Bowing to Sree Guru Granth Sahib is not a ritual, if any one does that, it is his/her display of ignorance because bowing to Sree Guru Granth Sahib is to surrendering “self” to living Guru to walk on the path we choose. I must also say that Sree Guru Granth Sahib is not an Idol but a living Guru with enormous power to elevate souls from bottom to the highest level; it depends who goes to the Guru and for what. The Artee done in Gurdawaras has no place in Gurbani, the Shabad about Artee should be sung every day instead.
Hindu Aarti In Gurdwara
- Thread starter gs_chana
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This statement quoted from the above is not comparing Sri Guru Granth Sahib to a mere book or to a picture. quoted material. We are told to read and understand gurbani, not perform rituals to it, what the hell is the meaning of that, its like doing the same thing to a picture of Guru's, UTTERLY WASTEFUL end quoted material
The author gs_channa is saying that aarti is like worship of a picture of a Guru. gs_channa is not s aying that Sri Guru Granth Sahib is equivalent to a picture or a book.
It is very clear that gs-chana is speaking against the inclusion, revival and/or maintaining of ancient Vedic practices associated with the worship of idols in gurdwara services. His position (I think it is a Singh) is clear. more quoted material Guru Nanak REJECTED aarti, namaz, prayer, etc = WHY BECAUSE THE ONLY WAY TO COMMUNICATE WITH GOD IS TO MEDITATE UPON HIS NAME end quoted material.
gs_channa's point of view is in my opinion entirely in keeping with SinghSaba understanding. Let's be careful to react to the actual meaning of a poster's words.
On an historical note -- initially the Gurus were surrounded by Hindu mandirs. Mandirs that were governed by Sikh sangats came over time to be what we think of as gurdwaras. This happened gradually. A good book that explores this through some early chapters is the autobiography of Gurnam Singh entitled, East of the Indus: My Memories of Old Punjab.
The author gs_channa is saying that aarti is like worship of a picture of a Guru. gs_channa is not s aying that Sri Guru Granth Sahib is equivalent to a picture or a book.
It is very clear that gs-chana is speaking against the inclusion, revival and/or maintaining of ancient Vedic practices associated with the worship of idols in gurdwara services. His position (I think it is a Singh) is clear. more quoted material Guru Nanak REJECTED aarti, namaz, prayer, etc = WHY BECAUSE THE ONLY WAY TO COMMUNICATE WITH GOD IS TO MEDITATE UPON HIS NAME end quoted material.
gs_channa's point of view is in my opinion entirely in keeping with SinghSaba understanding. Let's be careful to react to the actual meaning of a poster's words.
On an historical note -- initially the Gurus were surrounded by Hindu mandirs. Mandirs that were governed by Sikh sangats came over time to be what we think of as gurdwaras. This happened gradually. A good book that explores this through some early chapters is the autobiography of Gurnam Singh entitled, East of the Indus: My Memories of Old Punjab.
Well if its not comparing Sri Guru Granth Sahib ji to a picture then that's a great thing- its good to get things out in the open.
Mr. Chana statement about prayer is not clear. Is he refering to the Muslim prayer Namaz alone or how Sikhs pray to God. its
ing. Would be nice if he cleared that up.Singh ji
Actually I had to read these statements more than once myself. Sometimes people can write something very quickly, or they introduce a nuance or subtlety, and then the actual point is missed.
Will take a look at the statement about Muslim prayer in a bit.
Actually I had to read these statements more than once myself. Sometimes people can write something very quickly, or they introduce a nuance or subtlety, and then the actual point is missed.
Will take a look at the statement about Muslim prayer in a bit.
International Akaali ji
You are 100 percent right! The aarti in Sohila is vast, great, mystifying and greater than a temple ceremony. And then there is the janamsakhi to focus our attention on the parable for understanding aarti.
YouTube - aarti patna sahib ji
I like this comment someone made hahaha :
nihangsinghji (3 months ago)
"who ever is against arti etc ur a dirty singh sabhia"
Arti_Arta_along_with_ardas.avi
I like this comment someone made hahaha :
nihangsinghji (3 months ago)
"who ever is against arti etc ur a dirty singh sabhia"
Arti_Arta_along_with_ardas.avi
Lion_Prine_Jatinder ji. Thanks for pointing this out. Sorry I missed that one posted 3 months ago. Forum rule is to debate the issues not the person. Let's not speak this way again. I am one of those dirty SinghSabhas. aad0002
lol ok right then
Satguru Nanak has defined AARTI for his followers, who are we to coin our own kind of Aarti? Shree Rabinder Nath Tagore Ji called it "International Anthem", some just dont get it and judge others instead of looking how far they are going away from Satguru Nanak ! Judging others is simpler than following Guru obviously
ਰਾਗੁ ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥ ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥ ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥੧॥
Rāg ḏẖanāsrī mėhlā 1. Gagan mai thāl rav cẖanḏ ḏīpak bane ṯārikā mandal janak moṯī. Ḏẖūp mal▫ānlo pavaṇ cẖavro kare sagal banrā▫e fūlanṯ joṯī. ||1||
Dhanasri Measure, First Guru. In the sky's salver the sun and the moon are lamps and the stars with their orbs are the studded pearls. The fragrance of sandal wood makes Thy incense, wind Thy fan and all the vegetation Thine flowers, O Luminous Lord!
ਸਾਰਾ ਆਕਾਸ਼ (ਮਾਨੋ) ਥਾਲ ਹੈ। ਸੂਰਜ ਤੇ ਚੰਦ (ਉਸ ਥਾਲ ਵਿਚ) ਦੀਵੇ ਬਣੇ ਹੋਏ ਹਨ। ਤਾਰਿਆਂ ਦੇ ਸਮੂਹ, ਮਾਨੋ, (ਥਾਲ ਵਿਚ) ਮੋਤੀ ਰੱਖੇ ਹੋਏ ਹਨ। ਮਲਯ ਪਰਬਤ ਵਲੋਂ ਆਉਣ ਵਾਲੀ ਹਵਾ, ਮਾਨੋ, ਧੂਪ (ਧੁਖ ਰਿਹਾ) ਹੈ। ਹਵਾ ਚੌਰ ਕਰ ਰਹੀ ਹੈ। ਸਾਰੀ ਬਨਸਪਤੀ ਜੋਤਿ-ਰੂਪ (ਪ੍ਰਭੂ ਦੀ ਆਰਤੀ) ਵਾਸਤੇ ਫੁੱਲ ਦੇ ਰਹੀ ਹੈ।੧। ❀ ਨੋਟ: ਆਰਤੀ-{आरित, आरात्रिका} ਦੇਵਤੇ ਦੀ ਮੂਰਤੀ ਜਾਂ ਕਿਸੇ ਪੂਜਯ ਅੱਗੇ ਦੀਵੇ ਘੁਮਾ ਕੇ ਪੂਜਾ ਕਰਨੀ। ਹਿੰਦੂ ਮਤ ਅਨੁਸਾਰ ਚਾਰ ਵਾਰੀ ਚਰਨਾਂ ਅੱਗੇ, ਦੋ ਵਾਰੀ ਨਾਭੀ ਉਤੇ, ਇੱਕ ਵਾਰੀ ਮੂੰਹ ਉਤੇ ਅਤੇ ਸੱਤ ਵਾਰੀ ਸਾਰੇ ਸਰੀਰ ਉਤੇ ਦੀਵੇ ਘੁਮਾਣੇ ਚਾਹੀਦੇ ਹਨ। ਦੀਵੇ ਇੱਕ ਤੋਂ ਲੈ ਕੇ ਇਕ ਸੌ ਤਕ ਹੁੰਦੇ ਹਨ। ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੇ ਇਸ ਆਰਤੀ ਦੀ ਨਿਖੇਧੀ ਕਰ ਕੇ ਕਰਤਾਰ ਦੀ ਕੁਦਰਤੀ ਆਰਤੀ ਦੀ ਵਡਿਆਈ ਕੀਤੀ ਹੈ।
ਕੈਸੀ ਆਰਤੀ ਹੋਇ ॥ ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥ ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ॥੧॥ ਰਹਾਉ ॥
Kaisī ārṯī ho▫e. Bẖav kẖandnā ṯerī ārṯī. Anhaṯā sabaḏ vājanṯ bẖerī. ||1|| rahā▫o.
What a beautiful "worship with lamps" is being performed? This is Thine "Present adoration" O the Destroyer of dread! The celestial strain is the sounding of temple drums. Pause.
ਹੇ ਜੀਵਾਂ ਦੇ ਜਨਮ ਮਰਨ ਨਾਸ ਕਰਨ ਵਾਲੇ! (ਕੁਦਰਤਿ ਵਿਚ) ਤੇਰੀ ਕੈਸੀ ਸੁੰਦਰ ਆਰਤੀ ਹੋ ਰਹੀ ਹੈ! (ਸਭ ਜੀਵਾਂ ਵਿਚ ਰੁਮਕ ਰਹੀ) ਇੱਕੋ ਜੀਵਨ-ਰੌ, ਮਾਨੋ, ਤੇਰੀ ਆਰਤੀ ਵਾਸਤੇ ਨਾਗਾਰੇ ਵੱਜ ਰਹੇ ਹਨ।੧।ਰਹਾਉ।
ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਹੀ+ਤ ॥ ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥
Sahas ṯav nain nan nain hėh ṯohi ka▫o sahas mūraṯ nanā ek ṯohī. Sahas paḏ bimal nan ek paḏ ganḏẖ bin sahas ṯav ganḏẖ iv cẖalaṯ mohī. ||2||
Thousands are Thine eyes, yet Thou hast no eye. Thousands are Thine forms, yet Thou hast not even one. Thousands are Thine pure feet, even then Thou hast not one foot. Thousands are Thine noses and yet Thou art without a nose. I am bewitched by these plays or Thine.
(ਸਭ ਜੀਵਾਂ ਵਿਚ ਵਿਆਪਕ ਹੋਣ ਕਰਕੇ) ਹਜ਼ਾਰਾਂ ਤੇਰੀਆਂ ਅੱਖਾਂ ਹਨ (ਪਰ, ਨਿਰਾਕਾਰ ਹੋਣ ਕਰਕੇ, ਹੇ ਪ੍ਰਭੂ!) ਤੇਰੀਆਂ ਕੋਈ ਅੱਖਾਂ ਨਹੀਂ। ਹਜ਼ਾਰਾਂ ਤੇਰੀਆਂ ਸ਼ਕਲਾਂ ਹਨ, ਪਰ ਤੇਰੀ ਕੋਈ ਭੀ ਸ਼ਕਲ ਨਹੀਂ ਹੈ। ਹਜ਼ਾਰਾਂ ਤੇਰੇ ਸੋਹਣੇ ਪੈਰ ਹਨ, (ਪਰ ਨਿਰਾਕਾਰ ਹੋਣ ਕਰਕੇ) ਤੇਰਾ ਇੱਕ ਭੀ ਪੈਰ ਨਹੀਂ। ਹਜ਼ਾਰਾਂ ਤੇਰੇ ਨੱਕ ਹਨ, ਪਰ ਤੂੰ ਨੱਕ ਤੋਂ ਬਿਨਾ ਹੀ ਹੈਂ। ਤੇਰੇ ਅਜੇਹੇ ਕੌਤਕਾਂ ਨੇ ਮੈਨੂੰ ਹੈਰਾਨ ਕੀਤਾ ਹੋਇਆ ਹੈ।੨।
ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਆਰਤੀ ਹੋਇ ॥੩॥
Sabẖ mėh joṯ joṯ hai so▫e. Ŧis ḏai cẖānaṇ sabẖ mėh cẖānaṇ ho▫e. Gur sākẖī joṯ pargat ho▫e. Jo ṯis bẖāvai so ārṯī ho▫e. ||3||
Amongst all there is light and that light (art Thou). By His light, the light shines within all the souls. By the Guru's teaching the Divine light becomes manifest. Whatever pleases Him, that is (His) real worship.
ਸਾਰੇ ਜੀਵਾਂ ਵਿਚ ਇਕੋ ਉਹੀ ਪਰਮਾਤਮਾ ਦੀ ਜੋਤੀ ਵਰਤ ਰਹੀ ਹੈ। ਉਸ ਜੋਤਿ ਦੇ ਪਰਕਾਸ਼ ਨਾਲ ਸਾਰੇ ਜੀਵਾਂ ਵਿਚ ਚਾਨਣ (ਸੂਝ-ਬੂਝ) ਹੈ। ਪਰ ਇਸ ਜੋਤਿ ਦਾ ਗਿਆਨ ਗੁਰੂ ਦੀ ਸਿੱਖਿਆ ਨਾਲ ਹੀ ਹੁੰਦਾ ਹੈ। (ਗੁਰੂ ਰਾਹੀਂ ਇਹ ਸਮਝ ਪੈਂਦੀ ਹੈ ਕਿ ਹਰੇਕ ਦੇ ਅੰਦਰ ਪਰਮਾਤਮਾ ਦੀ ਜੋਤਿ ਹੈ)। (ਇਸ ਸਰਬ-ਵਿਆਪਕ ਜੋਤਿ ਦੀ) ਆਰਤੀ ਇਹ ਹੈ ਕਿ ਜੋ ਕੁਝ ਉਸ ਦੀ ਰਜ਼ਾ ਵਿਚ ਹੋ ਰਿਹਾ ਹੈ, ਉਹ ਜੀਵ ਨੂੰ ਚੰਗਾ ਲੱਗੇ (ਪ੍ਰਭੂ ਦੀ ਰਜ਼ਾ ਵਿਚ ਤੁਰਨਾ ਪ੍ਰਭੂ ਦੀ ਆਰਤੀ ਕਰਨੀ ਹੈ)।੩।
ਹਰਿ ਚਰਣ ਕਵਲ ਮਕਰੰਦ ਲੋਭਿਤ ਮਨੋ +ਅਨਦਿਨ ਮੋਹਿ ਆਹੀ ਪਿਆਸਾ ॥ ਕ੍ਰਿਪਾ ਜਲੁ ਦੇਹਿ ਨਾਨਕ ਸਾਰਿੰਗ ਕਉ ਹੋਇ ਜਾ ਤੇ ਤੇਰੈ ਨਾਇ ਵਾਸਾ ॥੪॥੩॥
Har cẖaraṇ kaval makranḏ lobẖiṯ mano anḏino mohi āhī pi▫āsā. Kirpā jal ḏėh Nānak sāring ka▫o ho▫e jā ṯe ṯerai nā▫e vāsā. ||4||3||
My soul is bewitched of the honey of the lotus feet of God, and night and day I am athirst for them. Give piedcuckoo Nanak, the water of Thine mercy, (O God!) so that he may have an abode in Thy Name.
ਹੇ ਹਰੀ! ਤੇਰੇ ਚਰਨ-ਰੂਪ ਕੌਲ-ਫੁੱਲਾਂ ਦੇ ਰਸ ਲਈ ਮੇਰਾ ਮਨ ਲਲਚਾਂਦਾ ਹੈ, ਹਰ ਰੋਜ਼ ਮੈਨੂੰ ਇਸੇ ਰਸ ਦੀ ਪਿਆਸ ਲੱਗੀ ਹੋਈ ਹੈ। ਮੈਨੂੰ ਨਾਨਕ ਪਪੀਹੇ ਨੂੰ ਆਪਣੀ ਮਿਹਰ ਦਾ ਜਲ ਦੇਹ, ਜਿਸ (ਦੀ ਬਰਕਤਿ) ਨਾਲ ਮੈਂ ਤੇਰੇ ਨਾਮ ਵਿਚ ਟਿਕਿਆ ਰਹਾਂ।੪।੩।
pk70 ji
It is my understanding from the janaamsakhi that Guru Nanak was reprimanded by Brahmins for not participating in aarti. They were lighting lamps and walking about in circles. Instead he sat under a tree. When questioned by them, the recited the shabad "Aarti" to make his point -- as you have explained below.
It is my understanding from the janaamsakhi that Guru Nanak was reprimanded by Brahmins for not participating in aarti. They were lighting lamps and walking about in circles. Instead he sat under a tree. When questioned by them, the recited the shabad "Aarti" to make his point -- as you have explained below.
Respected aad0002 Jio
Obviously Guru ji expresses how all natural things are already doing His real Arti, the following Guru Vaak seals the fate of a hypocritical ritual as a futile one even if we do not take JanamSakhi as a proof..
ਕੈਸੀ ਆਰਤੀ ਹੋਇ ॥ ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥ ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ॥੧॥ ਰਹਾਉ ॥
Kaisī ārṯī ho▫e. Bẖav kẖandnā ṯerī ārṯī. Anhaṯā sabaḏ vājanṯ bẖerī. ||1|| rahā▫o.
What a beautiful "worship with lamps" is being performed? This is Thine "Present adoration" O the Destroyer of dread! The celestial strain is the sounding of temple drums. Pause.
ਹੇਜੀਵਾਂ ਦੇ ਜਨਮ ਮਰਨ ਨਾਸ ਕਰਨ ਵਾਲੇ! (ਕੁਦਰਤਿ ਵਿਚ) ਤੇਰੀ ਕੈਸੀ ਸੁੰਦਰ ਆਰਤੀ ਹੋ ਰਹੀਹੈ! (ਸਭ ਜੀਵਾਂ ਵਿਚ ਰੁਮਕ ਰਹੀ) ਇੱਕੋ ਜੀਵਨ-ਰੌ, ਮਾਨੋ, ਤੇਰੀ ਆਰਤੀ ਵਾਸਤੇ ਨਾਗਾਰੇਵੱਜ ਰਹੇ ਹਨ।੧।ਰਹਾਉ।
Tragedy is this, Guru treaded on reasoning to realize the Lord while his so called followers have problem in getting over monkey- nature of copying without any reason.
pk70 ji
We do not take the JanamSakhi as proof -- that is for many a fact. But here the shabad and the sakhi strengthen one another. Yet some walk in a different direction, no matter what the Shabad says, no matter the moral lesson in the sakhi. Could it be that the roots of fear are very deep, so deep that we don't realize how deep they are?
We do not take the JanamSakhi as proof -- that is for many a fact. But here the shabad and the sakhi strengthen one another. Yet some walk in a different direction, no matter what the Shabad says, no matter the moral lesson in the sakhi. Could it be that the roots of fear are very deep, so deep that we don't realize how deep they are?
Very true aad ji, it’s a cat race in fear, I cannot agree more than that. The irony of all this is that Satguru Nanak shatters all kinds of fears people usually live in through his teachings, isn’t it sad his followers are still chained to these fears!!!
jatt ji
I am not sure who you are addressing as "dude." But in the last several posts it has been either respected forum member pk70 ji or I who have been conversing. Neither of us is a dude. We are a Singh ji and Kaur ji respectively. Laying that to one side. Both of us are fully aware of the contents of Dasam Granth. Where did you get the idea that Guru Gobind Singh was doing pooja of Durga? Maybe if I have a better understanding of your point of view, i will then be able to respond with greater insight.
My vichaar is that Guru Gobind Singh is relating the story of Durga, an avatar of Kali, to make a point on the metaphorical level. We can discuss the relevant metaphor after you clear up what you mean by Pooja Durga. Can't honestly say there are any poojas in Dasam Granth.
Thanks,
Antonia Kaur Moderator
I am not sure who you are addressing as "dude." But in the last several posts it has been either respected forum member pk70 ji or I who have been conversing. Neither of us is a dude. We are a Singh ji and Kaur ji respectively. Laying that to one side. Both of us are fully aware of the contents of Dasam Granth. Where did you get the idea that Guru Gobind Singh was doing pooja of Durga? Maybe if I have a better understanding of your point of view, i will then be able to respond with greater insight.
My vichaar is that Guru Gobind Singh is relating the story of Durga, an avatar of Kali, to make a point on the metaphorical level. We can discuss the relevant metaphor after you clear up what you mean by Pooja Durga. Can't honestly say there are any poojas in Dasam Granth.
Thanks,
Antonia Kaur Moderator
Guru Gobind Singh Ji like ALL the other Nine preceding Sikh GURUS..and all the Bhagats/Bhatts/Sheikh Farid Ji/....who have their banis in SGGS..ONLY worshipped the CREATOR..the AKAL PURAKH.Period.:happy:
Dear JATT Ji ,
Kindly go through the following article .
Sikh Articles - Guru Gobind Singh Ji and Hindu Goddesses Kalika and Bhagauti
Bijla Singh
In this article, I will attempt to clear some of the points that organizations such as the RSS have brought forward. Though most Sikhs who have knowledge of our glorious history and enlightening Bani can easily refute the points made by the RSS, however others who are new to Sikhi might become disillusioned upon hearing the parchar of the RSS. Two points that are commonly brought forward by the RSS will be countered using Gurbani and Sikh history. The two points, which this article will focus on, are, Guru Gobind Singh Ji worshipped Kalika Devi (Chandi Goddess) and the second being that he worshipped Bhagauti (Durga Goddess). I hope that the proofs, which will be provided in this article, will ensure that those who have limited knowledge on Gurbani and Sikh history will not fall prey to the parchar of nefarious organizations such as the RSS.
The RSS makes the claim that while Sikhs say that Gurmat condemns the worship of gods and goddesses, Guru Gobind Singh Ji worshipped goddesses, the proof of this is contained in Bachittar Natak.
ਮਹਾਕਾਲ ਕਾਲਕਾ ਅਰਾਧੀ ॥2॥
“Mahakal Kalika Aradhi”
In addition, it appears that the Guru wrote Chandi Charitar in praise of goddess Chandi and has described the importance of its recitation, e.g.
ਜਾਹਿ ਨਮਿਤ ਪੜ੍ਹੈ ਸੁਨਹੈ ਨਰ, ਸੋ ਨਿਸਚੈ ਕਰਿ ਤਾਹਿ ਦਈ ਹੈ ॥232॥ (ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਕਤਿ ਪਾ: 10)
ਫੇਰ ਨ ਜੂਨੀ ਆਇਆ ਜਿਨ ਏਹ ਗਾਇਆ ॥55॥ (ਵਾਰ ਚੰਡੀ ਪਾ: 10)
The RSS has purposely or accidentally over looked the message of Guru Gobind Singh Ji, which is contained in the Dasam Granth.
ਨਮੋ ਪਰਮ ਗਿਆਤਾ ॥ ਨਮੋ ਲੋਕ ਮਾਤਾ ॥52॥
Salutation to Thee O Supreme Knower Lord! Salutation to Thee O Universal Mother Lord! ||52||
In the above quotation, Kalika does not mean anything different from Eternal. To dispel all the doubts we show the condemnation of the worship of goddess in these six statements.
a) Guru Gobind Singh Ji has ordained the Sikhs:
ਬਿਨ ਕਰਤਾਰ ਨ ਕਿਰਤਮ ਮਾਨੋ ॥
Except Waheguru (God), do not accept anyone as the ruler and controller of the world.
Moreover, it is written in the Vaar (ode) of Chandi:
ਤੈਂ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾਂ ਦਾ ਨਾਸ ਕਰਾਇਆ ॥
O Lord! By creating Durga, Thou hast caused the destruction of demons.
It proves that there is a Creator of Durga and she is His Creature. Is it possible that the Guru counsels his Sikhs one thing and he himself does the totally opposite? It is not possible.
b) Guru Sahib makes this supplication and promise:
ਤੁਮਹਿ ਛਾਡਿ ਕੋਈ ਅਵਰ ਨ ਧਯਾਊਂ ॥ ਜੋ ਬਰ ਚਹੋਂ ਸੁ ਤੁਮ ਤੇ ਪਾਊਂ ॥
I may remember none else except Thee; and obtain all the required boons from Thee. (Chaupai Sahib)
ਇਕ ਬਿਨ ਦੂਸਰ ਸੋ ਨ ਚਿਨਾਰ ॥
Do not accept anyone except God as God. (Shabad Hazaray)
ਭਜੋਂ ਸੁ ਏਕ ਨਾਮਯੰ ॥ ਜੁ ਕਾਮ ਸਰਬ ਠਾਮਯੰ ॥
I recite only the Name of the Lord, which is useful at all places. (Bachittar Natak)
ਨ ਧਿਆਨ ਆਨ ਕੋ ਧਰੋਂ ॥ ਨ ਨਾਮ ਆਨ ਉਚਰੋਂ ॥38॥
I do not meditate on anyone else, nor do I repeat the Name of anyone else. ||38|| (Bachittar Natak)
From the above quotes, it is clear that Guru Sahib worshipped none other than one Supreme Creator. Is it possible that Guru Sahib acts against his own promise?
c) The author of a Granth writes the name of the deity he worships in the beginning of the Granth. There he writes the invocation. Scholars can tell which deity the author worships from the invocation.
Guru Gobind Singh Ji has always used the invocation:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Eternal, True, accessible by the grace of the Guru.
ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥
One True Eternal, Victory to the Wonderful Lord.
Then how can anyone conclude that Guru Sahib worshipped Durga? It simply never happened.
d) Sikhs believe that the Ten Gurus were in reality One. Guru Gobind Singh Ji’s ideas and objectives were the same as those of Guru Nanak Dev Ji. This is written in Guru Granth Sahib Ji:
ਭਰਮੇ ਸੁਰਿ ਨਰ ਦੇਵੀ ਦੇਵਾ ॥
The angelic beings, goddesses and gods are deluded by doubt. (Ang 258)
ਦੇਵੀਆ ਨਹੀ ਜਾਨੈ ਮਰਮ ॥
The goddesses do not know His mystery. (Ang 894)
ਮਹਾ ਮਾਈ ਕੀ ਪੂਜਾ ਕਰੈ ॥ ਨਰ ਸੈ ਨਾਰਿ ਹੋਇ ਅਉਤਰੈ ॥3॥
ਤੂ ਕਹੀਅਤ ਹੀ ਆਦਿ ਭਵਾਨੀ ॥ ਮੁਕਤਿ ਕੀ ਬਰੀਆ ਕਹਾ ਛਪਾਨੀ ॥4॥
One who worships the Great Goddess Maya will be reincarnated as a woman, and not a man. ||3|| You are called the Primal Goddess. At the time of liberation, where will you hide then? ||4|| (Ang 874)
Then Guru Gobind Singh Ji himself says in the Akal Ustat:
ਚਰਨ ਸਰਨ ਜਿਹ ਬਸਤ ਭਵਾਨੀ ॥
The goddess Durga takes refuge at the feet of Eternal and abides there.
Guru Ji further says:
ਠਾਕੁਰੁ ਛੋਡਿ ਦਾਸੀ ਕਉ ਸਿਮਰਹਿ ਮਨਮੁਖ ਅੰਧ ਅਗਿਆਨਾ ॥
The blind, ignorant, self-willed manmukhs forsake their Lord and Master, and dwell on His slave Maya. (Ang 1138)
Guru Angad Dev Ji describes the goddess as sweeper of the court of Guru Nanak Dev Ji. Then how is it possible that a descendant of that tradition could go against the ideas of his ancestors and against his own writings and worship the goddess?
e) It has been established that Guru Gobind Singh Ji only worshipped One Eternal Waheguru and taught His Sikhs to do the same. Now, let us look at the Shabad and analyze it some.
The word ਕਾਲਕਾ does not refer to goddess Kalika but to the One Eternal Lord. The word in fact is a compound word, made up of two separate words.
The first word is: ਕਾਲ - Death
The second word is: ਕਾ - of
This is not an attempt to break up words so Gurbani can be misinterpreted as in Guru Granth Sahib Ji the word ਕਾਲਿ has been used numerous times.
ਹਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਕਾਟਿਆ ਭਉ ਕਾਲ ॥3॥
Meditating, meditating in remembrance on the Lord, I am rid of the fear of death. ||3||
ਜਿਨਾ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨ ਭੇਟਿਓ ਸੇ ਭਾਗਹੀਣ ਵਸਿ ਕਾਲ ॥
Those who have not met the Primal Being, the True Guru, are most unfortunate, and are subject to death.
Therefore, the line in correct form would be: ਮਹਾਕਾਲ ਕਾਲ ਕਾ ਅਰਾਧੀ ॥2॥
ਮਹਾਕਾਲ - Death
ਕਾਲ ਕਾ - of death
ਅਰਾਧੀ - worshipped
This means that Guru Ji worshipped the One Supreme Power that is death of death. By reading the next lines, it becomes quite clear that these in fact are the correct meanings.
ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਸਿਆ ਭਯੋ ॥ ਦ੍ਵੈ ਤੇ ਏਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ ॥
In this way, my meditation reached its zenith and I became One with the Omnipotent Lord.
It is a well-accepted belief in Sikhi as well as in Hinduism that a goddess is not Waheguru but His creation. If we assume that Guru Ji worshipped goddess then we must admit that before Guru Ji started meditating there were three forms in existence: Lord (Waheguru), Goddess (Kalika) and Guru Ji himself. After a long period of meditation, He became one with Waheguru, which means three forms then became two. However, what Guru Ji says totally contradicts this baseless theory. He clearly states that there were only two in existence: Himself and Waheguru. After meditation, Guru Ji merged with the Light of the true Lord and thus became one with Him. Therefore, two became one. This proves that the worship of goddesses by Guru Sahib never happened. Not only are these stories a fabrication of the truth but also they are a grave misinterpretation of the message of Guru Gobind Singh Ji.
f) Bhai Mani Singh Ji received his baptism from Guru Gobind Singh Ji and learned the meanings of Gurbani. He begins the Gyan Ratnavali with the invocation:
ਨਾਮ ਸਭ ਦੇਵਾਂ ਦਾ ਦੇਵ ਹੈ । ਕੋਈ ਦੇਵੀ ਨੂੰ ਮਨਾਂਵਦਾ ਹੈ, ਕੋਈ ਸ਼ਿਵਾਂ ਨੂੰ, ਕੋਈ ਗਣੇਸ਼ ਨੂੰ, ਕੋਈ ਹੋਰ ਦੇਵਤਿਆਂ ਨੂੰ, ਗੁਰੂ ਕੇ ਸਿਖ ਸਤਿਨਾਮੁ ਨੂੰ ਆਰਾਧਦੇ ਹੈਨ, ਜਿਸ ਕਰਕੇ ਸਭ ਵਿਘਨ ਨਾਸ ਹੁੰਦੇ ਹਨ, ਤਾਂ ਤੇ ਸਤਿਨਾਮੁ ਦਾ ਮੰਗਲਾਚਾਰ ਆਦਿ ਰੱਖਿਆ ਹੈ ।
Name of God is gods of all. Some believe in goddess, some in Shiva and some others in Ganesha and other god. Sikhs of the Guru do not contemplate anybody else other than Sat Naam (True Name) that destroys all disturbances and imperfections. That is why Sat-Naam is invoked in the beginning.
Had the Tenth Master believed in the goddess is it possible that His student Bhai Mani Singh Ji would write the above? Praise of the goddess is not the counsel of the Tenth Master. The work of Guru Gobind Singh Ji is really a translation of “Durga Saptshati” in Markandya Purana. That is evident from Chandi Charittar as well.
ਸਤ ਸੈ ਕੀ ਕਥਾ ਯਹਿ ਪੂਰੀ ਭਈ ਹੈ ॥...॥232॥
This is the end of the story of seven hundred.
In fact, in the original Sanskrit text the ending is given with great detail. In brief:
ਦੇਵੀ ਕਹਿੰਦੀ ਹੈ ਜੋ ਮੇਰੀ ਇਸ ਉਸਤਤਿ ਨੂੰ ਸੁਣਦਾ ਔਰ ਨਿਤ ਪੜ੍ਹਦਾ ਹੈ, ਉਸ ਦੇ ਸਭ ਦੁਖ, ਪਾਪ, ਦਰਿਦ੍ਰ ਆਦਿਕ ਨਾਸ ਹੋ ਜਾਂਦੇ ਹਨ । ਦੁਸ਼ਮਨ, ਚੋਰ, ਰਾਜਾ, ਸ਼ਸਤ੍ਰ ਔਰ ਅਗਨੀ, ਇੰਨ੍ਹਾਂ ਸਭਨਾਂ ਦਾ ਡਰ ਜਾਂਦਾ ਰਹਿੰਦਾ ਹੈ, ਯੁੱਧ ਵਿਚ ਪੁਰਸ਼ਾਰਥ ਵਧਦਾ ਹੈ, ਵੈਰੀ ਮਰ ਜਾਂਦੇ ਹਨ, ਮੁਕਤੀ ਮਿਲਦੀ ਹੈ, ਕੁਲ ਦਾ ਵਾਧਾ ਹੁੰਦਾ ਹੈ, ਗ੍ਰਹਾਂ ਦੀ ਪੀੜਾ ਨਹੀਂ ਰਹਿੰਦੀ । ਰਾਖਸ਼, ਭੂਤ, ਪ੍ਰੇਤ, ਔਰ ਪਿਸ਼ਾਚਾਂ ਦਾ ਨਾਸ ਹੋ ਜਾਂਦਾ ਹੈ । ਅੱਗ, ਚੋਰ, ਵੈਰੀ, ਸ਼ੇਰ, ਜੰਗਲੀ ਹਾਥੀ ਇੰਨ੍ਹਾਂ ਤੋਂ ਘਿਰਿਆ ਹੋਇਆ ਛੁਟਕਾਰਾ ਪਾਉਂਦਾ ਹੈ । ਰਾਜੇ ਤੋਂ ਜੇ ਮਾਰਨ ਦਾ ਹੁਕਮ ਹੋ ਜਾਵੇ ਅਥਵਾ ਕੈਦ ਹੋਵੇ, ਸਮੁੰਦਰ ਵਿਚ ਤੂਫਾਨ ਆ ਜਾਵੇ, ਇਨ੍ਹਾਂ ਸਭ ਦੁੱਖਾਂ ਤੋਂ ਬਚ ਜਾਂਦਾ ਹੈ । (ਇਤਿਆਦਿਕ) (ਦੁਰਗਾ ਸਪਤਸ਼ਤੀ ਅ: 12 ਸਲੋਕ 1-29)
Goddess says, he who listens to and recites daily her praise he loses fear of the thief, king, arms and fire. He becomes strong in battle, his enemies are destroyed. He gets emancipated, offspring multiply, troubles of the house go away, Rakhshas, and ghosts are destroyed. If one is surrounded by thieves, enemies, wild lions, elephants, one gets liberated. If under punishment of death from the king or sentenced for prison, there is storm in the sea, one is saved from all these troubles. Etc., etc. (Durga Saptshati Ch.12 Salok 1-29)
Guru Gobind Singh Ji has covered all of this briefly in his translation:
ਜਾਹਿ ਨਮਿੱਤ ਪੜੈ ਸੁਨਿ ਹੈ ਨਰ ਸੋ ਨਿਸਚੈ ਕਰਿ ਤਾਹਿ ਦਈ ਹੈ ॥232॥
For whatever purpose a person reads it or listens to it, the goddess will assuredly grant him that. ||232|| (Chandi Charittar)
ਫੇਰ ਨ ਜੂਨੀ ਆਇਆ ਜਿਨ ਇਹ ਗਾਇਆ ॥੫੫॥
And that person who sings it, will not take birth again. ||55|| (Vaar Chandi)
The above given information, which is backed with Gurbani and Sikh History makes it crystal clear that Guru Gobind Singh Ji never worshipped the Kalika Devi. Now lets move on to claim number two, which is being put forward by the deceitful RSS and its cohorts.
The RSS and like-minded Hindu organizations make the claim that at Ardaas (congregational prayer) Sikhs always recite:
ਪ੍ਰਿਥਮ ਭਗੌਤੀ ਸਿਮਰ ਕੈ...॥
In the beginning I remember Bhagauti..
It clearly shows that in Khalsa Dharma there is worship of the goddess. In fact the word “Bhagauti” is ‘Bhagwati’, which means goddess. Guru Gobind Singh Ji used to write poetry in Persian script and hence Bhawati and Bhagauti are written in the same way. The writers of the Gurmukhi script, without understanding the concept pronunciation made it into Bhagauti.
In Gurmat Sudhakar the word ‘Bhagauti’ is discussed in details, which will remove the doubt of those spewing this anti Sikh propaganda and also of those gullible Sikhs who have fallen victim to the poison of the RSS. Here are a few questions that should satisfy the queries of those RSS minded individuals.
a) It is written in the Vaar of Chandi:
ਲਈ ਭਗਉਤੀ ਦੁਰਗਸਾਹ ਵਰ ਜਾਗਨ ਭਾਰੀ ॥ ਲਾਈ ਰਾਜੇ ਸੁੰਭ ਨੋ ਰਤੁ ਪੀਐ ਪਿਆਰੀ ॥
Durga held out her sword, appearing like a great lustrous fire; She struck it on the king Sumbh and this lovely weapon drinks blood.
If the word ‘Bhagauti’ means goddess then does, the above mean, “Durga caught hold of bhagauti (goddess) and hit her on the head of Raja Sumbh and she tasted his blood?” What kind of goddess is this bhagauti? Is she a tool that can or is used to hit others?
b) Guru Arjan Dev Ji composed the verses written below in the Persian language, which were then inscribed by Bhai Gurdas Ji.
ਭਗਉਤੀ ਭਗਵੰਤ ਭਗਤਿ ਕਾ ਰੰਗੁ ॥ ਸਗਲ ਤਿਆਗੈ ਦੁਸਟ ਕਾ ਸੰਗੁ ॥
ਮਨ ਤੇ ਬਿਨਸੈ ਸਗਲਾ ਭਰਮੁ ॥ ਕਰਿ ਪੂਜੈ ਸਗਲ ਪਾਰਬ੍ਰਹਮੁ ॥
ਸਾਧਸੰਗਿ ਪਾਪਾ ਮਲੁ ਖੋਵੈ ॥ ਤਿਸੁ ਭਗਉਤੀ ਕੀ ਮਤਿ ਊਤਮ ਹੋਵੈ ॥…..
ਹਰਿ ਕੇ ਚਰਨ ਹਿਰਦੈ ਬਸਾਵੈ ॥ ਨਾਨਕ ਐਸਾ ਭਗਉਤੀ ਭਗਵੰਤ ਕਉ ਪਾਵੈ ॥3॥
The true Bhagaautee, the devotee of Adi Shakti, loves the devotional worship of God. He forsakes the company of all wicked people. All doubts are removed from his mind. He performs devotional service to the Supreme Lord God in all. In the Company of the Holy, the filth of sin is washed away. The wisdom of such a Bhagaautee becomes supreme……… The Lotus Feet of the Lord abide in his heart. O Nanak, such a Bhagaautee attains the Lord God. ||3||
Are the RSS and its cohorts saying that Bhai Gurdas Ji made an error while inscribing the words of Guru Arjan Dev Ji by writing bhagauti instead of bhagwati? They should pay attention to the above verses instead of blindly following the illogical interpretation given by their uneducated scholars and tell us is it Bhagauti or Bhagwati? Moreover, what is its gender? As one can see that, the word ‘Bhagauti’ here is used as masculine and hence it clearly cannot mean goddess.
c) In the Bhagauti Stotar (Panegyric verse) and in the writings of Bhai Gurdas Ji it is written:
ਨਮੋ ਸ੍ਰੀ ਭਗੌਤੀ ਬਢੈਲੀ ਸਰੋਹੀ ॥ (ਭਗਉਤੀ ਸਤੋਤ੍ਰ ਸਤਰ 1)
Hail to Siri (mighty) Bhagauti (Sword) that cuts sharp.
ਨਾਉ ਭਗਉਤੀ ਲੋਹੁ ਘੜਾਇਆ ॥
Name Bhagauti made of iron. (Bhai Gurdas Ji, Vaar 25)
Does it mean that Bhagauti (goddess – if that is the meaning) is made of iron? In Dabistan-Mazahib, Mohsanfani has given an account to which he was an eyewitness. His narration of the account should make it clear to those who are foolishly blabbering and spreading the false propaganda (Sikhs worshipped the goddess) that the Sikhs never even respected this so-called goddess let alone worshiped her.
ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਕੀਰਤਪੁਰ ਪਹੁੰਚੇ, ਜੋ ਤਾਰਾ ਚੰਦ ਦੀ ਰਾਜਧਾਨੀ ਵਿਚ ਸੀ । ਉਥੋਂ ਦੇ ਲੋਕ ਮੂਰਤੀ ਪੂਜਕ ਸਨ । ਪਹਾੜ ਦੇ ਸਿਰ ਪਰ ਇਕ ਨੈਣਾਂ ਦੇਵੀ ਦਾ ਮੰਦਰ ਸੀ, ਜਿਸ ਨੂੰ ਪੂਜਣ ਲਈ ਆਸ ਪਾਸ ਦੇ ਲੋਕ ਆਇਆ ਕਰਦੇ ਸਨ । ਇਕ ਭੈਰੋਂ ਨਾਮੀ ਗੁਰੂ ਦੇ ਸਿਖ ਨੇ ਮੰਦਰ ਵਿਚ ਪਹੁੰਚ ਕੇ ਨੈਣਾਂ ਦੇਵੀ ਦਾ ਨੱਕ ਤੋੜ ਸੁੱਟਿਆ । ਇਸ ਗੱਲ ਦੀ ਚਰਚਾ ਸਾਰੇ ਫੈਲ ਗਈ । ਪਹਾੜੀ ਰਾਜਿਆਂ ਨੇ ਗੁਰੂ ਸਾਹਿਬ ਪਾਸ ਪਹੁੰਚ ਕੇ ਸਿੱਖ ਦੀ ਸ਼ਿਕਾਇਤ ਕੀਤੀ । ਗੁਰੂ ਸਾਹਿਬ ਨੇ ਭੈਰੋਂ ਸਿੱਖ ਨੂੰ ਰਾਜਿਆਂ ਦੇ ਸਾਹਮਣੇ ਬੁਲਾ ਕੇ ਪੁੱਛਿਆ, ਤਾਂ ਉਸ ਨੇ ਆਖਿਆ ਕੇ ਦੇਵੀ ਤੋਂ ਪੁੱਛਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਓਸ ਦਾ ਨੱਕ ਕਿਸ ਨੇ ਤੋੜਿਆ ਹੈ । ਇਸ ਪਰ ਰਾਜਿਆਂ ਨੇ ਭੈਰੋਂ ਨੂੰ ਆਖਿਆ ਕਿ ਹੇ ਮੂਰਖ! ਕਦੇ ਦੇਵੀ ਭੀ ਗੱਲਾਂ ਕਰ ਸਕਦੀ ਹੈ? ਭੈਰੋਂ ਨੇ ਹੱਸ ਕੇ ਜਵਾਬ ਦਿੱਤਾ ਕਿ ਜੋ ਦੇਵੀ ਬੋਲ ਨਹੀਂ ਸਕਦੀ ਔਰ ਆਪਣੇ ਅੰਗਾਂ ਨੂੰ ਨਹੀਂ ਬਚਾ ਸਕਦੀ, ਤੁਸੀਂ ਓਸ ਤੋਂ ਨੇਕੀ ਦੀ ਕੀ ਉਮੈਦ ਰਖਦੇ ਹੋ? ਇਸ ਗੱਲ ਨੂੰ ਸੁਣ ਕੇ ਰਾਜੇ ਚੁੱਪ ਹੋ ਗਏ ।
Guru Gobind Singh Ji reached Kiratpur, which was in the state of Raja Tara Chand. People of that state worshipped the goddess. On the hilltop there was a temple of Naina Devi (goddess) and people used to come there for worship. There was a Sikh Bhairo. He cut the nose of the goddess (idol). News spread all over, the hill kings complained to the Guru. The Guru enquired from the Sikh in front of the kings. He said, “It should be asked from the goddess who has cut her nose.” On this the kings said, “Bhairo, are you an idiot? You know the goddess cannot speak.” Bhairo laughed and replied, “if the goddess (idol) cannot speak and cannot protect the body then what good you expect from her?” Then the kings were quiet.
In conclusion it would be worthwhile to say something about the goddess to our Sikh brethren.
Dear followers of Guru Nanak: First of all, consider who the goddess was and what good she has done for the world? From the Puranas we learn that she was the daughter of the Himalayas and was married to Shiva. This is why she is known by various names such as Parvati and Girja. She helped the gods by fighting against the demons. She also helped Indra a number of times to gain his throne. Indra is the god who spent his entire day watching the dance and show of beautiful maidens and passed his time in pleasures. From the Puranas we learn that there was hardly a Rishi (saint) whom Indra did not disturb while they were meditating, by sending women whose characters were morally corrupt. Indra himself indulged with the wives of the saints, one such story is that of Aahaleya. What good did the goddess perform by helping a person whose character was so unbelievably corrupt and sinful? What reforms Indra introduce on taking his throne?
Some self-willed individuals say that they do not worship the daughter of Himalaya, i.e. the goddess with eight arms, but instead they believe in her power, which they say is the Eternal power of God. We ask them, is God’s power separate from Himself? Is it Eternal? If you accept Devi (goddess) separate from God, conscious, primal and eternal and worship that, then you do not accept Ik Oankar (One God) concept of Guru Nanak Dev Ji, which is not Sikhi. If the goddess is not separate from God then to worship her by giving her a separate image is ignorance and lack of sagacity. If goddess is some transient (non-eternal) identity even then according to Sikh religion she is not worthy of worship. In principle, there is no justification for the worship of goddess in Sikhi.
Dear Sikh brothers, in our religion there have been noble women such as Bibi Nanaki, Bibi Amro, Bibi Bhani Ji, Bibi Veero Ji, Mata Sahib Kaur Ji and Mayee Bhaag Kaur Ji. Study their lives, remember their good deeds, follow them and instruct your daughters to gain good qualities like theirs. Thereby your human birth will be fruitful and you will be worthy of being called the sons and daughters of Guru Gobind Singh Ji. This will make you reformers in the country.
There is another goddess which Guru Gobind Singh Ji has blessed you with. Without that, you will be greatly distant from religion. By dint of that goddess you removed injustice from Punjab and what is now called India and you were respected by the Muslims and British. That goddess is:
ਨਮੋ ਸ੍ਰੀ ਭਗੌਤੀ ਬਢੈਲੀ ਸਰੋਹੀ ॥ ਕਰੇ ਏਕ ਤੇ ਦਵੈ ਸੁਭਟ ਹਾਥ ਸੋਹੀ ॥
(ਭਗਉਤੀ ਸਤੋਤ੍ਰ ਸਤਰ 1-2)
Hail to Siri (mighty) Bhagauti (Sword) that cuts sharp. That makes two of one and is beautiful in hand.
ਜੋਊ ਮੰਯਾਨ ਤੇ ਬੀਰ ਤੋ ਕੋ ਸੜੱਕੈ ॥ ਪ੍ਰਲੈ ਕਾਲ ਕੇ ਸਿੰਧ ਬੱਕੈ ਕੜੱਕੈ ॥
ਧਸੈ ਖੇਤ ਮੈਂ ਹਾਥ ਲੈ ਤੋਹਿ ਸੂਰੇ ॥ ਭਿਟੈ ਸਾਮੂਹੈ ਸਿੱਧ ਸਾਵੰਤ ਸੂਰੇ ॥ (ਭਗਉਤੀ ਸਤੋਤ੍ਰ ਸਤਰ 21-24)
When the brave take thee out of the sheath, they roar and pass the ocean of death. They advance in the battlefield and fight advancing forward.
By turning your backs on these devis (noble women) you have offered many riches to these blood thirsty goddesses. If you had spent that on the well-being of your daughters, the name of the Sikhs would have been known like the sun all over the world and coming generations would have been grateful to you. Still there is time. If you want progress for your Quam (community) and country, establish schools and colleges where Sikh character can be infused, reinforced and nourish devis (noble women) who are strong, praise worthy and worthy of Dharma. By that your decedents will learn of the counsel of Guru Nanak Dev Ji and they will change the kali-age (age of darkness) into Satyug (age of truth). Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
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