vijaydeep Singh
SPNer
http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=387&english=t&id=17736 Gurfateh
(੯੨੦-੧੫, ਰਾਮਕਲੀ, ਮ ੩)
ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਪੁੰਨ ਪਾਪ ਬੀਚਾਰਦੇ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥
simrith saasathr punn paap beechaaradhae thathai saar n jaanee ||
The Simritees and the Shaastras discriminate between good and evil, but they do not know the true essence of reality.
15 Raamkalee Guru Amar Das
(੯੨੦-੧੫, ਰਾਮਕਲੀ, ਮ ੩)
ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ਗੁਰੂ ਬਾਝਹੁ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥
thathai saar n jaanee guroo baajhahu thathai saar n jaanee ||
They do not know the true essence of reality without the Guru; they do not know the true essence of reality.
15 Raamkalee Guru Amar Das
(੯੨੦-੧੬, ਰਾਮਕਲੀ, ਮ ੩)
ਤਿਹੀ ਗੁਣੀ ਸੰਸਾਰੁ ਭ੍ਰਮਿ ਸੁਤਾ ਸੁਤਿਆ ਰੈਣਿ ਵਿਹਾਣੀ ॥
thihee gunee sansaar bhram suthaa suthiaa rain vihaanee ||
The world is asleep in the three modes and doubt; it passes the night of its life sleeping.
16 Raamkalee Guru Amar Das
(Ang 920)
As per our brother Harman Jeet Singh Ji of Canada, Sikhs are sleeping. Well world sleeps when the world is in three qualities. When we move off these three via Shri Guru Granth Sahib Ji we are awaken. Then we do not have to restore to the lies which are perpetually told that there is a conspiracy to bring any other book equal to our eternal Guru Shri Guru Granth Sahib Ji. So coming to the topic about creation by ear wax.
Well after reading this thing was assured that our brother has not read Shri Guru Granth Sahib Ji correctly. Or interpretation he reads are from atheists, who are of low intellect also, fact is that while reading Shri Guru Granth Sahib Ji, even then a person remains atheist or comrade, it is pitiful.
So full sympathies to them.
First whole of that part is given instead of parts. As if we give only parts then this is kalaafghanism and not Sikhism. Like lamp flutters a lot before extinguishing of its flame. So Kala Afghanism is at last leg. The issue raised by Bhai Harmanjeet Singh Ji is same as raised by Mr Kala Afghana, and reply to him by Kanwar Ajeet Singh Ji was read. So no original contribution much is made but then adding few points by self and some taken from Gyani Balbeer Singh Ji of Germany(saysatsriakal.com).
A one example is given from Shri Guru Granth Sahib, showing the ill effect of giving partial quotes.
ਬੇਸੁਆ ਰਵਤ ਅਜਾਮਲੁ ਉਧਰਿਓ
baesuaa ravath ajaamal oudhhariou
Ajaamal, who had sex with prostitites
(Ang 995)
Well if we give this much and tell that saving could be done with going to the prostitute ?
This is the way of Kala Afghanites. And when full quotes are given, they say that there is making of a long article. As long article is must to delibratly expose the shortcoming. As mind of kala afghanites are like table tennis ball, so they find such article as football field.
So full quote of this verse is given below.
(੯੯੫-੮, ਮਾਰੂ, ਮ ੪)
ਬੇਸੁਆ ਰਵਤ ਅਜਾਮਲੁ ਉਧਰਿਓ ਮੁਖਿ ਬੋਲੈ ਨਾਰਾਇਣੁ ਨਰਹਰੇ ॥
baesuaa ravath ajaamal oudhhariou mukh bolai naaraaein nareharae ||
Ajaamal, who had sex with prostitites, was saved, by chanting the Name of the Lord.
8 Maaroo Guru Ram Das
(Ang 995)
In case still we do not take any reference to Hindu Vaishanavite sources then, it may be understood as Vam Margi is speaking some mantras while having the sex. Or even remembering the name of his deity while having a sex. This is there way.
So lets us give the whole quote of relevant text from Shri Dasham Granth Sahib Ji, Chapter 2 of Vachitar Natak Sahib.
ਅਪਨੀ ਕਥਾ
AUTOBLIOGRAPHY
Page 112, Line 9
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI
Page 112, Line 10
ਤੁਮਰੀ ਮਹਿਮਾ ਅਪਰ ਅਪਾਰਾ ॥ ਜਾ ਕਾ ਲਹਿਓ ਨ ਕਿਨਹੂੰ ਪਾਰਾ ॥
Tumroo mahimaa apar apaaraa|| Jaa kaa lahio na kinhoon paaraa||
O Lord! Thy Praise is Supreme and Infinite, none could comprehend its limits.
Page 112, Line 11
ਦੇਵ ਦੇਵ ਰਾਜਨ ਕੇ ਰਾਜਾ ॥ ਦੀਨ ਦਇਆਲ ਗਰੀਬ ਨਿਵਾਜਾ ॥੧॥
Dev dev raajan ke raajaa|| Doon daiaal garib nivaajaa||1||
O God of gods and King of kings, the Merciful Lord of the lowly and protector of the humble.1.
Page 112, Line 12
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 112, Line 13
ਮੂਕ ਉਚਰੈ ਸਾਸਤ੍ਰ ਖਟ ਪਿੰਗੁ ਗਿਰਨ ਚੜਿ ਜਾਇ ॥
Mook uchrai Saastra khat ping(u) giran cha?(i) jaae||
The dumb utters the six Shastras and the crippled climbs the mountain.
Page 112, Line 14
ਅੰਧ ਲਖੈ ਬਧਰੋ ਸੁਨੈ ਜੌ ਕਾਲ ਕ੍ਰਿਪਾ ਕਰਾਇ ॥੨॥
Andh lakhai badhro sunai jau kaal kripaa karaae||2||
The blind one sees and the deaf listens, if the KAL becomes Gracious.2.
Page 113, Line 1
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI
Page 113, Line 2
ਕਹਾ ਬੁੱਧਿ ਪ੍ਰਭ ਤੁੱਛ ਹਮਾਰੀ ॥ ਬਰਨ ਸਕੈ ਮਹਿਮਾ ਜੁ ਤਿਹਾਰੀ ॥
Kahaa buddh(i) Prabh tuchchh hamaaroo|| Baran sakai mahimaa ju tihaaroo||
O God! My intellect is trifling. How can it narrate Thy Praise?
Page 113, Line 3
ਹਮ ਨ ਸਕਤ ਕਰ ਸਿਫਤ ਤੁਮਾਰੀ ॥ ਆਪ ਲੇਹੁ ਤੁਮ ਕਥਾ ਸੁਧਾਰੀ ॥੩॥
Ham na sakat kar sifat tumaaroo|| aap leh(u) tum kathaa sudhaaroo||3||
I cannot (have sufficient words to) praise Thee, Thou mayst Thyself improve this narration.3.
Page 113, Line 4
ਕਹਾ ਲਗੈ ਇਹ ਕੀਟ ਬਖਾਨੈ ॥ ਮਹਿਮਾ ਤੋਰ ਤੁਹੀ ਪ੍ਰਭ ਜਾਨੈ ॥
Kahaa lagai ih koot bakhaanai|| Mahimaa tor tuhoo Prabh jaanai||
Upto what limit this insect can depict (Thy Praises)? Thou mayst Thyself improve Thy Greatness.
Page 113, Line 5
ਪਿਤਾ ਜਨਮ ਜਿਮ ਪੂਤ ਨ ਪਾਵੈ ॥ ਕਹਾ ਤਵਨ ਕਾ ਭੇਦ ਬਤਾਵੈ ॥੪॥
Pitaa janam jim poot na paavai|| Kahaa tavan ka bhed bataavai||4||
Just as the son cannot say anything about the birth of his father, then how can one unfold Thy mystery.4.
Page 113, Line 6
ਤੁਮਰੀ ਪ੍ਰਭਾ ਤੁਮੈ ਬਨਿ ਆਈ ॥ ਅਉਰਨ ਤੇ ਨਹੀ ਜਾਤ ਬਤਾਈ ॥
Tumroo prabhaa tumai ban(i) aaoo|| Auran te nahoo jaat bataaoo||
Thy Greatness is Only Thine, it cannot be described by others.
Page 113, Line 7
ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੁਮ ਹੂੰ ਪ੍ਰਭ ਜਾਨੋ ॥ ਉਚ ਨੀਚ ਕਸ ਸਕਤ ਬਖਾਨੋ ॥੫॥
Tumroo kripaa tum hoon Prabh jaano|| ooch nooch kas sakat bakhaano||5||
O Lord! Only Thou knowest Thy doings. Who hast the power to elucidate Thy High of Low acts? 5.
Page 113, Line 8
ਸੇਸਨਾਗ ਸਿਰ ਸਹਸ ਬਨਾਈ ॥ ਦ੍ਵੈ ਸਹੰਸ ਰਸਨਾਹੁ ਸੁਹਾਈ ॥
Sesnaag sir sabas banaaoo|| Dvai sahans rasnaah(u) suhaaoo||
Thou hast made one thousand hoods of Sheshanaga, which contain two thousand tongues.
Page 113, Line 9
ਰਟਤ ਅਬ ਲਗੇ ਨਾਮ ਅਪਾਰਾ ॥ ਤੁਮਰੋ ਤਊ ਨ ਪਾਵਤ ਪਾਰਾ ॥੬॥
Ratat ab lage naam apaaraa|| Tumro taoo na paavat paaraa||6||
He is reciting till now Thy Infinite Names, even then he hath not know the end of Thy Names.6.
Page 113, Line 10
ਤੁਮਰੀ ਕ੍ਰਿਆ ਕਹਾਂ ਕੋਉ ਕਹੈ ॥ ਸਮਝਤ ਬਾਤ ਉਰਝ ਮਤਿ ਰਹੈ ॥
Tumroo kriaa kahaan kooo|| Samjhat baat urjh mat(i) rahai||
What can one say about Thy doings? One gets puzzled while understanding it.
Page 113, Line 11
ਸੂਛਮ ਰੂਪ ਨ ਬਰਨਾ ਜਾਈ ॥ ਬਿਰਧ ਸਰੂਪਹਿ ਕਹੋ ਬਨਾਈ ॥੭॥
Soochham roop na barnaa jaaoo|| Biradh saroopah(i) kaho banaaoo||7||
Thy subtle form is indescribable, (therefore) I speak about Thy Immanent Form.7.
Page 113, Line 12
ਤੁਮਰੀ ਪ੍ਰੇਮ ਭਗਤਿ ਜਬ ਗਹਿਹੌ ॥ ਛੋਰ ਕਥਾ ਸਭ ਹੀ ਤਬ ਕਹਿਹੌ ॥
Tumroo prem bhagat(i) jab gahihau|| Chhor kathaa sabh hoo tab kahihau||
When I shall observe Thy loving Devotion, I shall then describe all Thy anecdotes from the beginning.
Page 113, Line 13
ਅਬ ਮੈ ਕਹੋ ਸੁ ਅਪਨੀ ਕਥਾ ॥ ਸੋਢੀ ਬੰਸ ਉਪਜਿਯਾ ਜਥਾ ॥੮॥
Ab mai kaho su apnoo kathaa|| So?hoo bans upjiyaa jathaa||8||
Now I narrate my own life-story, how the Sodhi clan came into being (in this world).8.
Page 113, Line 14
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 114, Line 1
ਪ੍ਰਿਥਮ ਕਥਾ ਸੰਛੇਪ ਤੇ ਕਹੋ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ ॥
Pritham kathaa sanchhep te kaho su hit(u) chit(u) laae||
With the concentration of my mind, I narrate in brief my earlier story.
Page 114, Line 2
ਬਹੁਰ ਬਡੋ ਬਿਸਥਾਰ ਕੈ ਕਹਿਹੌ ਸਭੋ ਸੁਨਾਇ ॥੯॥
Bahur bado bisthaar kai kahihau sabho sunaae||9||
Then after that, I shall relate all in great detail.9.
Page 114, Line 3
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI
Page 114, Line 4
ਪ੍ਰਿਥਮ ਕਾਲ ਜਬ ਕਰਾ ਪਸਾਰਾ ॥ ਓਅੰਕਾਰ ਤੇ ਸ੍ਰਿਸਟ ਉਪਾਰਾ ॥
Pritham kaal jab karaa pasaaraa|| Oankaar te srist upaaraa||
In the beginning, when KAL created the world, it was brought into being by Aumkara (the One Lord).
Page 114, Line 5
ਕਾਲਸੈਣ ਪ੍ਰਿਥਮੈ ਭਇਓ ਭੂਪਾ ॥ ਅਧਿਕ ਅਤੁਲ ਬਲਿ ਰੂਪ ਅਨੂਪਾ ॥੧੦॥
Kaalsain prithmai bhaeo bhoopaa|| Adhik atul bal(i) roop anoopaa||10||
Kal sain was the first king, who was of immeasurable strength and supreme beauty.10.
Page 114, Line 6
ਕਾਲਕੇਤ ਦੂਸਰ ਭੂਅ ਭਯੋ ॥ ਕ੍ਰੂਰ ਬਰਸ ਤੀਸਰ ਜਗ ਠਯੋ ॥
Kaalket doosar bhooa bhayo|| Kroor baras toosar jag thayo||
Kalket became the second king and Kurabaras, the third.
Page 114, Line 7
ਕਾਲਧੁਜ ਚਤੁਰਥ ਨ੍ਰਿਪ ਸੋਹੈ ॥ ਜਿਹ ਤੇ ਭਇਓ ਜਗਤ ਸਭ ਕੋ ਹੈ ॥੧੧॥
Kaaldhuj chaturath nrip sohai|| Jih te bhaeo jagat sabh ko hai||11||
Kaldhuj was the fourth kin, from whon the whole world originated. 11.
Page 114, Line 8
ਸਹਸਰਾਛ ਜਾ ਕੇ ਸੁਭ ਸੋਹੈਂ ॥ ਸਹਸ ਪਾਦ ਜਾ ਕੇ ਤਨ ਮੋ ਹੈਂ ॥
Sahasraachh jaa ke subh sohain|| Sahas paad jaa ke tan mo hain||
He had a thousand eyes a thousand feet.
Page 114, Line 9
ਸੇਖਨਾਗ ਪਰ ਸੋਇਬੋ ਕਰੈ ॥ ਜਗ ਤਹਿ ਸੇਖਸਾਇ ਉਚਰੈ ॥੧੨॥
Sekhnaag par soebo karai|| Jag tah(i) Sekhsaae uchrai||12||
He slept on Sheshanaga, therefore he was called the master of Shesha.12.
Page 114, Line 10
ਏਕ ਸ੍ਰਵਣ ਤੇ ਮੈਲ ਨਿਕਾਰਾ ॥ ਤਾ ਤੇ ਮਧੁ ਕੀਟਭ ਤਨ ਧਾਰਾ ॥
Ek sravan te mail nikaaraa|| Taa te Madhu kootabh tan dhaaraa||
Out of the secretion from one of his ears, Madhu and Kaitabh came into being.
Page 114, Line 11
ਦੁਤੀਯ ਕਾਨ ਤੇ ਮੈਲੁ ਨਿਕਾਰੀ ॥ ਤਾ ਤੇ ਭਈ ਸ੍ਰਿਸਟਿ ਇਹ ਸਾਰੀ ॥੧੩॥
Dutooya kaan te mail(u) nikaaroo|| Taa te bhaoo sristtee ih saaroo||13||
And from the secretion of the other ear, the whole world materialized.13.
Page 114, Line 12
ਤਿਨ ਕੋ ਕਾਲ ਬਹੁਰ ਬਧ ਕਰਾ ॥ ਤਿਨ ਕੋ ਮੋਦ ਸਮੁੰਦ ਮੋ ਪਰਾ ॥
Tin ko kaal bahur badh karaa|| Tin ko med samund mo paraa||
After some period, the Lord killed the demons (Madhu and Kaitabh). Their marrow flowed into the ocean.
Page 114, Line 13
ਚਿਕਨ ਤਾਸ ਜਲ ਪਰ ਤਿਰ ਰਹੀ ॥ ਮੇਧਾ ਨਾਮ ਤਬਹਿ ਤੇ ਕਹੀ ॥੧੪॥
Chikan taas jal par tir rahoo|| Medhaa naam tabah(i) te kahoo||14||
The greasy substance floated thereon, because of that medital (marrow), the earth was called medha (or medani).14.
Page 114, Line 14
ਸਾਧ ਕਰਮ ਜੇ ਪੁਰਖ ਕਮਾਵੈ ॥ ਨਾਮ ਦੇਵਤਾ ਜਗਤ ਕਹਾਵੈ ॥
Saadh karam je purakh kamaavai|| Naam devtaa jagat kahaavai||
Because of virtuous actions, a purusha (person) is known as devta (god)
Page 115, Line 1
ਕੁਕ੍ਰਿਤ ਕਰਮ ਜੇ ਜਗ ਮੈ ਕਰਹੀਂ ॥ ਨਾਮ ਅਸੁਰ ਤਿਨ ਕੋ ਸਭ ਧਰਹੀਂ ॥੧੫॥
Kukrit karam je jag mai kar-hoon|| Naam asur tin ko sabh dhar-hoon||15||
And because of evil actions, he is known as asura (demon).15.
Page 115, Line 2
ਬਰੁ ਬਿਥਾਰ ਕਹਾ ਲਗੈ ਬਖਾਨੀਅਤ ॥ ਗ੍ਰੰਥ ਬਢਨ ਤੇ ਅਤਿ ਡਰੁ ਮਾਨੀਅਤ ॥
Bahu bithaar kahaa lagai bakhaanooat|| Granth ba?han te at(i) ?ar(u) maanooat||
If everything is described in detail, it is feared that the description will become voluminous.
Page 115, Line 3
ਤਿਨ ਤੇ ਹੋਤ ਬਹੁਤ ਨ੍ਰਿਪ ਆਏ ॥ ਦੱਛ ਪ੍ਰਜਾਪਤਿ ਜਿਨ ਉਪਜਾਏ ॥੧੬॥
Tin te hot bahut nrip aae|| Dachchh Prajaapat(i) jin upjaae||16||
There were many kings after Kaldhuj like Daksha Prajapati etc. 16.
Page 115, Line 4
ਦਸ ਸਹੰਸ੍ਰ ਤਿਹਿ ਗ੍ਰਿਹ ਭਈ ਕੰਨਿਆ ॥ ਜਿਹ ਸਮਾਨ ਕਹ ਲਗੈ ਨ ਅੰਨਿਆ ॥
Das sahansra tih(i) grih bhaoo kanniaa|| Jih samaan kah lagai na anniaa||
Ten thousand daughters were born to them, whose beauty was not matched by others.
Page 115, Line 5
ਕਾਲ ਕ੍ਰਿਆ ਐਸੀ ਤਹ ਭਈ ॥ ਤੇ ਸਭ ਬਿਆਹਿ ਨਰੇਸਨ ਦਈ ॥੧੭॥
Kaal kriyaa aisoo tah bhaoo|| Te sabh biaah(i) naresan daoo||17||
In due course all these daughters were married with the kings.17.
Page 115, Line 6
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 115, Line 7
ਬਨਤਾ ਕਦਰੂ ਦਿਤਿ ਅਦਿਤਿ ਏ ਰਿਖ ਬਰੀ ਬਨਾਇ ॥
Banataa Kadaroo dit(i) adit(i) e rikh baroo bahaae||
Banita, Kadaru, Diti and Aditi became the wives of sages (rishis),
Page 115, Line 8
ਨਾਗ ਨਾਗਰਿਪੁ ਦੇਵ ਸਭ ਦਈਤ ਲਏ ਉਪਜਾਇ ॥੧੮॥
Naag naagrip(u) dev sabh daoot lae upjaae||18||
And Nagas, their enemies (like Garuda), the gods and demons were born to them.18.
Page 115, Line 9
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI
Page 115, Line 10
ਤਾ ਤੇ ਸੂਰਜ ਰੂਪ ਕੋ ਧਰਾ ॥ ਜਾ ਤੇ ਬੰਸ ਪ੍ਰਚੁਰ ਰਵਿ ਕਰਾ ॥
Taa te sooraj roop ko dharaa|| Jaa te bans prachur rav(i) karaa||
From that (Aditi), the sun was born, from whom Suraj Vansh (the Sun dynasty) originated.
Page 115, Line 11
ਜੋ ਤਿਨ ਕੇ ਕਹਿ ਨਾਮ ਸੁਨਾਊ ॥ ਕਥਾ ਬਢਨ ਤੇ ਅਧਿਕ ਡਰਾਊ ॥੧੯॥
Jo tin ke kah(i) naam sunaaoo|| Kathaa ba?han te adhik ?araaoo||19||
If I describe the names of the kings of this of this clan, I fear a great extension of the story.19.
Page 115, Line 12
So only 19 verse are given.
First issue raised by brother is that last two line of verse 8. Now I say good story of self.. As Sodi dynasty cropped up..8.. First brief story is said with good sticking of benefit to mind.. Again of big expansion , I will tell all to listen..9..First when God did extension(of self)..From the sound of Oankar creation was plucked out.. Time Army happened first master of land. Much , immeasurable force, unmatchable beauty..10.. Time Head happened the second lord of land. Third existing in universe was cruel year. Time emblem was fourth beautiful lord of men. From whom happen world to all..11.. Thousands of protections towards him make him auspiciously beautiful. Thousands of lights from that’s body mesmerized. Did use to rest on residual serpent. World pronounced that lord of residual. ..12..from one leakage waste was pulled up.from that sweet and electricity equivalent got body/existence. .Second, from mine waste was exhumed . From that all this creation(earth) happened..13..They all again did got killed by God. Their body fat got dropped in ocean. The grease from that floated on water. From then onwards Land was called Medha/Medini..14..
So a few issue bother raised and are so solved.
As we have verse:
First brief story is said with good sticking of benefit to mind.. Again of big expansion , I will tell all to listen..9..
So we have:
First when God did extension(of self)..From the sound of Oankar creation was plucked out..(verse 10) as initial briefing.
Here brother forgets that Guru, who is poet is talking about own story. Which is told be told in brief first and then large expansion will be done. This small or brief story is to do with story of cropping up of Sodi dynasty which is part of the story of Guru. Later we go in for expansion of story of other lifes of Guru, which in included in Chandi Charitra in thee versions, Gyan Prabodh, Chaubees Avtar and Up Avtars.
(Term Sodi comes 4 times in Shri Guru Granth Sahib Ji, Ang 923,1401,1406,1407 and is attached to Fourth Master only as he was once Sodi before the conversion, Rest Six Masters from his family as born in Sikh families may not be Sodis due to caste less ness of Sikhism) .
So in start of expanded story this is explicitly told over here.
ਭਾਗ
SECTION XIV
Page 173, Line 7
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI
Page 173, Line 8
ਸਰਬ ਕਾਲ ਸਭ ਸਾਧ ਉਬਾਰੇ ॥ ਦੁਖੁ ਦੈ ਕੈ ਦੋਖੀ ਸਭ ਮਾਰੇ ॥
Sarab kaal sabh saadh ubaare|| Dukh(u) dai kai dokhoo sabh maare||
At all times, the Lord protected all the saints and hath killed all the malicious persons, subjecting them to great agony.
Page 173, Line 9
ਅਦਭੁਤਿ ਗਤਿ ਭਗਤਨ ਦਿਖਰਾਈ ॥ ਸਭ ਸੰਕਟ ਤੇ ਲਏ ਬਚਾਈ ॥੧॥
Adbhut(i) gat(i) bhagtan dikhraai|| Sabh sankat te lae bachaaoo||1||
He hath exhibited His marvelous State to saints and hath saved them from all sufferings.1.
Page 173, Line 10
ਸਭ ਸੰਕਟ ਤੇ ਸੰਤ ਬਚਾਏ ॥ ਸਭ ਕੰਟਕ ਕੰਟਕ ਜਿਮ ਘਾਏ ॥
Sabh sankat te sant bachaae|| Sabh kantak kantak jim ghaae||
He hath saved His saints from all sufferings. He hath destroyed all the malevolent persons like the thorns.
Page 173, Line 11
ਦਾਸ ਜਾਨ ਮੁਹਿ ਕਰੀ ਸਹਾਇ ॥ ਆਪ ਹਾਥ ਦੈ ਲਯੋ ਬਚਾਇ ॥੨॥
Daas jaan muh(i) karoo sahaae|| aap haath dai layo bachaae||2||
Considering me as His Servant, He hath helped me, and hath protected me with His own hands.2.
Page 173, Line 12
ਅਬ ਜੋ ਜੋ ਮੈਂ ਲਖੇ ਤਮਾਸਾ ॥ ਸੋ ਸੋ ਕਰੋ ਤੁਮੈ ਅਰਦਾਸਾ ॥
Ab jo jo main lakhe tamaasaa|| So so karo tumai ardaasaa||
All hose spectacles which have been visualized by me, I dedicate all of them to Thee.
Page 173, Line 13
ਜੋ ਪ੍ਰਭ ਕਿਰਪਾ ਕਟਾਛ ਦਿਖੈਹੈ ॥ ਸੋ ਤਵ ਦਾਸ ਉਚਾਰਤ ਜੈਹੈ ॥੩॥
Jo Prabh kirpaa kataachh dikhaihai|| So tav daas uchaarat jaihai||3||
If Thou castest Thy Merciful glance at me, then Thy Servant shall utter all.3.
Page 173, Line 14
ਜਿਹ ਜਿਹ ਬਿਧ ਮੈ ਲਖੇ ਤਮਾਸਾ ॥ ਚਾਹਤ ਤਿਨ ਕੋ ਕੀਯੋ ਪ੍ਰਕਾਸਾ ॥
Jih jih bidh mai lakhe tamaasaa|| Chaahat tin ko kooo prakaasaa||
The kinds of spectacles that I have seen, I want to enlighten (the world) about them.
Page 174, Line 1
ਜੋ ਜੋ ਜਨਮ ਪੂਰਬਲੇ ਹੇਰੇ ॥ ਕਹਿਹੋ ਸੁ ਪ੍ਰਭੁ ਪਰਾਕ੍ਰਮ ਤੇਰੇ ॥੪॥
Jo jo janam poorbale bere|| Kahiho su Prabh(u) praakram tere||4||
All the past lives that have peeped into, I shall speak about them with Thy Power.4.
Page 174, Line 2
ਸਰਬ ਕਾਲ ਹੈ ਪਿਤਾ ਅਪਾਰਾ ॥ ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ ॥
Sarab kaal hai pitaa apaaraa|| Deb(i) Kaalikaa maat hamaaraa||
He, my Lord is Father and Destroyer of all, the goddess Kalika is my mother.
Page 174, Line 3
ਮਨੂਆ ਗੁਰ ਮੁਰਿ ਮਨਸਾ ਮਾਈ ॥ ਜਿਨ ਮੋ ਕੋ ਸੁਭ ਕ੍ਰਿਆ ਪੜ੍ਹਾਈ ॥੫॥
Manooaa gur mur(i) mansaa maaoo|| Jin mo ko subh kriaa pa?haaoo||5||
The mind is my Guru and the discriminating intellect, the Guru’s wife is my mother, who hath taught me all about good deeds.5.
Page 174, Line 4
ਜਬ ਮਨਸਾ ਮਨ ਮਯਾ ਬਿਚਾਰੀ ॥ ਗੁਰ ਮਨੂਆ ਕਹ ਕਹਿਯੋ ਸੁਧਾਰੀ ॥
Jab mansaa man mayaa bichaaroo|| Gur manooaa kah kahiyo sudhaaroo||
When I (as mind) reflected on the kindness of the discriminating intellect, the Guru0mind uttered his refined statement.
Page 174, Line 5
ਜੇ ਜੇ ਚਰਿਤ ਪੁਰਾਤਨ ਨਹੇ ॥ ਤੇ ਤੇ ਅਬ ਚਹੀਅਤ ਹੈ ਕਹੇ ॥੬॥
Je je charit puraatan lahe|| Te te ab chahooat hai kahe||6||
All the wonderful things that were comprehended by the ancient sages, I want to speak about all of them.6.
Page 174, Line 6
ਸਰਬ ਕਾਲ ਕਰਣਾ ਤਬ ਭਰੇ ॥ ਸੇਵਕ ਜਾਨ ਦਯਾ ਰਸ ਢਰੇ ॥
Sarab kaal karnaa tab bhare|| Sevak jaan dayaa ras ?hare||
Then my Lord, Destroyer of all, was filled with kindness and considering me as His servant, He was gracefully pleased.
Page 174, Line 7
ਜੋ ਜੋ ਜਨਮ ਪੂਰਬਲੋ ਭਯੋ ॥ ਸੋ ਸੋ ਸਭ ਸਿਮਰਣ ਕਰ ਦਯੋ ॥੭॥
Jo jo janam poorbalo bhayo|| So so sabh simran kar dayo||7||
The births of all the incarnations in the previous ages, He hath caused me to remember all of them.7.
Page 174, Line 8
ਮੋ ਕੌ ਇਤੀ ਹੁਤੀ ਕਹ ਸੁੱਧੰ ॥ ਜਸ ਪ੍ਰਭ ਦਈ ਕ੍ਰਿਪਾ ਕਰਿ ਬੁੱਧੰ ॥
Mo kau itoo hutoo kah suddhang|| Jas Prabh daoo kripaa kar(i) buddhang||
How could I have all this information? The Lord mercifully gave such intellect.
Page 174, Line 9
ਸਰਬ ਕਾਲ ਤਬ ਭਏ ਦਇਆਲਾ ॥ ਲੋਹ ਰਛ ਹਮ ਕੋ ਸਬ ਕਾਲਾ ॥੮॥
Sarab kaal tab bhae daiaalaa|| Loh rachh ham ko sab kaalaa||8||
My Lord, the Destroyer of all, then became Benevolent, At all times, I gave the Protection of at that steel-incarnated Lord.8.
Page 174, Line 10
ਸਰਬ ਕਾਲ ਰੱਛਾ ਸਬ ਕਾਲ ॥ ਲੋਹ ਰੱਛ ਸਰਬਦਾ ਬਿਸਾਲ ॥
Sarab kaal rachchhaa sab kaal|| Loh rachchh sarbadaa bisaal||
At all times, Lord, Destroyer of all, protects me. That All-Pervading Lord is my Protector like Steel.
Page 174, Line 11
ਢੀਠ ਭਯੋ ਤਵ ਕ੍ਰਿਪਾ ਲਖਾਈ ॥ ਐਂਡੋ ਫਿਰੋ ਸਭਨ ਭਯੋ ਰਾਈ ॥੯॥
?hooth bhayo tav kripaa lakhaaoo|| Ain?o phiro sabhan bhayo raaoo||9||
Comprehending Thy Kindness, I have become fearless and in my pride, I consider myself as the king of all. 9.
Page 174, Line 12
ਜਿਹ ਜਿਹ ਬਿਧ ਜਨਮਨ ਸੁਧਿ ਆਈ ॥ ਤਿਮ ਤਿਮ ਕਹੇ ਗਿਰੰਥ ਬਨਾਈ ॥
Jih jih bidh janman sudh(i0 aaoo|| Tim tim kahe giranth bannoo||
The way in which I came to know about the births of incarnations, in the same manner, I have rendered them in books.
Page 174, Line 13
ਪ੍ਰਥਮੇ ਸਤਿਜੁਗ ਜਿਹ ਬਿਧਿ ਲਹਾ ॥ ਪ੍ਰਥਮੇ ਦੇਬਿ ਚਰਿਤ੍ਰ ਕੋ ਕਹਾ ॥੧੦॥
Prathme satijug jih bidh(i) lahaa|| Prathme deb(i) charitra ko kahaa||10||
The way, in which I came to know about Satyuga, I have narrated it in the first poem of the miraculous feats of the goddess.10.
Page 174, Line 14
ਪਹਿਲੇ ਚੰਡੀ ਚਰਿਤ੍ਰ ਬਨਾਯੋ ॥ ਨਖ ਸਿਖ ਤੇ ਕ੍ਰਮ ਭਾਖ ਸੁਨਾਯੋ ॥
Pahile Chan?oo charitra banaayo|| Nakh sikh te kram bhaakh sunaayo||
The miraculous feats of goddess Chandi have been composed earlier, I have compsed (the same) in strict order from top to toe.
Page 175, Line 1
ਛੋਰ ਕਥਾ ਤਬ ਪ੍ਰਥਮ ਸੁਨਾਈ ॥ ਅਬ ਚਾਹਤ ਫਿਰਿ ਕਰੋਂ ਬਡਾਈ ॥੧੧॥
Chhor kathaa tab pratham sunaaoo|| Ab chaahat phir(i) karon ba?aaoo||11||
In the beginning I composed a comprehensive discourse, but now I want again to compose an Eulogy.11.
Page 175, Line 2
ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਸਰਬ ਕਾਲ ਕੀ ਬੇਨਤੀ ਬਰਨਨੰ ਨਾਮ ਚੌਦਸਮੋ ਧਿਆਇ ਸਮਾਪਤ ਮਸਤੁ ਸੁਭ ਮਸਤੁ ॥੧੪॥ਅਫਜੂ॥੪੭੧॥
It(i) Sroo Bachitra Naatak granthe sarab kaal koo bentoo barnanang naam chaudasmo dhiaae samaapat mast(u) subh mast(u)||14||Afjoo||471||
End of Fourteenth Chapter of BACHITTAR NATAK entitled ‘Description of the Supplication to the Lord, Destroyer of All’.14.471.
Page 175, Line 3
(Vachitar Natak Sahib Chapter 14)
So last verse of this text clarifies the problem created over here by Brother Harmanjeet Singh Ji.
As the part in question where we have Akal’s taking form of creation via sound of Oankar is to deal with story of creation, which is only the part of story of the poet and not the briefing of the story of the poet that(not himself or her self as poet God is free from gender) self.
Oankar is a sound.
(੮੮੫-੧, ਰਾਮਕਲੀ, ਮ ੫)
ਓਅੰਕਾਰਿ ਏਕ ਧੁਨਿ ਏਕੈ ਏਕੈ ਰਾਗੁ ਅਲਾਪੈ ॥
ouankaar eaek dhhun eaekai eaekai raag alaapai ||
He sings the song of the One Universal Creator; he sings the tune of the One Lord.
1 Raamkalee Guru Arjan Dev
(Ang 885)
It is Sabad or word like we see in Gospel as per Saint John(first few lines)
(੧੦੬੧-੧੬, ਮਾਰੂ, ਮ ੩)
ਓਅੰਕਾਰਿ ਸਭ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥
ouankaar sabh srisatt oupaaee ||
The One Universal Creator created the entire Universe.
16 Maaroo Guru Amar Das
(Ang 1061)
(੧੦੦੩-੧੭, ਮਾਰੂ, ਮ ੫)
ਓਅੰਕਾਰਿ ਉਤਪਾਤੀ ॥
ouankaar outhapaathee ||
The One Universal Creator Lord created the creation.
17 Maaroo Guru Arjan Dev
(Ang 1061)
So in creation of manifestation this is the initial sound. As per shaktas, they go in for Inkar(they say that without “I” Shiva becomes Shava or dead body, as they show dead body of Shiva under the feet of Kalika) while Ganpatyas go for Gankar. Onakar is used by Vaishnavites and Vedantics also.
Akal expands self, and then self takes manifestation like plucking done in engraving. That is what we are told in first two lines of Verse 10. Then in rest part of this and next verse as whole tells of four more kings. That means that creation is already being done by God via Oankar as a manifestation. After Fourth king, there is talk of earth’s land masses.
So once God extended self, with sound energy took various shapes like engraving (like from sea waves take form, by plucking or from same metal, on the same metal designs are made). Then there is situation overwhelming the creation as Army of Time. That means that then as there is no stabilization in universe , in various frames there are various times.(within earth there are more then one time, GMT, IST etc.).
Then head of time dominated, where he have been told the control over time by a mechanism. Then Cruel year/time is told about, where changing of time has been told about. Fourth dominating phenomena is Emblem or representation of time. It talks of consolidation of time. (all this could be basis for scientist dealing with the evolution of time).
So by Verses 10 and 11, there whole lot of thing regarding creation is being told about and not as brother perceives that first half is brief and next one and a half is extension . Verse 12 is often thought of something about a serpent of thousand tongues who is also mentioned in Shri Guru Granth Sahib Ji, who has many eyes, feet(in snake, each ring of scale is called foot).
So let us see the meaning of verse 12. Thousands of protection(force of gravity) towards that were auspiciously looking beautiful. Thousands of rays from that body were mesmerizing . That rested on the serpent of residual(a group of asteroids in the shape of serpent). World called that master of residue..12..
Here we deal with coherent group, tied with gravity, emitting rays, taking a shape of serpent. Like body wide at start, then a line till tail. That phenomenon is called Lord of residue.
Verse 13 talks of some newer things happening to the entity of verse 12.
From/by one leakage( Sravan also means leakage) waste was removed. From that sweet/serene and bitter/equivalent distribution of electric light like glow worm(Glow worm phenomena) took bodies/existence(two contrasting things happened). Secondly wasted was removed from a mine(more wastage still could be in). This creation of Land happened from them.
Verse 14 has intentionally not included by brother, so it given here.
The God/Kal destroyed then again/again killed them. Their Medh/body part full of light things/fat dropped into ocean. From that grease/ lighter part floated on water/fluid (in Shri Guru Granth Sahib Ji we have Creator->Gas->Fluid->Solid Ang 19). Medha is named since then being called(to Earth).
After contrasting forces in verse 13 got their initial form destroyed. We find new things. In the molten magma, we find these asteroids falling and some part floating as present day land masses.
Succeeding verses tell that by deeds only a person could be termed as demigod or demons and all demons, demigods and humans etc are from one father. A great human with same sun was the founder of the dynasty of Rama.
As per the logic of brother we should deem as
God Kal-> Oankar->Creation(Verse 10)
Should be the summery of something mapping in as
Time Army->Time Head->Cruel Year->Time Emblem->Madhu Keetabh->*
|
V
Creation
(Verse 10 to 13)
So as we see that in verse 10 to 13 we do not find any reference of God Kal or Oankar. Four entities already are created wide Time Army, Time Head, Cruel Year and Time Emblem and further Madhu Keetabh. Also within Verse 10 we find a link God Kal->Onakar->Creation->Time Army.(all in verse 10)
Had the God Kal->Oankar->Creation a briefing then this should have been kept exclusively in one verse and no part of so called expansion should have come into it.
But by link given within the verse of the series. This proves that Time Army is a link of the series which should be like
God Kal-> Oankar->Creation(of universe)-> Time Army->Time Head->Cruel Year->Time Emblem->Madhu Keetabh->*
|
V
Creation(of earth)
(Verse 10 to 13)
*-> Creation(of land masses by rearrangement ).
(Verse 14)
Here God Kal is told to be destroying something and not creating anything but destroying some thing to rearrange.
Kanwar Ajeet Singh Ji talks about Kala Afghanites,” they lack intellect, yet (due to ego perhaps) do not like to learn from others”.
Further to this in Ramyana Uttarkandam 104 Sarg we do find Vishnu , the demigod kills Madhu Kaitabh as “primal God” after creating them. While in Chapter One of First Chandi Charitar Sahib and Fourteenth Avatar of Chaubees Avtar Sahib, we find Akal(God Of Sikhs)as told the supreme killing Madhua Kaitabh.
In Padham Purana Madhu and Kaitab are told to be from Tamas/dark and Rajas/practical Gunas/qulities repectivly (Block related to creation(First Block), topic 31). Their mention and their relation to Akal Purakh as per Shri Guru Granth Sahib Ji, will be talked about latter.
So main idea over here is given as per what Shri Guru Granth Sahib Ji say that mythological acts related to the Vishnu should be attributed to the God of Sikhs. This in unique things of Sikhs and not to be found in any Hindu text.
Coming to weather God in text question by brother is God of demigoddess worshipping Hindus or God of Sikhs.
As per him Oankar in Text of Tenth Master is Mahakal, a demigod, So and further he gives some quotes from Krishna Avtar, which only talk about the name, and title of the first chapter of Vachitar Natak, ie praise of respected God Kal.
So if we belive his own logic, Kal and Mahakal are one and as per verse at start of two lines will be like.
First Kal, when extended. Via Mahakal plucked the creation out.(Verse 10). It will be absurd as in first line itself Kal is extending and expanding. With some sound this thing could happen which is Oankar. How can one use one self as a tool to manifest one self ?While already one is in process of expanding and extending. There is no need to repeat about this self again as our bother is trying to convey.
Brother says that attributes given to God in Shri Dasham Granth Sahib make that look like an animal. Well in Shri Guru Granth Sahib Ji, we have been told that God is in Animals also.
(੨੫੨-੧੪, ਗਉੜੀ, ਮ ੫)
ਕੀਟ ਹਸਤਿ ਮਹਿ ਪੂਰ ਸਮਾਨੇ ॥
keett hasath mehi poor samaanae ||
In the ant and in the elephant, He is totally pervading.
14 Gaurhee Guru Arjan Dev
(Ang 252)
So let us see some examples of Shri Guru Granth Sahib Ji first.
(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)
(੫੨੬-੧੦, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥੫॥੨॥
badhath thilochan thae nar mukathaa peethanbar vaa kae ridhai basai ||5||2||
says Trilochan, that man shall be liberated; the Lord shall abide in his heart. ||5||2||
10 Goojree Saint Trilochan
(Ang 526)
(੬੦੬-੧੬, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਸਾਵਲ ਸੁੰਦਰਾ ਪਿਆਰਾ ਆਪੇ ਵੰਸੁ ਵਜਾਹਾ ॥
aapae saaval sundharaa piaaraa aapae vans vajaahaa ||
The Beloved Himself is the blue-skinned, handsome one; He Himself plays on His flute.
16 Sorith Guru Ram Das
(Ang 606)
(੯੮੫-੧੫, ਮਾਲੀ ਗਉੜਾ, ਮ ੪)
ਜਿਨ੍ਹ੍ਹ ਕੈ ਮਸਤਕਿ ਲੀਖਿਆ ਹਰਿ ਮਿਲਿਆ ਹਰਿ ਬਨਮਾਲਾ ॥੧॥
jinh kai masathak leekhiaa har miliaa har banamaalaa ||1||
Those who have such destiny inscribed upon their foreheads, meet with the Lord, adorned with garlands of flowers. ||1||
15 Maalee Gaurhaa Guru Ram Das
(Ang 985)
(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.
13 Raamkalee Guru Arjan Dev
(Ang 964)
So over here a civilized Aryan King like attributes are told to be with God, but for racial people, native Indian Dravidian Tribal attributes look like that of animal. Another mark of kala afghanaism.
So let us see what other attributes does God is given to in Vachitar Natak Sahib.
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?
Page 96, Line 14
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
(Chapter one Vachitar Natak Sahib)
So as per brother if such attributes are given to an animal then, such attributes are given to God in Shri Guru Granth Sahib Ji also.
Then his saying that this God is Mahakal of Shakta is also wrong as that God is an incarnation of ShivJi, while here as per one quote given by borther this God is told above Shiva. Rudra Avtar from Chaubees Avtar and Rudras own Up Avtars could be seen, where Shiv is told to be lesser than God of Sikhs. There is another common name for Mahakal of Shaktas, which is mentioned many a times in Shri Dasham Granth Sahib as something subordinate to the God of Sikhs.
But in next verse of Shri Dasham Granth Sahib Ji, we find name Mahakal given explicitly . so here God of Sikh is told to be the death of demigod Mahakal of Hindus.
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.
Page 97, Line 7
(Chapter one Vachitar Natak Sahib)
So last thing here we come across is about two quotes he gives.
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.
Line 3
(Vachitar Natak Sahib verse 22, chapter 1)
Here we could interpret this like this way also.
On head/brain(Siran) occupation(Maal) and reigning(Rajan).
Ie Akal’s control over head.
Seeing(Lakhai) Rudra(Anger/fear) Lajan.
When Akal over takes the brain of human, fear anger etc are ashamed ie , they are defeated.
ਘਮੱਕਿ ਘੁੰਘਰੰ ਸੁਰੰ ॥ ਨਵੰ ਨਿਨਾਦ ਨੂਪਰੰ ॥
Ghamakk(i) ghungharangsurang|| Navang ninaad nooparang||
There is the jingling sound of the small bells and a new sound emanates from the anklets.
Line 12
ਪ੍ਰਜ੍ਵਾਲ ਬਿੱਜੁਲੰ ਜ੍ਵਲੰ ॥ ਪਵਿਤ੍ਰ ਪਰਮ ਨਿਰਮਲੰ ॥੫੨॥
Prajvaal bijjulang jvalang|| Pavitra param nirmalang||52||
There is light like the blazing fire and lightning, which is highly holy and pure.52.
Line 13
(Vachitar Natak Sahib , Chapter 1)
It is shameful that brother gave only first two lines and not the next two lines. Here while we think of God, we hear Anahad(un beaten ) Naad(Sound) of such type in mind ,has been told.
But brother is busy conceiving a strange animal in mind. If Mind is rabid with dualism, refuge to God is must.
So the last part and which is the most important.
We find these quotes from Shri Guru Granth Sahib Ji.
(੪੨੭-੧੧, ਆਸਾ, ਮ ੩)
ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਹੈ ਬਹੁ ਬਿਧਿ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥
anthar baahar eaek hai bahu bidhh srisatt oupaaee ||
Inwardly and outwardly, there is only the One Lord. He has created the world, with its many varieties.
11 Aasaa Guru Amar Das
(Ang 427)
Creation and Destruction is done by God many times also as per Shri Guru Granth Sahib Ji.
(੧੨੩੬-੮, ਸਾਰਗ, ਮ ੫)
ਅਨਿਕ ਜੁਗਾਦਿ ਦਿਨਸ ਅਰੁ ਰਾਤਿ ॥
anik jugaadh dhinas ar raath ||
Many ages, days and nights.
8 Sarang Guru Arjan Dev
(੧੨੩੬-੮, ਸਾਰਗ, ਮ ੫)
ਅਨਿਕ ਪਰਲਉ ਅਨਿਕ ਉਤਪਾਤਿ ॥
anik paralo anik outhapaath ||
Many apocalypses, many creations.
8 Sarang Guru Arjan Dev
(੧੨੩੬-੯, ਸਾਰਗ, ਮ ੫)
ਅਨਿਕ ਜੀਅ ਜਾ ਕੇ ਗ੍ਰਿਹ ਮਾਹਿ ॥
anik jeea jaa kae grih maahi ||
Many beings are in His home.
9 Sarang Guru Arjan Dev
(੧੨੩੬-੯, ਸਾਰਗ, ਮ ੫)
ਰਮਤ ਰਾਮ ਪੂਰਨ ਸ੍ਰਬ ਠਾਂਇ ॥੯॥
ramath raam pooran srab thaane ||9||
The Lord is perfectly pervading all places. ||9||
9 Sarang Guru Arjan Dev
(Ang 1236)
(੧੧੫੬-੧੮, ਭੈਰਉ, ਮ ੫)
ਕੋਟਿ ਪਰਲਉ ਓਪਤਿ ਨਿਮਖ ਮਾਹਿ ॥
kott paralo oupath nimakh maahi ||
He creates and destroys millions, in an instant.
18 Bhaira-o Guru Arjan Dev
(Ang 1156)
So there could be more quotes which talks of God creating and destroying many a times.
So as per Shri Guru Granth Sahib Ji, there are many ways by which creation occurs. Only a few are given below.
(੩-੧੬, ਜਪੁ, ਮ ੧)
ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥
keethaa pasaao eaeko kavaao ||
You created the vast expanse of the Universe with One Word!
16 Jap Guru Nanak Dev
(੩-੧੭, ਜਪੁ, ਮ ੧)
ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥
this thae hoeae lakh dhareeaao ||
Hundreds of thousands of rivers began to flow.
17 Jap Guru Nanak Dev
(Ang 3)
(੭-੨, ਜਪੁ, ਮ ੧)
ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥
eaekaa maaee jugath viaaee thin chaelae paravaan ||
The One Divine Mother conceived and gave birth to the three deities.
2 Jap Guru Nanak Dev
(੭-੨, ਜਪੁ, ਮ ੧)
ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥
eik sansaaree eik bhanddaaree eik laaeae dheebaan ||
One, the Creator of the World; One, the Sustainer; and One, the Destroyer.
2 Jap Guru Nanak Dev
(Ang 7)
(੧੩੪੯-੧੯, ਪ੍ਰਭਾਤੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਪ੍ਰਭਾਤੀ ॥
prabhaathee ||
Prabhaatee:
18 null null
(੧੩੪੯-੧੯, ਪ੍ਰਭਾਤੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥
aval aleh noor oupaaeiaa kudharath kae sabh bandhae ||
First, Allah created the Light; then, by His Creative Power, He made all mortal beings.
19 Parbhaatee Saint Kabir
(੧੩੪੯-੧੯, ਪ੍ਰਭਾਤੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥
eaek noor thae sabh jag oupajiaa koun bhalae ko mandhae ||1||
From the One Light, the entire universe welled up. So who is good, and who is bad? ||1||
19 Parbhaatee Saint Kabir
(Ang 1349)
(੧੯-੧੮, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥
saachae thae pavanaa bhaeiaa pavanai thae jal hoe ||
From the True Lord came the air, and from the air came water.
18 Sriraag Guru Nanak Dev
(੧੯-੧੮, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥
jal thae thribhavan saajiaa ghatt ghatt joth samoe ||
From water, He created the three worlds; in each and every heart He has infused His Light.
18 Sriraag Guru Nanak Dev
(Ang 19)(there is a similar verse in Shrimad Bhagavat Purana, but in series we find mention of sky and fire also).
So as we see the proof that from Shri Guru Granth Sahib Ji also, there are many ways Akal created the creation.
As per Puranas, there is another way of creation, with cosmic egg. Term Brahmand means cosmic/matter in egg/and only.
Puranas say that it is by Vishnus, while Gurbani says that this act of Hiranygarbha is from Akal.
So such mythological creation attributed to Vishnu is mentioned in Shri Guru Granth Sahib Ji.
(੮੩੯-੪, ਬਿਲਾਵਲੁ, ਮ ੧)
ਆਪੇ ਸਚੁ ਕੀਆ ਕਰ ਜੋੜਿ ॥
aapae sach keeaa kar jorr ||
The True Lord Himself created the universe, joining the elements together.
4 Bilaaval Guru Nanak Dev
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਅੰਡਜ ਫੋੜਿ ਜੋੜਿ ਵਿਛੋੜਿ ॥
anddaj forr jorr vishhorr ||
Breaking the cosmic egg, He united, and separated.
5 Bilaaval Guru Nanak Dev
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਧਰਤਿ ਅਕਾਸੁ ਕੀਏ ਬੈਸਣ ਕਉ ਥਾਉ ॥
dhharath akaas keeeae baisan ko thhaao ||
He made the earth and the sky into places to live.
5 Bilaaval Guru Nanak Dev
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਰਾਤਿ ਦਿਨੰਤੁ ਕੀਏ ਭਉ ਭਾਉ ॥
raath dhinanth keeeae bho bhaao ||
He created day and night, fear and love.
5 Bilaaval Guru Nanak Dev
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਜਿਨਿ ਕੀਏ ਕਰਿ ਵੇਖਣਹਾਰਾ ॥
jin keeeae kar vaekhanehaaraa ||
The One who created the Creation, also watches over it.
5 Bilaaval Guru Nanak Dev
(੮੩੯-੬, ਬਿਲਾਵਲੁ, ਮ ੧)
ਅਵਰੁ ਨ ਦੂਜਾ ਸਿਰਜਣਹਾਰਾ ॥੩॥
avar n dhoojaa sirajanehaaraa ||3||
There is no other Creator Lord. ||3||
6 Bilaaval Guru Nanak Dev
(Ang 839)
So if some mythological act of Vishnu could be attributed to Akal as in Shri Guru Granth Sahib Ji, why not another in Shri Dasham Granth Sahib Ji ?
Should again jokes be cracked about egg as about wax were done by brother ?
Then he says that term Kal as once used for death in Shri Guru Granth Sahib Ji, could not be used God at other places. Does it written in Shri Guru Granth Sahib Ji, that something written in them for some meaning could not be used for other meaning somewhere else ?
If yes then term Singh for Sikhs needs to be abandoned as that is used for an oppressor in Shri Guru Granth Sahib Ji.
(੧੨੮੮-੭, ਵਾਰ-ਮਲਾਰ, ਮ ੧)
ਰਾਜੇ ਸੀਹ ਮੁਕਦਮ ਕੁਤੇ ॥
raajae seeh mukadham kuthae ||
The kings are tigers, and their officials are dogs;
7 Malaar Guru Nanak Dev
(੧੨੮੮-੭, ਵਾਰ-ਮਲਾਰ, ਮ ੧)
ਜਾਇ ਜਗਾਇਨ੍ਹ੍ਹਿ ਬੈਠੇ ਸੁਤੇ ॥
jaae jagaaeinih baithae suthae ||
they go out and awaken the sleeping people to harass them.
7 Malaar Guru Nanak Dev
(Ang 1288)
Here tiger needs to be replaced by lion.
Likewise with forum name of “the Khalsa Fauj”, will he accept the name Khalsa as told by Bhagat Kabeer Ji, much before the Tenth Master baptized the Five beloved.
Were the Khalsa on Bhagat Ji’s time same as Khalsa say like brother himself.
(੬੫੫-੧, ਸੋਰਠਿ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥੪॥੩॥
kahu kabeer jan bheae khaalasae praem bhagath jih jaanee ||4||3||
Says Kabeer, those humble people become pure - they become Khalsa - who know the Lord's loving devotional worship. ||4||3||
1 Sorith Saint Kabir
(Ang 655)
In the same line we tell about Death of Mahakal attributed to Sikh God above so as in case of Shri Guru Granth Sahib Ji, we find term Ram referred to lord Rama in some context while in most it is for all pervading lord. So in Shri Dasham Granth Sahib Ji, term Kal is referred for Death and for God also depending upon the context.
Thing does not ends here. With Guru, we get eternity or salvation. So death does not comes to us. So Guru is death of Death, So is called Kal. Guru here is not the mortal but eternal. So Brother has not read Shri Guru Granth Sahib Ji also correctly.
Have a look.
(੧੪੦੩-੧੯, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਮਾਨਹਿ ਬ੍ਰਹਮਾਦਿਕ ਰੁਦ੍ਰਾਦਿਕ ਕਾਲ ਕਾ ਕਾਲੁ ਨਿਰੰਜਨ ਜਚਨਾ ॥
maanehi brehamaadhik rudhraadhik kaal kaa kaal niranjan jachanaa ||
Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You.
19 Sava-yay (praise of Guru Ram Das Ga-yand
(Ang 1403)
Now a few more quotes from Shri Guru Granth Sahib Ji,
(੯੪-੯, ਮਾਝ, ਮ ੪)
ਮਾਝ ਮਹਲਾ ੪ ॥
maajh mehalaa 4 ||
Maajh, Fourth Mehl:
9 null null
(੯੪-੯, ਮਾਝ, ਮ ੪)
ਮਧੁਸੂਦਨ ਮੇਰੇ ਮਨ ਤਨ ਪ੍ਰਾਨਾ ॥
madhhusoodhan maerae man than praanaa ||
The Lord is my mind, body and breath of life.
9 Maajh Guru Ram Das
(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 94)
If some one asks that why Akal is called Madhusudan ?
(੨੨੪-੧੭, ਗਉੜੀ, ਮ ੧)
ਸਹਸਬਾਹੁ ਮਧੁ ਕੀਟ ਮਹਿਖਾਸਾ ॥
sehasabaahu madhh keett mehikhaasaa ||
The Lord killed the thousand-armed Arjun, and the demons Madhu-keetab and Meh-khaasaa.
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.
18 Gaurhee Guru Nanak Dev
(੨੨੪-੧੮, ਗਉੜੀ, ਮ ੧)
ਦੈਤ ਸੰਘਾਰੇ ਬਿਨੁ ਭਗਤਿ ਅਭਿਆਸਾ ॥੬॥
dhaith sanghaarae bin bhagath abhiaasaa ||6||
The demons were slain; they did not practice devotional worship. ||6||
18 Gaurhee Guru Nanak Dev
(Ang 224)
If some one asks who were Madhu Keet killed By God ?
(੫੮੦-੯, ਵਡਹੰਸੁ ਦਖਣੀ, ਮ ੧)
ਤੁਧੁ ਸਿਰਜੀ ਮੇਦਨੀ ਦੁਖੁ ਸੁਖੁ ਦੇਵਣਹਾਰੋ ॥
thudhh sirajee maedhanee dhukh sukh dhaevanehaaro ||
You created the Universe; You are the Giver of pain and pleasure.
9 Vadhans Dakhnee Guru Nanak Dev
(Ang 580)
(੮੮੩-੧੨, ਰਾਮਕਲੀ, ਮ ੫)
ਨਹ ਸਿਵ ਸਕਤੀ ਜਲੁ ਨਹੀ ਪਵਨਾ ਤਹ ਅਕਾਰੁ ਨਹੀ ਮੇਦਨੀ ॥
neh siv sakathee jal nehee pavanaa theh akaar nehee maedhanee ||
There is no Shiva or Shakti, no energy or matter, no water or wind, no world of form there,
12 Raamkalee Guru Arjan Dev
(Ang 883)
So if some one asks what is Medini ?
Should we refer to Hindu Puranas and find Vishnu as primal “God” ?
Or should we follow the Tenth Master, who has made God of Sikhs, as the only true God, in history and in mythology ,overriding the demigods of Hindus and Holy men from Semitic side too. From the creation God of Sikh is told to be supreme and it explained in Shri Dasham Granth Sahib Ji.
It is shameful on our part anyway to carry out misinterpretation of text onto the Tenth Master.
After this there are self boosting, challenges, poems and forecasts by brother. They only prove the level of spirituality in him. Only one thing is proven here. People against the verse onto Tenth Master need to improve the spirituality. Intellect how so ever it may be strong but in front of spirituality fails. Akal Bless.
(੯੨੦-੧੫, ਰਾਮਕਲੀ, ਮ ੩)
ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਪੁੰਨ ਪਾਪ ਬੀਚਾਰਦੇ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥
simrith saasathr punn paap beechaaradhae thathai saar n jaanee ||
The Simritees and the Shaastras discriminate between good and evil, but they do not know the true essence of reality.
(੯੨੦-੧੫, ਰਾਮਕਲੀ, ਮ ੩)
ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ਗੁਰੂ ਬਾਝਹੁ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥
thathai saar n jaanee guroo baajhahu thathai saar n jaanee ||
They do not know the true essence of reality without the Guru; they do not know the true essence of reality.
(੯੨੦-੧੬, ਰਾਮਕਲੀ, ਮ ੩)
ਤਿਹੀ ਗੁਣੀ ਸੰਸਾਰੁ ਭ੍ਰਮਿ ਸੁਤਾ ਸੁਤਿਆ ਰੈਣਿ ਵਿਹਾਣੀ ॥
thihee gunee sansaar bhram suthaa suthiaa rain vihaanee ||
The world is asleep in the three modes and doubt; it passes the night of its life sleeping.
(Ang 920)
As per our brother Harman Jeet Singh Ji of Canada, Sikhs are sleeping. Well world sleeps when the world is in three qualities. When we move off these three via Shri Guru Granth Sahib Ji we are awaken. Then we do not have to restore to the lies which are perpetually told that there is a conspiracy to bring any other book equal to our eternal Guru Shri Guru Granth Sahib Ji. So coming to the topic about creation by ear wax.
Well after reading this thing was assured that our brother has not read Shri Guru Granth Sahib Ji correctly. Or interpretation he reads are from atheists, who are of low intellect also, fact is that while reading Shri Guru Granth Sahib Ji, even then a person remains atheist or comrade, it is pitiful.
So full sympathies to them.
First whole of that part is given instead of parts. As if we give only parts then this is kalaafghanism and not Sikhism. Like lamp flutters a lot before extinguishing of its flame. So Kala Afghanism is at last leg. The issue raised by Bhai Harmanjeet Singh Ji is same as raised by Mr Kala Afghana, and reply to him by Kanwar Ajeet Singh Ji was read. So no original contribution much is made but then adding few points by self and some taken from Gyani Balbeer Singh Ji of Germany(saysatsriakal.com).
A one example is given from Shri Guru Granth Sahib, showing the ill effect of giving partial quotes.
ਬੇਸੁਆ ਰਵਤ ਅਜਾਮਲੁ ਉਧਰਿਓ
baesuaa ravath ajaamal oudhhariou
Ajaamal, who had sex with prostitites
(Ang 995)
Well if we give this much and tell that saving could be done with going to the prostitute ?
This is the way of Kala Afghanites. And when full quotes are given, they say that there is making of a long article. As long article is must to delibratly expose the shortcoming. As mind of kala afghanites are like table tennis ball, so they find such article as football field.
So full quote of this verse is given below.
(੯੯੫-੮, ਮਾਰੂ, ਮ ੪)
ਬੇਸੁਆ ਰਵਤ ਅਜਾਮਲੁ ਉਧਰਿਓ ਮੁਖਿ ਬੋਲੈ ਨਾਰਾਇਣੁ ਨਰਹਰੇ ॥
baesuaa ravath ajaamal oudhhariou mukh bolai naaraaein nareharae ||
Ajaamal, who had sex with prostitites, was saved, by chanting the Name of the Lord.
(Ang 995)
In case still we do not take any reference to Hindu Vaishanavite sources then, it may be understood as Vam Margi is speaking some mantras while having the sex. Or even remembering the name of his deity while having a sex. This is there way.
So lets us give the whole quote of relevant text from Shri Dasham Granth Sahib Ji, Chapter 2 of Vachitar Natak Sahib.
ਅਪਨੀ ਕਥਾ
AUTOBLIOGRAPHY
Page 112, Line 9
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI
Page 112, Line 10
ਤੁਮਰੀ ਮਹਿਮਾ ਅਪਰ ਅਪਾਰਾ ॥ ਜਾ ਕਾ ਲਹਿਓ ਨ ਕਿਨਹੂੰ ਪਾਰਾ ॥
Tumroo mahimaa apar apaaraa|| Jaa kaa lahio na kinhoon paaraa||
O Lord! Thy Praise is Supreme and Infinite, none could comprehend its limits.
Page 112, Line 11
ਦੇਵ ਦੇਵ ਰਾਜਨ ਕੇ ਰਾਜਾ ॥ ਦੀਨ ਦਇਆਲ ਗਰੀਬ ਨਿਵਾਜਾ ॥੧॥
Dev dev raajan ke raajaa|| Doon daiaal garib nivaajaa||1||
O God of gods and King of kings, the Merciful Lord of the lowly and protector of the humble.1.
Page 112, Line 12
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 112, Line 13
ਮੂਕ ਉਚਰੈ ਸਾਸਤ੍ਰ ਖਟ ਪਿੰਗੁ ਗਿਰਨ ਚੜਿ ਜਾਇ ॥
Mook uchrai Saastra khat ping(u) giran cha?(i) jaae||
The dumb utters the six Shastras and the crippled climbs the mountain.
Page 112, Line 14
ਅੰਧ ਲਖੈ ਬਧਰੋ ਸੁਨੈ ਜੌ ਕਾਲ ਕ੍ਰਿਪਾ ਕਰਾਇ ॥੨॥
Andh lakhai badhro sunai jau kaal kripaa karaae||2||
The blind one sees and the deaf listens, if the KAL becomes Gracious.2.
Page 113, Line 1
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI
Page 113, Line 2
ਕਹਾ ਬੁੱਧਿ ਪ੍ਰਭ ਤੁੱਛ ਹਮਾਰੀ ॥ ਬਰਨ ਸਕੈ ਮਹਿਮਾ ਜੁ ਤਿਹਾਰੀ ॥
Kahaa buddh(i) Prabh tuchchh hamaaroo|| Baran sakai mahimaa ju tihaaroo||
O God! My intellect is trifling. How can it narrate Thy Praise?
Page 113, Line 3
ਹਮ ਨ ਸਕਤ ਕਰ ਸਿਫਤ ਤੁਮਾਰੀ ॥ ਆਪ ਲੇਹੁ ਤੁਮ ਕਥਾ ਸੁਧਾਰੀ ॥੩॥
Ham na sakat kar sifat tumaaroo|| aap leh(u) tum kathaa sudhaaroo||3||
I cannot (have sufficient words to) praise Thee, Thou mayst Thyself improve this narration.3.
Page 113, Line 4
ਕਹਾ ਲਗੈ ਇਹ ਕੀਟ ਬਖਾਨੈ ॥ ਮਹਿਮਾ ਤੋਰ ਤੁਹੀ ਪ੍ਰਭ ਜਾਨੈ ॥
Kahaa lagai ih koot bakhaanai|| Mahimaa tor tuhoo Prabh jaanai||
Upto what limit this insect can depict (Thy Praises)? Thou mayst Thyself improve Thy Greatness.
Page 113, Line 5
ਪਿਤਾ ਜਨਮ ਜਿਮ ਪੂਤ ਨ ਪਾਵੈ ॥ ਕਹਾ ਤਵਨ ਕਾ ਭੇਦ ਬਤਾਵੈ ॥੪॥
Pitaa janam jim poot na paavai|| Kahaa tavan ka bhed bataavai||4||
Just as the son cannot say anything about the birth of his father, then how can one unfold Thy mystery.4.
Page 113, Line 6
ਤੁਮਰੀ ਪ੍ਰਭਾ ਤੁਮੈ ਬਨਿ ਆਈ ॥ ਅਉਰਨ ਤੇ ਨਹੀ ਜਾਤ ਬਤਾਈ ॥
Tumroo prabhaa tumai ban(i) aaoo|| Auran te nahoo jaat bataaoo||
Thy Greatness is Only Thine, it cannot be described by others.
Page 113, Line 7
ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੁਮ ਹੂੰ ਪ੍ਰਭ ਜਾਨੋ ॥ ਉਚ ਨੀਚ ਕਸ ਸਕਤ ਬਖਾਨੋ ॥੫॥
Tumroo kripaa tum hoon Prabh jaano|| ooch nooch kas sakat bakhaano||5||
O Lord! Only Thou knowest Thy doings. Who hast the power to elucidate Thy High of Low acts? 5.
Page 113, Line 8
ਸੇਸਨਾਗ ਸਿਰ ਸਹਸ ਬਨਾਈ ॥ ਦ੍ਵੈ ਸਹੰਸ ਰਸਨਾਹੁ ਸੁਹਾਈ ॥
Sesnaag sir sabas banaaoo|| Dvai sahans rasnaah(u) suhaaoo||
Thou hast made one thousand hoods of Sheshanaga, which contain two thousand tongues.
Page 113, Line 9
ਰਟਤ ਅਬ ਲਗੇ ਨਾਮ ਅਪਾਰਾ ॥ ਤੁਮਰੋ ਤਊ ਨ ਪਾਵਤ ਪਾਰਾ ॥੬॥
Ratat ab lage naam apaaraa|| Tumro taoo na paavat paaraa||6||
He is reciting till now Thy Infinite Names, even then he hath not know the end of Thy Names.6.
Page 113, Line 10
ਤੁਮਰੀ ਕ੍ਰਿਆ ਕਹਾਂ ਕੋਉ ਕਹੈ ॥ ਸਮਝਤ ਬਾਤ ਉਰਝ ਮਤਿ ਰਹੈ ॥
Tumroo kriaa kahaan kooo|| Samjhat baat urjh mat(i) rahai||
What can one say about Thy doings? One gets puzzled while understanding it.
Page 113, Line 11
ਸੂਛਮ ਰੂਪ ਨ ਬਰਨਾ ਜਾਈ ॥ ਬਿਰਧ ਸਰੂਪਹਿ ਕਹੋ ਬਨਾਈ ॥੭॥
Soochham roop na barnaa jaaoo|| Biradh saroopah(i) kaho banaaoo||7||
Thy subtle form is indescribable, (therefore) I speak about Thy Immanent Form.7.
Page 113, Line 12
ਤੁਮਰੀ ਪ੍ਰੇਮ ਭਗਤਿ ਜਬ ਗਹਿਹੌ ॥ ਛੋਰ ਕਥਾ ਸਭ ਹੀ ਤਬ ਕਹਿਹੌ ॥
Tumroo prem bhagat(i) jab gahihau|| Chhor kathaa sabh hoo tab kahihau||
When I shall observe Thy loving Devotion, I shall then describe all Thy anecdotes from the beginning.
Page 113, Line 13
ਅਬ ਮੈ ਕਹੋ ਸੁ ਅਪਨੀ ਕਥਾ ॥ ਸੋਢੀ ਬੰਸ ਉਪਜਿਯਾ ਜਥਾ ॥੮॥
Ab mai kaho su apnoo kathaa|| So?hoo bans upjiyaa jathaa||8||
Now I narrate my own life-story, how the Sodhi clan came into being (in this world).8.
Page 113, Line 14
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 114, Line 1
ਪ੍ਰਿਥਮ ਕਥਾ ਸੰਛੇਪ ਤੇ ਕਹੋ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ ॥
Pritham kathaa sanchhep te kaho su hit(u) chit(u) laae||
With the concentration of my mind, I narrate in brief my earlier story.
Page 114, Line 2
ਬਹੁਰ ਬਡੋ ਬਿਸਥਾਰ ਕੈ ਕਹਿਹੌ ਸਭੋ ਸੁਨਾਇ ॥੯॥
Bahur bado bisthaar kai kahihau sabho sunaae||9||
Then after that, I shall relate all in great detail.9.
Page 114, Line 3
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI
Page 114, Line 4
ਪ੍ਰਿਥਮ ਕਾਲ ਜਬ ਕਰਾ ਪਸਾਰਾ ॥ ਓਅੰਕਾਰ ਤੇ ਸ੍ਰਿਸਟ ਉਪਾਰਾ ॥
Pritham kaal jab karaa pasaaraa|| Oankaar te srist upaaraa||
In the beginning, when KAL created the world, it was brought into being by Aumkara (the One Lord).
Page 114, Line 5
ਕਾਲਸੈਣ ਪ੍ਰਿਥਮੈ ਭਇਓ ਭੂਪਾ ॥ ਅਧਿਕ ਅਤੁਲ ਬਲਿ ਰੂਪ ਅਨੂਪਾ ॥੧੦॥
Kaalsain prithmai bhaeo bhoopaa|| Adhik atul bal(i) roop anoopaa||10||
Kal sain was the first king, who was of immeasurable strength and supreme beauty.10.
Page 114, Line 6
ਕਾਲਕੇਤ ਦੂਸਰ ਭੂਅ ਭਯੋ ॥ ਕ੍ਰੂਰ ਬਰਸ ਤੀਸਰ ਜਗ ਠਯੋ ॥
Kaalket doosar bhooa bhayo|| Kroor baras toosar jag thayo||
Kalket became the second king and Kurabaras, the third.
Page 114, Line 7
ਕਾਲਧੁਜ ਚਤੁਰਥ ਨ੍ਰਿਪ ਸੋਹੈ ॥ ਜਿਹ ਤੇ ਭਇਓ ਜਗਤ ਸਭ ਕੋ ਹੈ ॥੧੧॥
Kaaldhuj chaturath nrip sohai|| Jih te bhaeo jagat sabh ko hai||11||
Kaldhuj was the fourth kin, from whon the whole world originated. 11.
Page 114, Line 8
ਸਹਸਰਾਛ ਜਾ ਕੇ ਸੁਭ ਸੋਹੈਂ ॥ ਸਹਸ ਪਾਦ ਜਾ ਕੇ ਤਨ ਮੋ ਹੈਂ ॥
Sahasraachh jaa ke subh sohain|| Sahas paad jaa ke tan mo hain||
He had a thousand eyes a thousand feet.
Page 114, Line 9
ਸੇਖਨਾਗ ਪਰ ਸੋਇਬੋ ਕਰੈ ॥ ਜਗ ਤਹਿ ਸੇਖਸਾਇ ਉਚਰੈ ॥੧੨॥
Sekhnaag par soebo karai|| Jag tah(i) Sekhsaae uchrai||12||
He slept on Sheshanaga, therefore he was called the master of Shesha.12.
Page 114, Line 10
ਏਕ ਸ੍ਰਵਣ ਤੇ ਮੈਲ ਨਿਕਾਰਾ ॥ ਤਾ ਤੇ ਮਧੁ ਕੀਟਭ ਤਨ ਧਾਰਾ ॥
Ek sravan te mail nikaaraa|| Taa te Madhu kootabh tan dhaaraa||
Out of the secretion from one of his ears, Madhu and Kaitabh came into being.
Page 114, Line 11
ਦੁਤੀਯ ਕਾਨ ਤੇ ਮੈਲੁ ਨਿਕਾਰੀ ॥ ਤਾ ਤੇ ਭਈ ਸ੍ਰਿਸਟਿ ਇਹ ਸਾਰੀ ॥੧੩॥
Dutooya kaan te mail(u) nikaaroo|| Taa te bhaoo sristtee ih saaroo||13||
And from the secretion of the other ear, the whole world materialized.13.
Page 114, Line 12
ਤਿਨ ਕੋ ਕਾਲ ਬਹੁਰ ਬਧ ਕਰਾ ॥ ਤਿਨ ਕੋ ਮੋਦ ਸਮੁੰਦ ਮੋ ਪਰਾ ॥
Tin ko kaal bahur badh karaa|| Tin ko med samund mo paraa||
After some period, the Lord killed the demons (Madhu and Kaitabh). Their marrow flowed into the ocean.
Page 114, Line 13
ਚਿਕਨ ਤਾਸ ਜਲ ਪਰ ਤਿਰ ਰਹੀ ॥ ਮੇਧਾ ਨਾਮ ਤਬਹਿ ਤੇ ਕਹੀ ॥੧੪॥
Chikan taas jal par tir rahoo|| Medhaa naam tabah(i) te kahoo||14||
The greasy substance floated thereon, because of that medital (marrow), the earth was called medha (or medani).14.
Page 114, Line 14
ਸਾਧ ਕਰਮ ਜੇ ਪੁਰਖ ਕਮਾਵੈ ॥ ਨਾਮ ਦੇਵਤਾ ਜਗਤ ਕਹਾਵੈ ॥
Saadh karam je purakh kamaavai|| Naam devtaa jagat kahaavai||
Because of virtuous actions, a purusha (person) is known as devta (god)
Page 115, Line 1
ਕੁਕ੍ਰਿਤ ਕਰਮ ਜੇ ਜਗ ਮੈ ਕਰਹੀਂ ॥ ਨਾਮ ਅਸੁਰ ਤਿਨ ਕੋ ਸਭ ਧਰਹੀਂ ॥੧੫॥
Kukrit karam je jag mai kar-hoon|| Naam asur tin ko sabh dhar-hoon||15||
And because of evil actions, he is known as asura (demon).15.
Page 115, Line 2
ਬਰੁ ਬਿਥਾਰ ਕਹਾ ਲਗੈ ਬਖਾਨੀਅਤ ॥ ਗ੍ਰੰਥ ਬਢਨ ਤੇ ਅਤਿ ਡਰੁ ਮਾਨੀਅਤ ॥
Bahu bithaar kahaa lagai bakhaanooat|| Granth ba?han te at(i) ?ar(u) maanooat||
If everything is described in detail, it is feared that the description will become voluminous.
Page 115, Line 3
ਤਿਨ ਤੇ ਹੋਤ ਬਹੁਤ ਨ੍ਰਿਪ ਆਏ ॥ ਦੱਛ ਪ੍ਰਜਾਪਤਿ ਜਿਨ ਉਪਜਾਏ ॥੧੬॥
Tin te hot bahut nrip aae|| Dachchh Prajaapat(i) jin upjaae||16||
There were many kings after Kaldhuj like Daksha Prajapati etc. 16.
Page 115, Line 4
ਦਸ ਸਹੰਸ੍ਰ ਤਿਹਿ ਗ੍ਰਿਹ ਭਈ ਕੰਨਿਆ ॥ ਜਿਹ ਸਮਾਨ ਕਹ ਲਗੈ ਨ ਅੰਨਿਆ ॥
Das sahansra tih(i) grih bhaoo kanniaa|| Jih samaan kah lagai na anniaa||
Ten thousand daughters were born to them, whose beauty was not matched by others.
Page 115, Line 5
ਕਾਲ ਕ੍ਰਿਆ ਐਸੀ ਤਹ ਭਈ ॥ ਤੇ ਸਭ ਬਿਆਹਿ ਨਰੇਸਨ ਦਈ ॥੧੭॥
Kaal kriyaa aisoo tah bhaoo|| Te sabh biaah(i) naresan daoo||17||
In due course all these daughters were married with the kings.17.
Page 115, Line 6
ਦੋਹਰਾ ॥
Dohraa||
DOHRA
Page 115, Line 7
ਬਨਤਾ ਕਦਰੂ ਦਿਤਿ ਅਦਿਤਿ ਏ ਰਿਖ ਬਰੀ ਬਨਾਇ ॥
Banataa Kadaroo dit(i) adit(i) e rikh baroo bahaae||
Banita, Kadaru, Diti and Aditi became the wives of sages (rishis),
Page 115, Line 8
ਨਾਗ ਨਾਗਰਿਪੁ ਦੇਵ ਸਭ ਦਈਤ ਲਏ ਉਪਜਾਇ ॥੧੮॥
Naag naagrip(u) dev sabh daoot lae upjaae||18||
And Nagas, their enemies (like Garuda), the gods and demons were born to them.18.
Page 115, Line 9
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI
Page 115, Line 10
ਤਾ ਤੇ ਸੂਰਜ ਰੂਪ ਕੋ ਧਰਾ ॥ ਜਾ ਤੇ ਬੰਸ ਪ੍ਰਚੁਰ ਰਵਿ ਕਰਾ ॥
Taa te sooraj roop ko dharaa|| Jaa te bans prachur rav(i) karaa||
From that (Aditi), the sun was born, from whom Suraj Vansh (the Sun dynasty) originated.
Page 115, Line 11
ਜੋ ਤਿਨ ਕੇ ਕਹਿ ਨਾਮ ਸੁਨਾਊ ॥ ਕਥਾ ਬਢਨ ਤੇ ਅਧਿਕ ਡਰਾਊ ॥੧੯॥
Jo tin ke kah(i) naam sunaaoo|| Kathaa ba?han te adhik ?araaoo||19||
If I describe the names of the kings of this of this clan, I fear a great extension of the story.19.
Page 115, Line 12
So only 19 verse are given.
First issue raised by brother is that last two line of verse 8. Now I say good story of self.. As Sodi dynasty cropped up..8.. First brief story is said with good sticking of benefit to mind.. Again of big expansion , I will tell all to listen..9..First when God did extension(of self)..From the sound of Oankar creation was plucked out.. Time Army happened first master of land. Much , immeasurable force, unmatchable beauty..10.. Time Head happened the second lord of land. Third existing in universe was cruel year. Time emblem was fourth beautiful lord of men. From whom happen world to all..11.. Thousands of protections towards him make him auspiciously beautiful. Thousands of lights from that’s body mesmerized. Did use to rest on residual serpent. World pronounced that lord of residual. ..12..from one leakage waste was pulled up.from that sweet and electricity equivalent got body/existence. .Second, from mine waste was exhumed . From that all this creation(earth) happened..13..They all again did got killed by God. Their body fat got dropped in ocean. The grease from that floated on water. From then onwards Land was called Medha/Medini..14..
So a few issue bother raised and are so solved.
- Did Verse 9’s first line has only been realized with first two lines of verse 10 ?
- Did God of Shri Guru Granth Sahib is different from God told here as Brother say that this God is like wild animal ?
- Are there some proofs about this happening as per Puranas, which are to be found in Shri Guru Granth Sahib Ji.
As we have verse:
First brief story is said with good sticking of benefit to mind.. Again of big expansion , I will tell all to listen..9..
So we have:
First when God did extension(of self)..From the sound of Oankar creation was plucked out..(verse 10) as initial briefing.
Here brother forgets that Guru, who is poet is talking about own story. Which is told be told in brief first and then large expansion will be done. This small or brief story is to do with story of cropping up of Sodi dynasty which is part of the story of Guru. Later we go in for expansion of story of other lifes of Guru, which in included in Chandi Charitra in thee versions, Gyan Prabodh, Chaubees Avtar and Up Avtars.
(Term Sodi comes 4 times in Shri Guru Granth Sahib Ji, Ang 923,1401,1406,1407 and is attached to Fourth Master only as he was once Sodi before the conversion, Rest Six Masters from his family as born in Sikh families may not be Sodis due to caste less ness of Sikhism) .
So in start of expanded story this is explicitly told over here.
ਭਾਗ
SECTION XIV
Page 173, Line 7
ਚੌਪਈ ॥
Chaupaoo||
CHAUPAI
Page 173, Line 8
ਸਰਬ ਕਾਲ ਸਭ ਸਾਧ ਉਬਾਰੇ ॥ ਦੁਖੁ ਦੈ ਕੈ ਦੋਖੀ ਸਭ ਮਾਰੇ ॥
Sarab kaal sabh saadh ubaare|| Dukh(u) dai kai dokhoo sabh maare||
At all times, the Lord protected all the saints and hath killed all the malicious persons, subjecting them to great agony.
Page 173, Line 9
ਅਦਭੁਤਿ ਗਤਿ ਭਗਤਨ ਦਿਖਰਾਈ ॥ ਸਭ ਸੰਕਟ ਤੇ ਲਏ ਬਚਾਈ ॥੧॥
Adbhut(i) gat(i) bhagtan dikhraai|| Sabh sankat te lae bachaaoo||1||
He hath exhibited His marvelous State to saints and hath saved them from all sufferings.1.
Page 173, Line 10
ਸਭ ਸੰਕਟ ਤੇ ਸੰਤ ਬਚਾਏ ॥ ਸਭ ਕੰਟਕ ਕੰਟਕ ਜਿਮ ਘਾਏ ॥
Sabh sankat te sant bachaae|| Sabh kantak kantak jim ghaae||
He hath saved His saints from all sufferings. He hath destroyed all the malevolent persons like the thorns.
Page 173, Line 11
ਦਾਸ ਜਾਨ ਮੁਹਿ ਕਰੀ ਸਹਾਇ ॥ ਆਪ ਹਾਥ ਦੈ ਲਯੋ ਬਚਾਇ ॥੨॥
Daas jaan muh(i) karoo sahaae|| aap haath dai layo bachaae||2||
Considering me as His Servant, He hath helped me, and hath protected me with His own hands.2.
Page 173, Line 12
ਅਬ ਜੋ ਜੋ ਮੈਂ ਲਖੇ ਤਮਾਸਾ ॥ ਸੋ ਸੋ ਕਰੋ ਤੁਮੈ ਅਰਦਾਸਾ ॥
Ab jo jo main lakhe tamaasaa|| So so karo tumai ardaasaa||
All hose spectacles which have been visualized by me, I dedicate all of them to Thee.
Page 173, Line 13
ਜੋ ਪ੍ਰਭ ਕਿਰਪਾ ਕਟਾਛ ਦਿਖੈਹੈ ॥ ਸੋ ਤਵ ਦਾਸ ਉਚਾਰਤ ਜੈਹੈ ॥੩॥
Jo Prabh kirpaa kataachh dikhaihai|| So tav daas uchaarat jaihai||3||
If Thou castest Thy Merciful glance at me, then Thy Servant shall utter all.3.
Page 173, Line 14
ਜਿਹ ਜਿਹ ਬਿਧ ਮੈ ਲਖੇ ਤਮਾਸਾ ॥ ਚਾਹਤ ਤਿਨ ਕੋ ਕੀਯੋ ਪ੍ਰਕਾਸਾ ॥
Jih jih bidh mai lakhe tamaasaa|| Chaahat tin ko kooo prakaasaa||
The kinds of spectacles that I have seen, I want to enlighten (the world) about them.
Page 174, Line 1
ਜੋ ਜੋ ਜਨਮ ਪੂਰਬਲੇ ਹੇਰੇ ॥ ਕਹਿਹੋ ਸੁ ਪ੍ਰਭੁ ਪਰਾਕ੍ਰਮ ਤੇਰੇ ॥੪॥
Jo jo janam poorbale bere|| Kahiho su Prabh(u) praakram tere||4||
All the past lives that have peeped into, I shall speak about them with Thy Power.4.
Page 174, Line 2
ਸਰਬ ਕਾਲ ਹੈ ਪਿਤਾ ਅਪਾਰਾ ॥ ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ ॥
Sarab kaal hai pitaa apaaraa|| Deb(i) Kaalikaa maat hamaaraa||
He, my Lord is Father and Destroyer of all, the goddess Kalika is my mother.
Page 174, Line 3
ਮਨੂਆ ਗੁਰ ਮੁਰਿ ਮਨਸਾ ਮਾਈ ॥ ਜਿਨ ਮੋ ਕੋ ਸੁਭ ਕ੍ਰਿਆ ਪੜ੍ਹਾਈ ॥੫॥
Manooaa gur mur(i) mansaa maaoo|| Jin mo ko subh kriaa pa?haaoo||5||
The mind is my Guru and the discriminating intellect, the Guru’s wife is my mother, who hath taught me all about good deeds.5.
Page 174, Line 4
ਜਬ ਮਨਸਾ ਮਨ ਮਯਾ ਬਿਚਾਰੀ ॥ ਗੁਰ ਮਨੂਆ ਕਹ ਕਹਿਯੋ ਸੁਧਾਰੀ ॥
Jab mansaa man mayaa bichaaroo|| Gur manooaa kah kahiyo sudhaaroo||
When I (as mind) reflected on the kindness of the discriminating intellect, the Guru0mind uttered his refined statement.
Page 174, Line 5
ਜੇ ਜੇ ਚਰਿਤ ਪੁਰਾਤਨ ਨਹੇ ॥ ਤੇ ਤੇ ਅਬ ਚਹੀਅਤ ਹੈ ਕਹੇ ॥੬॥
Je je charit puraatan lahe|| Te te ab chahooat hai kahe||6||
All the wonderful things that were comprehended by the ancient sages, I want to speak about all of them.6.
Page 174, Line 6
ਸਰਬ ਕਾਲ ਕਰਣਾ ਤਬ ਭਰੇ ॥ ਸੇਵਕ ਜਾਨ ਦਯਾ ਰਸ ਢਰੇ ॥
Sarab kaal karnaa tab bhare|| Sevak jaan dayaa ras ?hare||
Then my Lord, Destroyer of all, was filled with kindness and considering me as His servant, He was gracefully pleased.
Page 174, Line 7
ਜੋ ਜੋ ਜਨਮ ਪੂਰਬਲੋ ਭਯੋ ॥ ਸੋ ਸੋ ਸਭ ਸਿਮਰਣ ਕਰ ਦਯੋ ॥੭॥
Jo jo janam poorbalo bhayo|| So so sabh simran kar dayo||7||
The births of all the incarnations in the previous ages, He hath caused me to remember all of them.7.
Page 174, Line 8
ਮੋ ਕੌ ਇਤੀ ਹੁਤੀ ਕਹ ਸੁੱਧੰ ॥ ਜਸ ਪ੍ਰਭ ਦਈ ਕ੍ਰਿਪਾ ਕਰਿ ਬੁੱਧੰ ॥
Mo kau itoo hutoo kah suddhang|| Jas Prabh daoo kripaa kar(i) buddhang||
How could I have all this information? The Lord mercifully gave such intellect.
Page 174, Line 9
ਸਰਬ ਕਾਲ ਤਬ ਭਏ ਦਇਆਲਾ ॥ ਲੋਹ ਰਛ ਹਮ ਕੋ ਸਬ ਕਾਲਾ ॥੮॥
Sarab kaal tab bhae daiaalaa|| Loh rachh ham ko sab kaalaa||8||
My Lord, the Destroyer of all, then became Benevolent, At all times, I gave the Protection of at that steel-incarnated Lord.8.
Page 174, Line 10
ਸਰਬ ਕਾਲ ਰੱਛਾ ਸਬ ਕਾਲ ॥ ਲੋਹ ਰੱਛ ਸਰਬਦਾ ਬਿਸਾਲ ॥
Sarab kaal rachchhaa sab kaal|| Loh rachchh sarbadaa bisaal||
At all times, Lord, Destroyer of all, protects me. That All-Pervading Lord is my Protector like Steel.
Page 174, Line 11
ਢੀਠ ਭਯੋ ਤਵ ਕ੍ਰਿਪਾ ਲਖਾਈ ॥ ਐਂਡੋ ਫਿਰੋ ਸਭਨ ਭਯੋ ਰਾਈ ॥੯॥
?hooth bhayo tav kripaa lakhaaoo|| Ain?o phiro sabhan bhayo raaoo||9||
Comprehending Thy Kindness, I have become fearless and in my pride, I consider myself as the king of all. 9.
Page 174, Line 12
ਜਿਹ ਜਿਹ ਬਿਧ ਜਨਮਨ ਸੁਧਿ ਆਈ ॥ ਤਿਮ ਤਿਮ ਕਹੇ ਗਿਰੰਥ ਬਨਾਈ ॥
Jih jih bidh janman sudh(i0 aaoo|| Tim tim kahe giranth bannoo||
The way in which I came to know about the births of incarnations, in the same manner, I have rendered them in books.
Page 174, Line 13
ਪ੍ਰਥਮੇ ਸਤਿਜੁਗ ਜਿਹ ਬਿਧਿ ਲਹਾ ॥ ਪ੍ਰਥਮੇ ਦੇਬਿ ਚਰਿਤ੍ਰ ਕੋ ਕਹਾ ॥੧੦॥
Prathme satijug jih bidh(i) lahaa|| Prathme deb(i) charitra ko kahaa||10||
The way, in which I came to know about Satyuga, I have narrated it in the first poem of the miraculous feats of the goddess.10.
Page 174, Line 14
ਪਹਿਲੇ ਚੰਡੀ ਚਰਿਤ੍ਰ ਬਨਾਯੋ ॥ ਨਖ ਸਿਖ ਤੇ ਕ੍ਰਮ ਭਾਖ ਸੁਨਾਯੋ ॥
Pahile Chan?oo charitra banaayo|| Nakh sikh te kram bhaakh sunaayo||
The miraculous feats of goddess Chandi have been composed earlier, I have compsed (the same) in strict order from top to toe.
Page 175, Line 1
ਛੋਰ ਕਥਾ ਤਬ ਪ੍ਰਥਮ ਸੁਨਾਈ ॥ ਅਬ ਚਾਹਤ ਫਿਰਿ ਕਰੋਂ ਬਡਾਈ ॥੧੧॥
Chhor kathaa tab pratham sunaaoo|| Ab chaahat phir(i) karon ba?aaoo||11||
In the beginning I composed a comprehensive discourse, but now I want again to compose an Eulogy.11.
Page 175, Line 2
ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਸਰਬ ਕਾਲ ਕੀ ਬੇਨਤੀ ਬਰਨਨੰ ਨਾਮ ਚੌਦਸਮੋ ਧਿਆਇ ਸਮਾਪਤ ਮਸਤੁ ਸੁਭ ਮਸਤੁ ॥੧੪॥ਅਫਜੂ॥੪੭੧॥
It(i) Sroo Bachitra Naatak granthe sarab kaal koo bentoo barnanang naam chaudasmo dhiaae samaapat mast(u) subh mast(u)||14||Afjoo||471||
End of Fourteenth Chapter of BACHITTAR NATAK entitled ‘Description of the Supplication to the Lord, Destroyer of All’.14.471.
Page 175, Line 3
(Vachitar Natak Sahib Chapter 14)
So last verse of this text clarifies the problem created over here by Brother Harmanjeet Singh Ji.
As the part in question where we have Akal’s taking form of creation via sound of Oankar is to deal with story of creation, which is only the part of story of the poet and not the briefing of the story of the poet that(not himself or her self as poet God is free from gender) self.
Oankar is a sound.
(੮੮੫-੧, ਰਾਮਕਲੀ, ਮ ੫)
ਓਅੰਕਾਰਿ ਏਕ ਧੁਨਿ ਏਕੈ ਏਕੈ ਰਾਗੁ ਅਲਾਪੈ ॥
ouankaar eaek dhhun eaekai eaekai raag alaapai ||
He sings the song of the One Universal Creator; he sings the tune of the One Lord.
(Ang 885)
It is Sabad or word like we see in Gospel as per Saint John(first few lines)
(੧੦੬੧-੧੬, ਮਾਰੂ, ਮ ੩)
ਓਅੰਕਾਰਿ ਸਭ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥
ouankaar sabh srisatt oupaaee ||
The One Universal Creator created the entire Universe.
(Ang 1061)
(੧੦੦੩-੧੭, ਮਾਰੂ, ਮ ੫)
ਓਅੰਕਾਰਿ ਉਤਪਾਤੀ ॥
ouankaar outhapaathee ||
The One Universal Creator Lord created the creation.
(Ang 1061)
So in creation of manifestation this is the initial sound. As per shaktas, they go in for Inkar(they say that without “I” Shiva becomes Shava or dead body, as they show dead body of Shiva under the feet of Kalika) while Ganpatyas go for Gankar. Onakar is used by Vaishnavites and Vedantics also.
Akal expands self, and then self takes manifestation like plucking done in engraving. That is what we are told in first two lines of Verse 10. Then in rest part of this and next verse as whole tells of four more kings. That means that creation is already being done by God via Oankar as a manifestation. After Fourth king, there is talk of earth’s land masses.
So once God extended self, with sound energy took various shapes like engraving (like from sea waves take form, by plucking or from same metal, on the same metal designs are made). Then there is situation overwhelming the creation as Army of Time. That means that then as there is no stabilization in universe , in various frames there are various times.(within earth there are more then one time, GMT, IST etc.).
Then head of time dominated, where he have been told the control over time by a mechanism. Then Cruel year/time is told about, where changing of time has been told about. Fourth dominating phenomena is Emblem or representation of time. It talks of consolidation of time. (all this could be basis for scientist dealing with the evolution of time).
So by Verses 10 and 11, there whole lot of thing regarding creation is being told about and not as brother perceives that first half is brief and next one and a half is extension . Verse 12 is often thought of something about a serpent of thousand tongues who is also mentioned in Shri Guru Granth Sahib Ji, who has many eyes, feet(in snake, each ring of scale is called foot).
So let us see the meaning of verse 12. Thousands of protection(force of gravity) towards that were auspiciously looking beautiful. Thousands of rays from that body were mesmerizing . That rested on the serpent of residual(a group of asteroids in the shape of serpent). World called that master of residue..12..
Here we deal with coherent group, tied with gravity, emitting rays, taking a shape of serpent. Like body wide at start, then a line till tail. That phenomenon is called Lord of residue.
Verse 13 talks of some newer things happening to the entity of verse 12.
From/by one leakage( Sravan also means leakage) waste was removed. From that sweet/serene and bitter/equivalent distribution of electric light like glow worm(Glow worm phenomena) took bodies/existence(two contrasting things happened). Secondly wasted was removed from a mine(more wastage still could be in). This creation of Land happened from them.
Verse 14 has intentionally not included by brother, so it given here.
The God/Kal destroyed then again/again killed them. Their Medh/body part full of light things/fat dropped into ocean. From that grease/ lighter part floated on water/fluid (in Shri Guru Granth Sahib Ji we have Creator->Gas->Fluid->Solid Ang 19). Medha is named since then being called(to Earth).
After contrasting forces in verse 13 got their initial form destroyed. We find new things. In the molten magma, we find these asteroids falling and some part floating as present day land masses.
Succeeding verses tell that by deeds only a person could be termed as demigod or demons and all demons, demigods and humans etc are from one father. A great human with same sun was the founder of the dynasty of Rama.
As per the logic of brother we should deem as
God Kal-> Oankar->Creation(Verse 10)
Should be the summery of something mapping in as
Time Army->Time Head->Cruel Year->Time Emblem->Madhu Keetabh->*
|
V
Creation
(Verse 10 to 13)
So as we see that in verse 10 to 13 we do not find any reference of God Kal or Oankar. Four entities already are created wide Time Army, Time Head, Cruel Year and Time Emblem and further Madhu Keetabh. Also within Verse 10 we find a link God Kal->Onakar->Creation->Time Army.(all in verse 10)
Had the God Kal->Oankar->Creation a briefing then this should have been kept exclusively in one verse and no part of so called expansion should have come into it.
But by link given within the verse of the series. This proves that Time Army is a link of the series which should be like
God Kal-> Oankar->Creation(of universe)-> Time Army->Time Head->Cruel Year->Time Emblem->Madhu Keetabh->*
|
V
Creation(of earth)
(Verse 10 to 13)
*-> Creation(of land masses by rearrangement ).
(Verse 14)
Here God Kal is told to be destroying something and not creating anything but destroying some thing to rearrange.
Kanwar Ajeet Singh Ji talks about Kala Afghanites,” they lack intellect, yet (due to ego perhaps) do not like to learn from others”.
Further to this in Ramyana Uttarkandam 104 Sarg we do find Vishnu , the demigod kills Madhu Kaitabh as “primal God” after creating them. While in Chapter One of First Chandi Charitar Sahib and Fourteenth Avatar of Chaubees Avtar Sahib, we find Akal(God Of Sikhs)as told the supreme killing Madhua Kaitabh.
In Padham Purana Madhu and Kaitab are told to be from Tamas/dark and Rajas/practical Gunas/qulities repectivly (Block related to creation(First Block), topic 31). Their mention and their relation to Akal Purakh as per Shri Guru Granth Sahib Ji, will be talked about latter.
So main idea over here is given as per what Shri Guru Granth Sahib Ji say that mythological acts related to the Vishnu should be attributed to the God of Sikhs. This in unique things of Sikhs and not to be found in any Hindu text.
Coming to weather God in text question by brother is God of demigoddess worshipping Hindus or God of Sikhs.
As per him Oankar in Text of Tenth Master is Mahakal, a demigod, So and further he gives some quotes from Krishna Avtar, which only talk about the name, and title of the first chapter of Vachitar Natak, ie praise of respected God Kal.
So if we belive his own logic, Kal and Mahakal are one and as per verse at start of two lines will be like.
First Kal, when extended. Via Mahakal plucked the creation out.(Verse 10). It will be absurd as in first line itself Kal is extending and expanding. With some sound this thing could happen which is Oankar. How can one use one self as a tool to manifest one self ?While already one is in process of expanding and extending. There is no need to repeat about this self again as our bother is trying to convey.
Brother says that attributes given to God in Shri Dasham Granth Sahib make that look like an animal. Well in Shri Guru Granth Sahib Ji, we have been told that God is in Animals also.
(੨੫੨-੧੪, ਗਉੜੀ, ਮ ੫)
ਕੀਟ ਹਸਤਿ ਮਹਿ ਪੂਰ ਸਮਾਨੇ ॥
keett hasath mehi poor samaanae ||
In the ant and in the elephant, He is totally pervading.
(Ang 252)
So let us see some examples of Shri Guru Granth Sahib Ji first.
(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.
(Ang 727)
(੫੨੬-੧੦, ਗੂਜਰੀ, ਭਗਤ ਤ੍ਰਿਲੋਚਨ ਜੀ)
ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥੫॥੨॥
badhath thilochan thae nar mukathaa peethanbar vaa kae ridhai basai ||5||2||
says Trilochan, that man shall be liberated; the Lord shall abide in his heart. ||5||2||
(Ang 526)
(੬੦੬-੧੬, ਸੋਰਠਿ, ਮ ੪)
ਆਪੇ ਸਾਵਲ ਸੁੰਦਰਾ ਪਿਆਰਾ ਆਪੇ ਵੰਸੁ ਵਜਾਹਾ ॥
aapae saaval sundharaa piaaraa aapae vans vajaahaa ||
The Beloved Himself is the blue-skinned, handsome one; He Himself plays on His flute.
(Ang 606)
(੯੮੫-੧੫, ਮਾਲੀ ਗਉੜਾ, ਮ ੪)
ਜਿਨ੍ਹ੍ਹ ਕੈ ਮਸਤਕਿ ਲੀਖਿਆ ਹਰਿ ਮਿਲਿਆ ਹਰਿ ਬਨਮਾਲਾ ॥੧॥
jinh kai masathak leekhiaa har miliaa har banamaalaa ||1||
Those who have such destiny inscribed upon their foreheads, meet with the Lord, adorned with garlands of flowers. ||1||
(Ang 985)
(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)
So over here a civilized Aryan King like attributes are told to be with God, but for racial people, native Indian Dravidian Tribal attributes look like that of animal. Another mark of kala afghanaism.
So let us see what other attributes does God is given to in Vachitar Natak Sahib.
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?
Page 96, Line 14
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
(Chapter one Vachitar Natak Sahib)
So as per brother if such attributes are given to an animal then, such attributes are given to God in Shri Guru Granth Sahib Ji also.
Then his saying that this God is Mahakal of Shakta is also wrong as that God is an incarnation of ShivJi, while here as per one quote given by borther this God is told above Shiva. Rudra Avtar from Chaubees Avtar and Rudras own Up Avtars could be seen, where Shiv is told to be lesser than God of Sikhs. There is another common name for Mahakal of Shaktas, which is mentioned many a times in Shri Dasham Granth Sahib as something subordinate to the God of Sikhs.
But in next verse of Shri Dasham Granth Sahib Ji, we find name Mahakal given explicitly . so here God of Sikh is told to be the death of demigod Mahakal of Hindus.
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.
Page 97, Line 7
(Chapter one Vachitar Natak Sahib)
So last thing here we come across is about two quotes he gives.
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.
(Vachitar Natak Sahib verse 22, chapter 1)
Here we could interpret this like this way also.
On head/brain(Siran) occupation(Maal) and reigning(Rajan).
Ie Akal’s control over head.
Seeing(Lakhai) Rudra(Anger/fear) Lajan.
When Akal over takes the brain of human, fear anger etc are ashamed ie , they are defeated.
ਘਮੱਕਿ ਘੁੰਘਰੰ ਸੁਰੰ ॥ ਨਵੰ ਨਿਨਾਦ ਨੂਪਰੰ ॥
Ghamakk(i) ghungharangsurang|| Navang ninaad nooparang||
There is the jingling sound of the small bells and a new sound emanates from the anklets.
ਪ੍ਰਜ੍ਵਾਲ ਬਿੱਜੁਲੰ ਜ੍ਵਲੰ ॥ ਪਵਿਤ੍ਰ ਪਰਮ ਨਿਰਮਲੰ ॥੫੨॥
Prajvaal bijjulang jvalang|| Pavitra param nirmalang||52||
There is light like the blazing fire and lightning, which is highly holy and pure.52.
(Vachitar Natak Sahib , Chapter 1)
It is shameful that brother gave only first two lines and not the next two lines. Here while we think of God, we hear Anahad(un beaten ) Naad(Sound) of such type in mind ,has been told.
But brother is busy conceiving a strange animal in mind. If Mind is rabid with dualism, refuge to God is must.
So the last part and which is the most important.
We find these quotes from Shri Guru Granth Sahib Ji.
(੪੨੭-੧੧, ਆਸਾ, ਮ ੩)
ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਹੈ ਬਹੁ ਬਿਧਿ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥
anthar baahar eaek hai bahu bidhh srisatt oupaaee ||
Inwardly and outwardly, there is only the One Lord. He has created the world, with its many varieties.
(Ang 427)
Creation and Destruction is done by God many times also as per Shri Guru Granth Sahib Ji.
(੧੨੩੬-੮, ਸਾਰਗ, ਮ ੫)
ਅਨਿਕ ਜੁਗਾਦਿ ਦਿਨਸ ਅਰੁ ਰਾਤਿ ॥
anik jugaadh dhinas ar raath ||
Many ages, days and nights.
(੧੨੩੬-੮, ਸਾਰਗ, ਮ ੫)
ਅਨਿਕ ਪਰਲਉ ਅਨਿਕ ਉਤਪਾਤਿ ॥
anik paralo anik outhapaath ||
Many apocalypses, many creations.
(੧੨੩੬-੯, ਸਾਰਗ, ਮ ੫)
ਅਨਿਕ ਜੀਅ ਜਾ ਕੇ ਗ੍ਰਿਹ ਮਾਹਿ ॥
anik jeea jaa kae grih maahi ||
Many beings are in His home.
(੧੨੩੬-੯, ਸਾਰਗ, ਮ ੫)
ਰਮਤ ਰਾਮ ਪੂਰਨ ਸ੍ਰਬ ਠਾਂਇ ॥੯॥
ramath raam pooran srab thaane ||9||
The Lord is perfectly pervading all places. ||9||
(Ang 1236)
(੧੧੫੬-੧੮, ਭੈਰਉ, ਮ ੫)
ਕੋਟਿ ਪਰਲਉ ਓਪਤਿ ਨਿਮਖ ਮਾਹਿ ॥
kott paralo oupath nimakh maahi ||
He creates and destroys millions, in an instant.
(Ang 1156)
So there could be more quotes which talks of God creating and destroying many a times.
So as per Shri Guru Granth Sahib Ji, there are many ways by which creation occurs. Only a few are given below.
(੩-੧੬, ਜਪੁ, ਮ ੧)
ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥
keethaa pasaao eaeko kavaao ||
You created the vast expanse of the Universe with One Word!
(੩-੧੭, ਜਪੁ, ਮ ੧)
ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥
this thae hoeae lakh dhareeaao ||
Hundreds of thousands of rivers began to flow.
(Ang 3)
(੭-੨, ਜਪੁ, ਮ ੧)
ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥
eaekaa maaee jugath viaaee thin chaelae paravaan ||
The One Divine Mother conceived and gave birth to the three deities.
(੭-੨, ਜਪੁ, ਮ ੧)
ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥
eik sansaaree eik bhanddaaree eik laaeae dheebaan ||
One, the Creator of the World; One, the Sustainer; and One, the Destroyer.
(Ang 7)
(੧੩੪੯-੧੯, ਪ੍ਰਭਾਤੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਪ੍ਰਭਾਤੀ ॥
prabhaathee ||
Prabhaatee:
(੧੩੪੯-੧੯, ਪ੍ਰਭਾਤੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥
aval aleh noor oupaaeiaa kudharath kae sabh bandhae ||
First, Allah created the Light; then, by His Creative Power, He made all mortal beings.
(੧੩੪੯-੧੯, ਪ੍ਰਭਾਤੀ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥
eaek noor thae sabh jag oupajiaa koun bhalae ko mandhae ||1||
From the One Light, the entire universe welled up. So who is good, and who is bad? ||1||
(Ang 1349)
(੧੯-੧੮, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥
saachae thae pavanaa bhaeiaa pavanai thae jal hoe ||
From the True Lord came the air, and from the air came water.
(੧੯-੧੮, ਸਿਰੀਰਾਗੁ, ਮ ੧)
ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥
jal thae thribhavan saajiaa ghatt ghatt joth samoe ||
From water, He created the three worlds; in each and every heart He has infused His Light.
(Ang 19)(there is a similar verse in Shrimad Bhagavat Purana, but in series we find mention of sky and fire also).
So as we see the proof that from Shri Guru Granth Sahib Ji also, there are many ways Akal created the creation.
As per Puranas, there is another way of creation, with cosmic egg. Term Brahmand means cosmic/matter in egg/and only.
Puranas say that it is by Vishnus, while Gurbani says that this act of Hiranygarbha is from Akal.
So such mythological creation attributed to Vishnu is mentioned in Shri Guru Granth Sahib Ji.
(੮੩੯-੪, ਬਿਲਾਵਲੁ, ਮ ੧)
ਆਪੇ ਸਚੁ ਕੀਆ ਕਰ ਜੋੜਿ ॥
aapae sach keeaa kar jorr ||
The True Lord Himself created the universe, joining the elements together.
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਅੰਡਜ ਫੋੜਿ ਜੋੜਿ ਵਿਛੋੜਿ ॥
anddaj forr jorr vishhorr ||
Breaking the cosmic egg, He united, and separated.
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਧਰਤਿ ਅਕਾਸੁ ਕੀਏ ਬੈਸਣ ਕਉ ਥਾਉ ॥
dhharath akaas keeeae baisan ko thhaao ||
He made the earth and the sky into places to live.
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਰਾਤਿ ਦਿਨੰਤੁ ਕੀਏ ਭਉ ਭਾਉ ॥
raath dhinanth keeeae bho bhaao ||
He created day and night, fear and love.
(੮੩੯-੫, ਬਿਲਾਵਲੁ, ਮ ੧)
ਜਿਨਿ ਕੀਏ ਕਰਿ ਵੇਖਣਹਾਰਾ ॥
jin keeeae kar vaekhanehaaraa ||
The One who created the Creation, also watches over it.
(੮੩੯-੬, ਬਿਲਾਵਲੁ, ਮ ੧)
ਅਵਰੁ ਨ ਦੂਜਾ ਸਿਰਜਣਹਾਰਾ ॥੩॥
avar n dhoojaa sirajanehaaraa ||3||
There is no other Creator Lord. ||3||
(Ang 839)
So if some mythological act of Vishnu could be attributed to Akal as in Shri Guru Granth Sahib Ji, why not another in Shri Dasham Granth Sahib Ji ?
Should again jokes be cracked about egg as about wax were done by brother ?
Then he says that term Kal as once used for death in Shri Guru Granth Sahib Ji, could not be used God at other places. Does it written in Shri Guru Granth Sahib Ji, that something written in them for some meaning could not be used for other meaning somewhere else ?
If yes then term Singh for Sikhs needs to be abandoned as that is used for an oppressor in Shri Guru Granth Sahib Ji.
(੧੨੮੮-੭, ਵਾਰ-ਮਲਾਰ, ਮ ੧)
ਰਾਜੇ ਸੀਹ ਮੁਕਦਮ ਕੁਤੇ ॥
raajae seeh mukadham kuthae ||
The kings are tigers, and their officials are dogs;
(੧੨੮੮-੭, ਵਾਰ-ਮਲਾਰ, ਮ ੧)
ਜਾਇ ਜਗਾਇਨ੍ਹ੍ਹਿ ਬੈਠੇ ਸੁਤੇ ॥
jaae jagaaeinih baithae suthae ||
they go out and awaken the sleeping people to harass them.
(Ang 1288)
Here tiger needs to be replaced by lion.
Likewise with forum name of “the Khalsa Fauj”, will he accept the name Khalsa as told by Bhagat Kabeer Ji, much before the Tenth Master baptized the Five beloved.
Were the Khalsa on Bhagat Ji’s time same as Khalsa say like brother himself.
(੬੫੫-੧, ਸੋਰਠਿ, ਭਗਤ ਕਬੀਰ ਜੀ)
ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥੪॥੩॥
kahu kabeer jan bheae khaalasae praem bhagath jih jaanee ||4||3||
Says Kabeer, those humble people become pure - they become Khalsa - who know the Lord's loving devotional worship. ||4||3||
(Ang 655)
In the same line we tell about Death of Mahakal attributed to Sikh God above so as in case of Shri Guru Granth Sahib Ji, we find term Ram referred to lord Rama in some context while in most it is for all pervading lord. So in Shri Dasham Granth Sahib Ji, term Kal is referred for Death and for God also depending upon the context.
Thing does not ends here. With Guru, we get eternity or salvation. So death does not comes to us. So Guru is death of Death, So is called Kal. Guru here is not the mortal but eternal. So Brother has not read Shri Guru Granth Sahib Ji also correctly.
Have a look.
(੧੪੦੩-੧੯, ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ, ਗਯੰਦ)
ਮਾਨਹਿ ਬ੍ਰਹਮਾਦਿਕ ਰੁਦ੍ਰਾਦਿਕ ਕਾਲ ਕਾ ਕਾਲੁ ਨਿਰੰਜਨ ਜਚਨਾ ॥
maanehi brehamaadhik rudhraadhik kaal kaa kaal niranjan jachanaa ||
Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You.
(Ang 1403)
Now a few more quotes from Shri Guru Granth Sahib Ji,
(੯੪-੯, ਮਾਝ, ਮ ੪)
ਮਾਝ ਮਹਲਾ ੪ ॥
maajh mehalaa 4 ||
Maajh, Fourth Mehl:
(੯੪-੯, ਮਾਝ, ਮ ੪)
ਮਧੁਸੂਦਨ ਮੇਰੇ ਮਨ ਤਨ ਪ੍ਰਾਨਾ ॥
madhhusoodhan maerae man than praanaa ||
The Lord is my mind, body and breath of life.
(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.
(Ang 94)
If some one asks that why Akal is called Madhusudan ?
(੨੨੪-੧੭, ਗਉੜੀ, ਮ ੧)
ਸਹਸਬਾਹੁ ਮਧੁ ਕੀਟ ਮਹਿਖਾਸਾ ॥
sehasabaahu madhh keett mehikhaasaa ||
The Lord killed the thousand-armed Arjun, and the demons Madhu-keetab and Meh-khaasaa.
(੨੨੪-੧੮, ਗਉੜੀ, ਮ ੧)
ਹਰਣਾਖਸੁ ਲੇ ਨਖਹੁ ਬਿਧਾਸਾ ॥
haranaakhas lae nakhahu bidhhaasaa ||
He seized Harnaakhash and tore him apart with his nails.
(੨੨੪-੧੮, ਗਉੜੀ, ਮ ੧)
ਦੈਤ ਸੰਘਾਰੇ ਬਿਨੁ ਭਗਤਿ ਅਭਿਆਸਾ ॥੬॥
dhaith sanghaarae bin bhagath abhiaasaa ||6||
The demons were slain; they did not practice devotional worship. ||6||
(Ang 224)
If some one asks who were Madhu Keet killed By God ?
(੫੮੦-੯, ਵਡਹੰਸੁ ਦਖਣੀ, ਮ ੧)
ਤੁਧੁ ਸਿਰਜੀ ਮੇਦਨੀ ਦੁਖੁ ਸੁਖੁ ਦੇਵਣਹਾਰੋ ॥
thudhh sirajee maedhanee dhukh sukh dhaevanehaaro ||
You created the Universe; You are the Giver of pain and pleasure.
(Ang 580)
(੮੮੩-੧੨, ਰਾਮਕਲੀ, ਮ ੫)
ਨਹ ਸਿਵ ਸਕਤੀ ਜਲੁ ਨਹੀ ਪਵਨਾ ਤਹ ਅਕਾਰੁ ਨਹੀ ਮੇਦਨੀ ॥
neh siv sakathee jal nehee pavanaa theh akaar nehee maedhanee ||
There is no Shiva or Shakti, no energy or matter, no water or wind, no world of form there,
(Ang 883)
So if some one asks what is Medini ?
Should we refer to Hindu Puranas and find Vishnu as primal “God” ?
Or should we follow the Tenth Master, who has made God of Sikhs, as the only true God, in history and in mythology ,overriding the demigods of Hindus and Holy men from Semitic side too. From the creation God of Sikh is told to be supreme and it explained in Shri Dasham Granth Sahib Ji.
It is shameful on our part anyway to carry out misinterpretation of text onto the Tenth Master.
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