You seat me, there I sit, O my Lord and Master; wherever You send me, there I go.

12 Maaroo Guru Amar Das
(Ang 993)

(੧੪੧੯-੬, ਸਲੋਕ ਵਾਰਾਂ ਤੇ ਵਧੀਕ, ਮ ੩)
ਜਹ ਬੈਸਾਵਹਿ ਬੈਸਹ ਭਾਈ ਜਹ ਭੇਜਹਿ ਤਹ ਜਾਉ ॥
jeh baisaavehi baiseh bhaaee jeh bhaejehi theh jaao ||
I sit where He wishes me to sit, O Siblings of Destiny; wherever He sends me, I go.

6 Salok Vaaraan and Vadheek Guru Amar Das
(Ang 1419)

(੧੪੫-੮, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਸਚੇ ਦੈ ਦਰਿ ਜਾਇ ਸਚੁ ਚਵਾਂਈਐ ॥
sachae dhai dhar jaae sach chavaaneeai ||
Go to the Gate of Truth, and speak the Truth.

8 Maajh Guru Nanak Dev

(੧੪੫-੯, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਸਚੈ ਅੰਦਰਿ ਮਹਲਿ ਸਚਿ ਬੁਲਾਈਐ ॥
sachai andhar mehal sach bulaaeeai ||
The True Lord calls the true ones to the Mansion of His Presence.

9 Maajh Guru Nanak Dev

(੧੪੫-੯, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਨਾਨਕ ਸਚੁ ਸਦਾ ਸਚਿਆਰੁ ਸਚਿ ਸਮਾਈਐ ॥੧੫॥
naanak sach sadhaa sachiaar sach samaaeeai ||15||
O Nanak, the true ones are forever true; they are absorbed in the True Lord. ||15||

9 Maajh Guru Nanak Dev
(Ang 145)

(੫੪੩-੩, ਬਿਹਾਗੜਾ, ਮ ੫)
ਅਵਗਨ ਮੋਹਿ ਅਨੇਕ ਕਤ ਮਹਲਿ ਬੁਲਾਈਐ ਰਾਮ ॥
avagan mohi anaek kath mehal bulaaeeai raam ||
I have endless demerits - how can my Lord call me to the Mansion of His Presence?

3 Bihaagrhaa Guru Arjan Dev

(੫੪੩-੩, ਬਿਹਾਗੜਾ, ਮ ੫)
ਨਿਰਗੁਨਿ ਨਿਮਾਣੀ ਅਨਾਥਿ ਬਿਨਵੈ ਮਿਲਹੁ ਪ੍ਰਭ ਕਿਰਪਾ ਨਿਧੇ ॥
niragun nimaanee anaathh binavai milahu prabh kirapaa nidhhae ||
The worthless, dishonored and orphaned soul-bride prays, \"\"Meet with me, O God, treasure of mercy.\"\"

3 Bihaagrhaa Guru Arjan Dev

(੫੪੩-੪, ਬਿਹਾਗੜਾ, ਮ ੫)
ਭ੍ਰਮ ਭੀਤਿ ਖੋਈਐ ਸਹਜਿ ਸੋਈਐ ਪ੍ਰਭ ਪਲਕ ਪੇਖਤ ਨਵ ਨਿਧੇ ॥
bhram bheeth khoeeai sehaj soeeai prabh palak paekhath nav nidhhae ||
The wall of doubt has been shattered, and now I sleep in peace, beholding God, the Lord of the nine treasures, even for an instant.

4 Bihaagrhaa Guru Arjan Dev

(੫੪੩-੫, ਬਿਹਾਗੜਾ, ਮ ੫)
ਗ੍ਰਿਹਿ ਲਾਲੁ ਆਵੈ ਮਹਲੁ ਪਾਵੈ ਮਿਲਿ ਸੰਗਿ ਮੰਗਲੁ ਗਾਈਐ ॥
grihi laal aavai mehal paavai mil sang mangal gaaeeai ||
If only I could come into the Mansion of my Beloved Lord's Presence! Joining with Him, I sing the songs of joy.

5 Bihaagrhaa Guru Arjan Dev

(੫੪੩-੫, ਬਿਹਾਗੜਾ, ਮ ੫)
ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੰਤ ਸਰਣੀ ਮੋਹਿ ਦਰਸੁ ਦਿਖਾਈਐ ॥੩॥
naanak paeianpai santh saranee mohi dharas dhikhaaeeai ||3||
Prays Nanak, I seek the Sanctuary of the Saints; please, reveal to me the Blessed Vision of Your Darshan. ||3||

5 Bihaagrhaa Guru Arjan Dev
(Ang 543)

So over here das only wanted to prove that although Gurbani is not anti to rebirth but here interaction of Guru with Akal could have been done within this life.

Terms sending, or life are talked about in 4.4/5/28,5.31/42/43/50/64 and heading of 7th chapter of Vachitar Natak. This is so far has been understood as birth or rebirth.

vijaydeep Singh · Jun 20, 2009

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

Gurfateh

Over here Akal is being told to send a soul in womb.
(੩੯੬-੨, ਆਸਾ, ਮ ੫)
ਆਸਾ ਮਹਲਾ ੫ ॥
aasaa mehalaa 5 ||
Aasaa, Fifth Mehl:

2 null null

(੩੯੬-੨, ਆਸਾ, ਮ ੫)
ਸਤਿਗੁਰ ਸਾਚੈ ਦੀਆ ਭੇਜਿ ॥
sathigur saachai dheeaa bhaej ||
The True Guru has truly given a child.

2 Aasaa Guru Arjan Dev

(੩੯੬-੨, ਆਸਾ, ਮ ੫)
ਚਿਰੁ ਜੀਵਨੁ ਉਪਜਿਆ ਸੰਜੋਗਿ ॥
chir jeevan oupajiaa sanjog ||
The long-lived one has been born to this destiny.

2 Aasaa Guru Arjan Dev

(੩੯੬-੨, ਆਸਾ, ਮ ੫)
ਉਦਰੈ ਮਾਹਿ ਆਇ ਕੀਆ ਨਿਵਾਸੁ ॥
oudharai maahi aae keeaa nivaas ||
He came to acquire a home in the womb,

2 Aasaa Guru Arjan Dev

(੩੯੬-੩, ਆਸਾ, ਮ ੫)
ਮਾਤਾ ਕੈ ਮਨਿ ਬਹੁਤੁ ਬਿਗਾਸੁ ॥੧॥
maathaa kai man bahuth bigaas ||1||
and his mother's heart is so very glad. ||1||

3 Aasaa Guru Arjan Dev

(੩੯੬-੩, ਆਸਾ, ਮ ੫)
ਜੰਮਿਆ ਪੂਤੁ ਭਗਤੁ ਗੋਵਿੰਦ ਕਾ ॥
janmiaa pooth bhagath govindh kaa ||
A son is born - a devotee of the Lord of the Universe.

3 Aasaa Guru Arjan Dev

(੩੯੬-੩, ਆਸਾ, ਮ ੫)
ਪ੍ਰਗਟਿਆ ਸਭ ਮਹਿ ਲਿਖਿਆ ਧੁਰ ਕਾ ॥ ਰਹਾਉ ॥
pragattiaa sabh mehi likhiaa dhhur kaa || rehaao ||
This pre-ordained destiny has been revealed to all. ||Pause||

3 Aasaa Guru Arjan Dev

(੩੯੬-੪, ਆਸਾ, ਮ ੫)
ਦਸੀ ਮਾਸੀ ਹੁਕਮਿ ਬਾਲਕ ਜਨਮੁ ਲੀਆ ॥
dhasee maasee hukam baalak janam leeaa ||
In the tenth month, by the Lord's Order, the baby has been born.

4 Aasaa Guru Arjan Dev

(੩੯੬-੪, ਆਸਾ, ਮ ੫)
ਮਿਟਿਆ ਸੋਗੁ ਮਹਾ ਅਨੰਦੁ ਥੀਆ ॥
mittiaa sog mehaa anandh thheeaa ||
Sorrow is dispelled, and great joy has ensued.

4 Aasaa Guru Arjan Dev

(੩੯੬-੫, ਆਸਾ, ਮ ੫)
ਗੁਰਬਾਣੀ ਸਖੀ ਅਨੰਦੁ ਗਾਵੈ ॥
gurabaanee sakhee anandh gaavai ||
The companions blissfully sing the songs of the Guru's Bani.

5 Aasaa Guru Arjan Dev

(੩੯੬-੫, ਆਸਾ, ਮ ੫)
ਸਾਚੇ ਸਾਹਿਬ ਕੈ ਮਨਿ ਭਾਵੈ ॥੨॥
saachae saahib kai man bhaavai ||2||
This is pleasing to the Lord Master. ||2||

5 Aasaa Guru Arjan Dev

(੩੯੬-੫, ਆਸਾ, ਮ ੫)
ਵਧੀ ਵੇਲਿ ਬਹੁ ਪੀੜੀ ਚਾਲੀ ॥
vadhhee vael bahu peerree chaalee ||
The vine has grown, and shall last for many generations.

5 Aasaa Guru Arjan Dev

(੩੯੬-੬, ਆਸਾ, ਮ ੫)
ਧਰਮ ਕਲਾ ਹਰਿ ਬੰਧਿ ਬਹਾਲੀ ॥
dhharam kalaa har bandhh behaalee ||
The Power of the Dharma has been firmly established by the Lord.

6 Aasaa Guru Arjan Dev

(੩੯੬-੬, ਆਸਾ, ਮ ੫)
ਮਨ ਚਿੰਦਿਆ ਸਤਿਗੁਰੂ ਦਿਵਾਇਆ ॥
man chindhiaa sathiguroo dhivaaeiaa ||
That which my mind wishes for, the True Guru has granted.

6 Aasaa Guru Arjan Dev

(੩੯੬-੬, ਆਸਾ, ਮ ੫)
ਭਏ ਅਚਿੰਤ ਏਕ ਲਿਵ ਲਾਇਆ ॥੩॥
bheae achinth eaek liv laaeiaa ||3||
I have become carefree, and I fix my attention on the One Lord. ||3||

6 Aasaa Guru Arjan Dev
Over here we have talk of interaction with God of Guru as told in Shri Guru Granth Sahib.

(੯੧-੧੩, ਵਾਰ-ਸਿਰੀਰਾਗੁ, ਮ ੪)
ਪਉੜੀ ॥
pourree ||
Pauree:

13 null null

(੯੧-੧੩, ਵਾਰ-ਸਿਰੀਰਾਗੁ, ਮ ੪)
ਹਉ ਢਾਢੀ ਹਰਿ ਪ੍ਰਭ ਖਸਮ ਕਾ ਹਰਿ ਕੈ ਦਰਿ ਆਇਆ ॥
ho dtaadtee har prabh khasam kaa har kai dhar aaeiaa ||
I am a minstrel of the Lord God, my Lord and Master; I have come to the Lord's Door.

13 Sriraag Guru Amar Das

(੯੧-੧੪, ਵਾਰ-ਸਿਰੀਰਾਗੁ, ਮ ੪)
ਹਰਿ ਅੰਦਰਿ ਸੁਣੀ ਪੂਕਾਰ ਢਾਢੀ ਮੁਖਿ ਲਾਇਆ ॥
har andhar sunee pookaar dtaadtee mukh laaeiaa ||
The Lord has heard my sad cries from within; He has called me, His minstrel, into His Presence.

14 Sriraag Guru Amar Das

(੯੧-੧੪, ਵਾਰ-ਸਿਰੀਰਾਗੁ, ਮ ੪)
ਹਰਿ ਪੁਛਿਆ ਢਾਢੀ ਸਦਿ ਕੈ ਕਿਤੁ ਅਰਥਿ ਤੂੰ ਆਇਆ ॥
har pushhiaa dtaadtee sadh kai kith arathh thoon aaeiaa ||
The Lord called His minstrel in, and asked, \"\"Why have you come here?\"\"

14 Sriraag Guru Amar Das

(੯੧-੧੫, ਵਾਰ-ਸਿਰੀਰਾਗੁ, ਮ ੪)
ਨਿਤ ਦੇਵਹੁ ਦਾਨੁ ਦਇਆਲ ਪ੍ਰਭ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ॥
nith dhaevahu dhaan dhaeiaal prabh har naam dhhiaaeiaa ||
\"O Merciful God, please grant me the gift of continual meditation on the Lord's Name.\"

15 Sriraag Guru Amar Das

(੯੧-੧੫, ਵਾਰ-ਸਿਰੀਰਾਗੁ, ਮ ੪)
ਹਰਿ ਦਾਤੈ ਹਰਿ ਨਾਮੁ ਜਪਾਇਆ ਨਾਨਕੁ ਪੈਨਾਇਆ ॥੨੧॥੧॥ ਸੁਧੁ
har dhaathai har naam japaaeiaa naanak painaaeiaa ||21||1|| sudhhu
And so the Lord, the Great Giver, inspired Nanak to chant the Lord's Name, and blessed him with robes of honor. ||21||1||Sudh||
(Ang 91)

(੧੪੮-੧੮, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਪਉੜੀ ॥
pourree ||
Pauree:

18 null null

(੧੪੮-੧੮, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਖਸਮੈ ਕੈ ਦਰਬਾਰਿ ਢਾਢੀ ਵਸਿਆ ॥
khasamai kai dharabaar dtaadtee vasiaa ||
In the Court of the Lord and Master, His minstrels dwell.

18 Maajh Guru Angad Dev

(੧੪੮-੧੮, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਸਚਾ ਖਸਮੁ ਕਲਾਣਿ ਕਮਲੁ ਵਿਗਸਿਆ ॥
sachaa khasam kalaan kamal vigasiaa ||
Singing the Praises of their True Lord and Master, the lotuses of their hearts have blossomed forth.

18 Maajh Guru Angad Dev

(੧੪੮-੧੯, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਖਸਮਹੁ ਪੂਰਾ ਪਾਇ ਮਨਹੁ ਰਹਸਿਆ ॥
khasamahu pooraa paae manahu rehasiaa ||
Obtaining their Perfect Lord and Master, their minds are transfixed with ecstasy.

19 Maajh Guru Angad Dev

(੧੪੮-੧੯, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਦੁਸਮਨ ਕਢੇ ਮਾਰਿ ਸਜਣ ਸਰਸਿਆ ॥
dhusaman kadtae maar sajan sarasiaa ||
Their enemies have been driven out and subdued, and their friends are very pleased.

19 Maajh Guru Angad Dev

(੧੪੮-੧੯, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਸਚਾ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਸਚਾ ਮਾਰਗੁ ਦਸਿਆ ॥
sachaa sathigur saevan sachaa maarag dhasiaa ||
Those who serve the Truthful True Guru are shown the True Path.

(Ang 148)

(੧੪੯-੧, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਸਚਾ ਸਬਦੁ ਬੀਚਾਰਿ ਕਾਲੁ ਵਿਧਉਸਿਆ ॥
sachaa sabadh beechaar kaal vidhhousiaa ||
Reflecting on the True Word of the Shabad, death is overcome.

1 Maajh Guru Angad Dev

(੧੪੯-੧, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਢਾਢੀ ਕਥੇ ਅਕਥੁ ਸਬਦਿ ਸਵਾਰਿਆ ॥
dtaadtee kathhae akathh sabadh savaariaa ||
Speaking the Unspoken Speech of the Lord, one is adorned with the Word of His Shabad.

1 Maajh Guru Angad Dev

(੧੪੯-੧, ਵਾਰ-ਮਾਝ, ਮ ੧)
ਨਾਨਕ ਗੁਣ ਗਹਿ ਰਾਸਿ ਹਰਿ ਜੀਉ ਮਿਲੇ ਪਿਆਰਿਆ ॥੨੩॥
naanak gun gehi raas har jeeo milae piaariaa ||23||
Nanak holds tight to the Treasure of Virtue, and meets with the Dear, Beloved Lord. ||23||
(Ang 149)

(੧੦੯੭-੧੦, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਪਉੜੀ ॥
pourree ||
Pauree:

10 null null

(੧੦੯੭-੧੦, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਹਉ ਢਾਢੀ ਦਰਿ ਗੁਣ ਗਾਵਦਾ ਜੇ ਹਰਿ ਪ੍ਰਭ ਭਾਵੈ ॥
ho dtaadtee dhar gun gaavadhaa jae har prabh bhaavai ||
I am a minstrel at His Door, singing His Glorious Praises, to please to my Lord God.

10 Maaroo Guru Arjan Dev

(੧੦੯੭-੧੦, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਪ੍ਰਭੁ ਮੇਰਾ ਥਿਰ ਥਾਵਰੀ ਹੋਰ ਆਵੈ ਜਾਵੈ ॥
prabh maeraa thhir thhaavaree hor aavai jaavai ||
My God is permanent and stable; others continue coming and going.

10 Maaroo Guru Arjan Dev

(੧੦੯੭-੧੧, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਸੋ ਮੰਗਾ ਦਾਨੁ ਗ+ਸਾਈਆ ਜਿਤੁ ਭੁਖ ਲਹਿ ਜਾਵੈ ॥
so mangaa dhaan guosaaeeaa jith bhukh lehi jaavai ||
I beg for that gift from the Lord of the World, which will satisfy my hunger.

11 Maaroo Guru Arjan Dev

(੧੦੯੭-੧੧, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਪ੍ਰਭ ਜੀਉ ਦੇਵਹੁ ਦਰਸਨੁ ਆਪਣਾ ਜਿਤੁ ਢਾਢੀ ਤ੍ਰਿਪਤਾਵੈ ॥
prabh jeeo dhaevahu dharasan aapanaa jith dtaadtee thripathaavai ||
O Dear Lord God, please bless Your minstrel with the Blessed Vision of Your Darshan, that I might be satisfied and fulfilled.

11 Maaroo Guru Arjan Dev

(੧੦੯੭-੧੨, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਅਰਦਾਸਿ ਸੁਣੀ ਦਾਤਾਰਿ ਪ੍ਰਭਿ ਢਾਢੀ ਕਉ ਮਹਲਿ ਬੁਲਾਵੈ ॥
aradhaas sunee dhaathaar prabh dtaadtee ko mehal bulaavai ||
God, the Great Giver, hears the prayer, and summons the minstrel to the Mansion of His Presence.

12 Maaroo Guru Arjan Dev

(੧੦੯੭-੧੨, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਪ੍ਰਭ ਦੇਖਦਿਆ ਦੁਖ ਭੁਖ ਗਈ ਢਾਢੀ ਕਉ ਮੰਗਣੁ ਚਿਤਿ ਨ ਆਵੈ ॥
prabh dhaekhadhiaa dhukh bhukh gee dtaadtee ko mangan chith n aavai ||
Gazing upon God, the minstrel is rid of pain and hunger; he does not think to ask for anything else.

12 Maaroo Guru Arjan Dev

(੧੦੯੭-੧੩, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਸਭੇ ਇਛਾ ਪੂਰੀਆ ਲਗਿ ਪ੍ਰਭ ਕੈ ਪਾਵੈ ॥
sabhae eishhaa pooreeaa lag prabh kai paavai ||
All desires are fulfilled, touching the feet of God.

13 Maaroo Guru Arjan Dev

(੧੦੯੭-੧੩, ਮਾਰੂ ਵਾਰ-੨, ਮ ੫)
ਹਉ ਨਿਰਗੁਣੁ ਢਾਢੀ ਬਖਸਿਓਨੁ ਪ੍ਰਭਿ ਪੁਰਖਿ ਵੇਦਾਵੈ ॥੯॥
ho niragun dtaadtee bakhasioun prabh purakh vaedhaavai ||9||
I am His humble, unworthy minstrel; the Primal Lord God has forgiven me. ||9||
(Ang 1097)
(term Gusaiya is Gurmukhi is not coming properly above so read translaitration and error due to software is regretted and an apology is tendered to the Sangat for this).

So in here das will tackle a few more lies or mistake of person claiming to be Bhag Singh of Ambala.

So a few questions

Did Akal had any place to stay like in case of God of Muslims or Christians ?
Did Akal made Guru sit in his lap and kissed his head ?
How could first person changes to third person ? is this a grammatical error ?
Error of period which is here and further in another verse which is after Chaubees Avtar.
This issue writer raises calling the verse full of mythology but does not give any proof to it.

Then writer carries out some lines to prove Kavi Santokh Singh ji and Pandit Tara Singh Nirotam as false.

Then he goes again to ask a few more questions

Did Akal made demons but they did not obey Akal and is Akal complaining the failures of Akal’s earlier plans and how could then Akal be God ?
Did not before Tenth Master earlier Gurus worship Akal, Writer claims that Akal Purakh is complaining that so far no one has said the name of Akal, if this true ?
Why do things are there which are as per writer dishonoring Devotee Ramanad Ji and Prophet Mohamud(SWAS) ?

Answer to the first question. Akal lives every where and there is no special place where Akal lives only. Here when Akal makes a call in mind as Akal made in some verses above or in case of First Master going to Akal via vein river. So when term mohe bulayo comes, it means called me or made a call to me or call upon me. Akal becomes visible or audible where Akal wants. So that place could be place where called was listened. Say das was going en route his friend called upon das. That could be just a hello. Das was setting his friend came and called upon a salutation to das, “ Hello Bhai !” . So it is no where written that there was some other place where Tenth Master was taken. In fact Tenth Master got a communication a call of Akal at a place and there itself Tenth Master got revelation like previous Masters were having holy verses being told to them by Akal, without the help of any angel like Gabrial/Jibrail as in case of Holy Prophet Mohamad(SWAS). Das challenges the Sikhs of Ambala/Kala Afghana/Darshanu etc. to bring in any one lines from any verse over here where we have Tenth Master being taken to a place after Akal calling them, where he met Akal. Incidentally same writer were while taking a dig at Semitic perception of God in some space(while space is a relative term for Sikhs as well as for science as Akal Purakh is Ades or Atha(space less)) as in Muslims and Christians himself translate name of Allah as Akal. Strange is not it when we reach allegedly dishonor of Prophet (SWAS) section. So there is no specific space in Vachitar Natak, while when Vishnu or Brhama interact in Chaubees Avtar, Guru writes that Akal/Kal Purakha exists there in milky ocean also(on of the galaxy is called milky way/wave while galaxy is called sky Ganges(A prominent river) in Sanskrit . So ocean of such galaxies is universe. Matter creator is brhama and making it as subjective is Vishnu but both are attribute of Akal.

(੧੩੯੫-੬, ਸਵਈਏ ਮਹਲੇ ਤੀਜੇ ਕੇ, ਕੀਰਤੁ)
ਆਪਿ ਨਰਾਇਣੁ ਕਲਾ ਧਾਰਿ ਜਗ ਮਹਿ ਪਰਵਰਿਯਉ ॥
aap naraaein kalaa dhhaar jag mehi paravariyo ||
The Lord Himself wielded His Power and entered the world.

6 Sava-yay (praise of Guru Amar Das Kirat
(Ang 1395)

There is no mention of any sitting in lap or kissing by Akal as there is no mention of any particular place where Tenth Master was called by Akal,in Vachitar Natak.
How could the first person change into the second person ? This is the most stupid question and any person who raises such question is either himself a fool or is trying to make a fool of the readers, this is more in case of Sikhism.

(੩੮੯-੧, ਆਸਾ, ਮ ੫)
ਆਸਾ ਮਹਲਾ ੫ ॥
aasaa mehalaa 5 ||
Aasaa, Fifth Mehl:

1 null null

(੩੮੯-੧, ਆਸਾ, ਮ ੫)
ਤੂ ਮੇਰਾ ਤਰੰਗੁ ਹਮ ਮੀਨ ਤੁਮਾਰੇ ॥
thoo maeraa tharang ham meen thumaarae ||
You are my waves, and I am Your fish.

1 Aasaa Guru Arjan Dev

(੩੮੯-੧, ਆਸਾ, ਮ ੫)
ਤੂ ਮੇਰਾ ਠਾਕੁਰੁ ਹਮ ਤੇਰੈ ਦੁਆਰੇ ॥੧॥
thoo maeraa thaakur ham thaerai dhuaarae ||1||
You are my Lord and Master; I wait at Your Door. ||1||

1 Aasaa Guru Arjan Dev

(੩੮੯-੨, ਆਸਾ, ਮ ੫)
ਤੂੰ ਮੇਰਾ ਕਰਤਾ ਹਉ ਸੇਵਕੁ ਤੇਰਾ ॥
thoon maeraa karathaa ho saevak thaeraa ||
You are my Creator, and I am Your servant.

2 Aasaa Guru Arjan Dev

(੩੮੯-੨, ਆਸਾ, ਮ ੫)
ਸਰਣਿ ਗਹੀ ਪ੍ਰਭ ਗੁਨੀ ਗਹੇਰਾ ॥੧॥ ਰਹਾਉ ॥
saran gehee prabh gunee gehaeraa ||1|| rehaao ||
I have taken to Your Sanctuary, O God, most profound and excellent. ||1||Pause||

2 Aasaa Guru Arjan Dev

(੩੮੯-੨, ਆਸਾ, ਮ ੫)
ਤੂ ਮੇਰਾ ਜੀਵਨੁ ਤੂ ਆਧਾਰੁ ॥
thoo maeraa jeevan thoo aadhhaar ||
You are my life, You are my Support.

2 Aasaa Guru Arjan Dev

(੩੮੯-੩, ਆਸਾ, ਮ ੫)
ਤੁਝਹਿ ਪੇਖਿ ਬਿਗਸੈ ਕਉਲਾਰੁ ॥੨॥
thujhehi paekh bigasai koulaar ||2||
Beholding You, my heart-lotus blossoms forth. ||2||

3 Aasaa Guru Arjan Dev

(੩੮੯-੩, ਆਸਾ, ਮ ੫)
ਤੂ ਮੇਰੀ ਗਤਿ ਪਤਿ ਤੂ ਪਰਵਾਨੁ ॥
thoo maeree gath path thoo paravaan ||
You are my salvation and honor; You make me acceptable.

3 Aasaa Guru Arjan Dev

(੩੮੯-੩, ਆਸਾ, ਮ ੫)
ਤੂ ਸਮਰਥੁ ਮੈ ਤੇਰਾ ਤਾਣੁ ॥੩॥
thoo samarathh mai thaeraa thaan ||3||
You are All-powerful, You are my strength. ||3||

3 Aasaa Guru Arjan Dev

(੩੮੯-੪, ਆਸਾ, ਮ ੫)
ਅਨਦਿਨੁ ਜਪਉ ਨਾਮ ਗੁਣਤਾਸਿ ॥
anadhin japo naam gunathaas ||
Night and day, I chant the Naam, the Name of the Lord, the treasure of excellence.

4 Aasaa Guru Arjan Dev

(੩੮੯-੪, ਆਸਾ, ਮ ੫)
ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਪਹਿ ਅਰਦਾਸਿ ॥੪॥੨੩॥੭੪॥
naanak kee prabh pehi aradhaas ||4||23||74||
This is Nanak's prayer to God. ||4||23||74||

4 Aasaa Guru Arjan Dev
(Ang 389)

Das could give about ten or more examples from Shri Guru Granth Sahib Ji. Had same logic be used then large part of Shri Guru Granth Sahib will become invalid as per grammar.

Reason.

In most of the line above poet apparently uses the first person but in last line third person Nanak is used. For the people who behold that this is the poetry of Guru who is in human body as self acclaimed missionaries claim then grammar as per this logic is invalid.

Das thinks that in this verse Akal tells the second person Guru to say such things. We need to understand holy Kuran as to prove this where first person sentences may have term(say), which means that they are the words which Allah tells so Momins to say as in first person.

So coming to useless issue of the writer. Can not a king give a decree for the person charged with sedation/contempt/false propaganda against the king like. King says,” I behold Gurbaxu and Darshanu as guilty to spreading the false propaganda against the king”. So both first and third person over here means the same.

While we see the following verse in objectionable portion on this ground we find that some objects which are created by Akal, start using first person for themselves, had first person was continued by Akal, then these bunches of fault finders like writes might have raised another issue that to whom does this first person belong. To God or for created objects(which are living beings).

Line 5

ਤਬ ਸਾਖੀ ਪ੍ਰਭ ਅਸਟ ਬਨਾਏ ॥ ਸਾਖ ਨਮਿਤ ਦੇਬੇ ਠਹਿਰਾਏ ॥
Tah saakhoo Prabh ast banaae|| Saakh namit debe thaihraae||
Then I created eight Sakshis in order to give evidence of my Entity.

Line 6

ਤੇ ਕਹੈ ਕਰੋ ਹਮਾਰੀ ਪੂਜਾ ॥ ਹਮ ਬਿਨ ਅਵਰੁ ਨ ਠਾਕੁਰੁ ਦੂਜਾ ॥੯॥
Te kahai karo hamaaroo poojaa|| Ham bin avar(u) na thaakur(u) doojaa||9||
But they considered themselves all in all and aasked the people to worship them.9.

Had term I been used instead of lord them in last tow line when it says, they said do worship of our(in Braj plural could be used by single personality of high repute we see God using term we(while talking of elimination of demon). Then there is scope that good lot of misunderstanding between who is actual first person, lord or witness could have emerged. God used God’s attributes or names just to let reader or learner understand the fact clearly. And people with low intellect like writer find it more a mistake. Strange!

Now we discuss the error in period in both the cases

(੧੩੮੯-੧੩, ਸਵਈਏ ਮਹਲੇ ਪਹਿਲੇ ਕੇ, ਕਲ)
ਗਾਵਹਿ ਇੰਦ੍ਰਾਦਿ ਭਗਤ ਪ੍ਰਹਿਲਾਦਿਕ ਆਤਮ ਰਸੁ ਜਿਨਿ ਜਾਣਿਓ ॥
gaavehi eindhraadh bhagath prehilaadhik aatham ras jin jaaniou ||
Indra and devotees like Prahlaad, who know the joy of the soul, sing of Him.

13 Sava-yay (praise of Guru Nanak Kal
(Ang 1389)

Devotee Prahlad, who is mythological person and if ever had happened, happened before lord Rama, His grand son Bali was cheated by Baman perhaps. How could he sing praise for First Master ? Is there not Kal dosh or error of period ?
(੧੩੮੯-੧੫, ਸਵਈਏ ਮਹਲੇ ਪਹਿਲੇ ਕੇ, ਕਲ)
ਗਾਵਹਿ ਜਨਕਾਦਿ ਜੁਗਤਿ ਜੋਗੇਸੁਰ ਹਰਿ ਰਸ ਪੂਰਨ ਸਰਬ ਕਲਾ ॥
gaavehi janakaadh jugath jogaesur har ras pooran sarab kalaa ||
King Janak and the great Yogic heroes of the Lord's Way, sing the Praises of the All-powerful Primal Being, filled with the sublime essence of the Lord.

15 Sava-yay (praise of Guru Nanak Kal
(Ang 1389)

Here father in law of Lord Rama is told to sing praise of First Master.

(੧੩੮੯-੧੮, ਸਵਈਏ ਮਹਲੇ ਪਹਿਲੇ ਕੇ, ਕਲ)
ਗਾਵੈ ਜਮਦਗਨਿ ਪਰਸਰਾਮੇਸੁਰ ਕਰ ਕੁਠਾਰੁ ਰਘੁ ਤੇਜੁ ਹਰਿਓ ॥
gaavai jamadhagan parasaraamaesur kar kuthaar ragh thaej hariou ||
Parasraam the son of Jamdagan, whose axe and powers were taken away by Raghuvira, sing of Him.

18 Sava-yay (praise of Guru Nanak Kal

(੧੩੮੯-੧੯, ਸਵਈਏ ਮਹਲੇ ਪਹਿਲੇ ਕੇ, ਕਲ)
ਉਧੌ ਅਕ੍ਰੂਰੁ ਬਿਦਰੁ ਗੁਣ ਗਾਵੈ ਸਰਬਾਤਮੁ ਜਿਨਿ ਜਾਣਿਓ ॥
oudhha akroor bidhar gun gaavai sarabaatham jin jaaniou ||
Udho, Akrur and Bidur sing the Glorious Praises of Guru Nanak, who knows the Lord, the Soul of All.

19 Sava-yay (praise of Guru Nanak Kal
(Ang 1389)

Here people during the time of Lord Rama or Lord Krishna are told singing the praise of The First Master
(੧੪੦੧-੧੯, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਰਘੁਬੰਸਿ ਤਿਲਕੁ ਸੁੰਦਰੁ ਦਸਰਥ ਘਰਿ ਮੁਨਿ ਬੰਛਹਿ ਜਾ ਕੀ ਸਰਣੰ ॥
raghubans thilak sundhar dhasarathh ghar mun banshhehi jaa kee saranan ||
He is certified, like the handsome Ram Chander in the house of Dasrath of the Raghwa dynasty. Even the silent sages seek His Sanctuary.

19 Sava-yay (praise of Guru Ram Das Ga-yand

(Ang 1401)
(੧੪੦੨-੧, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਸਤਿਗੁਰੁ ਗੁਰੁ ਸੇਵਿ ਅਲਖ ਗਤਿ ਜਾ ਕੀ ਸ੍ਰੀ ਰਾਮਦਾਸੁ ਤਾਰਣ ਤਰਣੰ ॥੨॥
sathigur gur saev alakh gath jaa kee sree raamadhaas thaaran tharanan ||2||
So serve the Guru, the True Guru; His ways and means are inscrutable. The Great Guru Raam Daas is the Boat to carry us across. ||2||

1 Sava-yay (praise of Guru Ram Das Ga-yand
(Ang 1402)
(in the dynasty of Raghu and in home of Dashrath,we are told that Fourth Master is there)

(੧੪੦੨-੧੨, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਕਵਲ ਨੈਨ ਮਧੁਰ ਬੈਨ ਕੋਟਿ ਸੈਨ ਸੰਗ ਸੋਭ ਕਹਤ ਮਾ ਜਸੋਦ ਜਿਸਹਿ ਦਹੀ ਭਾਤੁ ਖਾਹਿ ਜੀਉ ॥
kaval nain madhhur bain kott sain sang sobh kehath maa jasodh jisehi dhehee bhaath khaahi jeeo ||
You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions. Mother Yashoda invited You as Krishna to eat the sweet rice.

12 Sava-yay (praise of Guru Ram Das Ga-yand
(Ang 1402 )
(੧੪੦੨-੧੬, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਸੁਥਰ ਚਿਤ ਭਗਤ ਹਿਤ ਭੇਖੁ ਧਰਿਓ ਹਰਨਾਖਸੁ ਹਰਿਓ ਨਖ ਬਿਦਾਰਿ ਜੀਉ ॥
suthhar chith bhagath hith bhaekh dhhariou haranaakhas hariou nakh bidhaar jeeo ||
For the sake of the pure-hearted devotee Prahlaad, You took the form of the man-lion, to tear apart and destroy Harnaakhash with your claws.

16 Sava-yay (praise of Guru Ram Das Ga-yand
(Ang 1402)

Well over here to Fourth Master is told to be taking yoghurt from the mother of Lord Krishna with rice and killing Harianaksha.

So in all above cases as the manifestation of timeless God, time is not considered as anything relevant while singing the praise of Guru. In fact as per science time is relative term. So Gurmat does not consider it at all a bounding factor so period error does not imply in Gurmat and this is another unique thing in us. So there is no such thing like period error but not giving a damn to time is unique thing of Gurmat.

Yet let us talk of the two examples.

Here we are told that first Gorakh’s coming is there, then we have talk of Ramanada and how could Prophet Mohamad SWAS could come after them ?

In fact the verses were there to teach the world that Sikhism is unique and better then rest of the faith being new. Yet in order to attack the uniqueness such wrong interpretation is done by vested interests like writer.

If we take Gorakh as faith of Nath Panth or Gorakha Panth, then Rama worshipping based upon Anand Ramayan then Mahadeen as Islam, it may come in chronological order as Nath Panthis call Shiv as their first Nath ie Bhole Nath is Adi Nath.

But there could be another thing.

Let us see the verse which is apparently out of period.

ਜੇ ਪ੍ਰਭੁ ਪਰਮ ਪੁਰਖ ਉਪਜਾਏ ॥ ਤਿਨ ਤਿਨ ਅਪਨੇ ਰਾਹ ਚਲਾਏ ॥
Je Prabh(u) param purakh upjaae|| Tin tin apne raah chalaae||
All the great Purushas created by me started their own paths.

Line 12

ਮਹਾਦੀਨ ਤਬ ਪ੍ਰਭ ਉਪਰਾਜਾ ॥ ਅਰਬ ਦੇਸ ਕੋ ਕੀਨੋ ਰਾਜਾ ॥੨੬॥
Mahaadoon tab Prabh upraajaa|| Arab des ko koono raajaa||26||
Then I created Muhammed, who was made the master of Arabia.26.

Line 13

ਤਿਨ ਭੀ ਏਕ ਪੰਥ ਉਪਰਾਜਾ ॥ ਲਿੰਗ ਬਿਨਾ ਕੀਨੇ ਸਭ ਰਾਜਾ ॥
Tin bhoo ei panth upraajaa|| Ling binaa koone sabh raajaa||
He started a religion and circumcised all the kings.

Line 14

ਸਭ ਤੇ ਅਪਨਾ ਨਾਮੁ ਜਪਾਯੋ ॥ ਸਤਿ ਨਾਮੁ ਕਾਹੂੰ ਨ ਦ੍ਰਿੜਾਯੋ ॥੨੭॥
Sabh te apnaa naam(u) japaayo|| Sat(i) naam kaahoon na dri?aayo||27||
He caused all to utter his name and did not give True Name of the Lord with firmness to anyone.27.
(Vachitar Natak Chapter 6)

So das has a question.

Where is Mahadeen meant for Prophet (SWAS) ?

Why we behold Mahadeen and Mohamad Sahib as same.

There is another entity already believed to be on earth with name very much similar.

Term is Imam Mahadi of Shias which they behold as living on earth but secretly. We have term Mihadi Meer being used by Sunnis who will eradicate one eyed Dajjal(this villain will bring dead to life and make people himself than to worship Allah). This Mihadi Meer is told to kill Kalki and was later killed by an insect created by Akal.

But this is Sunni issue, Shia claim great man to be here already with name Mahadi. Baha’is claim their Bahaullah as Mihadi while Ahamdiyas claim their founder a Mihadi.

We need to understand that Guru has ended the Indic lot with Ramanada, while the verse above starts dealing with Semtics as Term prime/supreme men or Param Purakh is used for Semtic Prophets and it is ended with Mahadeen.

Another example of the same in next chapter comes when we see. In verse 44 and 45 of the chapter 6.

Page 138, Line 12

ਜੇ ਜੇ ਭਏ ਪਹਿਲ ਅਵਤਾਰਾ ॥ ਆਪੁ ਆਪੁ ਤਿਨ ਜਾਪੁ ਉਚਾਰਾ ॥
Je je bhae pahil avtaaraa|| aap(u) aap(u) tin jaap(u) uchaaraa||
All the earlier incarnations caused only their names to be remembered.

Page 138, Line 13

ਪ੍ਰਭ ਦੋਖੀ ਕੋਈ ਨ ਬਿਦਾਰਾ ॥ ਧਰਮ ਕਰਨ ਕੋ ਰਾਹੁ ਨ ਡਾਰਾ ॥੪੪॥
Prabh dokhoo kooo na bidaaraa|| Dharam karan ko raah(u) na ?aaraa||44||
They did not strike the tyrants and did not make them follow th path of Dharma.44.

Page 138, Line 14

ਜੇ ਜੇ ਗਉਸ ਅੰਬੀਆ ਭਏ ॥ ਮੈ ਮੈ ਕਰਤ ਜਗਤ ਤੇ ਗਏ ॥
Je je gaus anbooaa bhae|| Mai mai karat jagat te gaye||
All the earlier prophets ended themselves in ego.

Page 139, Line 1

ਮਹਾਪਰਖ ਕਾਹੂ ਨ ਪਛਾਨਾ ॥ ਕਰਮ ਧਰਮ ਕੋ ਕਛੂ ਨ ਜਾਨਾ ॥੪੫॥
Mahaapurakh kaahoo na pachhaanaa|| Karam dharam ko; kachhoo na jaanaa||45||
And did not comprehend the supreme Purusha, they did not care for the righteous actions.45.

Then we have Shies in southern Iraq and term ling here has nothing to do with circumcision but ling may mean phallus worshipped by pagans. Karmathi Shies were the people who took over the Multan and destroyed the idols etc. there and their last king was Fateh Daud who was defeated by Mahmood Ghaznavi.

As per Bhai Kahan Singh Nabha’s Mahankosh, term ling also means the religious mark and as per him making king without lings means depriving them of their own religious marks after converting them.

So das hopes this confusion is over.

Then coming to another issue. It is in the empire of Raghu in Brahma Avtar.

ਸੰਨਿਆਸਨ ਦੱਤ ਰੂਪ ਕਰਿ ਜਾਨਯੋ ॥ ਜੋਗਨ ਗੁਰ ਗੋਰਖ ਕਰਿ ਮਾਨਯੋ ॥ਰਾਮਾਨੰਦ ਬੈਰਾਗਨ ਜਾਨਾ ॥ ਮਹਾ ਦੀਨ ਤੁਰਕਨ ਪਹਚਾਨਾ ॥੧੪੦॥
Sanniaasan Datt roop kar(i) jaanyo|| Jogan gur gorakh kar(i) maanyo|| Raamaanand bairaagan jaanaa|| Mahaa deen turkan pahchaanaa||140||
The Sannyasis considered him as Dattatreya and the Yogis as Guru Gorakhnath; the Bairagis considered him as Ramanand and the Muslims as Muhammad.140. (This is a period-error).

Line 7
(Although this is there to make the present day reader much aware of the psychological state of people seeing this character yet let us see it with other examples)

ਬਿੱਪ੍ਰਨ ਬੇਦ ਸਰੂਪ ਬਖਾਨਾ ॥ ਛੱਤ੍ਰਨ ਜੁੱਧ ਰੂਪ ਕਰਿ ਜਾਨਾ ॥ ਜਉਨ ਜਉਨ ਜਿਹ ਭਾਂਤ ਬਿਚਾਰਾ ॥ ਤਉਨੈ ਕਾਛ ਕਾਛ ਅਨੁਹਾਰਾ ॥੧੫੬॥
Bippran Bed saroop bakhaanaa|| Chhattran juddh roop kar(i) jaanaa|| Jaun jaun jih bhaant bichaaraa|| Taunai kaachh kaachh anuhaaraa||156||
The Brahmins considered him as Veda and Kshatriyas as war; the person who thought of him in any manner, he presented himself in accordance with his desire.156.

Page 1215, Line 9
Terms Avrekhya, Dekhyas ie visualized etc also has been used. We have term Manyo, Janyo etc. at end of Ram Avtar vide Pahe Gahi Tum Te…

In the same way when we see

ਆਦਿ ਅਗਾਧਿ ਅਛੇਦ ਅਭੇਦ ਅਲੇਖ ਅਜੇਅ ਅਨਾਹਦ ਜਾਨਾ ॥ਭੂਤ ਭਵਿੱਖ ਭਵਾਨ ਤੁਹੀ ਸਭਹੂੰ ਸਭ ਠੌਰਨ ਮੋ ਅਨੁਮਾਨਾ ॥
aad agaadh(i) ached abhed alekh ajea anaahad jaanaa|| Bhoot bhavikkh bhavaan tuhisabh-hoon sabh thauran mo anumaanaa||
Thou art considered Primal, Unfathomable, invincible, Indiscriminate, Accountless, Unconquerable and Limitless; Thou art considered Pervasive in the present, past and future;

Line 4
ਦੇਵ ਅਦੇਵ ਮਣੀ ਧਰ ਨਾਰਦ ਸਾਰਦ ਸੱਤਿ ਸਦੈਵ ਪਛਾਨਾ ॥ ਦੀਨ ਦਯਾਲ ਕ੍ਰਿਪਾਨਿਧਿ ਕੋ ਕਛੁ ਭੇਦ ਪੁਰਾਨ ਕੁਰਾਨ ਨ ਜਾਨਾ ॥੭॥
Dev adev manidhar|| Naarad Saarad satt(i) sadaiv pachhaanaa|| Deen dayaal kripaanidh(i) ko kachh(u) bhed Puraan Kuraan na jaanaa||7||
The gods, demons, Nagas, Narada and Sharda have been ever thinking of Thee as Truth-incarnate; O protector of the lowly and the Treasure of Grace ! Thy mystery could not be comprehended by the Quran and the Puranas.7.

(Tetees Swayye 7)

We have term Jana or Pahchana could be understood with first person.

Some examples for Shri Guru Granth Sahib Ji.

(੯੪-੧੦, ਮਾਝ, ਮ ੪)
ਹਉ ਹਰਿ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਜਾਨਾ ॥
ho har bin dhoojaa avar n jaanaa ||
I do not know any other than the Lord.

10 Maajh Guru Ram Das
(Ang 74)

(੧੬੩-੧੯, ਗਉੜੀ ਗੁਆਰੇਰੀ, ਮ ੪)
ਨਾ ਜਾਨਾ ਕਿਆ ਗਤਿ ਰਾਮ ਹਮਾਰੀ ॥
naa jaanaa kiaa gath raam hamaaree ||
I do not know what my condition shall be, Lord.

19 Gaurhee Guaarayree Guru Ram Das
(Ang 163)

(੨੨੧-੧੦, ਗਉੜੀ ਗੁਆਰੇਰੀ, ਮ ੧)
ਕਰਤਾ ਕਰਣਾ ਕਰਤਾ ਜਾਨਾ ॥੭॥
karathaa karanaa karathaa jaanaa ||7||
I know the Creator, the Creator of His Creation. ||7||

10 Gaurhee Guaarayree Guru Nanak Dev
(Ang 221)

(੩੪੦-੮, ਗਉੜੀ ਪੂਰਬੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਓਅੰਕਾਰ ਆਦਿ ਮੈ ਜਾਨਾ ॥
ouankaar aadh mai jaanaa ||
I know only the One, the Universal Creator, the Primal Being.

8 Gaurhee Poorbee Saint Kabir
(Ang 340)
(੫੪੫-੧੮, ਬਿਹਾਗੜਾ, ਮ ੫)
ਅਨਾਥ ਨਿਰਗੁਨਿ ਕਛੁ ਨ ਜਾਨਾ ਮੇਰਾ ਗੁਣੁ ਅਉਗਣੁ ਨ ਬੀਚਾਰੀਐ ॥
anaathh niragun kashh n jaanaa maeraa gun aougan n beechaareeai ||
I am masterless, worthless, and I know nothing; please do not count up my merits and demerits.

18 Bihaagrhaa Guru Arjan Dev
(Ang 545)

vijaydeep Singh · Jun 20, 2009

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

So by this we may understand that this could be in first person so

(I )knew him making the form of Sanyasis’ Datttreya .
(I) believed in him making him form of Yogis’ Guru Gorakh.
(I) knew him as Bairagis’ Ramananda.
(I) recognized him as Turks’ Mahadi. Verse 140

So poet Guru is considering him as head of various human groups.

So last two line of the verse 156.

Who so ever was thought of (by me).
He was represented accordingly.

So das has explained the both of the things by various means. Third thing writer repeat about Khans in Satiyuga again which has been explained before.

Instead of understanding the real thing of uniqueness and being best attribute of Sikhism writer found period error in Vachitar Natak while in Raghu Avtar intention was to let the contemporary reader understand the thing to the best, which writer igones and got into period error.

Then we are given a fact that this text has mythology yet no proof of it is given.

But mythology could be unique as well as from old texts. Such things could be there in Shri Guru Granth Sahib Ji too.

(੧੧੬੨-੨, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਗੰਗ ਗੁਸਾਇਨਿ ਗਹਿਰ ਗੰਭੀਰ ॥
gang gusaaein gehir ganbheer ||
The mother Ganges is deep and profound.

2 Bhaira-o Guru Arjan Dev

(੧੧੬੨-੨, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਜੰਜੀਰ ਬਾਂਧਿ ਕਰਿ ਖਰੇ ਕਬੀਰ ॥੧॥
janjeer baandhh kar kharae kabeer ||1||
Tied up in chains, they took Kabeer there. ||1||

2 Bhaira-o Guru Arjan Dev

(੧੧੬੨-੩, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਮਨੁ ਨ ਡਿਗੈ ਤਨੁ ਕਾਹੇ ਕਉ ਡਰਾਇ ॥
man n ddigai than kaahae ko ddaraae ||
My mind was not shaken; why should my body be afraid?

3 Bhaira-o Guru Arjan Dev

(੧੧੬੨-੩, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਚਰਨ ਕਮਲ ਚਿਤੁ ਰਹਿਓ ਸਮਾਇ ॥ ਰਹਾਉ ॥
charan kamal chith rehiou samaae || rehaao ||
My consciousness remained immersed in the Lotus Feet of the Lord. ||1||Pause||

3 Bhaira-o Guru Arjan Dev

(੧੧੬੨-੪, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਗੰਗਾ ਕੀ ਲਹਰਿ ਮੇਰੀ ਟੁਟੀ ਜੰਜੀਰ ॥
gangaa kee lehar maeree ttuttee janjeer ||
The waves of the Ganges broke the chains,

4 Bhaira-o Guru Arjan Dev

(੧੧੬੨-੪, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਮ੍ਰਿਗਛਾਲਾ ਪਰ ਬੈਠੇ ਕਬੀਰ ॥੨॥
mrigashhaalaa par baithae kabeer ||2||
and Kabeer was seated on a deer skin. ||2||

4 Bhaira-o Guru Arjan Dev

(੧੧੬੨-੪, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਹਿ ਕੰਬੀਰ ਕੋਊ ਸੰਗ ਨ ਸਾਥ ॥
kehi kanbeer kooo sang n saathh ||
Says Kabeer, I have no friend or companion.

4 Bhaira-o Guru Arjan Dev

(੧੧੬੨-੫, ਭੈਰਉ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਜਲ ਥਲ ਰਾਖਨ ਹੈ ਰਘੁਨਾਥ ॥੩॥੧੦॥੧੮॥
jal thhal raakhan hai raghunaathh ||3||10||18||
On the water, and on the land, the Lord is my Protector. ||3||10||18||

5 Bhaira-o Guru Arjan Dev
(Ang 1162)

(੧੪੦੩-੫, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਰਾਮ ਰਵਣ ਦੁਰਤ ਦਵਣ ਸਕਲ ਭਵਣ ਕੁਸਲ ਕਰਣ ਸਰਬ ਭੂਤ ਆਪਿ ਹੀ ਦੇਵਾਧਿ ਦੇਵ ਸਹਸ ਮੁਖ ਫਨਿੰਦ ਜੀਉ ॥
raam ravan dhurath dhavan sakal bhavan kusal karan sarab bhooth aap hee dhaevaadhh dhaev sehas mukh fanindh jeeo ||
The Lord of contemplation, Destroyer of sin, who brings pleasure to the beings of all realms, He Himself is the God of gods, Divinity of the divine, the thousand-headed king cobra.

5 Sava-yay (praise of Guru Ram Das Ga-yand
(Aang 1403)

Former is unique while latter has thousand headed cobra from olden texts.

Then some other issues raised by the writer.

Do we have Akal being helpless in this text and Akal’s creation disobeying Akal ? Answer of this is there within first chapter.

ਜਗ ਜੀਵ ਜਿਤੇ ਜਲਯੰ ਥਲਯੰ ॥ ਅਸ ਕੋ ਜੁ ਤਵਾਇਸੁਅੰ ਮਲਯੰ ॥੫੭॥
Jag joov jite jalayang thalayang|| As ko ju tavaaesuang malayang||57||
All the creatures of the world on land and in water, who is the amongst them, who hath the audacity to refuse Thy Command? 57.

Line 10
(Vachitar Natak 1.57)

ਫਿਰੈ ਚਕ੍ਰ ਚਉਦਹੂੰ ਪੁਰੀਅੰ ਮਧਿਆਣੰ ॥ ਇਸੋ ਕੌਣ ਬੀਅੰ ਫਿਰੈ ਆਇਸਾਣੰ ॥
Phirai charka chaudahoon purooang madhiaanang|| Iso kaun booang phirai aaesaanang||
The Order of KAL is prevalent in all the fourteen worlds. Who is the other one who hath the audacity to refuse His Order?

Page 104, Line 2
(Vachitar Natak 1.60)

So what is there about destroying the demons ?
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI

Page 132, Line 13

ਜਬ ਪਹਿਲੇ ਹਮ ਸ੍ਰਿਸਟਿ ਬਨਾਈ ॥ ਦਈਤ ਰਚੇ ਦੁਸਟ ਦੁਖਦਾਈ ॥
Jab pahile ham sristtee banaaoo|| Daoot rache dust dukhdaaoo||
When I created the world in the beginning, I created the ignominious and dreadful Daityas.

Page 132, Line 14

ਤੇ ਭੁਜ ਬਲ ਬਵਰੇ ਹ੍ਵੈ ਗਏ ॥ ਪੂਜਤ ਪਰਮ ਪੁਰਖ ਰਹਿ ਗਏ ॥੬॥
Te bhuj bal bavre hvai gae|| Poojat Param Purakh raih gae||6||
Who became mad with power and abandoned the worship of Supreme Purusha.6.

Page 133, Line 1

ਤੇ ਹਮ ਤਮਕਿ ਤਨਕ ਮੋ ਖਾਪੇ ॥ ਤਿਨ ਕੀ ਠਉਰ ਦੇਵਤਾ ਥਾਪੇ ॥
Te ham tamak(i) tanak mo khaape|| Tin koo thaur devtaa thaape||
I destroyed them in no time and created gods in their place.

Page 133, Line 2

ਤੇ ਭੀ ਬਲਿ ਪੂਜਾ ਉਰਝਾਏ ॥ ਆਪਨ ਹੀ ਪਰਮੇਸਰ ਕਹਾਏ ॥੭॥
Te bhoo bal(i) poojaa urjhaae|| aapan hoo Parmesar kahaae||7||
They were also absorbed in the worship of power and called themselves Ominipotednt.7.

Page 133, Line 3
(Vachitar Natak 6.6/7)

(੧੦੩-੧੨, ਮਾਝ, ਮ ੫)
ਮਾਝ ਮਹਲਾ ੫ ॥
maajh mehalaa 5 ||
Maajh, Fifth Mehl:

12 null null

(੧੦੩-੧੨, ਮਾਝ, ਮ ੫)
ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥
thoon maeraa pithaa thoonhai maeraa maathaa ||
You are my Father, and You are my Mother.

12 Maajh Guru Arjan Dev

(੧੦੩-੧੩, ਮਾਝ, ਮ ੫)
ਤੂੰ ਮੇਰਾ ਬੰਧਪੁ ਤੂੰ ਮੇਰਾ ਭ੍ਰਾਤਾ ॥
thoon maeraa bandhhap thoon maeraa bhraathaa ||
You are my Relative, and You are my Brother.

13 Maajh Guru Arjan Dev

(੧੦੩-੧੩, ਮਾਝ, ਮ ੫)
ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥
thoon maeraa raakhaa sabhanee thhaaee thaa bho kaehaa kaarraa jeeo ||1||
You are my Protector everywhere; why should I feel any fear or anxiety? ||1||

13 Maajh Guru Arjan Dev

(੧੦੩-੧੪, ਮਾਝ, ਮ ੫)
ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਤੁਧੁ ਪਛਾਣਾ ॥
thumaree kirapaa thae thudhh pashhaanaa ||
By Your Grace, I recognize You.

14 Maajh Guru Arjan Dev

(੧੦੩-੧੪, ਮਾਝ, ਮ ੫)
ਤੂੰ ਮੇਰੀ ਓਟ ਤੂੰਹੈ ਮੇਰਾ ਮਾਣਾ ॥
thoon maeree outt thoonhai maeraa maanaa ||
You are my Shelter, and You are my Honor.

14 Maajh Guru Arjan Dev

(੧੦੩-੧੪, ਮਾਝ, ਮ ੫)
ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ਸਭੁ ਤੇਰਾ ਖੇਲੁ ਅਖਾੜਾ ਜੀਉ ॥੨॥
thujh bin dhoojaa avar n koee sabh thaeraa khael akhaarraa jeeo ||2||
Without You, there is no other; the entire Universe is the Arena of Your Play. ||2||

14 Maajh Guru Arjan Dev

੧੦੩-੧੫, ਮਾਝ, ਮ ੫)
ਜੀਅ ਜੰਤ ਸਭਿ ਤੁਧੁ ਉਪਾਏ ॥
jeea janth sabh thudhh oupaaeae ||
You have created all beings and creatures.

15 Maajh Guru Arjan Dev

(੧੦੩-੧੫, ਮਾਝ, ਮ ੫)
ਜਿਤੁ ਜਿਤੁ ਭਾਣਾ ਤਿਤੁ ਤਿਤੁ ਲਾਏ ॥
jith jith bhaanaa thith thith laaeae ||
As it pleases You, You assign tasks to one and all.

15 Maajh Guru Arjan Dev

(੧੦੩-੧੫, ਮਾਝ, ਮ ੫)
ਸਭ ਕਿਛੁ ਕੀਤਾ ਤੇਰਾ ਹੋਵੈ ਨਾਹੀ ਕਿਛੁ ਅਸਾੜਾ ਜੀਉ ॥੩॥
sabh kishh keethaa thaeraa hovai naahee kishh asaarraa jeeo ||3||
All things are Your Doing; we can do nothing ourselves. ||3||

15 Maajh Guru Arjan Dev
(Ang 103)

There are many such verse which tells that every thing is under the control of Akal. So as we see that Akal says that Akal created sorrow giving evil demons. Then they became mad with power of arms went off the worship of God. That I very swiftly destroyed in quality of darkness.

So it was predestined by Akal to make entity before Sikhs non perfect and God by self made them go astray. What so ever are actions of demigods or demons or others they are by will of Akal. It is to be understood as per Gurmat that going off the way of entity is preplanned and as per order of Akal. Yes follower of Nayaya philosophy can never understand this. Term Tamki is dark/evil quality of demons which are been told already for being made as evil and sorrow given. While they are in that evil created by God, they are destroyed. God creates demigods or humans with preplanning of their going astray while perfection comes with Sikhs.

When it is said that no one understood the God then what about previous nine Gurus ?

This is truly a cheating as we see that writer is omitting this chapter altogether and might have thought that no one will read this.
The whole chapter 5 is based upon the previous Gurus.
ਨਰਾਜ ਛੰਦ ॥
Naraaj Chhand||
NARAAJ STANZA

Page 129, Line 3

ਬਹੁਰ ਬਿਖਾਦ ਬਾਧਿਯੰ ॥ ਕਿਨੀ ਨ ਤਾਹਿ ਸਾਧਿਯੰ ॥
Bahur bikhaad baadhiyang|| Kini na taah(i) saadhiyang||
There arose again quarrels and enmities, there was none to defuse the situation.

Page 129, Line 4

ਕਰੰਮ ਕਾਲ ਯੌਂ ਭਈ ॥ ਸੁ ਭੂਮਿ ਬੰਸ ਤੇ ਗਈ ॥੧॥
Karanm kaal yaun bhaoo|| Su bhoom(i) bans te gaoo||1||
In due course of time it actually happened that the Bedi caln lost its kingdom.1.

Page 129, Line 5

ਦੋਹਰਾ ॥
Dohraa||
DOHRA

Page 129, Line 6

ਬਿਪ੍ਰ ਕਰਤ ਭਏ ਸੂਦ੍ਰ ਬ੍ਰਿਤਿ ਛਤ੍ਰੀ ਬੈਸਨ ਕਰਮ ॥
Bipra karat bhae Soodra brit(i) Chhatri baisan karam||
The Vaishyas acted like Shudras and Kshatriyas like Vaishyas.

Page 129, Line 7

ਬੈਸ ਕਰਤ ਭਏ ਛਤ੍ਰਿ ਬ੍ਰਿਤਿ ਸੂਦ੍ਰ ਸੁ ਦਿਜ ਕੋ ਧਰਮ ॥੨॥
Bais karat bhae Chhatr(i) brit(i) Soodra su dij ko dharam||2||
The Vaishyas acted like Kshatriyas and Shudras like Brahmins.2.

Page 129, Line 8

ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI

Page 129, Line 9

ਬੀਸ ਗਾਵ ਤਿਨ ਕੇ ਰਹਿ ਗਏ ॥ ਜਿਨ ਮੋ ਕਰਤ ਕ੍ਰਿਸਾਨੀ ਭਏ ॥
Boos gaav tin ke raih gae|| Jin mo karat krisaanoo bhae||
Only twenty villages were left with the Bedis, where they became agriculturists.

Page 129, Line 10

ਬਹੁਤ ਕਾਲ ਇਹ ਭਾਂਤਿ ਬਿਤਾਯੋ ॥ ਜਨਮ ਸਮੈ ਨਾਨਕ ਕੋ ਆਯੋ ॥੩॥
Bahut kaal eh bhaant(i) bitaayo|| Janam samai Naanak ko aayo||3||
A long time passed like this till the birth of Nanak.3.

Page 129, Line 11

ਦੋਹਰਾ ॥
Dohraa||
DOHRA

Page 129, Line 12

ਤਿਨ ਬੇਦੀਅਨ ਕੀ ਕੁਲ ਬਿਖੈ ਪ੍ਰਗਟੇ ਨਾਨਕ ਰਾਇ ॥
Tin Bedooan koo kul bikhai pragate Naanak Raae||
Nanak Rai took birth in the Bedi clan.

Page 129, Line 13

ਸਭ ਸਿੱਖਨ ਕੋ ਸੁਖ ਦਏ ਜਹ ਤਹ ਭਏ ਸਹਾਇ ॥੪॥
Sabh sikkhan ko such dae jah tah bhae sahaae||4||
He brought comfort to all his disciples and helped them at all times.4.

Page 129, Line 14

ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI

Page 130, Line 1

ਤਿਨ ਇਹ ਕਲ ਮੋ ਧਰਮੁ ਚਲਾਯੋ ॥ ਸਭ ਸਾਧਨ ਕੋ ਰਾਹ ਬਤਾਯੋ ॥
Tin eh kal mo dharam(u) chalaayo|| Sabh saadhan ko raah(u) bataayo||
Guru Nanak spread Dharma in the Iron age and put the seekers on the path.

Page 130, Line 2

ਜੋ ਤਾਂ ਕੇ ਮਾਰਗ ਮਹਿ ਆਏ ॥ ਤੇ ਕਬਹੂੰ ਨਹੀ ਪਾਪ ਸੰਤਾਏ ॥੫॥
Jo taan ke maarag maih aae|| Te kab-hoon nahoo paap santaae||5||
Those who followed the path propagated by him, were never harmed by the vices.5.

Page 130, Line 3

ਜੇ ਜੇ ਪੰਥ ਤਵਨ ਕੇ ਪਰੇ ॥ ਪਾਪ ਤਾਪ ਤਿਨ ਕੇ ਪ੍ਰਭ ਹਰੇ ॥
Je je panth tavan ke pare|| Paap taap tin ke Prabh hare||
All those who came within his fold, they were absolved of all their sins and troubles,

Page 130, Line 4

ਦੂਖ ਭੂਖ ਕਬਹੂੰ ਨ ਸੰਤਾਏ ॥ ਜਾਲ ਕਾਲ ਕੇ ਬੀਚ ਨ ਆਏ ॥੬॥
Dookh bhookh kab-hoon na santaae|| Jaal kaal ke booch na aae||6||
Their sorrows, their wants were vanished and even their transmigration came to and end.6.

Page 130, Line 5

ਨਾਨਕ ਅੰਗਦ ਕੋ ਬਪੁ ਧਰਾ ॥ ਧਰਮ ਪ੍ਰਚੁਰ ਇਹ ਜਗ ਮੋ ਕਰਾ ॥
Naanak Angad ko bap(u) dharaa|| Dharam prachar eh jag mo karaa||
Nanak transformed himself to Angad and spread Dharma in the world.

Page 130, Line 6

ਅਮਰਦਾਸ ਪੁਨਿ ਨਾਮੁ ਕਹਾਯੋ ॥ ਜਨ ਦੀਪਕ ਤੇ ਦੀਪ ਜਗਾਯੋ ॥੭॥
Amardaas pun(i) naam(u) kahaayo|| Jan doopak te doop jagaayo||7||
He was called Amar Das in the next transformation, a lamp was lit from the lamp.7.

Page 130, Line 7

ਜਬ ਬਰਦਾਨ ਸਮੈ ਵਹੁ ਆਵਾ ॥ ਰਾਮਦਾਸ ਤਬ ਗੁਰੂ ਕਹਾਵਾ ॥
Jah bardaan samai vahu aavaa|| Raamdaas tab Guroo kahaavaa||
When the opportune time came for the boon, then the Guru was called Ram Das.

Page 130, Line 8

ਤਿਹ ਬਰਦਾਨ ਪੁਰਾਤਨ ਦੀਆ ॥ ਅਮਰਦਾਸ ਸੁਰਪੁਰਿ ਮਗੁ ਲੀਆ ॥੮॥
Tih bardaan puraatan dooaa|| Amardaas surpur(i) mag(u) looaa||8||
The old boon was bestowed upon him, when Amar Das departed for the heavens.8.

Page 130, Line 9

ਸ੍ਰੀ ਨਾਨਕ ਅੰਗਦਿ ਕਰਿ ਮਾਨਾ ॥ ਅਮਰਦਾਸ ਅੰਗਦ ਪਹਿਚਾਨਾ ॥
Sroo Naanak Angad(i) kar(i) maanaa|| Amardaas Angad pahichaanaa||
Sri Nanak was recognized in Angad, and Angad in Amar Das.

Page 130, Line 10

ਅਮਰਦਾਸ ਰਾਮਦਾਸ ਕਹਾਯੋ ॥ ਸਾਧਨਿ ਲਖਾ ਮੂੜ੍ਹ ਨਹਿ ਪਾਯੋ ॥੯॥
Amardaas Raamdaas kahaayo|| Saadhan(i) lakhaa moo?h nah(i) paayo||9||
Amar Das was called Ram Das, only the saints know it and the fools did not.9.

Page 130, Line 11

ਭਿੰਨ ਭਿੰਨ ਸਭਹੂੰ ਕਰ ਜਾਨਾ ॥ ਏਕ ਰੂਪ ਕਿਨਹੂੰ ਪਹਿਚਾਨਾ ॥
Bhinn Bhinn sabh-hoon kar jaanaa|| Ek roop kin-hoon pahichaanaa||
The people on the whole considered them as separate ones, but there were few who recognized them as one and the same.

Page 130, Line 12

ਜਿਨ ਜਾਨਾ ਤਿਨ ਹੀ ਸਿਧ ਪਾਈ ॥ ਬਿਨ ਸਮਝੇ ਸਿਧ ਹਾਥਿ ਨ ਆਈ ॥੧੦॥
Jin jaanaa tin hoo sidh paaoo|| Bin samjhe sidh haath(i) na aaoo||10||
Those who recognized them as One, they were successful on the spiritual plane. Without recognition there was no success.10.

Page 130, Line 13

ਰਾਮਦਾਸ ਹਰਿ ਸੋ ਮਿਲ ਗਏ ॥ ਗੁਰਤਾ ਦੇਤ ਅਰਜਨਹਿ ਭਏ ॥
Raamdaas Har(i) so mil gae|| Gurtaa det Arjanah(i) bhae||
When Ramdas merged in the Lord, the Guruship was bestowed upon Arjan.

Page 130, Line 14

ਜਬ ਅਰਜਨ ਪ੍ਰਭੁ ਲੋਕ ਸਿਧਾਏ ॥ ਹਰਿਗੋਬਿੰਦ ਤਿਹ ਠਾਂ ਠਹਿਰਾਏ ॥੧੧॥
Jab Arjan Prabh(u) lok sidhaae|| Harigobind tih thaan thahiraae||11||
When Arjan left for the abode of the Lord, Hargobind was seated on this throne.11.

Page 131, Line 1

ਹਰਿਗੋਬਿੰਦ ਪ੍ਰਭ ਲੋਕ ਸਿਧਾਰੇ ॥ ਹਰੀਰਾਇ ਤਿਹ ਠਾਂ ਬੈਠਾਰੇ ॥
Harigobind Prabh lok sidhaare|| Harooraae tih thaan baithaare||
When Hargobind left for the abode of the Lord, Har rai was seated in his place.

Page 131, Line 2

ਹਰੀਕ੍ਰਿਸਨ ਤਿਨ ਕੇ ਸੁਤ ਵਏ ॥ ਤਿਨ ਤੇ ਤੇਗ ਬਹਾਦਰ ਭਏ ॥੧੨॥
Harookrisan tin ke sut vae|| Tin te Teg Bahaadar bhae||12||
Har Krishan (the next Guru) was his son; after him, Tegh Bahadur became the Guru.12.

Page 131, Line 3

ਤਿਲਕ ਜੰਵੂ ਰਾਖਾ ਪ੍ਰਭ ਤਾ ਕਾ ॥ ਕੀਨੋ ਬਡੋ ਕਲੂ ਮਹਿ ਸਾਕਾ ॥
Tilak janjhoo raakhaa Prabh taa kaa|| Koono ba?o kaloo maih saakaa||
He protected the forehead mark and sacred thread (of the Hindus) which marked a great event in the Iron age.

Page 131, Line 4

ਸਾਧਨ ਹੇਤਿ ਇਤੀ ਜਿਨਿ ਕਰੀ ॥ ਸੀਸੁ ਦੀਆ ਪਰ ਸੀ ਨ ਉਚਰੀ ॥੧੩॥
Saadhan het(i) itoo jin(i) karoo|| Soos(u) dooaa par soo na ucharoo||13||
For the sake of saints, he laid down his head without even a sign.13.

Page 131, Line 5

ਧਰਮ ਹੇਤਿ ਸਾਕਾ ਜਿਨਿ ਕੀਆ ॥ ਸੀਸੁ ਦੀਆ ਪਰ ਸਿਰਰੁ ਨ ਦੀਆ ॥
Dharam het(i) saakaa jin kooaa|| Soos(u) dooaa par sirar(u) na dooaa||
For the sake of Dharma, he sacrificed himself. He laid down his head but not his creed.

Page 131, Line 6

ਨਾਟਕ ਚੇਟਕ ਕੀਏ ਕੁਕਾਜਾ ॥ ਪ੍ਰਭ ਲੋਗਨ ਕਹ ਆਵਤ ਲਾਜਾ ॥੧੪॥
Naatak chetak kooe kukaajaa|| Prabh logan kah aavat laajaa||14||
The saints of the Lord abhor the performance of miracles and malpractices. 14.

Page 131, Line 7

ਦੋਹਰਾ ॥
Dohraa||
DOHRA

Page 131, Line 8

ਠੀਕਰਿ ਫੋਰਿ ਦਿਲੀਸਿ ਸਿਰਿ ਪ੍ਰਭ ਕੀਯਾ ਪਯਾਨ ॥
thookar(i) phor(i) Diloos(i) sir(i) Prabh pur kooyaa payaan||
Breaking the potsherd of his body head of the king of Delhi (Aurangzeb), He left for the abode of the Lord.

Page 131, Line 9

ਤੇਗ ਬਹਾਦਰ ਸੀ ਕ੍ਰਿਆ ਕਰੀ ਨ ਕਿਨਹੂੰ ਆਨ ॥੧੫॥
Teg Bahaadur soo kriaa karoo na koon-hoon aan||15||
None could perform such a feat as that of Tegh Bahadur.15.

Page 131, Line 10

ਤੇਗ ਬਹਾਦਰ ਕੇ ਚਲਤ ਭਯੋ ਜਗਤ ਕੋ ਸੋਕ ॥
Teg Bahaadur ke chalet bhayo jagat ko sok||
The whole world bemoaned the departure of Tegh Bahadur.

Page 131, Line 11

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.

Page 131, Line 12

ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਪਾਤਸ਼ਾਹੀ ਬਰਨਨੰ ਨਾਮ ਪੰਚਮੋ ਧਿਆਇ ਸਮਾਪਤ ਮਸਤੁ ਸੁਭ ਮਸਤੁ ॥੫॥ਅਫਜੂ॥੨੧੫॥
It(i) Sri Bachitra Naatak granthe patshaahoo barnanang naam panchamo dhiaae samaapat mast(u) subh mast(u)||5||Afjoo||215||
End of the Fifth Chapter of BACHTTAR NATAK entitled ‘The Description of the Spiritual Kings (Preceptors).5.

Page 131, Line 13

The term no one knew God is attached to those entities who did follow non Sikh way of worship like idolatry or say worship of creations. So there is hardly any justification to defend them as done by writer and giving lines from Guru Granth Sahib Ji against them is out of context as only such people are dealt with who do not follow Gurmat.

So saying Gurmat only true and rest are not to go as per truth by will of God hardly makes thing anti Gurmat. But person against such thing is anti Gurmat.

Two more verses tell that nothing is in hands of mortal as all is Akal.

(੬੦੪-੨, ਸੋਰਠਿ, ਮ ੩)
ਦਾਤੈ ਦਾਤਿ ਰਖੀ ਹਥਿ ਅਪਣੈ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਦੇਈ ॥
dhaathai dhaath rakhee hathh apanai jis bhaavai this dhaeee ||
The Great Giver keeps His Gifts in His Hand; He gives them to those with whom He is pleased.

2 Sorith Guru Amar Das

(੬੦੪-੨, ਸੋਰਠਿ, ਮ ੩)
ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਪਾਇਆ ਦਰਗਹ ਜਾਪਹਿ ਸੇਈ ॥੪॥੧੧॥
naanak naam rathae sukh paaeiaa dharageh jaapehi saeee ||4||11||
O Nanak, imbued with the Naam, they find peace, and in the Court of the Lord, they are exalted. ||4||11||

2 Sorith Guru Amar Das
(Ang 604)
੬੦੪-੧੮, ਸੋਰਠਿ, ਮ ੪)
ਸੋਰਠਿ ਮਹਲਾ ੪ ਚਉਥਾ ॥
sorath mehalaa 4 chouthhaa ||
Sorat'h, Fourth Mehl:

18 null null

(੬੦੪-੧੮, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਅੰਡਜ ਜੇਰਜ ਸੇਤਜ ਉਤਭੁਜ ਆਪੇ ਖੰਡ ਆਪੇ ਸਭ ਲੋਇ ॥
aapae anddaj jaeraj saethaj outhabhuj aapae khandd aapae sabh loe ||
He Himself is born of the egg, from the womb, from sweat and from the earth; He Himself is the continents and all the worlds.

18 Sorith Guru Ram Das

(੬੦੪-੧੯, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਸੂਤੁ ਆਪੇ ਬਹੁ ਮਣੀਆ ਕਰਿ ਸਕਤੀ ਜਗਤੁ ਪਰੋਇ ॥
aapae sooth aapae bahu maneeaa kar sakathee jagath paroe ||
He Himself is the thread, and He Himself is the many beads; through His Almighty Power, He has strung the worlds.

19 Sorith Guru Ram Das
(Ang 604)

(੬੦੫-੧, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਹੀ ਸੂਤਧਾਰੁ ਹੈ ਪਿਆਰਾ ਸੂਤੁ ਖਿੰਚੇ ਢਹਿ ਢੇਰੀ ਹੋਇ ॥੧॥
aapae hee soothadhhaar hai piaaraa sooth khinchae dtehi dtaeree hoe ||1||
He holds the thread, and when He withdraws the thread, the beads scatter into heaps. ||1||

1 Sorith Guru Ram Das

(੬੦੫-੧, ਸੋਰਠਿ, ਮ ੪)
ਮੇਰੇ ਮਨ ਮੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥
maerae man mai har bin avar n koe ||
O my mind, there is no other than the Lord for me.

1 Sorith Guru Ram Das

(੬੦੫-੨, ਸੋਰਠਿ, ਮ ੪)
ਸਤਿਗੁਰ ਵਿਚਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪਿਆਰਾ ਕਰਿ ਦਇਆ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਚੋਇ ॥ ਰਹਾਉ ॥
sathigur vich naam nidhhaan hai piaaraa kar dhaeiaa anmrith mukh choe || rehaao ||
The treasure of the Beloved Naam is within the True Guru; in His Mercy, he pours the Ambrosial Nectar into my mouth. ||Pause||

2 Sorith Guru Ram Das

(੬੦੫-੨, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਜਲ ਥਲਿ ਸਭਤੁ ਹੈ ਪਿਆਰਾ ਪ੍ਰਭੁ ਆਪੇ ਕਰੇ ਸੁ ਹੋਇ ॥
aapae jal thhal sabhath hai piaaraa prabh aapae karae s hoe ||
The Beloved Himself is in all the oceans and lands; whatever God does, comes to pass.

2 Sorith Guru Ram Das

(੬੦੫-੩, ਸੋਰਠਿ, ਮ ੪)
ਸਭਨਾ ਰਿਜਕੁ ਸਮਾਹਦਾ ਪਿਆਰਾ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥
sabhanaa rijak samaahadhaa piaaraa dhoojaa avar n koe ||
The Beloved brings nourishment to all; there is no other than Him.

3 Sorith Guru Ram Das

(੬੦੫-੩, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਖੇਲ ਖੇਲਾਇਦਾ ਪਿਆਰਾ ਆਪੇ ਕਰੇ ਸੁ ਹੋਇ ॥੨॥
aapae khael khaelaaeidhaa piaaraa aapae karae s hoe ||2||
The Beloved Himself plays, and whatever He Himself does, comes to pass. ||2||

3 Sorith Guru Ram Das

(੬੦੫-੪, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਹੀ ਆਪਿ ਨਿਰਮਲਾ ਪਿਆਰਾ ਆਪੇ ਨਿਰਮਲ ਸੋਇ ॥
aapae hee aap niramalaa piaaraa aapae niramal soe ||
The Beloved Himself, all by Himself, is immaculate and pure; He Himself is immaculate and pure.

4 Sorith Guru Ram Das

(੬੦੫-੫, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਕੀਮਤਿ ਪਾਇਦਾ ਪਿਆਰਾ ਆਪੇ ਕਰੇ ਸੁ ਹੋਇ ॥
aapae keemath paaeidhaa piaaraa aapae karae s hoe ||
The Beloved Himself determines the value of all; whatever He does comes to pass.

5 Sorith Guru Ram Das

(੬੦੫-੫, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਅਲਖੁ ਨ ਲਖੀਐ ਪਿਆਰਾ ਆਪਿ ਲਖਾਵੈ ਸੋਇ ॥੩॥
aapae alakh n lakheeai piaaraa aap lakhaavai soe ||3||
The Beloved Himself is unseen - He cannot be seen; He Himself causes us to see. ||3||

5 Sorith Guru Ram Das

(੬੦੫-੬, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਗਹਿਰ ਗੰਭੀਰੁ ਹੈ ਪਿਆਰਾ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥
aapae gehir ganbheer hai piaaraa this jaevadd avar n koe ||
The Beloved Himself is deep and profound and unfathomable; there is no other as great as He.

6 Sorith Guru Ram Das

(੬੦੫-੬, ਸੋਰਠਿ, ਮ ੪)
ਸਭਿ ਘਟ ਆਪੇ ਭੋਗਵੈ ਪਿਆਰਾ ਵਿਚਿ ਨਾਰੀ ਪੁਰਖ ਸਭੁ ਸੋਇ ॥
sabh ghatt aapae bhogavai piaaraa vich naaree purakh sabh soe ||
The Beloved Himself enjoys every heart; He is contained within every woman and man.

6 Sorith Guru Ram Das

(੬੦੫-੭, ਸੋਰਠਿ, ਮ ੪)
ਨਾਨਕ ਗੁਪਤੁ ਵਰਤਦਾ ਪਿਆਰਾ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ॥੪॥੨॥
naanak gupath varathadhaa piaaraa guramukh paragatt hoe ||4||2||
O Nanak, the Beloved is pervading everywhere, but He is hidden; through the Guru, He is revealed. ||4||2||

7 Sorith Guru Ram Das

(Ang 605)
(Both verse prove that not by humans deed but by will of God one is salvaged and non Sikh rituals therefore being told as not letting the God be obtained therefore are worthless without will of God).

Now let us go for the last issue.

Is there any thing opposed to Swami Ramananda Ji.

Let us see his verse in Shri Guru Granth Sahib Ji.

(੧੧੯੫-੧੦, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਰਾਮਾਨੰਦ ਜੀ ਘਰੁ ੧
raamaanandh jee ghar 1
Raamaanand Jee, First House:

11 null null

(੧੧੯੫-੧੧, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:

11 null null

(੧੧੯੫-੧੧, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਕਤ ਜਾਈਐ ਰੇ ਘਰ ਲਾਗੋ ਰੰਗੁ ॥
kath jaaeeai rae ghar laago rang ||
Where should I go? My home is filled with bliss.

11 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੧, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਮੇਰਾ ਚਿਤੁ ਨ ਚਲੈ ਮਨੁ ਭਇਓ ਪੰਗੁ ॥੧॥ ਰਹਾਉ ॥
maeraa chith n chalai man bhaeiou pang ||1|| rehaao ||
My consciousness does not go out wandering. My mind has become crippled. ||1||Pause||

11 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੨, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਏਕ ਦਿਵਸ ਮਨ ਭਈ ਉਮੰਗ ॥
eaek dhivas man bhee oumang ||
One day, a desire welled up in my mind.

12 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੨, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਘਸਿ ਚੰਦਨ ਚੋਆ ਬਹੁ ਸੁਗੰਧ ॥
ghas chandhan choaa bahu sugandhh ||
I ground up sandalwood, along with several fragrant oils.

12 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੩, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਪੂਜਨ ਚਾਲੀ ਬ੍ਰਹਮ ਠਾਇ ॥
poojan chaalee breham thaae ||
I went to God's place, and worshipped Him there.

13 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੩, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਸੋ ਬ੍ਰਹਮੁ ਬਤਾਇਓ ਗੁਰ ਮਨ ਹੀ ਮਾਹਿ ॥੧॥
so breham bathaaeiou gur man hee maahi ||1||
That God showed me the Guru, within my own mind. ||1||

13 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੩, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਜਹਾ ਜਾਈਐ ਤਹ ਜਲ ਪਖਾਨ ॥
jehaa jaaeeai theh jal pakhaan ||
Wherever I go, I find water and stones.

13 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੪, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਤੂ ਪੂਰਿ ਰਹਿਓ ਹੈ ਸਭ ਸਮਾਨ ॥
thoo poor rehiou hai sabh samaan ||
You are totally pervading and permeating in all.

14 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੪, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਬੇਦ ਪੁਰਾਨ ਸਭ ਦੇਖੇ ਜੋਇ ॥
baedh puraan sabh dhaekhae joe ||
I have searched through all the Vedas and the Puraanas.

14 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੪, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਊਹਾਂ ਤਉ ਜਾਈਐ ਜਉ ਈਹਾਂ ਨ ਹੋਇ ॥੨॥
oohaan tho jaaeeai jo eehaan n hoe ||2||
I would go there, only if the Lord were not here. ||2||

14 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੫, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਸਤਿਗੁਰ ਮੈ ਬਲਿਹਾਰੀ ਤੋਰ ॥
sathigur mai balihaaree thor ||
I am a sacrifice to You, O my True Guru.

15 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੫, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਜਿਨਿ ਸਕਲ ਬਿਕਲ ਭ੍ਰਮ ਕਾਟੇ ਮੋਰ ॥
jin sakal bikal bhram kaattae mor ||
You have cut through all my confusion and doubt.

15 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੫, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਰਾਮਾਨੰਦ ਸੁਆਮੀ ਰਮਤ ਬ੍ਰਹਮ ॥
raamaanandh suaamee ramath breham ||
Raamaanand's Lord and Master is the All-pervading Lord God.

15 Basant Hindol Saint Ramanand

(੧੧੯੫-੧੫, ਬਸੰਤੁ ਹਿੰਡੋਲ, ਭਗਤ ਰਾਮਾਨਦ ਜੀ)
ਗੁਰ ਕਾ ਸਬਦੁ ਕਾਟੈ ਕੋਟਿ ਕਰਮ ॥੩॥੧॥
gur kaa sabadh kaattai kott karam ||3||1||
The Word of the Guru's Shabad eradicates the karma of millions of past actions. ||3||1||
(Ang 1195)

While verses are taken from devotees like Sheikh Fareed Ji, Bhagat Kabeer Ji or Bhagat Namdev Ji, yet we are not suppose to follow their sect like Sufism, Kabeer Panth or Varkari respectively .

As per Acharya Ramchandra Shukla in his book “Hindi Sahitya Ka Itihas” page number 100 to 104 dealing with Sagundhara. It talks that there are only two Sanskrit text by him ieVaishnav Matabj Bhaskar and Shri Ramarchan Paditi. Some fake text is named after him like Bhashay on Brham Sutra or on Bhagwat Gita . But one verse of him doing Arti of Hanuman Ji with “Arti Keejai Hanuman Lalla Ki….” Is authentic. Some claim that Ramanada Ji were an achrya of Advaitist Jyotimath which as per Acharya Shukla is useless attempt to bring him near Vedanta but he agrees that for some day he might have done some study of Vedanta in that monestry. There is pro yoga branch of Bairagis also mentioned called Tapsi. Lastly he says that Ramanda whose verses are there in Shri Guru Granth Sahib Ji is not the one who was the founder of Bairagis.

Das may not agree to the Hindu Brahmin like Achrya Shukla Ji at all. But on the page number 126 in another book by Dr. Nagendra we are told about Nirguna worshipping devotees(he included Swami ji in the both category of Saguna and Nirguna devotee in this book). He tells that Swami did preach Nirguna or quality less/ formless/with all qualities/forms to many people and Devotee Kabeer Ji are an example of this. He is told to be opposing outer rituals, idolatry ,pilgrimage ,Vedas etc. So two personality of him are coming.

So Nabha Sahib writes about him in Mahan Kosh telling that he initially was a sort of demigod worshipper but latter reverted to True God.

But as in case of others verse in Shri Guru Granth Sahib Ji are not his poetry but verse of God unto him so we find term Ek Oankar Satiguru Prasad ie By the grace/blessing/mercy of one initial sound true guru.

So as we do not consider as told by writer himself about Second or Third Masters life worshipping mother goddess or river Ganges etc. before their conversion to Sikhism, as relevant to Sikhism or they got any Godly grace while doing their pagan rituals we wil never say as a Sikh. So only as initator of Bairagi sects we are told that Ramananda did not get anything Godly. So here we see the verse:-

ਪੁਨਿ ਹਰਿ ਰਾਮਾਨੰਦ ਕੋ ਕਰਾ ॥ ਭੇਸ ਬੈਰਾਗੀ ਕੋ ਜਿਨ ਧਰਾ ॥
Pun(i) Har(i) Raamaanand do karaa|| Bhes bairaagoo ko jin dharaa||
Then I created Ramanand, who adopted the path of Bairagi.

Line 10

ਕੰਠੀ ਕੰਠਿ ਕਾਠ ਕੀ ਡਾਰੀ ॥ ਪ੍ਰਭ ਕੀ ਕ੍ਰਿਆ ਨ ਕਛੂ ਬਿਚਾਰੀ ॥੨੫॥
Kanthoo kanth(i) kaath koo ?aaroo|| Prabh koo kriaa na kachhoo bichaaroo||25||
Around his neck he wore necklace of wooden beads and did not comprehend the ways of the Lord.25.

Line 11

So das asks what is wrong when Guru says that by having an outfit of Bairagi sect or having necklace of wood Swami Ji did not comprehend the ways of lord ?

If writer or any missionary says that such outer rituals are OK as per Gurmat then das wants them to come in such dress and prove this point.

Now we go over to allegedly offending remarks to Prophet Mohammad SWAS.

Fact is that Guru has offended no one but only proved that Akal is supreme ,who is not complaining that people Akal created have deserted Akal but is telling that so far creation was made who by will of Akal went on wrong path while Sikhism is going to be the best path.

Guru intend is very great. Gurmat is to unite the mankind. So far based upon Avtars/incarnations, saints or prophet people have been fighting. As Guru delivered us from racialism by calling Akal ajaat(race less), regionalism was averted by calling Akal as Ades (regionless). In Akal ustat we have term making Akal free of gender.

But yet Allah, Jehovah, Yehova, Allakh may be having all the property yet worshipper of Them could be fighting themselves due to the religious head of them being different ie Mohammad SWAS, Jesus ,Moses ,Gorakh Nath being different. This another uniqueness of Sikhs that we are not going to fight with them saying that Akal is different with out religious head is Baba Nanak Dev Ji. Rather we have to end the strife in others by saying that all holy men came from one God Akal/Allah/Jehova/Yehova/Allakh.

So poet names are Ram/Shyam/Kal and Nanak name is not used.

Kalma Shreef is giving by writer, perhaps he knows only this thing about Islam and his supporters made a one eyed as king of blinds who did not know even an iota of Islam.

As we have seen that while reciting kalmia name of prophet does come so saying his name is not false. But it was by will of Akal.

Yet term Mahadeen may mean Imam Mahadi of Shies who Guru has mentioned and told to be lesser then Sikh idealogy. Guru also ended the conflict between Sunnis and Shies by saying that Imam Mahadi of Shies has already come, while the Mihadi Meer of Sunnis may come later. So they are not one as these two sects were fighting for as one. And both are nothing in front of Allah/Akal.

Das hopes that all issues related to this topic are over yet one foot note is given which will be followed by whole verse which proves us unique and the best.

(as per one book by Anwar Sheikh called “Why Muslim Destroy Hindu Temples” published by Hindu Writers Forum, which is nearer to RSS. Das would like to say in some of their books against Christians and Muslims das has found them condemning Muslims and Christians based upon wrong interpretation of their texts . Some verse of holy Koran talks of Allah very much like God of Vedanta or God of Gurmat which are used to prove that Islam is not OK, Das will write about that some other day,

Yet in the book mentioned above we have from page 8 to 14 all things being used to prove that Prophet SWAS is trying to dominate Allah with theory of intercession. With Confederates 55,35 and 22, TA HA:109,The Darkening 15-20 etc. but das is not going to explain all this but could say that by will of Allah only intercession could happen, By will of Allah do pray peace along with Angel for Prophet Confedrates:55 or Nobel Massenger having power with Allah as we have in Sikhism also

(੯੬੨-੧੧, ਰਾਮਕਲੀ ਵਾਰ-੨, ਮ ੫)
ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ ਭਗਤਾ ਤਾਣੁ ਤੇਰਾ ॥੧੦॥
thoo bhagathaa kai vas bhagathaa thaan thaeraa ||10||
You are under the control of Your devotees; You are the strength of Your devotees. ||10||

11 Raamkalee Guru Arjan Dev
(Ang 962) Yet das put such verses as das was once told for being extra soft to Muslim )

Now the whole verse from Vachitar Natak.

ਅਕਾਲ ਪੁਰਖ ਬਾਚ ਇਸ ਕੀਟ ਪ੍ਰਤਿ ॥
Akaal Purakh baach is koot prati||
The Words of the Non-temporal Lord to this insect:

Page 132, Line 12

ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI

Page 132, Line 13

ਜਬ ਪਹਿਲੇ ਹਮ ਸ੍ਰਿਸਟਿ ਬਨਾਈ ॥ ਦਈਤ ਰਚੇ ਦੁਸਟ ਦੁਖਦਾਈ ॥
Jab pahile ham sristtee banaaoo|| Daoot rache dust dukhdaaoo||
When I created the world in the beginning, I created the ignominious and dreadful Daityas.

Page 132, Line 14

ਤੇ ਭੁਜ ਬਲ ਬਵਰੇ ਹ੍ਵੈ ਗਏ ॥ ਪੂਜਤ ਪਰਮ ਪੁਰਖ ਰਹਿ ਗਏ ॥੬॥
Te bhuj bal bavre hvai gae|| Poojat Param Purakh raih gae||6||
Who became mad with power and abandoned the worship of Supreme Purusha.6.

Page 133, Line 1

ਤੇ ਹਮ ਤਮਕਿ ਤਨਕ ਮੋ ਖਾਪੇ ॥ ਤਿਨ ਕੀ ਠਉਰ ਦੇਵਤਾ ਥਾਪੇ ॥
Te ham tamak(i) tanak mo khaape|| Tin koo thaur devtaa thaape||
I destroyed them in no time and created gods in their place.

Page 133, Line 2

ਤੇ ਭੀ ਬਲਿ ਪੂਜਾ ਉਰਝਾਏ ॥ ਆਪਨ ਹੀ ਪਰਮੇਸਰ ਕਹਾਏ ॥੭॥
Te bhoo bal(i) poojaa urjhaae|| aapan hoo Parmesar kahaae||7||
They were also absorbed in the worship of power and called themselves Ominipotednt.7.

Page 133, Line 3

ਮਹਾਦੇਵ ਅਚੁੱਤ ਕਹਾਯੋ ॥ ਬਿਸਨ ਆਪ ਹੀ ਕੋ ਠਹਿਰਾਯੋ ॥
Mahaadev achutt kahnyo|| Bisan aap hoo ko thahiraayo||
Mahadeo (Shiva) was called Achyuta (blotless), Vishnu considered himself the Supreme.

Page 133, Line 4

ਬ੍ਰਹਮਾ ਆਪ ਪਾਰਬ੍ਰਹਮ ਬਖਾਨਾ ॥ ਪ੍ਰਭ ਕੋ ਪ੍ਰਭੂ ਨ ਕਿਨਹੂੰ ਜਾਨਾ ॥੮॥
Brahmaa aap Paarbrahm bakhaanaa|| Prabh ko Prabhoo na kinhoon jaanaa||8||
Brahma called himself Para Brahman, none could comprehend the Lord.8.

Page 133, Line 5

ਤਬ ਸਾਖੀ ਪ੍ਰਭ ਅਸਟ ਬਨਾਏ ॥ ਸਾਖ ਨਮਿਤ ਦੇਬੇ ਠਹਿਰਾਏ ॥
Tah saakhoo Prabh ast banaae|| Saakh namit debe thaihraae||
Then I created eight Sakshis in order to give evidence of my Entity.

Page 133, Line 6

ਤੇ ਕਹੈ ਕਰੋ ਹਮਾਰੀ ਪੂਜਾ ॥ ਹਮ ਬਿਨ ਅਵਰੁ ਨ ਠਾਕੁਰੁ ਦੂਜਾ ॥੯॥
Te kahai karo hamaaroo poojaa|| Ham bin avar(u) na thaakur(u) doojaa||9||
But they considered themselves all in all and aasked the people to worship them.9.

Page 133, Line 7

ਪਰਮ ਤੱਤ ਕੋ ਜਿਨ ਨ ਪਛਾਨਾ ॥ ਤਿਨ ਕਰਿ ਈਸਰ ਤਿਨ ਕਹੁ ਮਾਨਾ ॥
Param tatt ko jinn a pachhaanaa|| Tin kar(i) eesar tin kauh maanaa||
Those who did not comprehend the Lord, they were considered as Ishvara.

Page 133, Line 8

ਕੇਤੇ ਸੂਰ ਚੰਦ ਕਹੁ ਮਾਨੈ ॥ ਅਗਨਿ ਹੋਤ੍ਰ ਕਈ ਪਵਨ ਪ੍ਰਮਾਨੈ ॥੧੦॥
Kete soor chand kahu maanai|| Agan(i) hotra kaoo pavan pramaanai||10||
Several people worshipped the sun and the moon and several others worshipped Fire and Ait.10.

Page 133, Line 9

ਕਿਨਹੂੰ ਪ੍ਰਭੁ ਪਾਹਨ ਪਹਿਚਾਨਾ ॥ ਨ੍ਹਾਤ ਕਿਤੇ ਜਲ ਕਰਤ ਬਿਧਾਨਾ ॥
Kinhoon Prabh(u) paahan paihchaanaa|| Nhaat kite jal karat bidhaanaa||
Several them considered God as stone and several others bathed considering the Lordship of Water.

Page 133, Line 10

ਕੇਤਕ ਕਰਮ ਕਰਤ ਡਰਪਾਨਾ ॥ ਧਰਮ ਰਾਜ ਕੋ ਧਰਮ ਪਛਾਨਾ ॥੧੧॥
Ketak karam karat ?arpaanaa|| Dharam Raaj ko dharam pachhaanaa||11||
Considering Dharmaraja as the Supreme representative of Dharma, several bore fear of him in their actions. 11.

Page 133, Line 11

ਜੋ ਪ੍ਰਭ ਸਾਖ ਨਮਿਤ ਠਹਿਰਾਏ ॥ ਤੇ ਹਿਆਂ ਆਇ ਪ੍ਰਭੂ ਕਹਵਾਏ ॥
Jo Prabh saakh namit thaihraae|| Te hiaan aae Prabhoo kahvaae||
All those whom God established for the revelation of His Supremacy, they themselves were called Supreme.

Page 133, Line 12

ਤਾ ਕੀ ਬਾਤ ਬਿਸਰ ਜਾਤੀ ਭੀ ॥ ਅਪਨੀ ਅਪਨੀ ਪਰਤ ਸੋਭ ਭੀ ॥੧੨॥
Taa koo baat bisar jntoo bhoo|| Apnoo apnoo parat sobh bhoo||12||
They forgot the Lord in their race for supremacy. 12

Page 133, Line 13

ਜਬ ਪ੍ਰਭ ਕੋ ਨ ਤਿਨੈ ਪਹਿਚਾਨਾ ॥ ਤਬ ਹਰਿ ਇਨ ਮਨੁਛਨ ਠਹਿਰਾਨਾ ॥
Jab Prabh ko na tinai paihchaanaa|| Tah Har(i) in manuchhan thaihraanaa||
When they did not comprehend the Lord, then I established human beings in their place.

Page 133, Line 14

ਤੇ ਭੀ ਬਸਿ ਮਮਤਾ ਹੁਇ ਗਏ ॥ ਪਰਮੇਸਰ ਪਾਹਨ ਠਹਿਰਏ ॥੧੩॥
Te bhoo bas(i) mamtaa hue gae|| Parmesar paahan thaihrae||13||
They also were overpowered by ‘mineness’ and exhibited the Lord in statues.13.

Page 134, 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.

Page 134, 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.

Page 134, Line 3

ਪਰਮ ਪੁਰਖ ਕਿਨਹੂੰ ਨਹ ਪਾਯੋ ॥ ਬੈਰ ਬਾਦ ਅਹੰਕਾਰ ਬਢਾਯੋ ॥
Param Purakh kinhoon nah paayo|| Bairbaad ahankaar ba?haayo||
None could realise the Supreme Lord, but instead spread strife, enmity and ego.

Page 134, Line 4

ਪੇਡ ਪਾਤ ਆਪਨ ਤੇ ਜਲੈ ॥ ਪ੍ਰਭ ਕੈ ਪੰਥ ਨ ਕੋਊ ਚਲੈ ॥੧੫॥
Pe? paat aapan te jalai|| Prabh kai panth na kooo chalai||15||
The tree and the leaves began to burn, because of the inner fire.None followed the path of the Lord.15.

Page 134, Line 5

ਜਿਨਿ ਜਿਨਿ ਤਨਿਕ ਸਿੱਧ ਕੋ ਪਾਯੋ ॥ ਤਿਨ ਤਿਨ ਅਪਨਾ ਰਾਹੁ ਚਲਾਯੋ ॥
Jin(i) jin(i) tanik siddh ko paayo|| Tin tin apnaa raah(u) chalaayo||
Whosoever attained a little spiritual power, he started his own ptah.

Page 134, Line 6

ਪਰਮੇਸਰ ਨ ਕਿਨਹੂੰ ਪਹਿਚਾਨਾ ॥ ਮਮ ਉਚਾਰਤੇ ਭਯੋ ਦਿਵਾਨਾ ॥੧੬॥
Parmesar na kinhoon paihchaanaa|| Mam uchaarte bhayo divaanaa||16||
None could comprehend the Lord, but instead became mad with ‘I-ness’.16.

Page 134, Line 7

ਪਰਮ ਤੱਤ ਕਿਨਹੂੰ ਨ ਪਛਾਨਾ ॥ ਆਪ ਆਪ ਭੀਤਰਿ ਉਰਝਾਨਾ ॥
Param tatt kinhoon na pachhaanaa|| aap aap bhootar(i) urjhaanaa||
Nobody recognized the Supreme Essence, but was entangled within himself.

Page 134, Line 8

ਤਬ ਜੇ ਜੇ ਰਿਖਰਾਜ ਬਨਾਏ ॥ ਤਿਨ ਆਪਨ ਪੁਨ ਸਿੰਮ੍ਰਿਤ ਚਲਾਏ ॥੧੭॥
Tab je je rikhraaj bahaae|| Tin aapan pun Sinmrit chalaae||17||
All the great rishis (sages), who were then created, produced their own Smritis.17.

Page 134, Line 9

ਜੇ ਸਿੰਮ੍ਰਿਤਨ ਕੇ ਭਏ ਅਨੁਰਾਗੀ ॥ ਤਿਨਿ ਤਿਨਿ ਕ੍ਰਿਆ ਬ੍ਰਹਮ ਕੀ ਤਿਆਗੀ ॥
Je Sinmritan ke bhae anuraagoo|| Tin(i) tin(i) kriaa Brahm koo tiaagoo||
All those who became followers of these smritis, they abandoned the path of the Lord.

Page 134, Line 10

ਜਿਨ ਮਨ ਹਰਿ ਚਰਨਨ ਠਹਿਰਾਯੋ ॥ ਸੋ ਸਿੰਮ੍ਰਿਤਨ ਕੇ ਰਾਹ ਨ ਆਯੋ ॥੧੮॥
Jin man Har(i) charnan thihraayo|| So Sinmritan ke raah na aayo||18||
Those who devoted themselves to the Feet of the Lord, they did not adopt the path of the Smritis.18.

Page 134, Line 11

ਬ੍ਰਹਮਾ ਚਾਰ ਹੀ ਬੇਦ ਬਨਾਏ ॥ ਸਰਬ ਲੋਕ ਤਿਹ ਕਰਮ ਚਲਾਏ ॥
Brahmaa chaar hoo Bed banaae|| Sarab lok tih karam chalaae||
Brahma composed all the four Vedas, all the people followed the injunctions contained in them.

Page 134, Line 12

ਜਿਨ ਕੀ ਲਿਵ ਹਰਿ ਚਰਨਨ ਲਾਗੀ ॥ ਤੇ ਬੇਦਨ ਤੇ ਭਏ ਤਿਆਗੀ ॥੧੯॥
Jin koo liv Har(i) charnan laagoo|| Te Bedan te bhae tiaagoo||19||
Those who were devoted to the Feet of the Lord, they abandoned the Vedas.19.

Page 134, Line 13

ਜਿਨ ਮਤ ਬੇਦ ਕਤੇਬਨ ਤਿਆਗੀ ॥ ਪਾਰਬ੍ਰਹਮ ਕੇ ਭਏ ਅਨੁਰਾਗੀ ॥
Jin mat Bed Kateban tiaagoo|| Paarbrahm ke bhae anuraagoo||
Those who abandoned the path of the Vedas and Katebs, they became the devotees of the Lord.

Page 134, Line 14

ਤਿਨ ਕੇ ਗੂੜ ਮੱਤ ਜੇ ਚਲਹੀ ॥ ਭਾਂਤਿ ਅਨੇਕ ਦੁਖਨ ਸੋ ਦਲਹੀ ॥੨੦॥
Tin ke goo? matt je chal-hoo|| Bhaant(i) anek dukhan so dal-hoo||20||
Whosoever follows their path, he crushes various types of sufferings.20.

Page 135, Line 1

ਜੇ ਜੇ ਸਹਿਤ ਜਾਤਨ ਸੰਦੇਹਿ ॥ ਪ੍ਰਭ ਕੋ ਸੰਗਿ ਨ ਛੋਡਤ ਨੇਹ ॥
Je je sahit jaatan sandeh(i)|| Prabh ko sang(i) na chho?at neh||
Those who consider the castes illusory, they do not abandon the love of the Lord.

Page 135, Line 2

ਤੇ ਤੇ ਪਰਮ ਪੁਰੀ ਕਹ ਜਾਹੀ ॥ ਤਿਨ ਹਰਿ ਸਿਉ ਅੰਤਰੁ ਕਛੁ ਨਾਹੀਂ ॥੨੧॥
Te te Param Puroo kah jaahoo|| Tin Har(i) sio antar(u) kachh(u) naahoon||21||
When they leave the world, they go to the abode of the Lord, and there is no difference between them and the Lord.21.

Page 135, Line 3

ਜੇ ਜੇ ਜੀਯ ਜਾਤਨ ਤੇ ਡਰੈ ॥ ਪਰਮ ਪ੍ਰਰਖ ਤਜਿ ਤਿਨ ਮਗ ਪਰੈ ॥
Je je jooya jaatan te ?arai|| Param Purakh taj(i) tin mag parai||
Those who fear the castes and follow their path, abandoning the Supreme Lord.

Page 135, Line 4

ਤੇ ਤੇ ਨਰਕ ਕੁੰਡ ਮੋ ਪਰਹੀ ॥ ਬਾਰ ਬਾਰ ਜਗ ਮੋ ਬਪੁ ਧਰਹੀ ॥੨੨॥
Te te narak kun? mo par-hoo|| Baar baar jag mo bap(u) dhar-hoo||22||
They fall into hell and transmigrate again and again.22.

Page 135, Line 5

ਤਬ ਹਰਿ ਬਹੁਰ ਦੱਤ ਉਪਜਾਇਓ ॥ ਤਿਨ ਭੀ ਅਪਨਾ ਪੰਥੁ ਚਲਾਇਓ ॥
Tab Har(i) bahur datt upjaaio|| Tin bhoo apnaa panth(u) chalaaio||
Then I created Dutt, who also started his own path.

Page 135, Line 6

ਕਰ ਮੋ ਨਖ ਸਿਰ ਜਟਾਂ ਸਵਾਰੀ ॥ ਪ੍ਰਭ ਕੀ ਕ੍ਰਿਆ ਨ ਕਛੂ ਬਿਚਾਰੀ ॥੨੩॥
Kar mo nakh sir jataan savaaroo|| Prabh koo kriaa na kachhoo bichaaroo||23||
His followed have long nail in their hands and matted hair on their heads . They did not understand the ways of the Lord.23

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.

Page 135, Line 9

ਪੁਨਿ ਹਰਿ ਰਾਮਾਨੰਦ ਕੋ ਕਰਾ ॥ ਭੇਸ ਬੈਰਾਗੀ ਕੋ ਜਿਨ ਧਰਾ ॥
Pun(i) Har(i) Raamaanand do karaa|| Bhes bairaagoo ko jin dharaa||
Then I created Ramanand, who adopted the path of Bairagi.

Page 135, Line 10

ਕੰਠੀ ਕੰਠਿ ਕਾਠ ਕੀ ਡਾਰੀ ॥ ਪ੍ਰਭ ਕੀ ਕ੍ਰਿਆ ਨ ਕਛੂ ਬਿਚਾਰੀ ॥੨੫॥
Kanthoo kanth(i) kaath koo ?aaroo|| Prabh koo kriaa na kachhoo bichaaroo||25||
Around his neck he wore necklace of wooden beads and did not comprehend the ways of the Lord.25.

Page 135, Line 11

ਜੇ ਪ੍ਰਭੁ ਪਰਮ ਪੁਰਖ ਉਪਜਾਏ ॥ ਤਿਨ ਤਿਨ ਅਪਨੇ ਰਾਹ ਚਲਾਏ ॥
Je Prabh(u) param purakh upjaae|| Tin tin apne raah chalaae||
All the great Purushas created by me started their own paths.

Page 135, Line 12

ਮਹਾਦੀਨ ਤਬ ਪ੍ਰਭ ਉਪਰਾਜਾ ॥ ਅਰਬ ਦੇਸ ਕੋ ਕੀਨੋ ਰਾਜਾ ॥੨੬॥
Mahaadoon tab Prabh upraajaa|| Arab des ko koono raajaa||26||
Then I created Muhammed, who was made the master of Arabia.26.

Page 135, Line 13

ਤਿਨ ਭੀ ਏਕ ਪੰਥ ਉਪਰਾਜਾ ॥ ਲਿੰਗ ਬਿਨਾ ਕੀਨੇ ਸਭ ਰਾਜਾ ॥
Tin bhoo ei panth upraajaa|| Ling binaa koone sabh raajaa||
He started a religion and circumcised all the kings.

Page 135, Line 14

ਸਭ ਤੇ ਅਪਨਾ ਨਾਮੁ ਜਪਾਯੋ ॥ ਸਤਿ ਨਾਮੁ ਕਾਹੂੰ ਨ ਦ੍ਰਿੜਾਯੋ ॥੨੭॥
Sabh te apnaa naam(u) japaayo|| Sat(i) naam kaahoon na dri?aayo||27||
He caused all to utter his name and did not give True Name of the Lord with firmness to anyone.27.

Page 136, Line 1

ਸਭ ਅਪਨੀ ਅਪਨੀ ਉਰਝਾਨਾ ॥ ਪਾਰਬ੍ਰਹਮ ਕਾਹੂ ਨ ਪਛਾਨਾ ॥
Sabh apniapniurjhaanaa|| Paarbhaanaa kaahoo na pachhaanaa||
Everyone placed his own interest first and foremost and did not comprehend the Supreme Brahman.

Page 136, Line 2

ਤਪ ਸਾਧਤ ਹਰਿ ਮੋਹਿ ਬੁਲਾਯੋ ॥ ਇਮ ਕਹਿ ਕੈ ਇਹ ਲੋਕ ਪਠਾਯੋ ॥੨੮॥
Tap saadhat Har(i) moh(i) bulaayo|| Im kah(i) kai eh lok pathaayo||28||
When I was busy in the austere devotion, the Lord called me and sent me to this world with the following words.28.

Page 136, Line 3

ਅਕਾਲ ਪ੍ਰਰਖ ਬਾਚ ॥
Akaal Purakh Baach||
The Word of the Non-Temporal Lord:

Page 136, Line 4

ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI

Page 136, Line 5

ਮੈ ਅਪਨਾ ਸੁਤ ਤੋਹਿ ਨਿਵਾਜਾ ॥ ਪੰਥ ਪ੍ਰਚੁਰ ਕਰਬੇ ਕਹੁ ਸਾਜਾ ॥
Mai apnaa sut tohe nivaajaa|| Panth prachur karbe kauh saajaa||
I have adopted you as my son and hath created you for the propagation of the path (Panth).

Page 136, Line 6

ਜਾਹਿ ਤਹਾਂ ਤੈ ਧਰਮੁ ਚਲਾਇ ॥ ਕਬੁਧਿ ਕਰਨ ਤੇ ਲੋਕ ਹਟਾਇ ॥੨੯॥
Jaah(i) tahaan tai dharam(u) chalaae|| Kabudh(i) karan te lok hataae||29||
“You go therefore for the spread of Dharma (righteousness) and cause people to retrace their steps from evil actions”.29.

Page 136, Line 7

ਕਬਿਬਾਚ ॥
Kabibaach||
The World of the Poet:

Page 136, Line 8

ਦੇਹਰਾ ॥
Dohraa||
DOHRA

Page 136, Line 9

ਠਾਢ ਭਯੋ ਮੈ ਜੋਰਿ ਕਰ ਬਚਨ ਕਹਾ ਸਿਰ ਨਿਆਇ ॥
thaa?h bhayo mai jor(i) kar bachan kahaasir niaae||
I stood up with folded hands and bowing down my head, I said:

Page 136, Line 10

ਪੰਥ ਚਲੈ ਤਬ ਜਗਤ ਮੈ ਜਬ ਤੁਮ ਕਰਹੁ ਸਹਾਇ ॥੩੦॥
Panth chalai tab jagat mai jab tum karoh sahaae||30||
“The path (Panth) shall prevail only in the world, with THY ASSISTANCE.”30.

Page 136, Line 11

ਚੌਪਈ ॥
Chaupaoo||
CHAUPI

Page 136, Line 12

ਇਹ ਕਾਰਨਿ ਪ੍ਰਭ ਮੋਹਿ ਪਠਾਯੋ ॥ ਤਬ ਮੈ ਜਗਤ ਜਨਮ ਧਰਿ ਆਯੋ ॥
Ih karan(i) Prabh moh(i) pathaayo|| Tab mai jagat janam dhar(i) aayo||
For this reason the Lord sent me and I was born in this world.

Page 136, Line 13

ਜਿਮ ਤਿਨ ਕਹੀ ਤਿਨੈ ਤਿਮ ਕਹਿਹੋਂ ॥ ਅਉਰ ਕਿਸੂ ਤੇ ਬੈਰ ਨ ਗਹਿਹੋਂ ॥੩੧॥
Jim tin kahoo tinai tim kahihon|| Aur kisoo te bair na gahihon||31||
Whatever the Lord said, I am repeating the same unto you, I do not bear enmity with anyone.31.

Page 136, Line 14

ਜੋ ਹਮ ਕੋ ਪਰਮੇਸਰ ਉਚਰਿਹੈਂ ॥ ਤੇ ਸਭ ਨਰਕ ਕੁੰਡ ਮਹਿ ਪਰਿਹੈਂ ॥
Jo ham ko Parmesar ucharihain|| Te sabh narak kun? maih parihain||
Whosoever shall call me the Lord, shall fall into hell.

Page 137, Line 1

ਮੋ ਕੌ ਦਾਸ ਤਵਨ ਕਾ ਜਾਨੋ ॥ ਯਾ ਮੈ ਭੇਦ ਨ ਰੰਚ ਪਛਾਨੋ ॥੩੨॥
Mo kau daas tavan kaa jaano|| Yaa mai bhed na ranch pachhaano||32||
Consider me as His servant and do not think of any difference between me and the Lord.32.

Page 137, Line 2

ਮੈ ਹੋ ਪਰਮ ਪੁਰਖ ਕੋ ਦਾਸਾ ॥ ਦੇਖਨ ਆਯੋ ਜਗਤ ਤਮਾਸਾ ॥
Mai ho Param Purakh ko daasaa|| Dekhan aayo jagat tamaasaa||
I am the servant of the Supreme Purusha and hath come to see the Sport of the world.

Page 137, Line 3

ਜੋ ਪ੍ਰਭ ਜਗਤਿ ਕਹਾ ਸੋ ਕਹਿਹੋਂ ॥ ਮ੍ਰਿਤ ਲੋਕ ਤੇ ਮੋਨ ਨ ਰਹਿਹੋਂ ॥੩੩॥
Jo Prabh jagat(i) kahaa so kahihon|| Mrit lok te mon na rahihoaan||33||
Whatever the Lord of the world said, I say the same unto you, I cannot remain silent in this abode of death.33.

Page 137, Line 4

ਨਰਾਜ ਛੰਦ ॥
Naraaj Chhand||
NARAAJ STANZA

Page 137, Line 5

ਕਹਿਓ ਪ੍ਰਭੂ ਸੁ ਭਾਖਿ ਹੋਂ ॥ ਕਿਸੂ ਨ ਕਾਨ ਰਾਖਿ ਹੋਂ ॥
Kahio Prabhoo su bhaakh(i) hon|| Kisoo na kaan raakh(i) hon||
I say only that which the Lord hath said, I do not yield to anyone else.

Page 137, Line 6

ਕਿਸੂ ਨ ਭੇਖ ਭੀਜ ਹੋਂ ॥ ਅਲੇਖ ਬੀਜ ਬੀਜ ਹੋਂ ॥੩੪॥
Kisoo na bhekh bhooj hon|| Alekh booj booj hon||34||
I do not feel pleased with any particular garb, I sow the seed of God’s Name.34.

Page 137, Line 7

ਪਖਾਣ ਪੂਜ ਹੋਂ ਨਹੀਂ ॥ ਨ ਭੇਖ ਭੀਜ ਹੋ ਕਹੀਂ ॥
Pakhaan pooj hon nahoon|| Na bhekh bhooj ho kahoon||
I do not worship stones, nor I have any liking for a particular guise.

Page 137, Line 8

ਅਨੰਤ ਨਾਮੁ ਗਾਇ ਹੋਂ ॥ ਪਰੱਮ ਪੁਰਖ ਪਾਇ ਹੋਂ ॥੩੫॥
Anant naam(u) gaae hon|| Paramm Purakh paae hon||35||
I sing infinite Names (of the Lord), and meet the Supreme Purusha.35.

Page 137, Line 9

ਜਟਾ ਨ ਸੀਸ ਧਾਰਿਹੋਂ ॥ ਨ ਮੁੰਦ੍ਰਕਾ ਸੁਧਾਰਿਹੋਂ ॥
Jataa na soos dhaarihon|| Na mundrakaa sudhaarihon||
I do not wear matted hair on my head, nor do I put rings in my ears.

Page 137, Line 10

ਨ ਕਾਨ ਕਾਹੂ ਕੀ ਧਰੋਂ ॥ ਕਹਿਓ ਪ੍ਰਭੂ ਸੁ ਮੈ ਕਰੋਂ ॥੩੬॥
Na kaan kaahoo koo dharon|| Kahio Prabhoo su mai karon||36||
I do not pay attention to anyone else, all my actions are at the bidding of the Lord.36.

Page 137, Line 11

ਭਜੋਂ ਸੁ ਏਕ ਨਾਮਯੰ ॥ ਜੁ ਕਾਮ ਸਰਬ ਠਾਮਯੰ ॥
Bhajon sue k naamayang|| Ju kaam sarab thaamayang||
I recite only the Name of the Lord, which is useful at all places.

Page 137, Line 12

ਨ ਜਾਪ ਆਨ ਕੋ ਜਪੋ ॥ ਨ ਅਉਰ ਥਾਪਨਾ ਥਪੋ ॥੩੭॥
Na jaap aan ko jaapo|| Na aur thaapnaa thapo||37||
I do not meditate on anyone else, nor do I seek assistance from any other quarter.37.

Page 137, Line 13

ਬਿਅੰਤ ਨਾਮ ਧਿਆਇ ਹੋਂ ॥ ਪਰਮ ਜੋਤਿ ਪਾਇ ਹੋਂ ॥
Biant naam dhiaae hon|| Param jot(i) paae(i) hon||
I recite infinite Names and attain the Supreme light.

Page 137, Line 14

ਨ ਧਿਆਨ ਆਨ ਕੋ ਧਰੋਂ ॥ ਨ ਨਾਮ ਆਨ ਉਚਰੋਂ ॥੩੮॥
Na dhiaan aan ko dharon|| Na naam aan ucharon||38||
I do not meditate on anyone else, nor do I repeat the Name of anyone else.38.

Page 138, Line 1

ਤਵੱਕ ਨਾਮ ਰੱਤਿਯੰ ॥ ਨ ਆਨ ਮਾਨ ਮੱਤਿਯੰ ॥
Tavakk naam rattiyaang|| Na aan maan mattiyang||
I am absorbed only in the Name of the Lord, and honour none else.

Page 138, Line 2

ਪਰੱਮ ਧਿਆਨ ਧਾਰੀਯੰ ॥ ਅਨੰਤ ਪਾਪ ਟਾਰੀਯੰ ॥੩੯॥
Paramm dhiaan dhaaroohang|| Anant paap taariyang||39||
By meditating on the Supreme, I am absolved of infinite sins.39.

Page 138, Line 3

ਤੁਮੇਵ ਰੂਪ ਰਾਚਿਯੰ ॥ ਨ ਆਨ ਦਾਨ ਮਾਚਿਯੰ ॥
Tumev roop raachiyang|| Na aan daan maachiyang||
I am absorbed only in His Sight, and do not attend to any other charitable action.

Page 138, Line 4

ਤਵੱਕ ਨਾਮ ਉਚਾਰਿਯੰ ॥ ਅਨੰਤ ਦੂਖ ਟਾਰਿਯੰ ॥੪੦॥
Tavakk naam uchaariyang|| Anant dookh taariyang||40||
By uttering only His Name, I am absolved of infinite sorrows.40.

Page 138, Line 5

ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI

Page 138, Line 6

ਜਿਨ ਜਿਨ ਨਾਮ ਤਿਹਾਰੋ ਧਿਆਇਆ ॥ ਦੂਖ ਪਾਪ ਤਿਹ ਨਿਕਟ ਨ ਆਇਆ ॥
Jin jin naam tihaaro dhiaaiaa|| Dookh paap tih nikat na aaiaa||
Those who mediated on the Name of the Lord, none of the sorrows and sins came near them.

Page 138, Line 7

ਜੇ ਜੇ ਅਉਰ ਧਿਆਨ ਕੋ ਧਰਹੀਂ ॥ ਬਹਿਸ ਬਹਿਸ ਬਾਦਨ ਤੇ ਮਰਹੀਂ ॥੪੧॥
Je je aur dhiaan ko dhar-hoon|| Bahis bahis baadan te mar-hoon||41||
Those who meditated on any other Entiey, they ended themselves in futile discussions and quarrels.41.

Page 138, Line 8

ਹਮ ਇਹ ਕਾਜ ਜਗਤ ਮੋ ਆਏ ॥ ਧਰਮ ਹੇਤ ਗੁਰਦੇਵ ਪਠਾਏ ॥
Ham eh kaaj jagat mo aae|| Dharam het Gurdev pathaae||
I have been sent into this world by the Preceptor-Lord to propagate Dharma (righteousness).

Page 138, Line 9

ਜਹਾਂ ਤਹਾਂ ਤੁਮ ਧਰਮ ਬਿਥਾਰੋ ॥ ਦੁਸਟ ਦੋਖੀਅਨਿ ਪਕਰਿ ਪਛਾਰੋ ॥੪੨॥
Jahaan tahaan tum dharam bithaaro|| Dust dokhooan(i) pakar(i) pachhaaro||42||
The Lord asked me to spread Dharma, and vanquish the tyrants and evil-minded persons. 42.

Page 138, Line 10

ਯਾਹੀ ਕਾਜ ਧਰਾ ਹਮ ਜਨਮੰ ॥ ਸਮਝ ਲੇਹੁ ਸਾਧੂ ਸਭ ਮਨ ਮੰ ॥
Yaahoo kaaj dharaa ham janamang|| Sakajh leh(u) saadhoo sabh man mang||
I have taken birth of this purpose, the saints should comprehend this in their minds.

Page 138, Line 11

ਪਰਮ ਚਲਾਵਨ ਸੰਤ ਉਬਾਰਨ ॥ ਦੁਸਟ ਸਭਨ ਕੋ ਮੂਲ ਉਪਾਰਨ ॥੪੩॥
Dharam chalaavan sant ubaaran|| Dust sabhan ko mool upaaran||43||
(I have been born) to spread Dharma, and protect saints, and root out tyrants and evil-minded persons.43.

Page 138, Line 12

ਜੇ ਜੇ ਭਏ ਪਹਿਲ ਅਵਤਾਰਾ ॥ ਆਪੁ ਆਪੁ ਤਿਨ ਜਾਪੁ ਉਚਾਰਾ ॥
Je je bhae pahil avtaaraa|| aap(u) aap(u) tin jaap(u) uchaaraa||
All the earlier incarnations caused only their names to be remembered.

Page 138, Line 13

ਪ੍ਰਭ ਦੋਖੀ ਕੋਈ ਨ ਬਿਦਾਰਾ ॥ ਧਰਮ ਕਰਨ ਕੋ ਰਾਹੁ ਨ ਡਾਰਾ ॥੪੪॥
Prabh dokhoo kooo na bidaaraa|| Dharam karan ko raah(u) na ?aaraa||44||
They did not strike the tyrants and did not make them follow th path of Dharma.44.

Page 138, Line 14

ਜੇ ਜੇ ਗਉਸ ਅੰਬੀਆ ਭਏ ॥ ਮੈ ਮੈ ਕਰਤ ਜਗਤ ਤੇ ਗਏ ॥
Je je gaus anbooaa bhae|| Mai mai karat jagat te gaye||
All the earlier prophets ended themselves in ego.

Page 139, Line 1

ਮਹਾਪਰਖ ਕਾਹੂ ਨ ਪਛਾਨਾ ॥ ਕਰਮ ਧਰਮ ਕੋ ਕਛੂ ਨ ਜਾਨਾ ॥੪੫॥
Mahaapurakh kaahoo na pachhaanaa|| Karam dharam ko; kachhoo na jaanaa||45||
And did not comprehend the supreme Purusha, they did not care for the righteous actions.45.

Page 139, Line 2

ਅਵਰਨ ਕੀ ਆਸਾ ਕਿਛੁ ਨਾਹੀ ॥ ਏਕੈ ਆਸ ਧਰੋ ਮਨ ਮਾਹੀ ॥
Avran koo aasaa kichh(u) naahoo|| Ekai aas dharo man maahoo||
Have no hopes on others, rely only on the ONE Lord.

Page 139, Line 3

ਆਨ ਆਸ ਉਪਜਤ ਕਿਛੁ ਨਾਹੀ ॥ ਵਾ ਕੀ ਆਸ ਧਰੋਂ ਮਨ ਮਾਹੀ ॥੪੬॥
aan aas upjat kichh(u) naahoo|| Waa koo aas dharon man maahoo||46||
The hopes on others are never fruitful, therefore, keep in your mind the hopes on the ONE Lord.46.

Page 139, Line 4

ਦੋਹਰਾ ॥
Dohraa||
DOHRA

Page 139, Line 5

ਕੋਈ ਪੜ੍ਹਤ ਕੁਰਾਨ ਕੋ ਕੋਈ ਪੜ੍ਹਤ ਪੁਰਾਨ ॥
Kooo pa?hat Kuraan ko kooo pa?hat Puraan||
Someone studies the Quran and someone studies the Puranas.

Page 139, Line 6

ਕਾਲ ਨ ਸਕਤ ਬਚਾਇ ਕੈ ਫੋਕਟ ਧਰਮ ਨਿਦਾਨ ॥੪੭॥
Kaal na sakat bachaae kai phokat dharam nidaan||47||
Mere reading cannot save one from death. Therefore such works are vain and do not help at the time of death.47.

Page 139, Line 7

ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI

Page 139, Line 8

ਕਈ ਕੋਟਿ ਮਿਲਿ ਪੜ੍ਹਤ ਕੁਰਾਨਾ ॥ ਬਾਚਤ ਕਿਤੇ ਪੁਰਾਨ ਅਜਾਨਾ ॥
Kaoo kottee mil(i) pa?hat Kuraanaa|| Baachat kite Puraan ajaanaa||
Millions of people recite the Quran and many study Puranas witout understanding the crux.

Page 139, Line 9

ਅੰਤ ਕਾਲ ਕੋਈ ਕਾਮ ਨ ਆਵਾ ॥ ਦਾਵ ਕਾਲ ਕਾਹੂ ਨ ਬਚਾਵਾ ॥੪੮॥
Ant kaal kooo kaam na aavaa|| Daav kaal kaahoo na bachaavaa||48||
It will be of no use at the time of death and none will be saved.48.

Page 139, Line 10

ਕਿਉ ਨ ਜਪੋ ਤਾ ਕੋ ਤੁਮ ਭਾਈ ॥ ਅੰਤ ਕਾਲ ਜੋ ਹੋਇ ਸਹਾਈ ॥
Kio na japo taa ko tum bhaaoo|| Ant kaal jo hoe sahaaoo||
O Brother! Why do you not meditate on Him, who will help you at the time of death?

Page 139, Line 11

ਫੋਕਟ ਧਰਮ ਲਖੋ ਕਰ ਭਰਮਾ ॥ ਇਨ ਤੇ ਸਰਤ ਨ ਕੋਈ ਕਰਮਾ ॥੪੯॥
Phokat dharam lakho kar bharmaa|| In te sarat na kooo karmaa||49||
Consider the vain religions as illusory, because they do not serve our purpose (of life).49.

Page 139, Line 12

ਇਹ ਕਾਰਨ ਪ੍ਰਭੁ ਹਮੈ ਬਨਾਯੋ ॥ ਭੇਦੁ ਭਾਖਿ ਇਹੁ ਲੋਕ ਪਠਾਯੋ ॥
Eh kaaran Prabh(u) hamai banaayo|| Bhed(u) bhaakh(i) eh(u) lok pathaayo||
For this reason the Lord created me and sent me in this world, telling me the secret.

Page 139, Line 13

ਜੋ ਤਿਨ ਕਹਾ ਸੁ ਸਭਨ ਉਚਰੋਂ ॥ ਡਿੰਭ ਵਿੰਭ ਕਛੁ ਨੈਕ ਕ ਕਰੋਂ ॥੫੦॥
Jo tin kahaa su sabhan ucharon|| ?inbh vinbh kachh(u) naik na karon||50||
Whatever He told me, I say unto you, there is not even a little heresay in it.50.

Page 139, Line 14

ਰਸਾਵਲ ਛੰਦ ॥
Rasaaval Chhand||
RASAAVAL STANZA

Page 140, Line 1

ਨ ਜਟਾ ਮੂੰਡ ਧਾਰੋਂ ॥ ਨ ਮੁੰਦ੍ਰਕਾ ਸਵਾਰੋਂ ॥
Na jataa moon? dhaaron|| Na mundrakaa savaaron||
I neither wear matted hair on the head nor bedeck myself with ear-rings.

Page 140, Line 2

ਜਪੋ ਤਾਸ ਨਾਮੰ ॥ ਸਰੈ ਸਰਬ ਕਾਮੰ ॥੫੧॥
Japo taas naamang|| Sarai sarab kaamang||51||
I meditate on the Name of the Lord, which helps me in all my errands.51.

Page 140, Line 3

ਨ ਨੈਨੰ ਮਿਚਾਊਂ ॥ ਨ ਡਿੰਭੰ ਦਿਖਾਊਂ ॥
Na nainang michaaoon|| Na ?inbhang dikhaaoon||
Neither I close my eyes, nor exhibit heresy.

Page 140, Line 4

ਨ ਕੁਕਰਮੰ ਕਮਾਊਂ ॥ ਨ ਭੇਖੀ ਕਹਾਊਂ ॥੫੨॥
Na kukarmang kamaaoon|| Na bhekhi kahaaoon||52||
Nor perform evil actions, nor cause others to call me a person in disguise. 52.

Page 140, Line 5

ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI

Page 140, Line 6

ਜੇ ਜੇ ਭੇਖ ਸੁ ਤਨ ਮੈਂ ਧਾਰੈ ॥ ਤੇ ਪ੍ਰਭੁ ਜਨ ਕਛੁ ਕੈ ਨ ਬਿਚਾਰੈ ॥
Je je bhekh su tan main dhaarai|| Te prabh(u) jan kachh(u) kai na bichaaria||
Those persons who adopt different guises are never liked by the men of God.

Page 140, Line 7

ਸਮਝ ਲੇਹੁ ਸਭ ਜਨ ਜਨ ਮਨ ਮਾਹੀ ॥ ਡਿੰਭਨ ਮੈ ਪਰਮੇਸੁਰ ਨਾਹੀ ॥੫੩॥
Samajh leh(u) sabh jan man maahoo|| ?inbhan mai Parmesur naahoo||53||
All of you may understanding this that God is absent form all these guises.53.

Page 140, Line 8

ਜੇ ਜੇ ਕਰਮ ਕਰਿ ਡਿੰਭ ਦਿਖਾਹੀਂ ॥ ਤਿਨ ਪਰ ਲੋਗਨ ਮੋ ਗਤਿ ਨਾਹੀਂ ॥
Je je karam kar(i) ?inbh dikhaahoon|| Tin par logan mo gat(i) naahoon||
Those who exhibit various garbs through various actions, they never get release in the next world.

Page 140, Line 9

ਜੀਵਤ ਚਲਤ ਜਗਤ ਕੇ ਕਾਜਾ ॥ ਸ੍ਵਾਂਗ ਦੇਖਿ ਕਰਿ ਪੂਜਤ ਰਾਜਾ ॥੫੪॥
Joovat chalet jagat ke kaajaa|| Svaang dekh(i) kar(i) poojat raajaa||54||
While alive, their worldly desires may be fulfilled and the king may be pleased on seeing their mimicry.54.

Page 140, Line 10

ਸੁਆਂਗਨ ਮੈ ਪਰਮੇਸੁਰ ਨਾਹੀ ॥ ਖੋਜ ਫਿਰੈ ਸਭ ਹੀ ਕੋ ਕਾਹੀ ॥
Suaangan mai Parmesur naahoo|| Khoj phirai sabh hoo ko kaahoo||
The Lord-God is not present in such mimics, even all the places be serched by all.

Page 140, Line 11

ਅਪਨੋ ਮਨੁ ਕਰ ਮੋ ਜਿਹ ਆਨਾ ॥ ਪਾਰਬ੍ਰਹਮ ਕੋ ਤਿਨੀ ਪਛਾਨਾ ॥੫੫॥
Apnoman(u) karmojih aanaa|| Paarbrahm ko tinoo pachhaanaa||55||
Only those who controlled their minds, recognized the Supreme Brahman.55.

Page 140, Line 12

ਦੋਹਰਾ ॥
Dohraa||
DOHRA

Page 140, Line 13

ਭੇਖ ਦਿਖਾਇ ਜਗਤ ਕੋ ਲੋਗਨ ਕੋ ਬਸਿ ਕੀਨ ॥
Bhekh dikhaae jagat ko logan ko bas(i) koon||
Those who exhibit various guises in the world and win people on their side.

Page 140, Line 14

ਅੰਤ ਕਾਲ ਕਾਤੀ ਕਟਿਓ ਬਾਸੁ ਨਰਕ ਮੋ ਲੀਨ ॥੫੬॥
Ant kaal kaatoo katio baas(u) narak mo loon||56||
They will reside in hell, when the sword of death chops them. 56.

Page 141, Line 1

ਚੌਪਈ ॥
Chaupaoo||
CHUPAI

Page 141, 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.

Page 141, 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.

Page 141, Line 4

ਫੋਕਟ ਧਰਮ ਜਿਤੇ ਜਗ ਕਰਹੀਂ ॥ ਨਰਕ ਕੁੰਡ ਭੀਤਰ ਤੇ ਪਰਹੀਂ ॥

All the followers of the futile path, fall into hell from within.

Page 141, Line 5

ਹਾਥ ਹਲਾਏ ਸੁਰਗ ਨ ਜਾਹੂ ॥ ਜੋ ਮਨੁ ਜੀਤ ਸਕਾ ਨਹੀਂ ਕਾਹੂ ॥੫੮॥
Phokat dharam jite jag kar-hoon|| Narak kun? bhootar te par-hoon|| Haath halaae surg na jaahoo|| Jo man(u) joot sakaa nahoon kaahoo||58||
They cannot go to heavens with the movement of the hands, because they could not control their minds in any way. 58.

Page 141, Line 6

ਕਬਿਬਾਚ ॥
Kabibaach||
The Words of the Poet:

Page 141, Line 7

ਦੋਹਰਾ ॥
Dohraa||
DOHRA

Page 141, Line 8

ਜੋ ਨਿਜ ਪ੍ਰਭ ਮੋ ਸੋ ਕਹਾ ਸੋ ਕਹਿਹੋਂ ਜਗ ਮਾਹਿ ॥
Jo nij Prabh mo so kahaa so kahihon jag maah(i)||
Whatever my Lord said to me, I say the same in the world.

Page 141, Line 9

ਜੋ ਤਿਹ ਪ੍ਰਭ ਕੋ ਧਿਆਇ ਹੈ ਅੰਤ ਸੁਰਗ ਕੋ ਜਾਹਿ ॥੫੯॥
Jo tih Prabh ko dhiaae hai ant surg ko jaah(i)||59||
Those who have meditated on the Lord, ultimately go to heaven.59.

Page 141, Line 10

ਦੋਹਰਾ ॥
Dohraa||
DOHRA

Page 141, Line 11

ਹਰਿ ਹਰਿ ਜਨ ਦੁਇ ਏਕ ਹੈ ਬਿਬ ਬਿਚਾਰ ਕਛੁ ਨਾਹਿ ॥
Har(i) Har(i) jan due ek hai bib bichaar kachh(u) naah(i)||
The Lord and His devotees are one, there is no difference between them.

Page 141, Line 12

ਜਲ ਤੇ ਉਪਜ ਤਰੰਗ ਜਿਉ ਜਲ ਹੀ ਬਿਖੈ ਸਮਾਹਿ ॥੬੦॥
Jal te upaj tarang jio jal hoo bikhai samaah(i)||60||
Just as the wave of water, arising in water, merges in water.60.

Page 141, Line 13

ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI

Page 141, Line 14

ਜੇ ਜੇ ਬਾਦਿ ਕਰਤ ਹੰਕਾਰਾ ॥ ਤਿਨ ਤੇ ਭਿੰਨ ਰਹਤ ਕਰਤਾਰਾ ॥
Je je baadh karat hankaaraa|| Toon te bhinn rahat Kartaaraa||
Those who quarrel in ego, they are far removed from the Lord.

Page 142, Line 1

ਬੇਦ ਕਤੇਬ ਬਿਖੈ ਹਰਿ ਨਾਹੀਂ ॥ ਜਾਨ ਲੇਹੁ ਹਰਿਜਨ ਮਨ ਮਾਹੀਂ ॥੬੧॥
Bed Kateb bikhai Har(i) naahoon|| Jaan leh(u) harijan man maahoon||61||
O men of God ! Understand this that the Lord doth not reside in Vedas and katebs. 61.

Page 142, 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.

Page 142, 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.

Page 142, Line 4

ਬਹੁ ਬਿਸਥਾਰ ਕਹ ਲਉ ਕੋਈ ਕਹੈ ॥ ਸਮਝਤ ਬਾਤਿ ਥਕਤ ਹੁਐ ਰਹੈ ॥
Bahu bisthaar kah lau kooo kahai|| Samjhat baat(i) thakat huai rahai||
To what extent, the details be given? When one understands, he feels tired.

Page 142, Line 5

ਰਸਨਾ ਧਰੈ ਕਈ ਜੋ ਕੋਟਾ ॥ ਤਦਪਿ ਗਨਤ ਤਿਹ ਪਰਤ ਸੁ ਤੋਟਾ ॥੬੩॥
Rasnaa dharai kaoo jo kotaa|| Tadap(i) ganat tih parat su totaa||63||
If one is blessed with millions of tongues, even then he feels them short in number, (while singing the Praises of the Lord)63.

Page 142, Line 6

ਦੋਹਰਾ ॥
Dohraa||
DOHRA

Page 142, Line 7

ਜਬ ਆਇਸੁ ਪ੍ਰਭ ਕੋ ਭਯੋ ਜਨਮੁ ਧਰਾ ਜਗ ਆਇ ॥
Jab aais(u) Prabh ko bhayo janam(u) dharaa jag aae||
When the Lord Willed, I was born on this earth.

Page 142, Line 8

ਅਬ ਮੈ ਕਥਾ ਸੰਛੇਪ ਤੇ ਸਭਹੂੰ ਕਹਤ ਸੁਨਾਇ ॥੬੪॥
Ab mai kathaa sanchhep te sabh-hoon kahat sunne||64||
Now I shall narrate briefly my own story.64.

Page 142, Line 9

ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਮਮ ਆਗਿਆ ਕਾਲ ਜਗ ਪ੍ਰਵੇਸ ਕਰਨ ਨਾਮ ਖਸਟਮੋ ਧਿਆਇ ਸਮਾਪਤ ਮਸਤੁ ਸੁਭ ਮਸਤੁ ॥੬॥ ਅਫਜੂ ॥੨੭੯॥
It(i) Sroo Bachitra Naatak granthe mam aagiaa kaal jag praves karan naam khastmo dhiaae samaapat mast(u) subh mast(u)||6||Afjoo||279||
End of the Sixth Chapter of BACHITTAR NATAK entitled The Command of Supreme KAL to Me for Coming into the World.6.279.

Page 142, Line 10

(As Puranas are condemned so a person could not be Shakta as Kalika and Devi Bhagwats are Shakta Purans and all Shaktas are idolaters while idol worshipping is condemned so is Sidhas who are Vam Margis.

vijaydeep Singh · Jun 20, 2009

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

Gurfateh
Now it is right time to undo some mistakes in the mind of the writer regarding the fact that following line encourage jagnas, hom(both denote making offering to fire alter) and pilgrimage. Writer useless gives some references from Shri Guru Granth Sahib Ji regarding Sikhism being opposed to such things, while in the lines from Dasham Granth Sahib ,he quotes no where encouraging of such thing is there. Rather he quotes it from Guru Pratap Suraaj Granth. He deliberately does not mention Gyani Gyan Singh’s Naveen Panth Prakash also having something similar to Guru Pratap Suraj Granth by Kavi Santokh Singh Ji. Had he did this then whole theory falsehood based upon misquoting of work of Gyani Gyan Singh Ji would have been proven doubtful in part one.

Writer says that all this due to a few lines in Vachitar Natak that poet Santokh Singh writes so much anti Gurmat things. But does not gives any proof to substantiate this so no such lines are given either but some other lines are given which are here below.

Let us the lines

Page 142, Line 10

ਭਾਗ

SECTION VII

Page 142, Line 11

ਅਥ ਕਬਿ ਜਨਮ ਕਥਨੰ ॥
Ath Kabi janam kathanang||
HERE BEGINS THE DESCRIPTION OF THE BIRTH OF THE POET.

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.

Page 143, Line 2
Page 142, Line 11

ਅਥ ਕਬਿ ਜਨਮ ਕਥਨੰ ॥
Ath Kabi janam kathanang||
HERE BEGINS THE DESCRIPTION OF THE BIRTH OF THE POET.

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

But we start das would like to give some definations.

Mur means as per Nabha Sahib seventh definition as agyan or state of being knowledge less . Mur also goes for mine definition 2.

Das concludes that mine tendency or ego is agyan only and Akal is Murari or enemy of ego as when ego is Gone one is salvaged.
(੬੫੭-੧੭, ਸੋਰਠਿ, ਭਗਤ ਰਵਿਦਾਸ ਜੀ)
ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੂ ਨਾਹੀ ਅਬ ਤੂਹੀ ਮੈ ਨਾਹੀ ॥
jab ham hothae thab thoo naahee ab thoohee mai naahee ||
When I am in my ego, then You are not with me. Now that You are with me, there is no egotism within me.

17 Sorith Saint Ravidas
(Ang 657)

Like wise second interpretation of Murari is Guru who ends Agyan.

Likewise when we talk of pit

As per second meaning of it, it may mean ailment of heat in body(Mahan Kosh and Guru Granth Kosh)

(੭੧੪-੧੧, ਟੋਡੀ, ਮ ੫)
ਕਾਢਿ ਕੁਠਾਰੁ ਪਿਤ ਬਾਤ ਹੰਤਾ ਅਉਖਧੁ ਹਰਿ ਕੋ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥
kaadt kuthaar pith baath hanthaa aoukhadhh har ko naao ||1|| rehaao ||
The Name of the Lord is the medicine; it is like an axe, which destroys the diseases caused by anger and egotism. ||1||Pause||

11 Todee Guru Arjan Dev
(Ang 714)

In Shaster Naam Mala Puran we see term Pit coming in code words donating arrow and gun. There also it could be used for ailment due to heat. But that needs prolong research.
e.g.

ਨੀਰਦ ਪ੍ਰਿਥਮ ਉਚਾਰ ਕੈ ਧਨ ਪਦ ਬਹੁਰ ਬਖਾਨ ॥ ਪਿਤ ਕਹਿ ਅਰਿ ਕਹਿ ਬਾਨ ਕੇ ਲੀਜਹੁ ਨਾਮ ਪਛਾਨ ॥੨੦੪॥
Neerad pritham uchaar kai dhan pad bahur bakhaan|| Pit kah(i) ar(i) kah(i) baan ke leejoh naam pachhaan||204||
Saying the word “Neerad” in the beginning, then uttering and adding the words “Dhvani, Pitaa and Ari”, the names of Baan are known.204.

So now we precede for Purab. As per Mahan Kosh and Guru Granth Kosh first meaning is “first” or former. As per das it could be explained as some thing immediately before.

“SGGS words” also writes for it as former.

(੧੦੮-੧੧, ਮਾਝ, ਮ ੫)
ਤਿਸੁ ਮਿਲਿਆ ਜਿਸੁ ਪੁਰਬ ਕਮਾਈ ॥
this miliaa jis purab kamaaee ||
He comes to meet those who deserve it by their past actions.

11 Maajh Guru Arjan Dev
(Ang 108)
(੩੭੫-੧੬, ਆਸਾ, ਮ ੫)
ਤਿਨਿ ਹਰਿ ਧਨੁ ਪਾਇਆ ਜਿਸੁ ਪੁਰਬ ਲਿਖੇ ਕਾ ਲਹਣਾ ॥
thin har dhhan paaeiaa jis purab likhae kaa lehanaa ||
He alone receives the Lord's wealth, who is pre-ordained to receive it.

16 Aasaa Guru Arjan Dev
(Ang 375)

(੬੪੨-੭, ਸੋਰਠਿ, ਮ ੫)
ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਭਇਓ ਪਰਾਪਤਿ ਜਿਸੁ ਪੁਰਬ ਲਿਖੇ ਕਾ ਲਹਨਾ ॥੮॥
kahu naanak this bhaeiou paraapath jis purab likhae kaa lehanaa ||8||
Says Nanak, he alone obtains it, who is pre-destined to receive it. ||8||

7 Sorith Guru Arjan Dev
(Ang 642)

(੧੦੩੦-੧੯, ਮਾਰੂ, ਮ ੧)
ਸੁਖੁ ਦੁਖੁ ਪੁਰਬ ਜਨਮ ਕੇ ਕੀਏ ॥
sukh dhukh purab janam kae keeeae ||
Pleasure and pain are the consequences of the actions of past lives.

19 Maaroo Guru Nanak Dev
(Ang 1030)

(੧੨੭੩-੯, ਮਲਾਰ, ਮ ੧)
ਮੀਨ ਨਿਵਾਸ ਉਪਜੈ ਜਲ ਹੀ ਤੇ ਸੁਖ ਦੁਖ ਪੁਰਬਿ ਕਮਾਈ ॥
meen nivaas oupajai jal hee thae sukh dhukh purab kamaaee ||
The fish lives in water, from which it was born. It finds peace and pleasure according to its past actions.

9 Malaar Guru Nanak Dev
(Ang 1273)

So it may not mean east at all.

So it may mean that at pre state/first ego/state of without knowledge/agyan ,the ailment of heat, departed.

It may not mean my father went to east at all.

That was equal to taking bath of various pilgrimage sites.

(੬੮੭-੧੪, ਧਨਾਸਰੀ, ਮ ੧)
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar sathigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:

13 null null

(੬੮੭-੧੪, ਧਨਾਸਰੀ, ਮ ੧)
ਤੀਰਥਿ ਨਾਵਣ ਜਾਉ ਤੀਰਥੁ ਨਾਮੁ ਹੈ ॥
theerathh naavan jaao theerathh naam hai ||
Why should I bathe at sacred shrines of pilgrimage? The Naam, the Name of the Lord, is the sacred shrine of pilgrimage.

14 Dhanaasree Guru Nanak Dev

(੬੮੭-੧੪, ਧਨਾਸਰੀ, ਮ ੧)
ਤੀਰਥੁ ਸਬਦ ਬੀਚਾਰੁ ਅੰਤਰਿ ਗਿਆਨੁ ਹੈ ॥
theerathh sabadh beechaar anthar giaan hai ||
My sacred shrine of pilgrimage is spiritual wisdom within, and contemplation on the Word of the Shabad.

14 Dhanaasree Guru Nanak Dev

(੬੮੭-੧੪, ਧਨਾਸਰੀ, ਮ ੧)
ਗੁਰ ਗਿਆਨੁ ਸਾਚਾ ਥਾਨੁ ਤੀਰਥੁ ਦਸ ਪੁਰਬ ਸਦਾ ਦਸਾਹਰਾ ॥
gur giaan saachaa thhaan theerathh dhas purab sadhaa dhasaaharaa ||
The spiritual wisdom given by the Guru is the True sacred shrine of pilgrimage, where the ten festivals are always observed.

14 Dhanaasree Guru Nanak Dev

(੬੮੭-੧੫, ਧਨਾਸਰੀ, ਮ ੧)
ਹਉ ਨਾਮੁ ਹਰਿ ਕਾ ਸਦਾ ਜਾਚਉ ਦੇਹੁ ਪ੍ਰਭ ਧਰਣੀਧਰਾ ॥
ho naam har kaa sadhaa jaacho dhaehu prabh dhharaneedhharaa ||
I constantly beg for the Name of the Lord; grant it to me, O God, Sustainer of the world.

15 Dhanaasree Guru Nanak Dev

(੬੮੭-੧੫, ਧਨਾਸਰੀ, ਮ ੧)
ਸੰਸਾਰੁ ਰੋਗੀ ਨਾਮੁ ਦਾਰੂ ਮੈਲੁ ਲਾਗੈ ਸਚ ਬਿਨਾ ॥
sansaar rogee naam dhaaroo mail laagai sach binaa ||
The world is sick, and the Naam is the medicine to cure it; without the True Lord, filth sticks to it.

15 Dhanaasree Guru Nanak Dev

(੬੮੭-੧੬, ਧਨਾਸਰੀ, ਮ ੧)
ਗੁਰ ਵਾਕੁ ਨਿਰਮਲੁ ਸਦਾ ਚਾਨਣੁ ਨਿਤ ਸਾਚੁ ਤੀਰਥੁ ਮਜਨਾ ॥੧॥
gur vaak niramal sadhaa chaanan nith saach theerathh majanaa ||1||
The Guru's Word is immaculate and pure; it radiates a steady Light. Constantly bathe in such a true shrine of pilgrimage. ||1||

16 Dhanaasree Guru Nanak Dev
(Ang 687)

Das could give more verse but this one is best.

Only thing is that first line should be go to bath pilgrimage site, that is name of Akal only(and no other site in space as such).

Term Tribeni as per Nabha Sahib is junction of three flows(Definition one) while in the fourth definition of Mahan kosh we get term as per yogmat where Irha, Pingla and Sushuma meet. It is just above the nose on forehead.

Same place is called Trikuti, which is also name of three demigods and holy spirit and angel Gabriel also.

But it may mean coming in the junction of three quality or real world situation.

So when only going to real world(junction of Sato(Truth),Tamo(Dark) and Rajo(Practical) Gunas(Qualities) ) happened.

Days were spend doing donation/giving again or donation/giving of good deeds.

(Mahan Kosh has definition 1 for again and number 3 for good deeds while Guru Granth Kosh has same meaning with number 1 and 2).

(੯੦੧-੧੦, ਰਾਮਕਲੀ, ਮ ੫)
ਹਰਨ ਧਰਨ ਪੁਨ ਪੁਨਹ ਕਰਨ ॥
haran dhharan pun puneh karan ||
Over and over again, the Creator Lord destroys, sustains and creates.

10 Raamkalee Guru Arjan Dev
(Ang 901)

For again

(੭੦੯-੧੮, ਵਾਰ-ਜੈਤਸਰੀ, ਮ ੫)
ਸੰਤ ਜਨਾ ਸਿਉ ਸੰਗੁ ਪਾਈਐ ਵਡੈ ਪੁਨ ॥
santh janaa sio sang paaeeai vaddai pun ||
The Society of the Saints is obtained, by very good deeds.

18 Jaitsaree Guru Arjan Dev

(Ang 709)
For good deeds.

Then only my light/enlightenment happened .(while I took existence (Bodily) in the city of Patna).

So over here no yagna(burning offering at alter) or pilgrimage is encouraged.

Rather Vachitar Natak opposes the both. Some things opposing Yaganas and pilgrimages will be also given from Gyan Prabodh over here.

Verses against the yagnas(Agni Hotra) and pilgrimage.

ਪਰਮ ਤੱਤ ਕੋ ਜਿਨ ਨ ਪਛਾਨਾ ॥ ਤਿਨ ਕਰਿ ਈਸਰ ਤਿਨ ਕਹੁ ਮਾਨਾ ॥
Param tatt ko jinn a pachhaanaa|| Tin kar(i) eesar tin kauh maanaa||
Those who did not comprehend the Lord, they were considered as Ishvara.

Page 133, Line 8

ਕੇਤੇ ਸੂਰ ਚੰਦ ਕਹੁ ਮਾਨੈ ॥ ਅਗਨਿ ਹੋਤ੍ਰ ਕਈ ਪਵਨ ਪ੍ਰਮਾਨੈ ॥੧੦॥
Kete soor chand kahu maanai|| Agan(i) hotra kaoo pavan pramaanai||10||
Several people worshipped the sun and the moon and several others worshipped Fire and Ait.10.

Page 133, Line 9

ਕਿਨਹੂੰ ਪ੍ਰਭੁ ਪਾਹਨ ਪਹਿਚਾਨਾ ॥ ਨ੍ਹਾਤ ਕਿਤੇ ਜਲ ਕਰਤ ਬਿਧਾਨਾ ॥
Kinhoon Prabh(u) paahan paihchaanaa|| Nhaat kite jal karat bidhaanaa||
Several them considered God as stone and several others bathed considering the Lordship of Water.

Page 133, Line 10

ਕੇਤਕ ਕਰਮ ਕਰਤ ਡਰਪਾਨਾ ॥ ਧਰਮ ਰਾਜ ਕੋ ਧਰਮ ਪਛਾਨਾ ॥੧੧॥
Ketak karam karat ?arpaanaa|| Dharam Raaj ko dharam pachhaanaa||11||
Considering Dharmaraja as the Supreme representative of Dharma, several bore fear of him in their actions. 11.

Page 133, Line 11

ਜੋ ਪ੍ਰਭ ਸਾਖ ਨਮਿਤ ਠਹਿਰਾਏ ॥ ਤੇ ਹਿਆਂ ਆਇ ਪ੍ਰਭੂ ਕਹਵਾਏ ॥
Jo Prabh saakh namit thaihraae|| Te hiaan aae Prabhoo kahvaae||
All those whom God established for the revelation of His Supremacy, they themselves were called Supreme.

Page 133, Line 12

ਤਾ ਕੀ ਬਾਤ ਬਿਸਰ ਜਾਤੀ ਭੀ ॥ ਅਪਨੀ ਅਪਨੀ ਪਰਤ ਸੋਭ ਭੀ ॥੧੨॥
Taa koo baat bisar jntoo bhoo|| Apnoo apnoo parat sobh bhoo||12||
They forgot the Lord in their race for supremacy. 12

Page 133, Line 13

ਜਬ ਪ੍ਰਭ ਕੋ ਨ ਤਿਨੈ ਪਹਿਚਾਨਾ ॥ ਤਬ ਹਰਿ ਇਨ ਮਨੁਛਨ ਠਹਿਰਾਨਾ ॥
Jab Prabh ko na tinai paihchaanaa|| Tah Har(i) in manuchhan thaihraanaa||
When they did not comprehend the Lord, then I established human beings in their place.
(Vachitar Natak4.10 against yagnas 4.11 against pilgrimage) As per Mahan Kosh Agani Hotra means putting butter oil/ghee etc in fire while hotra s havan only .

So we incidentally have opposition to tapsya here also which is not in accordance with Sikhism.1.97/98 Vachitar Natak.

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.

Page 111, 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.

Page 111, 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.

Page 111, 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.

Page 111, Line 4

ਕਾਹੇ ਕੋ ਕੂਰ ਕਰੈ ਤਪਸਾ ਇਨ ਕੀ ਕੋਊ ਕੌਡੀ ਕੇ ਕਾਮ ਨ ਐਹੈ ॥
Kaahe ko koor tapsaa in koo kooo kau?oo ke kaam na aihai||
Why doth thou indulge in false austerities, because they will not bring in gain of even one cowrie.

Page 111, Line 5

ਤੋਹਿ ਬਚਾਇ ਸਕੈ ਕਹੁ ਕੈਸੇ ਕੈ ਆਪਨ ਘਾਵ ਬਚਾਇ ਨ ਐਹੈ ॥
Toh(i) bachaae sakai kahu kaise kai aapan ghaav bachaae na aihai||
The cannot save themselves form the blow (of KAL), how can they protect thee?

Page 111, Line 6

ਕੋਪ ਕਰਾਲ ਕੀ ਪਾਵਕ ਕੁੰਡ ਮੈ ਆਪ ਟੰਗਿਓ ਤਿਮ ਤੋਹਿ ਟੰਗੈਹੈ ॥
Kop karaal koo paavak kun? mai aap tangio tim tohe tangaihai||
They are all hanging in the blazing fire of anger, therefore they will cause thy hanging similarly.

Page 111, Line 7

ਚੇਤ ਰੇ ਚੇਤ ਅਜੋ ਜੀਅ ਮੈਂ ਜੜ ਕਾਲ ਕ੍ਰਿਪਾ ਬਿਨੁ ਕਾਮ ਨ ਐਹੈ ॥੯੮॥
Chet re chet ajo tooa mainja? kaal kripaa bin(u) kaam na aihai||98||
O fool! Ruminate now in thy mind; none will be of any use to thee except the grace of KAL.98.

Page 111, Line 8

So now we see Gian Prbodh
ਤਪਸਤੁਆ ਅਤਾਪੰ ॥ ਥਪਸਤੁਆ ਅਥਾਪੰ ॥
Tapastuaa ataapang|| Thapastuaa athaapang||
Thou art beyond all ailments and agonies; Thou canst not established.

Line 3

1.119

It may mean that Tapsaya can not make you feel heat(unlike Hindu demigods who feel heat of person doing tapasya and so the deity goes to the worshipper for boom so that heat of Tapsya is prevented)

ਨਿਵਲ ਆਦਿ ਕਰਮਣੰ ॥ ਅਨੰਤ ਦਾਨ ਧਰਮਣੰ ॥
Nival aadh karamanang|| Anant daan dharamanang||
The performance of Neoli Karma (cleansing of intestines): the innumerable religious acts of giving charities;

Page 347, Line 1

ਅਨੰਤ ਤੀਰਥ ਬਾਸਨੰ ॥ ਨ ਏਕ ਨਾਮ ਕੇ ਸਮੰ ॥੧੧॥੮੯॥
Anant teerath baasanang|| Na ek naam ke samang||1189||
Abiding at pilgrim-stations for numberless times; all these acts do not equal do not equal the merit of the remembrance of the Name of One Lord.11.89.

Page 347, Line 2

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;

Page 347, 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.

Page 347, Line 4

Another example

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.

Page 347, 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.

Page 347, 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.

Page 348, Line 4

Then further

Then we see 106,108 and 110 verses.

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.

Next one is

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;

Page 350, 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:

Page 350, 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;

Page 350, 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.

And the last one das is giving

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.

So by this it is proven that writer concealed the things in accordance to Sikhism in text and tried to prove otherwise and then he gave reference from Shri Guru Granth Sahib ji,which are against pilgrimage ,Yagnas or Hath Yoga type of Tapsya.

We have covered chapter Mur Pita Purab… and Ath Kabi Janam Kathanan(start of the description of the life of poet).

While three other chapters are used by writer alleged dushtdman and alleged place of Tapsaya, tract related to Hemkunt and lastly Antka/conclusion. Where all opposition of Hemkunt Sahib, Bhai Veer Singh ji etc. is done while reference from Guru Pratap Suraj is allegedly taken while bashing Shri Dasham Granth Sahib.

Das finds no issue there which is there dealing with Shri Dasham Granth Sahib. If such thing is there das could be informed.

Das will touch part one one now only as he has purchased new Panth Prakash by Gyani Gyan Singh Ji.