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Kamlasingh jiI with your indulgence need to again separate the historical aspect of this tuk from the philosophical interpretation.1.It is difficult to believe that our Gurus would use the Bhats to make philosophical points for them that they as Gurus were unwilling to make themselves. It sounds dodgy.2. There is not a lot of wiggle room in the vichaar of the tuk. Whether referring to 1 Guru or 11. The Gurus are the embodiment of the Light.I am willing to be corrected, however, someone would have to explain to me how en-LIGHTENED our Gurus, they would need spokesmen in the form of Hindu poets.The Bhats were part of the bakhti movement of northern india, and subscribed to the notion of One God, who was nirgun. Some of their poetry was preserved by Guru Arjan Dev ji as bani in the Aadi Granth. Some of their poetry was not included. If they were authorized spokesmen for our Gurus, all of their poetry would be part of Guru Granth Sahib. That is not the case.
Kamlasingh ji
I with your indulgence need to again separate the historical aspect of this tuk from the philosophical interpretation.
1.
It is difficult to believe that our Gurus would use the Bhats to make philosophical points for them that they as Gurus were unwilling to make themselves. It sounds dodgy.
2. There is not a lot of wiggle room in the vichaar of the tuk. Whether referring to 1 Guru or 11. The Gurus are the embodiment of the Light.
I am willing to be corrected, however, someone would have to explain to me how en-LIGHTENED our Gurus, they would need spokesmen in the form of Hindu poets.
The Bhats were part of the bakhti movement of northern india, and subscribed to the notion of One God, who was nirgun. Some of their poetry was preserved by Guru Arjan Dev ji as bani in the Aadi Granth. Some of their poetry was not included. If they were authorized spokesmen for our Gurus, all of their poetry would be part of Guru Granth Sahib. That is not the case.
