Amarjeet Singh_1737

God in a feminine form son.

Uggardanti is one of the Gupt Dasam Banis written by Guru Gobind Singh Ji. It praises the lord in a feminine form, and figuratively describes his warrior and maternal qualities (of course there is that MEMBER who will fight you tooth and claw to prove otherwise). The BANSAVALINAMA is the work of Kesar Singh Chibber, one of the court poets of the tenth Guru. It is a genealogical account of the ten Gurus lives and also provides an exegesis of the Uggardanti. For more info tisarpanth on fb, the blog and the Sikh-Reality Blogspots are good places.

There seems to be some sort of a confusion on this forum regarding the Sri Sarbloh Granth.

What is the Sri Sarbloh Granth?

Historians and scholars evidence it as being the work of Akali-Nihung Guru Gobind Singh Ji, who formally sealed it at Nanded before his demise. The Sri Sarbloh Granth is an unique scripture in the fact that it is an extrapolation of the Chandi-Di-Vaar and the 24 avatars found in the Dasam Granth.

How does the Sarbloh Granth differ from the other canons of the Khalsa?

The Sri Sarbloh Granth differs from the other Khalsa canons, in the respect that it is profoundly figurative in it's approach to different spiritual matters orbiting the Khalsa ethos. It's opening stanza confirms this fact. It also provides citations evidencing the retaining of kesh and obeisance to the Guru Granth Sahib Ji.

Is there any accepted steek or teeka of the Sarbloh Granth?

Yes there is. The official Budha-Dal steek, formed by Akali-Nihung Santa Singh Ji, is based on the historic work of Udasi Harnam Dass or Akali-Nihung Nurang Singh. The latter individual created a full transliteration/exegesis of the Granth and deputed it to the Udasis in Punjab. They would later gift it to the Budha-Dal. This steek is available from Budha-Dal printers and any good bookstore in the Punjab.

How is the Sarbloh Granth similar to the Dasam Granth?

They follow the same principle. Both explore the battle between Abibek and Bibek. The avatars in the Sri Sarbloh Granth are profusely criticised for being paragons of both Abibek and Bibek. The Guru cites that only the individual who has mastered both, i.e. destroyed duality, can be truly called a Gurmukh. The avatars themselves were entrapped in the web of both Abibek and Bibek.

Some quotes from the Sri Sarbloh Granth:

ੴ One (advait - non-dual) Lord who is the light of all creation ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ Victory to Sri Vahiguru ਸ੍ਰੀ ਭਵਾਨੀ ਜੀ ਸਹਾਇ ॥ May Bhavani be helpful ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਸਹਾਇ ॥ May Maya Laxmi be helpful ਉਸਤਤਿ ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਕੀ ॥ The Praise of Sri Maya Laxmi ਸ੍ਰੀ ਮੁਖਿਵਾਕਯ ਪਾਤਿਸ਼ਾਹੀ ੧੦ ॥ From the blessed mouth of the Tenth King ਦੋਹਿਰਾ ॥ ਛਾਯਾ ਰੂਪੀ ਹੇਇ ਕੈ, ਬਿਚਰਤ ਸ੍ਰੀ ਗੋਪਾਲ ॥ Taking the form of Maya (the great illusion, duality), Gopal (the preserver of Life) wanders within it (the creation) ਆਪਹਿ ਲਛਮੀ ਬਪੁ ਧਰੇ, ਜੀਉ ਜੰਤੁ ਪ੍ਰਤਿਪਾਲ ॥੧॥ For the protection of beings, He took the form of Sri Laxmi ਸ੍ਰੀ ਮਾਯਾ ਮੁਖਿ ਕਰੋ ਉਚਾਰ ॥ Recite, “Sri Maya”, from your mouth ਦਰਿਦ੍ਰ ਸਾਗਰ ਤੇ ਲੇਹੁ ਉਬਾਰਿ ॥੧॥ ਰਹਾਉ ॥ She protects the weak from the (dreadful) ocean ਦੋਹਿਰਾ ॥ ਆਦਿ ਭਵਾਨੀ ਈਸੁਰੀ, ਮਾਯਾ ਜਾ ਕੋ ਨਾਮ ॥ The Primordial Bhavani (Paida karn vali shakti*) the Creator, whose name is Maya ਇਨ ਬਿਨ ਸਰੈ ਨ ਏਕ ਛਿਨ, ਪੂਰਨ ਹੋਤ ਨ ਕਾਮ ॥੨॥ Nothing can be accomplished without Her protection not even for a moment. ਸੁਖਦਾਇਕ ਮੰਗਲਕਰਨ, ਪ੍ਰਤਿਪਾਲੇ ਬਹੁ ਭਾਂਤਿ ॥ The giver of happiness, giver of liberation, Her very nature is to take care of Her creation ਸੁਬੁਧਿਦੈਨ ਜੈ ਜੈ ਕਰਨਿ, ਮਾਯਾ ਸ੍ਰੀ ਜਗਮਾਤਿ ॥੩॥ Hail Hail to the One who gives awareness of the Self (aatma), Maya (Laxmi), the mother of the World. *According to the Budha Dal Steek on Sarbloh Granth Bhavani is not the ferocious form of Parbati (Shiva's consort) here but the creative energy of the universe, as employed by Akal Purakh. ਆਤਮ ਦਰਸੀ ਇੰਦ੍ਰਿਯ ਜਿਤ ਹੈ ਖਿੰਮਾ ਸੀਲ ਬ੍ਰਤ ਧਾਰੈ ॥ Recognize your true-self and conquer your [ten] sense organs, cultivate forgiveness, a docile demeanor and self control. ਊਠਤਿ ਬੈਠਤਿ ਮੋਹਿ ਚਿਤਾਰੇ, ਸੁਖ ਦੁਖ ਸਮਤ ਬਿਚਾਰੈ ॥ When standing or sitting remember Me and recognize pleasure and pain as one in the same. ਧੀਰਜਮਾਨ ਸੰਤੁਸ੍ਟ ਸਰਬ ਬਿਧਿ, ਮਨ ਸਕੇਲ ਸੰਸਾਰੇ ॥ Remain steadfast and content in all aspects [parvirti - worldly affairs, and nirvirti - spiritual affairs], and separate your mind from the grips of the world. ਸਾਛੀ ਹ੍ਵੈ ਬਿਚਰੇ ਸਭਿ ਸੰਗੇ, ਉਨਮਨਿ ਸਦ ਲਿਵ ਧਾਰੈ ॥12॥1666॥3985॥ Witness [Rām] in all and interact with everyone while constantly in the state of Indescribable Divine Bliss. - Sarbloh Granth, Volume II, pg. 671 ਸਰਬਲੋਹ ਗ੍ਰੰਥ, ਭਾਗ ਦੂਜਾ, ਪੰਨਾ 671 ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ ਬਿਸਨੁਪਦ ਸੰਕਰ ਚਰਪਦ ਬ੍ਰਿਤਕੇਤੂ ॥ ਸੁਨਹੁ ਸੰਤ ਪ੍ਰਸੰਗ ਪੁਨੀਤਾ ॥ ਸ੍ਰੀ ਸਰਬਲੋਹ ਕੋ ਪਾਵਨ ਗੀਤਾ ॥ Listen oh Saints ! The story [of Sarbloh Avatar] is pure, the song of Sri Sarbloh is purifying ! ਖਸ੍ਟ ਰਾਗੁ ਨਾਦਿ ਸੁਤਨ ਜੁਤਿ ॥ ਯਕ ਯਕ ਰਾਗੁ ਪੰਚ ਰਾਗਨਿ ਯੁਤਿ ॥੧॥ From six major Raga's there are eight sons, and for each Raga there are five wives [Ragni] ਅਸ੍ਟਪੁਤ੍ਰ ਤਾਂ ਕੇ ਸੰਗ ਜਾਨੋ ॥ ਰਾਗਮਾਲ ਯਾ ਬਿਧ ਪ੍ਰਮਾਨੋ ॥ Therefore recognize the eight son's as being in the company of the 6 Major Raga's, and recognize this as collection of Raga's [in Sarbloh Granth] ਤੇ ਸਭਿ ਮੰਗਲਾਚਰਣ ਮਹਿ ਗਾਏ ॥ ਛੰਦ ਬਿਸਨੁਪਦ ਬਿਮਲ ਸੁਹਾਏ ॥੨॥ In this way Manglacharan [sarbloh Granth] has been sung, with beautiful Chand's and Bisanpad's. ਐਰਾਵਤੀ ॥ ਕੋਲ ਜੰਭ ਦਿਗਮੁੰਡ ਕੋ ਯੁਧਾ ॥ ਬਹੁਰ ਸਮਰ ਭੀਮਨਾਦ ਬਿਰੁੱਧਾ ॥ [in Manglacharan there is] The battle of Kol [demon], Jamabasur [demon] and Digmund [demon], then the war of Bheemnaad is described. ਬੀਰਜਨਾਦ ਕੋ ਯੁੱਧ ਅਤਿ ਦਾਰੁਨ ॥ ਪ੍ਰਲਯਭਾਰਥ ਭਉ ਸ੍ਰਿਸ੍ਟਿ ਸੰਘਾਰਨ ॥੩॥ The war [involving] Beerajnaad was extremely ferocious, and [beerajnaad] tried to destroy the whole world. ਮੰਡ੍ਯੋ ਯੁੱਧ ਦੇਵੀ ਅਰੁ ਸ੍ਰੀਪਤਿ ॥ ਕੋਟਿ ਤੇਤੀਸ ਸੁਰ ਸਕਤਿਨ ਸੰਜੁਤਿ ॥ The war of the Devi and Bhagvaan has also been described, along with the 33 Kror Deva's and their wives. ਭਾਰਤ ਪ੍ਰਲਯ ਕਰ ਅਸੁਰ ਸੰਘਾਰੇ ॥ ਨਿਜ ਕਰ ਦੈ ਪ੍ਰਭੁ ਸੰਤ ਉਬਾਰੇ ॥੪॥ In the war of the world the demons were destroyed, and Prabhu gave his hand to protect the Saints. ਬ੍ਰਿਤਿ ਧਾਰੀ ॥ ਬਿਬੇਕ ਅਬਿਬੇਕ ਸਮਰ ਭਯੋ ਭਾਰੀ ॥ ਪੰਚ ਅਧ੍ਯਾਯ ਪੁਰਾਨ ਕੋ ਸਾਰੀ ॥ The war between wisdom and ignorance very deep, and is contained in the five chapters of the [Manglacharan] Puran. ਅਸੰਖ ਅਸੁਰ ਅਣਿ ਦੇਵ ਸੰਗ੍ਰਾਮਾ ॥ ਸ੍ਰੀਪਤਿ ਯੁੱਧ ਬੀਰਜਨਾਦ ਘਮਸਾਨਾ ॥੫॥ There are countless wars between Asur [demons] and Devtas [demi-gods], along with the war between Bhagvaan and Beerajnaad. ਬ੍ਰਿਧਮੁਖੀ ॥ ਚਿਰ ਲੌ ਘੋਰ ਸੰਗ੍ਰਾਮ ਅਖਾਰਾ ॥ ਦੇਵਾਸੁਰ ਸੰਗ੍ਰਾਮ ਬਿਕਰਾਰਾ ॥ The ferocious war is of great length, the war between Asur [demons] and Devtas [demi-gods] is extremely terrifying. ਮੰਗਲਾਚਰਣ ਸਾਰਸ੍ਵਤੀ ਭਾਸਾ ॥ ਕਹ੍ਯੋ ਕਵਿ ਰਾਮ ਮਥ ਸੁਕ੍ਰਾਭਾਸਾ ॥੬॥ Manglacharan [sarbloh Granth] has been written in the Sarswati bhasa [language] and says Guru Gobind Singh Ji it has also been written in Sukra Bhasa [language]. ਸਹਸ੍ਰ ਧਾਰਾ ॥ ਸਮਰ ਬਿਜਯ ਸਰਬਲੋਹ ਗੁਸਾਈ ॥ ਨਿਧ ਨਿਸਾਚਰ ਬੀਰਜਨਾਦ ਬਧਾਈ ॥ The war was won by Sarbloh Gusaase, and Beerajnaad [demon] was destroyed. ਆਰਤੀ ਅਸਤੋਤ੍ਰੰ ਸਤਿਨਾਮਾ ॥ ਬਰਨੀ ਕਵ੍ਯ ਸ੍ਰੀਪਤਿ ਗੁਨ ਗ੍ਰਾਮਾ ॥੭॥ Aarti was performed of praising the Satinam, and all of Bhagvaan's good qualities [gunas] were described. ਦੇਵ ਬਾਚਨੀ ॥ ਲਖਮੀ ਗਾਥ ਸ੍ਰੀ ਮੰਗਲਾਚਰਣ ॥ ਆਦਿ ਪਖ੍ਯਾਨ ਗ੍ਰੰਥ ਯਾ ਬਚਨ ॥ In Sri Manglacharan [sarbloh Granth] the story of Lakshmi [Devi] is told, in the first story of the Granth this story is described. ਲਖਮੀ ਮਹਾਤਮ ਯਥਾ ਬੁਧਿ ਬਰਨੀ ॥ ਸ੍ਰੀ ਗੋਪਾਲ ਕੀ ਕਾਂਯਾ ਨਿਰਨੀ ॥੮॥ Just like the praise of Lakshmi has been described, the form of Sri Sarbloh has also been described. ਮੋਖਪਦੀ ॥ ਸਰਬਸੁ ਲਖਮੀ ਕੇ ਆਧੀਨਾ ॥ ਲੋਕ ਚਤੁਰਦਸ ਸ੍ਰਿਸ੍ਟਿ ਪ੍ਰਬੀਨਾ ॥ All of the treasures of the world are dependent on Lakshmi [Devi], the 14 Worlds are also [under the order] of Sri Maya. ਚਰਾਚਰ ਸਭੁ ਆਸ੍ਰਿਤ ਲਖਮੀ ਕੇ ॥ ਸਭ ਆਸ੍ਰਯ ਮਾਯਾ ਪੱਖੀ ਕੇ ॥੯॥ Eating and not eating is all under the dependence on Lakshmi, all support [in the world] is under the dependence on Maya. ਸੁਧਾ ਲੋਇਨ ॥ ਦੇਵ ਦੈਤ੍ਯ ਦਾਨਵ ਮਾਨਵਗਨ ॥ ਰਾਖਸ ਅਸੁਰਿ ਸਭੂ ਬਸ ਮੁਨਿ ਜਨ ॥ The demigods, demons, Danav, all beings, evil beings, demons and all Muni-jans. ਮਾਯਾ ਆਸ੍ਰਿਤ ਜਗ ਬਰਤਾਰਾ ॥ ਯਕ ਛਿਣ ਇਨ ਬਿਨ ਸਰੈ ਨ ਕਾਰਾ ॥੧੦॥ With the support of Maya they are created, and without [the support of Maya] they cannot remain even for a moment. ਮਹਾਕਾਲ ਪਭੁ ! ਸਰਣਿ ਤੁਮਾਰੀ ॥ ਸ੍ਰੀ ਸਰਬਲੋਹ ਭਗਵੰਤ ਮੁਰਾਰੀ ! ॥ Oh Mahakaal (Great Death), Lord place me in your protection. Oh All-light avatar, Creator of the Universe, Killer of Demon Mur ਅੰਤੁ ਰੂਪ ਅਰੁ ਨਾਮ ਤੁਮਾਰਾ ॥ ਬੇਦ ਭੇਦ ਨਹਿ ਪਾਵਤੁ ਪਾਰਾ ॥ The Vedas and other scriptures cannot Name or describe your form. (Sri Sarbloh Granth Sahib, volume two, page 607) ਰਾਜ ਪਲਾਸੀ ਬਖਸ਼ਸ਼ ਹਜੂਰ ਕਬਿਉ ਬਾਚੁ॥ ਐਸੇ ਗੁਣ ਹਰਿ ਖਾਲਸਹਿ ਬਖਸ਼ੈ, ਭਗਤਿ, ਗਯਾਨੀ, ਰਾਜਜੋਗੇਸ੍ਵਰ ॥ God has blessed the Khalsa with virtues such as those of bhagats, gianis, raj yogis ਛਤ੍ਰਿਯ ਬ੍ਰਿਤਿ ਅਨਨਯੁਪਾਸਕ, ਤਯਾਗੀ ਹਠੀ ਸੂਰ ਭਵਨੇਸ੍ਵਰ ॥ Kshatriyas, those who perform religious rites for others, worshippers of one God, those who live apart from others, ascetics, warriors, masters who bestride the world ਗ੍ਰਾਹੀ ਸੁਭ ਤਯਾਗਿ ਬਿਵਰਜਿਤਿ ਸ਼੍ਰਤਯਾਦਯੰ ਸ਼੍ਰੀ ਮੁਖ ਪਰਮੇਸ੍ਵਰ ॥ ਗੀਤਾ ਉਪਨਿਸਦਿਨ ਮਹਾ ਵਾਰਯ, ਰਹਿਨੀ ਭਗਤਿ ਗਯਾਨਿ ਬ੍ਰਿਤੇਸ਼੍ਵਰ ॥੫॥ Hearing what God tells them in the scriptures, in the noble words of the (Bhagavad) Gita and the Upanishads, they follow the auspicious, avoiding what is evil and live as devout and knowledgeable people. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤਿ, ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥ਰਹਾਉ॥ The Khalsa attained purity, as great as the One (nirankaar) who is above every stain ਗੁਰੁ ਉਪਦੇਸ ਸਿਖਨ ਪ੍ਰਤਿ ਭਾਸਨਿ, ਮੁੱਦ੍ਰਿਤ ਕੱਛ ਕੇਸ ਕ੍ਰਿਪਾਨੰ ॥ To the Sikhs this teaching of the Guru is given, that these three must be your signs: kachh, kesh, kirpan ਤਾ ਕੀ ਰਹਿਨਿ ਸ੍ਰਤਯੋਕਤਿ ਭਾਖਤਿ, ਦਸ ਗ੍ਰਾਹੀ ਖਾਲਸਹ ਪ੍ਰਧਾਨੰ ॥ Let this be your agreed way of life, then ten chief aims of the Khalsa ਦਯਾ ਦਾਨ ਅਰੁ ਛਮਾ ਸਨਾਨੰ, ਸੀਲ ਸੁਚਿ ਸਤਯੰ ਸੰਭਾਨੰ ॥ Mercy, charity, preparedness, forgiveness, bathing, gentleness, purity, truth, loving regard ਸਾਧਨ ਸਿੱਧ ਸੂਰ ਭਗਤਿ ਮਾਨੰ, ਦਸ ਗ੍ਰਾਹੀ ਆਸਤਕ ਪ੍ਰਮਾਨੰ ॥੬॥ Sadhs, siddhss, and gods regard devotion (bhagati) (as the supreme virtue) ਤਯਾਗੀ ਦਸ॥ The ten to be avoided ਬਿਰੋਧ ਅਤਿ ਸਾਧਨ ਹਿੰਸਾ ਅਹੰਕਾਰ ਆਲਸ ਕ੍ਰਿਪਨਤ੍ਵ ਪ੍ਰਮਾਨੰ ॥ ਕਠੋਰਤੁ ਜੜਤੁ ਕੁਬਿਲਿਤੁ ਅਸਊਚੰ ਕਲਮ ਸ਼ਾ-ਰੁ-ਅਭਿਗਤਿ ਆਨੰ॥ Actions to be avoided (are those arising from) violence, pride, idleness, parsimony, (the exercise of harsh) authority, cruelty, sloth, criticism of others, corruptness, and (eating) meat (prepared by a Muslim with the recitation of) the Kalima. These are the characteristics of unbelievers * In the tika it says that in some saroops it is written Kalmaa Maas Abhagat(i) Aanan, this is why it is translated as Halal meat above. ਦਸ ਗ੍ਰਾਹੀ ਦਸ ਤਯਾਗੀ ਐਸੋ ਤਾਹਿ ਖਾਲਸਹ ਕਥਤ ਸੁਜਾਨੰ ॥ Thus there are ten aims and ten things to be avoided. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤ ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥੭॥ The Khalsa is described as wise, acquiring a purity, which is equaled only by the One who is above all stain. ਜੀਵਨ ਮੁਕਤਿ ਬਿਚਰਤਿ ਬਨ ਤ੍ਰਿਨ ਮਹਿ, ਦੇਵ ਭੂਤਦੇਵ ਹੀ ਕਹਿੱਯੈ ॥ The spirit wanders free within it, the evil god becomes a good god ਖਾਲਸ ਪਦ ਕੋ ਪ੍ਰਾਪਤਿ ਦੁਰਲਭ, ਐਸੋ ਖਾਲਸ ਹਰਿਜਨ ਚਹਿੱਯੈ ॥ Rare is the privilege of attaining the status of the Khalsa, thus it is called God’s people ਜਲ ਤਰੰਗ ਭੇਦ ਕਛੁ ਨਾਹਨਿ, ਜੀਵ ਬ੍ਰਹਮ ਪਰਮਾਤਮ ਲਹਿੱਯੈ ॥ W wave is no different from the water (it contains). A spirit is seen as Brahma or God ਬ੍ਰਹਮਹਿ ਜੀਵ ਪਾਰਬ੍ਰਹਮਹਿ, ਸਾਗਰ ਬੂੰਦ ਬੂੰਦ ਸਿੰਧੁ ਅਹਿੱਯੈ ॥੮॥ Brahma is the spirit and the spirit is Brahma, just as the ocean is contained in a drop (of water) and the drop (is contained) in the ocean ਹਰਿ ਹੀ ਹੋਇ ਤਉ ਕਹਾਂ ਅਚਰਜ ਹੈ, ਸਤਿਗੁਰੁ ਪਦ ਕਹੁ ਪ੍ਰਾਪਤਿ ਵਾਰੋ ॥ What a marvel is the being of God (hari) ! How does one obtain the condition of the Satiguru? ਸਿਖਯ ਪਦ ਦੁਹੂਅਨ ਤੇ ਗਉਰੋ, ਆਤਮਕੀ ਪ੍ਰਾਪਤੀ ਵਿਚਾਰੋ ॥ The condition of a Sikh is double the weight of both, based on the spirit’s gain ਤਾਸ ਮਹਾਤਮ ਨਿਜ ਮੁਖ ਗਾਵਤ, ਜਥਾ ਉਕਤਿ ਮਤਿ ਬੁਧਿ ਹਮਾਰੋ ॥ I sing aloud of its greatness, limited in intellect and discernment though I be ਸੁਨਹੁ ਸੰਤ ਖਾਲਸ ਪਦ ਜਸ ਕਉ, ਸ੍ਰਵਨ ਪ੍ਰਾਪਤਿ ਹੋਤ ਫਲ ਚਾਰੋ ॥ He me, oh sant! Hear the glory of the Khalsa’s condition and from it take strength ਗੀਤਾ ਮਹਿ ਅਰਜੁਨ ਪ੍ਰਤਿ ਭਾਖਤਿ, ਸ੍ਰੀਮਤਿ ਭਗਤ ਮਹਾਤਮ ॥ In the (Bhagavad) Gita, Sri (Krishan) has described the exalted status of the devotee to Arjan: ਭਗਤਿ ਗਯਾਨਿ ਰੂਪ ਨਿਜ ਬਰਨਾਂ, ਪ੍ਰਾਪਤਿ ਜਾਂ ਕਹੁ ਆਤਮ ॥ “The devotees – the wise man and the brave – belond to my own caste (barnaa), since they all have attained the true status of their soul” ਟੀਕਾਕਾਰ ਹੂੰ ਮਹਿਮਾ ਭਗਤਿਨ ਖਾਲਸਹਿ ਪ੍ਰਤਿ ਹੈ ਭਾਖੀ ॥ Commentators have attributed the views of the devotees to the Khalsa ਖਾਲਸ ਪਦ ਕਹੁ ਊਚ ਮਹਾਤਮ, ਸਭਹਿ ਸ੍ਰੇਸ੍ਵਿਨ ਆਖੀ ॥੧੦॥੪੫੭॥੯੮੯॥੩੩੦੮॥ਦਸਕ ੧॥ All have conferred the highest praise on the Khalsa, exalted it is above all. ਅਕਾਲ ਪੁਰਖ ਕੀ ਆਗਯਾ ਪਾਇ, ਪ੍ਰਗਟਿ ਭਯੋ ਰੂਪ ਮੁਨਿਵਰ ਕੋ ॥ By the command of Akal Purkh, [the Khalsa was created] with the form of [sacred] Muni's. *Akali Baba Santha Singh Ji translates Munivar as King, so it would be Khalsa took the form of a King ਜਟਾ ਜੂਟ ਨਖ ਸਿਖ ਕਰ ਪਾਵਨ, ਭਗਤ ਸੂਰ ਦ੍ਵ ਰੂਪ ਨਰਵਰ ਕੋ ॥ With the long hair from the topnot to the nail of the toe, like a Muni, and the form of both a devoted worshipper [bhagat] and warrior [soor]. ਚਕ੍ਰਵੈ-ਪਦ ਦਾਤ ਧੁਰਿ ਪਾਯੋ, ਧਰਮਰਾਜ ਭੁੰਚਤਿ ਗਿਰਿਵਰ ਕੋ ॥ The 'Chakarvarti Raj' [Kingdom which is victorious wherever the Army is present] has been given by the Lord, not even Dharamraj has been given such a high status ਉਦਯ ਅਸਤ ਸਾਮੁਦ੍ਰ ਪ੍ਰਯੰਤੰ, ਅਬਿਚਲ ਰਾਜ ਮਿਲਯੋ ਸੁਰਪੁਰ ਕੋ ॥੪॥ From where the sun rises to where it sets, across all the oceans, [The Khalsa] has received the timeless Raj [kingdom] from Sachkhand ਪੰਥ ਖਾਲਸਾ ਭਯੋ ਪੁਨੀਤਾ, ਪ੍ਰਭੁ ਆਗਯਾ ਕਰਿ ਉਦਿਤ-ਭਏ॥ The Panth Khalsa has been created Pure, under the permission of the Lord, [the Khalsa] is shining bright [of purity] ਮਿਟਯੋ ਦ੍ਵੈਤ ਸੰਜੁਗਤਿ ਉਪਾਧਿਨਿ ਅਸੁਰ ਮਲੇਛਨ ਮੂਲ ਗਏ॥ Duality [in the mind] was destroyed, they attained the highest position and became One [with the Lord], the root of their bad [asur malech] qualities were destroyed. Asur [demons] Malech [invaders] can also refer to the Turks at the time who were destroyed by the Khalsa. ਧਰਮ ਪੰਥ ਖਾਲਸਾ ਪ੍ਰਚੁਰ-ਭਯੋ, ਸਤਿ ਸ਼ਿਵੰ ਪੁਨਯ ਰੂਪ ਜਏ ॥ The manifestation of Panth Khalsa's Dharam [was created], they are the form of truth, liberation and purity. *Akali Santha Singh Ji says that’s Khalsa pure is Sat Shivan Roop, which he says is the roop of Rab (Sat means that it refers to Nirankaar and not Shiv ji) *Many people say that is refers to how Khalsa is Sat Shiv Saroop, the true form of Shiv Ji ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭਏ॥੫॥ Kach, Kesh, and Kirpan – these three signs made followers of the Guru the servants (also) of God *Akali Santha Singh Ji says that, RaamDaas in this shabad means someone who does Kirtan, so the three signs are kach kesh kirpan, and the followers of the Guru praise the Lord ਕਾਲ ਉਪਾਸਕ ਛਤ੍ਰਿਯ-ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅਏ॥ Worshippers of Akal and followers of the Kshatriya way, wearing a waistband [kamarkasa] they are the supreme warriors. *Akali Santha Singh Ji translates the second part of this as; the Khalsa is the highest warrior ਤਾ ਮਹਿ ਪੰਥ-ਚਾਲਿਸ ਪ੍ਰਵਾਨਾ, ਪੰਚ ਪ੍ਰਧਾਨ ਖਾਲਸਹਿ ਠਏ ॥ From forty men, five leaders of the Khalsa emerged ਸ਼੍ਰੀ ਅਜੀਤ ਸਿੰਘ, ਜੁਝਾਰ ਸਿੰਘ, ਫਤਹ ਸਿੰਘ, ਜੋਰਾਵਰ ਸਿੰਘ ਪ੍ਰਿਏ ॥ They were the beloved Ajit Singh, Jujhar Singh, Fateh Singh, and Zorawar Singh ਪੰਚਮ ਖਾਲਸਹ ਸਤਿਗੁਰੁ ਪੂਰਾ ਜਿਨ ੲੇ ਪੰਥ ਸੁਪੰਥ ਪ੍ਰਟਗਏ ॥੬॥ The fifth leader of the Khalsa who completes the total was the Satguru (Gobind Singh), he who revealed this noble Panth ਚਾਲਿਸ ਨਰ ਏ ਬੀਜ ਖਾਲਸਹ, ਮੁਕਤੇ ਪਾਵਨ ਸਿੰਘ ਬਲੀ ॥ Forty men were the seed of the Khalsa, powerful Singhs who won liberation ਮਾਤ ਭਗਵਤੀ ਪਿਤਾ ਕਾਲ ਪੁਰੁਖ, ਗਦੋ ਲਿਯੋ ਦੈ ਖਾਲ ਪਲੀ ॥ Bhagavati was their mother, Akal Purakh their father, specially nurtured by them ਸਕਲ ਭਰਮ-ਪਰਹਰਿ-ਕਰਿ ਹਰਿਜਨ, ਸਤਿਨਾਮੁ ਸੁਚਿ ਮੰਤ੍ਰ ਬਲੀ ॥ Seperated from all illusion they became his people, repeating ‘Satinam’, that most powerful of mantras ਆਪੁ ਜਪਤਿ ਅਰੁ ਜਗਤ ਜਪਾਵਤਿ, ਭਗਤਿ ਸਿਰੋਮਨਿ ਮਾਹਿ ਕਲੀ ॥੭॥੧॥੩੧੪॥੮੪੬॥੩੧੬੫॥ਸਪ੍ਹਕ ੧॥ They chanted it themselves and taught all others to chant it. Great devotees, they were in the Kaliyug ਇਤਿ ਸ਼੍ਰੀ ਪੰਥ ਪ੍ਰਕਾਸ ਸੁਭ ਬੰਸ ਸਤਿਗੁਰੁ ਪਾਤਸ਼ਾਹੀ ਦਸਕ ਬਰਨਨੰ ਸੁਭੰ॥੧॥ ਅਥ ਗ੍ਰੰਥ ਸਥਾਪਨ ਮਹਾਤਮ ਸ੍ਰੀ ਸਤਿਗੁਰੂ ਬਿਗ੍ਰਹ ਕਥਤੇ ਤ੍ਵ ਬਲਿ ਬਿਸਨੁਪਦ ਪੁੰਨਿਯਾਕੀ ਆਪਨਪੌ ਸ਼੍ਰੀ ਖਾਲਸਹਿ ਸੌਪਾਂ, ਦ੍ਵਤਯਿ ਰੂਪ ਸਤਿਗੁਰੂ ਗ੍ਰੰਥਾ ॥ On them was conferred the status of Guru Khalsa, and the Granth became the Guru ਬੋਲਨ ਸਤਿਗੁਰੁ ਸਬਦ-ਸੋਭਾਖਨ, ਨਾਮ ਗੋਬਿੰਦ ਕੀਰਤਨਿ ਸੰਥਾ ॥ They changed the word of the Satguru, repeating the Name of God (gobind) as their regular conservation *Akali Santha Singh Ji translates this line as, Through the Shabad we speak (bolan) with the Satguru. Repeating Gods name is our constant conservation/activity ਗੁਨਾਨੁਵਾਦ ਪੁਨਿ ਸਿਫਤਿ ਸਲਾਹਨਿ, ਊਠਤੁ ਬੈਠਤੁ ਸੈਨ ਕਰੰਥਾ ॥ Singing kirtan became a religious rite and they became virtuous by praising God, whether standing or whether sitting ਪਾਵਨ ਪੰਥ ਖਾਲਸਹਿ ਪ੍ਰਗਟਯੋ, ਚਾਰ ਵਰਨ ਅਾਸ਼੍ਰਮ ਸੁਭ ਪੰਥਾ ॥੧॥ The pure Panth, which was the Khalsa came into being, that glorious Panth with four castes and four ashrams ਇਨ ਕੇ ਦਰਸ ਸਤਿਗੁਰੁ ਕੋ ਦਰਸਨ, ਬੋਲਨ ਗੁਰੂ ਸਬਦੁ ਗੁਰੁ ਗ੍ਰੰਥਾ ॥ To behold it is to behold the Satguru, (its members) repeat the Guru’s Word from the Guru Granth ਦ੍ਵਾਦਸਿ ਰੂਪ ਸਤਿਗੁਰੁ ਏ ਕਹਿਯਤਿ, ਦ੍ਵਾਦਸਿ-ਭਾਨੁ ਪ੍ਰਗਟ ਹਰਿ ਸੰਤਾ ॥ In twelve forms the Satguru appears, just as twelve rays of the sun reflect the light of God (Hari) ਪ੍ਰਤਯਖ ਕਲਾ ਪਾਰਬ੍ਰਹਮ ਧਣੀਛੈ, ਗ੍ਰੰਥਿ ਪੰਥ ਖਾਲਸ ਵਰਤੰਤਾ ॥ The visible power of God is manifested in the Khalsa as (the doctrine of the Guru) Granth and (that of the Guru) Panth ਦਾਸ ਗੋਬਿੰਦ ਫਤਹ ਸਤਿਗੁਰੂ ਕੀ, ਖਾਸ ਗ੍ਰੰਥ ਗੁਰੁ ਰੂਪ ਬਦੰਤਾ ॥੨॥ਦੁਪਦ ੧॥ Gobind is the servant of the victorious Satguru, he who reveals himself as the Khalsa and as the Guru Granth And many more. Where can I find out more about the Sri Sarbloh Granth? There are blogs and websites set up to this effort. They are:- http://sikh-reality.blogspot.co.nz/search/label/Tradition http://www.srisarblohgranthji.com/ http://tisarpanth.blogspot.co.nz/?view=timeslide http://nihangsingh.org/

ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥ Victory & Blessings Of One God Abound ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ May Sri Bhagauti Protect ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ਦਸਵੀਂ ॥ An Ode to the Sword - the Divine Power ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ਦਸਵੀਂ ॥ Uttered by Patishahi 10 Sri Guru Gobind Singh Ji ਦੋਹਰਾ ॥ ਭਗਤ ਭਗਉਤੀ ਤਿਸੇ ਕੀ ਜੋ ਰਣਧੀਰ ਧਰੇ ॥ Dohira: I, the divine Bhagauti, only belong to those devotees who stay steadfast and resolute in the battle field. ਹਉ ਅੰਗ ਸੰਗ ਤੇ ਲਾਗ ਹੂੰ ਜੋ ਪਾਛੈ ਪਗ ਨਾ ਧਰੇ ॥ For those who do not take a single step back in the battle field, I remain close to them as if I am part of their bodies. ਸਵਯਾ ॥ ਭਗਤ ਭਗਉਤੀ ਸਾਜ ਕੈ ਪ੍ਰਭੁ ਜਗ ਅਰੰਭ ਰਚਾਇ ਹੈ ॥ God created divine sword before beginning the task of creation of the world. ਰੱਣ ਰੂਪ ਭਿਭੂਤ ਚੜ੍ਹਾਇ ਕੈ ਡੱਫ ਡਉਰੂ ਡੰਕ ਬਜਾਇ ਹੈ ॥ In the battle field, God smeared divine ash on his body, and started kettle drums in jubilation. ਕੱਲ ਨਾਰਦ ਹੱੜ ਹੱੜ ਹਸਿਆ ਰਣ ਸਾਬਤ ਜੁਧ ਮਚਾਇ ਹੈ ॥ Kalyugi Narad burst with laughter as the battle began to raze. ਦੁਲ ਦੁਲ ਖਿੰਗ ਬਿਗਿਸਆ ਰਣ ਕਹਰ ਕੁਹਰ ਬਰਖਾਇ ਹੈ ॥ Just like lions are jubilant to jump at their targets, there is joy on the faces of the brave fighters. ਘਰ ਸੁਤਾ ਸਿੰਘ ਜਗਾਇਆ ਖੱੜ ਧਰਤੀ ਹਾਂਕ ਚਲਾਇ ਹੈ ॥ It is as if the sleeping lion has been awakened, and it its growl has shook the earth. ਮਾਨੁਖ ਪਕੜ ਭਕੋਲਿਆ ਕਰ ਜੱਗ ਘਮੰਡ ਮਚਾਇ ਹੈ ॥ Men who took the sword in their hands, they destroyed the pride of the oppressors. ਭਕਲ ਭਗਉਤੀ ਦੁਰਜਨਾ ਫੜ ਡੁਮਚੁਰ ਕਫ ਤੰਗਲ ਖੋਲ ਬਹਾਇ ਹੈ ॥ Holding the sword in their hands they squeezed the blood of the wicked. The sword has cut open their skulls and blood flowed from their skeletons, like rivers. ਉਥਲ ਪੁਥਲ ਘਪਨ ਘਪਰੋਲ ਤਕਰੂਲੋ ਧੁੰਧ ਮਚਾਇ ਹੈ ॥ This sword created complete chaos and turned things upside down, the dust created in the battlefield has blinded all ਲੁਥ ਪਲੁਥ ਧਰਤੀ ਨਾਲ ਧੱਤ੍ਰ ਪਿੰਜਰ ਕੁਤਕ ਘਾਇ ਹੈ ॥ The earth is saturated with blood and skeletons are scattered all over the battle ground. ਲਪਟ ਝਪਟ ਲੈ ਤੇਗ ਨਾਲ ਰਣ ਸੂਰੋ ਘਾਨ ਘੜਾਇ ਹੈ ॥ The brave ones are jumping fiercely to strike the enemy down. ਖੱਚਕ ਖਫਨ ਜਹਾਂ ਜਮ ਧੜੇ ਰਣ ਲੁਥ ਪਲੁਥ ਖਪਾਇ ਹੈ ॥ The coffins, and messengers of death are devouring the dead in the battle field. ਰਕਤ ਪਲੇਟੀ ਜੋਗਨੀ ਰਣ ਦੁਰਜਨ ਖੇਤ ਖਪਾਇ ਹੈ ॥ The blood drenched sword is decimating the wicked in the field of the battle. ਰੁੰਡ ਮੁੰਡ ਘਮਸਾਨ ਖੇਤ ਰਣ ਜੰਭਕ ਗਿਰਝ ਅਘਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them ਕੜ ਧੜ ਦੜ ਕੇ ਪੜੱਛਯਨ ਭਿੜ ਸੈਲ ਹੀ ਸੈਲ ਭਿੜਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them. ਗਗਨ ਕੱੜਕੀ ਬਿਜਲੀ ਪ੍ਰਲੋ ਪ੍ਰਲੋਕ ਖਪਾਇ ਹੈ ॥ The sound of the sword striking left and right appears as if boulders are striking with each other ਉਤ ਧੂ ਲੋਕ ਮੁੰਡ ਮਚਾਇਨ ਬਹੁ ਮੁੰਡਕ ਮੁੰਡ ਭੜਾਇ ਹੈ ॥ The sound of sword striking is as if lightening is striking and day of Armageddon has reached close. ਥਰ ਹਰ ਕੰਪੈ ਧਰਮ ਰਾਇ ਰਣ ਸੂਰੇ ਘਾਣ ਘਤਾਇ ਹੈ ॥ The slain heads are hitting each other that is causing the Dharam Raja (King of angels of death) to tremble with fear. ਸਜੇ ਬੋਹਥ ਚਕਿਆ ਕਰ ਖੱਬੇ ਖੜਗ ਮਚਾਇ ਹੈ ॥ In left hand they hold the heads and with right hand they strike the sword. ਨਿਬੇੜਾ ਹਿੰਦੂ ਤੁਰਕ ਦਾ ਰੱਣ ਘਤਿ ਖੱੜਗ ਚੁਕਾਇ ਹੈ ॥ The conflict between the Hindus and Turks will be decided today only by divine sword in this battle of righteousness. ਜਗ ਅਰੰਭ ਤਿਹੁ ਜੁਗਰਣ ਮਾਸ ਮਨੁਖ ਘਤਾਇ ਹੈ ॥ This is how the beginning of the world witnessed the divine sword feeding upon flesh of the wicked. ਰਕਤ ਖੱਪਰ ਭਰ ਜੋਗਨੀ ਰਣ ਮਸਤ ਮੰਗਲ ਗੁਣ ਗਾਇ ਹੈ ॥ The divine sword drank the blood of the wicked by filling their skulls with it.This is how the holy sword was pleased and sang the divine song to celebrate death of wickedness from this earth ਕੇਸ ਬਿਨਾ ਸਿਰ ਕੁਟੀਐ ਚੰਘਿਾੜੇ ਕਵਨ ਛੁਡਾਇ ਹੈ ॥ Those who have no hair on their heads, when struck on bare heads cry in pain, and no one comes to their rescue ਹੁਕਮ ਮੰਨੇ ਪ੍ਰਭੁ ਬਖਸ਼ ਲੈ ਨਿਗੁਰਿਆ ਨੋ ਇਹ ਸਜਾਇ ਹੈ ॥ Those without a Guru are punished like this. However, those who submit to the divine will, are accepted with honour before God. ਫਤਹ ਜੰਗ ਗੋਬਿੰਦ ਸਿੰਘ ਦੱਲ ਕੋਟਕ ਕੋਟ ਖਪਾਇ ਹੈ ॥ I, Guru Gobind Singh ji, am always victorious in the battle field, and millions of drones of enemy armies are destroyed [by my sword] ਦੋਹਰਾ ॥ ਆਸਾ ਨਾ ਕਰ ਬ੍ਰਹਮਨਾ ਨਾ ਪਰਸੇ ਪਗ ਜਾਇ ॥ Do not put faith in Brahmins and do not touch their feet [in respect]. ਆਪ ਤ੍ਯਾਗਿ ਦੂਜੈ ਲਗੇ ਕੂੰਭਿ ਨਰਕ ਮਹਿ ਪਾਇ ॥੧॥ Forsaking your True Self [Atma] and praying to another [brahmins] you shall go to the worst hell.

Bani of Sri Bhagauti Astotar. ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ਹੈਂ ॥ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ ਪਾਤਿਸ਼ਾਹੀ ੧੦ ॥ One Nondual Vahiguru, Who is always Victorious. With the help of Sri Bhagauti. [Written by] The 10th King.* ਨਮੋ ਸ੍ਰੀ ਭਗੌਤੀ ਬਢੇਲੀ ਸਰੋਹੀ ॥ ਕਰੇਂ ਏਕ ਤੇ ਦ੍ਵੈ ਸੁਭਟ ਹਾਥ ਸੋਹੀ ॥ Salutations to the highest Sword, the cutting Sirohi [type of Sword]. Making two from one [decapitating], the warrior who holds You in their hand is victorious ! ਨਮੋ ਲੋਹ ਕੀ ਪੁਤ੍ਰਿਕਾ ਝਲ ਝਲੰਤੀ ॥ ਨਮੋ ਜੀਭ ਜ੍ਵਾਲਾਮੁਖੀ ਜਯੋ ਬਲੰਤੀ ॥ Salutations to the strip of iron which flashes so brightly ! Salutations to the One who spits fire from the mouth [reference to the blinding, flaming appearance form of the Devi]** ਮਹਾਂ ਪਾਨ ਕੀ ਬਾਨ ਗੰਗਾ ਤਰੰਗੀ ॥ ਭਿਰੇ ਸਾਮੁਹੇ ਮੋਖ ਦਾਤੀ ਅਭੰਗੀ ॥ In that great hand [which takes the sword], it moves like the River Ganga. The one who falls in front of you is granted salvation ! ਨਮੋ ਤੇਗ ਤਰਵਾਰ ਸ੍ਰੀ ਖੱਗ ਖੰਡਾ ॥ ਮਹਾਂ ਰੁਦ੍ਰ ਰੂਪਾ ਬਿਰੂਪਾ ਪ੍ਰਚੰਡਾ ॥ Salutations to the Tegh ! Talvaar ! The highest Khanda ! Ferocious and vicious both with and without form* [without form is referring to Adi Shakti] (*We see the weapon but we do not see the energy using them. Yet the energy is there). ਮਹਾਂ ਤੇਜ ਖੰਡਾ ਦੁਖੰਡਾ ਦੁਧਾਰਾ ॥ ਸਭੇ ਸ਼ਤ੍ਰ ਬਨ ਕੋ ਮਹਾਂ ਭੀਮ ਆਰਾ ॥ [salutations] to the extremely sharp double edged Khanda, which slices all the enemies like a great saw (Bhagauti here is the sword, the enemy is the forest. Bhagauti saws through them as a saw saws through a forest). ਮਹਾਂ ਕਾਲਿਕਾ ਕਾਲ ਕੋ ਕਾਲ ਹੰਤੀ ॥ ਮਹਾਂ ਅਸਤ੍ਰ ਤੂਹੀ ਤੂਹੀ ਸ਼ਤ੍ਰ ਹੰਤੀ ॥ Salutations to Maha Kaalika who is the destroyer of time, you are the great Projectile Weapons (Firearms, Chakra, Arrows) and the killer of enemies ! ਮਹਾਂ ਕਾਲ ਕੀ ਲਾਟ ਵਿਕਰਾਲ ਭੀਮੰ ॥ ਬਹੀ ਤੱਛ ਮੁੱਛੰ ਕਰੇ ਸਤ੍ਰ ਕੀਮੰ ॥ [You are] the master over Death, [You are] most dreadful and gigantic. Grabbing the enemies by the mustache You make mincemeat out of them ! ਮਹਾਂ ਤੇਜ ਕੀ ਤੇਜਤਾ ਤੇਜ ਵੰਤੀ ॥ ਪ੍ਰਜਾ ਖੰਡਨੀ ਦੰਡਨੀ ਸਤ੍ਰ ਹੰਤੀ ॥ The great brilliance of the One who is luminosity itself ! Destroyer of creation ! Killer of those enemies deserving punishment ! ਮਹਾਂ ਵੀਰ ਵਿਦਯਾ ਮਹਾਂ ਭੀਮ ਰੂਪੰ ॥ ਮਹਾਂ ਭੀਰ ਮੈ ਧੀਰ ਦਾਤੀ ਸਰੂਪੰ ॥ The knowledge of the great warriors, of a greatly terrifying form ! Whose very form gives resolute forbearance to those of great cowardice ! ਤੁਹੀ ਸੈਫ ਪੱਟਾ ਮਹਾਂਕਾਟ ਕਾਤੀ ॥ ਅਨੁਗ ਆਪਣੇ ਕੋ ਅਭੈ ਦਾਨ ਦਾਤੀ ॥ You are the Saif [straight sword], the Great Flame ! the Kaati [type of curved sword]! You bless your servants with the gift of fearlessness ! ਜੋਉੂ ਮਯਾਨ ਤੇ ਵੀਰ ਤੋ ਕੋ ਸੜੱਕੈ ॥ ਪਰਲੈ ਕਾਲ ਕੇ ਸਿੰਧੁ ਬੱਕੈ ਕੜੱਕੈ ॥ Which when unsheathed by the warrior it makes crackling sounds and explosive sounds in the ‘ocean’ of death and destruction ! ਧਸੈ ਖੇਤ ਮੇਂ ਹਾਥ ਲੈ ਤੋਹਿ ਸੂਰੇ ॥ ਭਿਰੇ ਸਾਮੁਹੇ ਸਿੱਧ ਸਾਵੰਤ ਪੂਰੇ ॥ When in hand in the battlefield you penetrate the enemies ! In such a manner [You] are fighting in front of the powerful warriors ! ਸਮਰ ਸਾਮੁਹੇ ਸੀਸ ਤੋ ਪੈ ਚੜ੍ਹਾਵੈ ॥ ਮਹਾਂ ਭੂਪ ਹ੍ਵੈ ਔਤਰੈ ਰਾਜ ਪਾਵੈ ॥ [The one] who, in war, places his head before You. [They shall become] a great King and in the next life will attain a Kingdom as well. ਮਹਾਂ ਭਾਵ ਸੋਂ ਜੋ ਕਰੈ ਤੋਰ ਪੂਜੰ ॥ ਸਮਰ ਜੀਤ ਕੈ ਸੂਰ ਹ੍ਵੈ ਹੈ ਅਦੂਜੰ ॥ With great love those who worship You ! Those warriors achieve victory on the battle field and get liberated! ਤੁਮੈ ਪੂਜਹੈਂ ਬੀਰ ਬਾਨੈਤ ਛਤ੍ਰੀ ॥ ਮਹਾਂ ਖੜਗਧਾਰੀ ਮਹਾਂ ਤੇਜ ਅਤ੍ਰੀ ॥ The Great Kshtriya warriors, in their uniform, worship you. [You are] the Great Sword-bearer and the ferocious Shastradhari [weapon-bearer] Warrior ! (Great warriors who walk on the way of the warrior). ਪੜ੍ਹੈ ਪ੍ਰੀਤਿ ਸੋ ਪ੍ਰਾਤ ਅਸਤ੍ਰੋਤ ਯਾ ਕੋ ॥ ਕਰੈ ਰੁਦ੍ਰ ਕਾਲੀ ਨਮਸਕਾਰ ਤਾ ਕੋ ॥ Whosoever repeats this Astotar (with love) in the early morning, Rudra [shiv Ji] and Kali both salute you !*** ਰੁਧਰ ਮੱਜਨੀ ਬਿੰਜਨੀ ਹੈ ਸਗੌਤੀ ॥ ਸਦਾ ਜੈ ਸਦਾ ਜੈ ਸਦਾ ਜੈ ਭਗੌਤੀ ॥ [salutations to the] one bathed in blood! Oh flesh eating one ! Your victory is eternal ! Your victory is eternal ! Your victory is eternal oh Bhagauti ! ਸਦਾ ਦਾਹਨੇ ਦਾਸ ਕੇ ਦਾਨ ਦੀਜੈ ॥ ਗੁਰੂ ਸ਼ਾਹ ਗੋਬਿੰਦ ਕੀ ਰੱਖ ਕੀਜੈ ॥ Always bless your servant with the blessing of being in their right hand ! The King Guru Gobind [singh] keeps Your presence ! ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥ Victory & Blessings Of One God Abound ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ May Sri Bhagauti Protect ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ਦਸਵੀਂ ॥ An Ode to the Sword - the Divine Power ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ਦਸਵੀਂ ॥ Uttered by Patishahi 10 Sri Guru Gobind Singh Ji ਦੋਹਰਾ ॥ ਭਗਤ ਭਗਉਤੀ ਤਿਸੇ ਕੀ ਜੋ ਰਣਧੀਰ ਧਰੇ ॥ Dohira: I, the divine Bhagauti, only belong to those devotees who stay steadfast and resolute in the battle field. ਹਉ ਅੰਗ ਸੰਗ ਤੇ ਲਾਗ ਹੂੰ ਜੋ ਪਾਛੈ ਪਗ ਨਾ ਧਰੇ ॥ For those who do not take a single step back in the battle field, I remain close to them as if I am part of their bodies. ਸਵਯਾ ॥ ਭਗਤ ਭਗਉਤੀ ਸਾਜ ਕੈ ਪ੍ਰਭੁ ਜਗ ਅਰੰਭ ਰਚਾਇ ਹੈ ॥ God created divine sword before beginning the task of creation of the world. ਰੱਣ ਰੂਪ ਭਿਭੂਤ ਚੜ੍ਹਾਇ ਕੈ ਡੱਫ ਡਉਰੂ ਡੰਕ ਬਜਾਇ ਹੈ ॥ In the battle field, God smeared divine ash on his body, and started kettle drums in jubilation. ਕੱਲ ਨਾਰਦ ਹੱੜ ਹੱੜ ਹਸਿਆ ਰਣ ਸਾਬਤ ਜੁਧ ਮਚਾਇ ਹੈ ॥ Kalyugi Narad burst with laughter as the battle began to raze. ਦੁਲ ਦੁਲ ਖਿੰਗ ਬਿਗਿਸਆ ਰਣ ਕਹਰ ਕੁਹਰ ਬਰਖਾਇ ਹੈ ॥ Just like lions are jubilant to jump at their targets, there is joy on the faces of the brave fighters. ਘਰ ਸੁਤਾ ਸਿੰਘ ਜਗਾਇਆ ਖੱੜ ਧਰਤੀ ਹਾਂਕ ਚਲਾਇ ਹੈ ॥ It is as if the sleeping lion has been awakened, and it its growl has shook the earth. ਮਾਨੁਖ ਪਕੜ ਭਕੋਲਿਆ ਕਰ ਜੱਗ ਘਮੰਡ ਮਚਾਇ ਹੈ ॥ Men who took the sword in their hands, they destroyed the pride of the oppressors. ਭਕਲ ਭਗਉਤੀ ਦੁਰਜਨਾ ਫੜ ਡੁਮਚੁਰ ਕਫ ਤੰਗਲ ਖੋਲ ਬਹਾਇ ਹੈ ॥ Holding the sword in their hands they squeezed the blood of the wicked. The sword has cut open their skulls and blood flowed from their skeletons, like rivers. ਉਥਲ ਪੁਥਲ ਘਪਨ ਘਪਰੋਲ ਤਕਰੂਲੋ ਧੁੰਧ ਮਚਾਇ ਹੈ ॥ This sword created complete chaos and turned things upside down, the dust created in the battlefield has blinded all ਲੁਥ ਪਲੁਥ ਧਰਤੀ ਨਾਲ ਧੱਤ੍ਰ ਪਿੰਜਰ ਕੁਤਕ ਘਾਇ ਹੈ ॥ The earth is saturated with blood and skeletons are scattered all over the battle ground. ਲਪਟ ਝਪਟ ਲੈ ਤੇਗ ਨਾਲ ਰਣ ਸੂਰੋ ਘਾਨ ਘੜਾਇ ਹੈ ॥ The brave ones are jumping fiercely to strike the enemy down. ਖੱਚਕ ਖਫਨ ਜਹਾਂ ਜਮ ਧੜੇ ਰਣ ਲੁਥ ਪਲੁਥ ਖਪਾਇ ਹੈ ॥ The coffins, and messengers of death are devouring the dead in the battle field. ਰਕਤ ਪਲੇਟੀ ਜੋਗਨੀ ਰਣ ਦੁਰਜਨ ਖੇਤ ਖਪਾਇ ਹੈ ॥ The blood drenched sword is decimating the wicked in the field of the battle. ਰੁੰਡ ਮੁੰਡ ਘਮਸਾਨ ਖੇਤ ਰਣ ਜੰਭਕ ਗਿਰਝ ਅਘਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them ਕੜ ਧੜ ਦੜ ਕੇ ਪੜੱਛਯਨ ਭਿੜ ਸੈਲ ਹੀ ਸੈਲ ਭਿੜਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them. ਗਗਨ ਕੱੜਕੀ ਬਿਜਲੀ ਪ੍ਰਲੋ ਪ੍ਰਲੋਕ ਖਪਾਇ ਹੈ ॥ The sound of the sword striking left and right appears as if boulders are striking with each other ਉਤ ਧੂ ਲੋਕ ਮੁੰਡ ਮਚਾਇਨ ਬਹੁ ਮੁੰਡਕ ਮੁੰਡ ਭੜਾਇ ਹੈ ॥ The sound of sword striking is as if lightening is striking and day of Armageddon has reached close. ਥਰ ਹਰ ਕੰਪੈ ਧਰਮ ਰਾਇ ਰਣ ਸੂਰੇ ਘਾਣ ਘਤਾਇ ਹੈ ॥ The slain heads are hitting each other that is causing the Dharam Raja (King of angels of death) to tremble with fear. ਸਜੇ ਬੋਹਥ ਚਕਿਆ ਕਰ ਖੱਬੇ ਖੜਗ ਮਚਾਇ ਹੈ ॥ In left hand they hold the heads and with right hand they strike the sword. ਨਿਬੇੜਾ ਹਿੰਦੂ ਤੁਰਕ ਦਾ ਰੱਣ ਘਤਿ ਖੱੜਗ ਚੁਕਾਇ ਹੈ ॥ The conflict between the Hindus and Turks will be decided today only by divine sword in this battle of righteousness. ਜਗ ਅਰੰਭ ਤਿਹੁ ਜੁਗਰਣ ਮਾਸ ਮਨੁਖ ਘਤਾਇ ਹੈ ॥ This is how the beginning of the world witnessed the divine sword feeding upon flesh of the wicked. ਰਕਤ ਖੱਪਰ ਭਰ ਜੋਗਨੀ ਰਣ ਮਸਤ ਮੰਗਲ ਗੁਣ ਗਾਇ ਹੈ ॥ The divine sword drank the blood of the wicked by filling their skulls with it.This is how the holy sword was pleased and sang the divine song to celebrate death of wickedness from this earth ਕੇਸ ਬਿਨਾ ਸਿਰ ਕੁਟੀਐ ਚੰਘਿਾੜੇ ਕਵਨ ਛੁਡਾਇ ਹੈ ॥ Those who have no hair on their heads, when struck on bare heads cry in pain, and no one comes to their rescue ਹੁਕਮ ਮੰਨੇ ਪ੍ਰਭੁ ਬਖਸ਼ ਲੈ ਨਿਗੁਰਿਆ ਨੋ ਇਹ ਸਜਾਇ ਹੈ ॥ Those without a Guru are punished like this. However, those who submit to the divine will, are accepted with honour before God. ਫਤਹ ਜੰਗ ਗੋਬਿੰਦ ਸਿੰਘ ਦੱਲ ਕੋਟਕ ਕੋਟ ਖਪਾਇ ਹੈ ॥ I, Guru Gobind Singh ji, am always victorious in the battle field, and millions of drones of enemy armies are destroyed [by my sword] ਦੋਹਰਾ ॥ ਆਸਾ ਨਾ ਕਰ ਬ੍ਰਹਮਨਾ ਨਾ ਪਰਸੇ ਪਗ ਜਾਇ ॥ Do not put faith in Brahmins and do not touch their feet [in respect]. ਆਪ ਤ੍ਯਾਗਿ ਦੂਜੈ ਲਗੇ ਕੂੰਭਿ ਨਰਕ ਮਹਿ ਪਾਇ ॥੧॥ Forsaking your True Self [Atma] and praying to another [brahmins] you shall go to the worst hell.

The second Bani is from Sri Sarbloh Granth.

It was said by Akali-Nihung Giana Singh Ji Raab that the more Bhagauti Astotar one reads the more closer one gets to receiving Yudh-Vidya.

From what I understand, as per Baba Jagjeet Singh Ji and Gyani Inderjjet Singh Ji, 'Havan' in Gurmat denotes the acceptance of death via the burning of material desire in the fire of divine knowledge or the preparation of langar via fire.

From what I know and learnt from Baba Jagjeet Singh Ji Harkhowal Wale's Katha, Baba Ji did a havan but a havan of the mind. That is he burnt his desire to live in the fire of Brahmgyanta.

Nihang Singh oral tradition blames Gangu, Ratan Singh Bhangu blames Gangu, Kavi Santokh Singh blames Gangu.

The second Bani is from Sri Sarbloh Granth.

Bani of Sri Bhagauti Astotar. ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ਹੈਂ ॥ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ ਪਾਤਿਸ਼ਾਹੀ ੧੦ ॥ One Nondual Vahiguru, Who is always Victorious. With the help of Sri Bhagauti. [Written by] The 10th King.* ਨਮੋ ਸ੍ਰੀ ਭਗੌਤੀ ਬਢੇਲੀ ਸਰੋਹੀ ॥ ਕਰੇਂ ਏਕ ਤੇ ਦ੍ਵੈ ਸੁਭਟ ਹਾਥ ਸੋਹੀ ॥ Salutations to the highest Sword, the cutting Sirohi [type of Sword]. Making two from one [decapitating], the warrior who holds You in their hand is victorious ! ਨਮੋ ਲੋਹ ਕੀ ਪੁਤ੍ਰਿਕਾ ਝਲ ਝਲੰਤੀ ॥ ਨਮੋ ਜੀਭ ਜ੍ਵਾਲਾਮੁਖੀ ਜਯੋ ਬਲੰਤੀ ॥ Salutations to the strip of iron which flashes so brightly ! Salutations to the One who spits fire from the mouth [reference to the blinding, flaming appearance form of the Devi]** ਮਹਾਂ ਪਾਨ ਕੀ ਬਾਨ ਗੰਗਾ ਤਰੰਗੀ ॥ ਭਿਰੇ ਸਾਮੁਹੇ ਮੋਖ ਦਾਤੀ ਅਭੰਗੀ ॥ In that great hand [which takes the sword], it moves like the River Ganga. The one who falls in front of you is granted salvation ! ਨਮੋ ਤੇਗ ਤਰਵਾਰ ਸ੍ਰੀ ਖੱਗ ਖੰਡਾ ॥ ਮਹਾਂ ਰੁਦ੍ਰ ਰੂਪਾ ਬਿਰੂਪਾ ਪ੍ਰਚੰਡਾ ॥ Salutations to the Tegh ! Talvaar ! The highest Khanda ! Ferocious and vicious both with and without form* [without form is referring to Adi Shakti] (*We see the weapon but we do not see the energy using them. Yet the energy is there). ਮਹਾਂ ਤੇਜ ਖੰਡਾ ਦੁਖੰਡਾ ਦੁਧਾਰਾ ॥ ਸਭੇ ਸ਼ਤ੍ਰ ਬਨ ਕੋ ਮਹਾਂ ਭੀਮ ਆਰਾ ॥ [salutations] to the extremely sharp double edged Khanda, which slices all the enemies like a great saw (Bhagauti here is the sword, the enemy is the forest. Bhagauti saws through them as a saw saws through a forest). ਮਹਾਂ ਕਾਲਿਕਾ ਕਾਲ ਕੋ ਕਾਲ ਹੰਤੀ ॥ ਮਹਾਂ ਅਸਤ੍ਰ ਤੂਹੀ ਤੂਹੀ ਸ਼ਤ੍ਰ ਹੰਤੀ ॥ Salutations to Maha Kaalika who is the destroyer of time, you are the great Projectile Weapons (Firearms, Chakra, Arrows) and the killer of enemies ! ਮਹਾਂ ਕਾਲ ਕੀ ਲਾਟ ਵਿਕਰਾਲ ਭੀਮੰ ॥ ਬਹੀ ਤੱਛ ਮੁੱਛੰ ਕਰੇ ਸਤ੍ਰ ਕੀਮੰ ॥ [You are] the master over Death, [You are] most dreadful and gigantic. Grabbing the enemies by the mustache You make mincemeat out of them ! ਮਹਾਂ ਤੇਜ ਕੀ ਤੇਜਤਾ ਤੇਜ ਵੰਤੀ ॥ ਪ੍ਰਜਾ ਖੰਡਨੀ ਦੰਡਨੀ ਸਤ੍ਰ ਹੰਤੀ ॥ The great brilliance of the One who is luminosity itself ! Destroyer of creation ! Killer of those enemies deserving punishment ! ਮਹਾਂ ਵੀਰ ਵਿਦਯਾ ਮਹਾਂ ਭੀਮ ਰੂਪੰ ॥ ਮਹਾਂ ਭੀਰ ਮੈ ਧੀਰ ਦਾਤੀ ਸਰੂਪੰ ॥ The knowledge of the great warriors, of a greatly terrifying form ! Whose very form gives resolute forbearance to those of great cowardice ! ਤੁਹੀ ਸੈਫ ਪੱਟਾ ਮਹਾਂਕਾਟ ਕਾਤੀ ॥ ਅਨੁਗ ਆਪਣੇ ਕੋ ਅਭੈ ਦਾਨ ਦਾਤੀ ॥ You are the Saif [straight sword], the Great Flame ! the Kaati [type of curved sword]! You bless your servants with the gift of fearlessness ! ਜੋਉੂ ਮਯਾਨ ਤੇ ਵੀਰ ਤੋ ਕੋ ਸੜੱਕੈ ॥ ਪਰਲੈ ਕਾਲ ਕੇ ਸਿੰਧੁ ਬੱਕੈ ਕੜੱਕੈ ॥ Which when unsheathed by the warrior it makes crackling sounds and explosive sounds in the ‘ocean’ of death and destruction ! ਧਸੈ ਖੇਤ ਮੇਂ ਹਾਥ ਲੈ ਤੋਹਿ ਸੂਰੇ ॥ ਭਿਰੇ ਸਾਮੁਹੇ ਸਿੱਧ ਸਾਵੰਤ ਪੂਰੇ ॥ When in hand in the battlefield you penetrate the enemies ! In such a manner [You] are fighting in front of the powerful warriors ! ਸਮਰ ਸਾਮੁਹੇ ਸੀਸ ਤੋ ਪੈ ਚੜ੍ਹਾਵੈ ॥ ਮਹਾਂ ਭੂਪ ਹ੍ਵੈ ਔਤਰੈ ਰਾਜ ਪਾਵੈ ॥ [The one] who, in war, places his head before You. [They shall become] a great King and in the next life will attain a Kingdom as well. ਮਹਾਂ ਭਾਵ ਸੋਂ ਜੋ ਕਰੈ ਤੋਰ ਪੂਜੰ ॥ ਸਮਰ ਜੀਤ ਕੈ ਸੂਰ ਹ੍ਵੈ ਹੈ ਅਦੂਜੰ ॥ With great love those who worship You ! Those warriors achieve victory on the battle field and get liberated! ਤੁਮੈ ਪੂਜਹੈਂ ਬੀਰ ਬਾਨੈਤ ਛਤ੍ਰੀ ॥ ਮਹਾਂ ਖੜਗਧਾਰੀ ਮਹਾਂ ਤੇਜ ਅਤ੍ਰੀ ॥ The Great Kshtriya warriors, in their uniform, worship you. [You are] the Great Sword-bearer and the ferocious Shastradhari [weapon-bearer] Warrior ! (Great warriors who walk on the way of the warrior). ਪੜ੍ਹੈ ਪ੍ਰੀਤਿ ਸੋ ਪ੍ਰਾਤ ਅਸਤ੍ਰੋਤ ਯਾ ਕੋ ॥ ਕਰੈ ਰੁਦ੍ਰ ਕਾਲੀ ਨਮਸਕਾਰ ਤਾ ਕੋ ॥ Whosoever repeats this Astotar (with love) in the early morning, Rudra [shiv Ji] and Kali both salute you !*** ਰੁਧਰ ਮੱਜਨੀ ਬਿੰਜਨੀ ਹੈ ਸਗੌਤੀ ॥ ਸਦਾ ਜੈ ਸਦਾ ਜੈ ਸਦਾ ਜੈ ਭਗੌਤੀ ॥ [salutations to the] one bathed in blood! Oh flesh eating one ! Your victory is eternal ! Your victory is eternal ! Your victory is eternal oh Bhagauti ! ਸਦਾ ਦਾਹਨੇ ਦਾਸ ਕੇ ਦਾਨ ਦੀਜੈ ॥ ਗੁਰੂ ਸ਼ਾਹ ਗੋਬਿੰਦ ਕੀ ਰੱਖ ਕੀਜੈ ॥ Always bless your servant with the blessing of being in their right hand ! The King Guru Gobind [singh] keeps Your presence ! ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥ Victory & Blessings Of One God Abound ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ May Sri Bhagauti Protect ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ਦਸਵੀਂ ॥ An Ode to the Sword - the Divine Power ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ਦਸਵੀਂ ॥ Uttered by Patishahi 10 Sri Guru Gobind Singh Ji ਦੋਹਰਾ ॥ ਭਗਤ ਭਗਉਤੀ ਤਿਸੇ ਕੀ ਜੋ ਰਣਧੀਰ ਧਰੇ ॥ Dohira: I, the divine Bhagauti, only belong to those devotees who stay steadfast and resolute in the battle field. ਹਉ ਅੰਗ ਸੰਗ ਤੇ ਲਾਗ ਹੂੰ ਜੋ ਪਾਛੈ ਪਗ ਨਾ ਧਰੇ ॥ For those who do not take a single step back in the battle field, I remain close to them as if I am part of their bodies. ਸਵਯਾ ॥ ਭਗਤ ਭਗਉਤੀ ਸਾਜ ਕੈ ਪ੍ਰਭੁ ਜਗ ਅਰੰਭ ਰਚਾਇ ਹੈ ॥ God created divine sword before beginning the task of creation of the world. ਰੱਣ ਰੂਪ ਭਿਭੂਤ ਚੜ੍ਹਾਇ ਕੈ ਡੱਫ ਡਉਰੂ ਡੰਕ ਬਜਾਇ ਹੈ ॥ In the battle field, God smeared divine ash on his body, and started kettle drums in jubilation. ਕੱਲ ਨਾਰਦ ਹੱੜ ਹੱੜ ਹਸਿਆ ਰਣ ਸਾਬਤ ਜੁਧ ਮਚਾਇ ਹੈ ॥ Kalyugi Narad burst with laughter as the battle began to raze. ਦੁਲ ਦੁਲ ਖਿੰਗ ਬਿਗਿਸਆ ਰਣ ਕਹਰ ਕੁਹਰ ਬਰਖਾਇ ਹੈ ॥ Just like lions are jubilant to jump at their targets, there is joy on the faces of the brave fighters. ਘਰ ਸੁਤਾ ਸਿੰਘ ਜਗਾਇਆ ਖੱੜ ਧਰਤੀ ਹਾਂਕ ਚਲਾਇ ਹੈ ॥ It is as if the sleeping lion has been awakened, and it its growl has shook the earth. ਮਾਨੁਖ ਪਕੜ ਭਕੋਲਿਆ ਕਰ ਜੱਗ ਘਮੰਡ ਮਚਾਇ ਹੈ ॥ Men who took the sword in their hands, they destroyed the pride of the oppressors. ਭਕਲ ਭਗਉਤੀ ਦੁਰਜਨਾ ਫੜ ਡੁਮਚੁਰ ਕਫ ਤੰਗਲ ਖੋਲ ਬਹਾਇ ਹੈ ॥ Holding the sword in their hands they squeezed the blood of the wicked. The sword has cut open their skulls and blood flowed from their skeletons, like rivers. ਉਥਲ ਪੁਥਲ ਘਪਨ ਘਪਰੋਲ ਤਕਰੂਲੋ ਧੁੰਧ ਮਚਾਇ ਹੈ ॥ This sword created complete chaos and turned things upside down, the dust created in the battlefield has blinded all ਲੁਥ ਪਲੁਥ ਧਰਤੀ ਨਾਲ ਧੱਤ੍ਰ ਪਿੰਜਰ ਕੁਤਕ ਘਾਇ ਹੈ ॥ The earth is saturated with blood and skeletons are scattered all over the battle ground. ਲਪਟ ਝਪਟ ਲੈ ਤੇਗ ਨਾਲ ਰਣ ਸੂਰੋ ਘਾਨ ਘੜਾਇ ਹੈ ॥ The brave ones are jumping fiercely to strike the enemy down. ਖੱਚਕ ਖਫਨ ਜਹਾਂ ਜਮ ਧੜੇ ਰਣ ਲੁਥ ਪਲੁਥ ਖਪਾਇ ਹੈ ॥ The coffins, and messengers of death are devouring the dead in the battle field. ਰਕਤ ਪਲੇਟੀ ਜੋਗਨੀ ਰਣ ਦੁਰਜਨ ਖੇਤ ਖਪਾਇ ਹੈ ॥ The blood drenched sword is decimating the wicked in the field of the battle. ਰੁੰਡ ਮੁੰਡ ਘਮਸਾਨ ਖੇਤ ਰਣ ਜੰਭਕ ਗਿਰਝ ਅਘਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them ਕੜ ਧੜ ਦੜ ਕੇ ਪੜੱਛਯਨ ਭਿੜ ਸੈਲ ਹੀ ਸੈਲ ਭਿੜਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them. ਗਗਨ ਕੱੜਕੀ ਬਿਜਲੀ ਪ੍ਰਲੋ ਪ੍ਰਲੋਕ ਖਪਾਇ ਹੈ ॥ The sound of the sword striking left and right appears as if boulders are striking with each other ਉਤ ਧੂ ਲੋਕ ਮੁੰਡ ਮਚਾਇਨ ਬਹੁ ਮੁੰਡਕ ਮੁੰਡ ਭੜਾਇ ਹੈ ॥ The sound of sword striking is as if lightening is striking and day of Armageddon has reached close. ਥਰ ਹਰ ਕੰਪੈ ਧਰਮ ਰਾਇ ਰਣ ਸੂਰੇ ਘਾਣ ਘਤਾਇ ਹੈ ॥ The slain heads are hitting each other that is causing the Dharam Raja (King of angels of death) to tremble with fear. ਸਜੇ ਬੋਹਥ ਚਕਿਆ ਕਰ ਖੱਬੇ ਖੜਗ ਮਚਾਇ ਹੈ ॥ In left hand they hold the heads and with right hand they strike the sword. ਨਿਬੇੜਾ ਹਿੰਦੂ ਤੁਰਕ ਦਾ ਰੱਣ ਘਤਿ ਖੱੜਗ ਚੁਕਾਇ ਹੈ ॥ The conflict between the Hindus and Turks will be decided today only by divine sword in this battle of righteousness. ਜਗ ਅਰੰਭ ਤਿਹੁ ਜੁਗਰਣ ਮਾਸ ਮਨੁਖ ਘਤਾਇ ਹੈ ॥ This is how the beginning of the world witnessed the divine sword feeding upon flesh of the wicked. ਰਕਤ ਖੱਪਰ ਭਰ ਜੋਗਨੀ ਰਣ ਮਸਤ ਮੰਗਲ ਗੁਣ ਗਾਇ ਹੈ ॥ The divine sword drank the blood of the wicked by filling their skulls with it.This is how the holy sword was pleased and sang the divine song to celebrate death of wickedness from this earth ਕੇਸ ਬਿਨਾ ਸਿਰ ਕੁਟੀਐ ਚੰਘਿਾੜੇ ਕਵਨ ਛੁਡਾਇ ਹੈ ॥ Those who have no hair on their heads, when struck on bare heads cry in pain, and no one comes to their rescue ਹੁਕਮ ਮੰਨੇ ਪ੍ਰਭੁ ਬਖਸ਼ ਲੈ ਨਿਗੁਰਿਆ ਨੋ ਇਹ ਸਜਾਇ ਹੈ ॥ Those without a Guru are punished like this. However, those who submit to the divine will, are accepted with honour before God. ਫਤਹ ਜੰਗ ਗੋਬਿੰਦ ਸਿੰਘ ਦੱਲ ਕੋਟਕ ਕੋਟ ਖਪਾਇ ਹੈ ॥ I, Guru Gobind Singh ji, am always victorious in the battle field, and millions of drones of enemy armies are destroyed [by my sword] ਦੋਹਰਾ ॥ ਆਸਾ ਨਾ ਕਰ ਬ੍ਰਹਮਨਾ ਨਾ ਪਰਸੇ ਪਗ ਜਾਇ ॥ Do not put faith in Brahmins and do not touch their feet [in respect]. ਆਪ ਤ੍ਯਾਗਿ ਦੂਜੈ ਲਗੇ ਕੂੰਭਿ ਨਰਕ ਮਹਿ ਪਾਇ ॥੧॥ Forsaking your True Self [Atma] and praying to another [brahmins] you shall go to the worst hell.

Gyani's lies are being caught out, but his radical chelas might as well join the Gurjinder Singh Brigade; beating up anyone who disagrees with them.

I remember when he came to New-Zealand. If you listen to his previous kathas he is insistent that during Operation Bluestar he was not in the Akal-Takhat; in one of his NZ samagams he outrageously claimed that Maj.Gen Shabag Singh died in his arms whilst fighting the Indian hordes. He then added, 'I was actually in the Akal-Takhat, I saw it all.' There was also some lecture over why not to cook beans and soy chunks in langar etc. At the end most of the Gurughars banned him from doing any katha after seeing his ambivalence and dishonesty. I asked a fan on Sikhsangat whether, in light of the latter, Thakur Singh really was a gyani and he answered, 'well mahapurakhs can lie for the benefit of humanity.' Then in 2010 there was his claim that the world is going to end in a few years. I guess when you see the dollars flowing you will do anything.

The second Bani is from Sri Sarbloh Granth.

It was said by Akali-Nihung Giana Singh Ji Raab that the more Bhagauti Astotar one reads the more closer one gets to receiving Yudh-Vidya.

I was wondering whether you can assist me with the following queries in relation to Guru Sahibaans' hunting:

1.) How do we justify the Gurus' hunting in light of Shabads in Gurbani which are deemed to be pro-vegetarian and against killing? i.e. (1103) You kill living beings, and call it a righteous action. Tell me, brother, what would you call an unrighteous action? You call yourself the most excellent sage; then who would you call a butcher?

(1128) One who contemplates the essence of reality remains awake and aware. He kills his self-conceit, and does not kill anyone else.

(1375) Kabir, they oppress living beings and kill them, and call it proper. When the Lord calls for their account, what will their condition be? Kabir, it is tyranny to use force; the Lord shall call you to account. When your account is called for, your face and mouth shall be struck.

2.) What would Guru Sahibaans do if the animal suffered i.e. a warrior has brought an animal down with an arrow and the latter is suffering. What would the Guru's recommend?

3.) Essentially, why did the Gurus' hunt?

4.) What types of animals is the Khalsa not allowed to hunt/consume?

5.) What were the Gurus' views on excessive hunting?

6.) Why is Halal forbidden to the Khalsa?

Thank you very much and I look forward to your response.

Hmmm thats a very good way of looking at it.

Just out of interest is hunting in accordance with Gurbani? This is only for my limited knowledge and regarding the beef thing I have read the following in Parchian Dasan Patshaia Ki:

'When the Guru adorned his high seat, a man suddenly appeared and cried, "Oh true emperor! I have become guilty of cow slaughter." The Guru instructed the attendant to conduct him nearer to him. On being asked the man repeated, "oh true emperor, I have become guilty of cow slaughter." "Don't be stupid, you appear to be under the influence of a Masand. That is why you are upset and lamenting thus. So what if a cow has died? Go home and relax. It is the Lord alone, and none else, who kills and revives," said the Guru.'

- 'Episodes from Lives of the Gurus.' Parchian Sewadas, trans. with commentary by Kharak Singh and Gurtej Singh (Chandigarh Institute of Sikh Studies, 1995), pg. 50-53.

After Bluestar- family's still insistent it was Santa Singh who ordered their murders. I am hunting down the original publication still.
 

'... Ranjit Singh, an important functionary of the Nihang sect called "Buddha Dal," was appointed as head of the organization after its the chief Santa Singh was ex-communicated by the Sikh religious establishment for lending support to the government after the June 1984 operation Bluestar, Santa Singh received the support of the central government and he continued to remain influential. According to Simarjit Kaur (Ranjit's sister-in-law), Santa Singh managed to take his revenge and get Ranjit Singh murdered.'

'Reduced to Ashes, The Insurgency and Human Rights in Punjab: Final Report,' pg. 380. 

I asked some relatives who were around back then. Santa Singh, basically, was a Congress supporter from the start. 

The universality of one and all as per the Sri Akal-Ustat.

Inscribed by Akali-Nihung Guru Gobind Singh Ji as a profound analyzation of the divine theatre, the Sri Akal-Ustat is a Bani housed in the Sri Dasam Granth which provides a spiritual perception of unity and oneness. Despite his martial and regal status, Akali-Nihung Guru Gobind Singh was foremost a divine soul and subsequently viewed creation as an extrapolation of one divine master. The latter is evident from an incident, during his battles with Aurangzeb, where captains of his forces detained and presented a Sikh named Kanihyaa before him. When he queried as to Kanihyaa's crime, he was briefed that the latter was tending to Khalsa military personnel as well as Mughals thus prolonging the war through his pseudo-humanitarian efforts. Turning to the accused the Guru requested a defence from him, and Kanihyaa in all humility replied that in both Khalsa and Muslims alike he perceived the divine radiance of the Guru; thus he was assisting none other than his master. Historians record that the Guru is said to have cried with laughter at this tenure and embraced Kanihyaa, citing that the latter truly had grasped the fundamentals of reality and transcended the superficial norms of creation itself!

Eastern mystics have evidenced that the lay cause of misery is the mind. The mind cannot be categorised as being a physical organ, but an accepted element which exists. The mind is essentially what processes varied perceptions to birth individuality and experience, it is a subtle psychological battery which consumes an individual's environment to birth unique traits. Plausibly the greatest exegesis of the mind's dichotomous nature emerges from the Bhagvad Gita, a Vedic tome which records the Athenian spirituality of Krishna, a demi-deity who fell during the bloody battle of Kurukshetra. Remonstrating with an apathetic Arjuna, who refuses to combat his own kin, Krishna spells out for him the pre-requisite of obtaining a spiritually illuminated Guru who can assist in imprisoning the mind. 'The mind if controlled is the greatest ally, but if left unchained evolves into the ultimate foe.' (1) In Sri Akal-Ustat Akali-Nihung Guru Gobind Singh Ji transcends this philosophy and instead depicts a mind which has been fully re-moulded, and a spiritually illumined being has garnered a fresh perspective on his leaden surroundings. Such was Kanihyaa's perspective.

A master of prose, Akali-Nihung Guru Gobind Singh Ji's signature style of medium yet effective statements pre-dominate the Sri Akal-Ustat. It follows the parallel principles of Sri Jaap Sahib which can be summarised via the following stanza: 'Despite being a singular being, thou appear as being many parenting innumerable forms. After indulging in this play of creation, thou will be single and the same again.' (2) The Supreme Lord Akal is above any divisions and senses. He is male, female yet neither. For him time is not an obstacle as he is not bound by it's demarcations. Time itself is a signature child of the human mind, the created entity. It can be devised as encapsulating three perpetual stages of existence. The past, the present and the future. The Khalsa ethos lays extreme emphasis upon the present which is the principle birthing point of the future. Whilst attempting any contemplation or meditative activity the mind wavers between the past and the future, it adopts events and re-structures them to psychologically effect the contemplative personality. Subsequently an individual is left feeling that his spiritual efforts warrant no merit. Yet as the Sri Guru Granth Sahib Ji declares, one must become a gardener to subdue the time-travelling mind. As a gardener the human being should plant the seed of contemplation and of residing in the present in his/her respective mind. 'Kabeer plant the seeds of such a plant, which shall bear fruit throughout the twelve months.' (3) Such a plant of contemplation earnestly brings results throughout the year, and perpetually ensconces an individual in the divine presence.


Kabeer further provides a supporting statement in evidence of his figurative citation, 'let sincere faith be your genuflection in prayer, and let the conquering of your mind be your supreme objective.' (4) Essaying the Guru Granth Sahib Ji, Bhai Gurdass judiciously concludes that, 'the lord always moves in the present and never ignores contemporary situations and incidents.' (5) To provide an essence of all these spiritual gems, and pay tribute to both the lord and his suppliants, Akali-Nihung Guru Gobind Singh Ji manifested the Akal-Ustat. Commencing with an ode to the singularity and dominance of the lord, Akal he commences to describe the latter's residence in his own creation. Arising above the conflicts of both Hindus and Muslims, he repeatedly states 'at times thou cry out loud for the Islamic prayers, and at times though observes great secrecy in reciting the Hindu mantras.' (6) The lord here is not confined to any one religious notion, nor does the Guru favour one faith above the other. His intent is to demonstrate how the lord via his own divine will manifests at times as a Hindu and at times as a Muslim. The latter notion even today is taboo for both faiths who spearhead campaigns for their own respective growths and vilify the other. But the lord is not only confined to residence in mankind alone, he also permeates nature as well. 'At times adopting the guise of a flower thou is righteously puffed up, whereas at times becoming a black bee thou is inebriated with the flower.' (7) Even in the predator and prey, flower and insect, mountain and river the lord manifests himself. Thus there is no element which is devoid of his presence. Essaying the Guru Granth Sahib Ji, Akali-Nihung Guru Gobind Singh Ji adopts various quotes from the latter canon in his spiritual treatise. When the mind is restricted, when it is controlled, perception reaches such a state that duality becomes extinct for it. The Guru Granth Sahib Ji propounds 'no one is intelligent, and no one is foolish. Your will determines all and everything.' (8) Adopting the educational parameters present in the latter quote, Akali-Nihung Guru Gobind Singh Ji inscribes 'Oh lord! Somewhere you become conscious, somewhere you become careless and thou sleepest unconsciously.' (9) Acknowledging the societal gap prevalent between different castes and classes, the Guru unites each faction in a single whole via declaring 'Somewhere you become a beggar and beg for alms. Yet somewhere you become a Supreme Donor and bestow the beggar with wealth.' (10) Simultaneously the Guru Granth Sahib Ji says,'some are givers and some are beggars. This is all your wondrous theatre.' (11) It was this divine perspective which Bhai Kanhiyaa possessed and which penultimately granted him liberation, thus the Sikh should foster such divinity in his mind for liberation. Sources: (1) The Bhagvad Gita. (2) Jaap Sahib, pg. 14, Sri Dasam Granth. (3) Sri Guru Granth Sahib Ji, pg. 1376. (4) ibid, pg. 84. (5) Bhai Gurdas Vaars, Vaar 18, Pauri 21. (6) Sri Akal-Ustat, Sri Dasam Granth. (7) ibid, pg. 96. (8) Sri Guru Granth Sahib Ji, pg. 98. (9) Sri Akal Ustat, Sri Dasam Granth, pg. 36. (10) ibid, pg. 36. (11) Sri Guru Granth Sahib Ji, pg. 11. http://tisarpanth.blogspot.co.nz/2014/03/the-righteous-perception.html?view=timeslide

Gyani's lies are being caught out, but his radical chelas might as well join the Gurjinder Singh Brigade; beating up anyone who disagrees with them.

There seems to be some sort of a confusion on this forum regarding the Sri Sarbloh Granth.

What is the Sri Sarbloh Granth?

Historians and scholars evidence it as being the work of Akali-Nihung Guru Gobind Singh Ji, who formally sealed it at Nanded before his demise. The Sri Sarbloh Granth is an unique scripture in the fact that it is an extrapolation of the Chandi-Di-Vaar and the 24 avatars found in the Dasam Granth.

How does the Sarbloh Granth differ from the other canons of the Khalsa?

The Sri Sarbloh Granth differs from the other Khalsa canons, in the respect that it is profoundly figurative in it's approach to different spiritual matters orbiting the Khalsa ethos. It's opening stanza confirms this fact. It also provides citations evidencing the retaining of kesh and obeisance to the Guru Granth Sahib Ji.

Is there any accepted steek or teeka of the Sarbloh Granth?

Yes there is. The official Budha-Dal steek, formed by Akali-Nihung Santa Singh Ji, is based on the historic work of Udasi Harnam Dass or Akali-Nihung Nurang Singh. The latter individual created a full transliteration/exegesis of the Granth and deputed it to the Udasis in Punjab. They would later gift it to the Budha-Dal. This steek is available from Budha-Dal printers and any good bookstore in the Punjab.

How is the Sarbloh Granth similar to the Dasam Granth?

They follow the same principle. Both explore the battle between Abibek and Bibek. The avatars in the Sri Sarbloh Granth are profusely criticised for being paragons of both Abibek and Bibek. The Guru cites that only the individual who has mastered both, i.e. destroyed duality, can be truly called a Gurmukh. The avatars themselves were entrapped in the web of both Abibek and Bibek.

Some quotes from the Sri Sarbloh Granth:

ੴ One (advait - non-dual) Lord who is the light of all creation ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ Victory to Sri Vahiguru ਸ੍ਰੀ ਭਵਾਨੀ ਜੀ ਸਹਾਇ ॥ May Bhavani be helpful ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਸਹਾਇ ॥ May Maya Laxmi be helpful ਉਸਤਤਿ ਸ੍ਰੀ ਮਾਯਾ ਲਛਮੀ ਜੀ ਕੀ ॥ The Praise of Sri Maya Laxmi ਸ੍ਰੀ ਮੁਖਿਵਾਕਯ ਪਾਤਿਸ਼ਾਹੀ ੧੦ ॥ From the blessed mouth of the Tenth King ਦੋਹਿਰਾ ॥ ਛਾਯਾ ਰੂਪੀ ਹੇਇ ਕੈ, ਬਿਚਰਤ ਸ੍ਰੀ ਗੋਪਾਲ ॥ Taking the form of Maya (the great illusion, duality), Gopal (the preserver of Life) wanders within it (the creation) ਆਪਹਿ ਲਛਮੀ ਬਪੁ ਧਰੇ, ਜੀਉ ਜੰਤੁ ਪ੍ਰਤਿਪਾਲ ॥੧॥ For the protection of beings, He took the form of Sri Laxmi ਸ੍ਰੀ ਮਾਯਾ ਮੁਖਿ ਕਰੋ ਉਚਾਰ ॥ Recite, “Sri Maya”, from your mouth ਦਰਿਦ੍ਰ ਸਾਗਰ ਤੇ ਲੇਹੁ ਉਬਾਰਿ ॥੧॥ ਰਹਾਉ ॥ She protects the weak from the (dreadful) ocean ਦੋਹਿਰਾ ॥ ਆਦਿ ਭਵਾਨੀ ਈਸੁਰੀ, ਮਾਯਾ ਜਾ ਕੋ ਨਾਮ ॥ The Primordial Bhavani (Paida karn vali shakti*) the Creator, whose name is Maya ਇਨ ਬਿਨ ਸਰੈ ਨ ਏਕ ਛਿਨ, ਪੂਰਨ ਹੋਤ ਨ ਕਾਮ ॥੨॥ Nothing can be accomplished without Her protection not even for a moment. ਸੁਖਦਾਇਕ ਮੰਗਲਕਰਨ, ਪ੍ਰਤਿਪਾਲੇ ਬਹੁ ਭਾਂਤਿ ॥ The giver of happiness, giver of liberation, Her very nature is to take care of Her creation ਸੁਬੁਧਿਦੈਨ ਜੈ ਜੈ ਕਰਨਿ, ਮਾਯਾ ਸ੍ਰੀ ਜਗਮਾਤਿ ॥੩॥ Hail Hail to the One who gives awareness of the Self (aatma), Maya (Laxmi), the mother of the World. *According to the Budha Dal Steek on Sarbloh Granth Bhavani is not the ferocious form of Parbati (Shiva's consort) here but the creative energy of the universe, as employed by Akal Purakh. ਆਤਮ ਦਰਸੀ ਇੰਦ੍ਰਿਯ ਜਿਤ ਹੈ ਖਿੰਮਾ ਸੀਲ ਬ੍ਰਤ ਧਾਰੈ ॥ Recognize your true-self and conquer your [ten] sense organs, cultivate forgiveness, a docile demeanor and self control. ਊਠਤਿ ਬੈਠਤਿ ਮੋਹਿ ਚਿਤਾਰੇ, ਸੁਖ ਦੁਖ ਸਮਤ ਬਿਚਾਰੈ ॥ When standing or sitting remember Me and recognize pleasure and pain as one in the same. ਧੀਰਜਮਾਨ ਸੰਤੁਸ੍ਟ ਸਰਬ ਬਿਧਿ, ਮਨ ਸਕੇਲ ਸੰਸਾਰੇ ॥ Remain steadfast and content in all aspects [parvirti - worldly affairs, and nirvirti - spiritual affairs], and separate your mind from the grips of the world. ਸਾਛੀ ਹ੍ਵੈ ਬਿਚਰੇ ਸਭਿ ਸੰਗੇ, ਉਨਮਨਿ ਸਦ ਲਿਵ ਧਾਰੈ ॥12॥1666॥3985॥ Witness [Rām] in all and interact with everyone while constantly in the state of Indescribable Divine Bliss. - Sarbloh Granth, Volume II, pg. 671 ਸਰਬਲੋਹ ਗ੍ਰੰਥ, ਭਾਗ ਦੂਜਾ, ਪੰਨਾ 671 ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ ਬਿਸਨੁਪਦ ਸੰਕਰ ਚਰਪਦ ਬ੍ਰਿਤਕੇਤੂ ॥ ਸੁਨਹੁ ਸੰਤ ਪ੍ਰਸੰਗ ਪੁਨੀਤਾ ॥ ਸ੍ਰੀ ਸਰਬਲੋਹ ਕੋ ਪਾਵਨ ਗੀਤਾ ॥ Listen oh Saints ! The story [of Sarbloh Avatar] is pure, the song of Sri Sarbloh is purifying ! ਖਸ੍ਟ ਰਾਗੁ ਨਾਦਿ ਸੁਤਨ ਜੁਤਿ ॥ ਯਕ ਯਕ ਰਾਗੁ ਪੰਚ ਰਾਗਨਿ ਯੁਤਿ ॥੧॥ From six major Raga's there are eight sons, and for each Raga there are five wives [Ragni] ਅਸ੍ਟਪੁਤ੍ਰ ਤਾਂ ਕੇ ਸੰਗ ਜਾਨੋ ॥ ਰਾਗਮਾਲ ਯਾ ਬਿਧ ਪ੍ਰਮਾਨੋ ॥ Therefore recognize the eight son's as being in the company of the 6 Major Raga's, and recognize this as collection of Raga's [in Sarbloh Granth] ਤੇ ਸਭਿ ਮੰਗਲਾਚਰਣ ਮਹਿ ਗਾਏ ॥ ਛੰਦ ਬਿਸਨੁਪਦ ਬਿਮਲ ਸੁਹਾਏ ॥੨॥ In this way Manglacharan [sarbloh Granth] has been sung, with beautiful Chand's and Bisanpad's. ਐਰਾਵਤੀ ॥ ਕੋਲ ਜੰਭ ਦਿਗਮੁੰਡ ਕੋ ਯੁਧਾ ॥ ਬਹੁਰ ਸਮਰ ਭੀਮਨਾਦ ਬਿਰੁੱਧਾ ॥ [in Manglacharan there is] The battle of Kol [demon], Jamabasur [demon] and Digmund [demon], then the war of Bheemnaad is described. ਬੀਰਜਨਾਦ ਕੋ ਯੁੱਧ ਅਤਿ ਦਾਰੁਨ ॥ ਪ੍ਰਲਯਭਾਰਥ ਭਉ ਸ੍ਰਿਸ੍ਟਿ ਸੰਘਾਰਨ ॥੩॥ The war [involving] Beerajnaad was extremely ferocious, and [beerajnaad] tried to destroy the whole world. ਮੰਡ੍ਯੋ ਯੁੱਧ ਦੇਵੀ ਅਰੁ ਸ੍ਰੀਪਤਿ ॥ ਕੋਟਿ ਤੇਤੀਸ ਸੁਰ ਸਕਤਿਨ ਸੰਜੁਤਿ ॥ The war of the Devi and Bhagvaan has also been described, along with the 33 Kror Deva's and their wives. ਭਾਰਤ ਪ੍ਰਲਯ ਕਰ ਅਸੁਰ ਸੰਘਾਰੇ ॥ ਨਿਜ ਕਰ ਦੈ ਪ੍ਰਭੁ ਸੰਤ ਉਬਾਰੇ ॥੪॥ In the war of the world the demons were destroyed, and Prabhu gave his hand to protect the Saints. ਬ੍ਰਿਤਿ ਧਾਰੀ ॥ ਬਿਬੇਕ ਅਬਿਬੇਕ ਸਮਰ ਭਯੋ ਭਾਰੀ ॥ ਪੰਚ ਅਧ੍ਯਾਯ ਪੁਰਾਨ ਕੋ ਸਾਰੀ ॥ The war between wisdom and ignorance very deep, and is contained in the five chapters of the [Manglacharan] Puran. ਅਸੰਖ ਅਸੁਰ ਅਣਿ ਦੇਵ ਸੰਗ੍ਰਾਮਾ ॥ ਸ੍ਰੀਪਤਿ ਯੁੱਧ ਬੀਰਜਨਾਦ ਘਮਸਾਨਾ ॥੫॥ There are countless wars between Asur [demons] and Devtas [demi-gods], along with the war between Bhagvaan and Beerajnaad. ਬ੍ਰਿਧਮੁਖੀ ॥ ਚਿਰ ਲੌ ਘੋਰ ਸੰਗ੍ਰਾਮ ਅਖਾਰਾ ॥ ਦੇਵਾਸੁਰ ਸੰਗ੍ਰਾਮ ਬਿਕਰਾਰਾ ॥ The ferocious war is of great length, the war between Asur [demons] and Devtas [demi-gods] is extremely terrifying. ਮੰਗਲਾਚਰਣ ਸਾਰਸ੍ਵਤੀ ਭਾਸਾ ॥ ਕਹ੍ਯੋ ਕਵਿ ਰਾਮ ਮਥ ਸੁਕ੍ਰਾਭਾਸਾ ॥੬॥ Manglacharan [sarbloh Granth] has been written in the Sarswati bhasa [language] and says Guru Gobind Singh Ji it has also been written in Sukra Bhasa [language]. ਸਹਸ੍ਰ ਧਾਰਾ ॥ ਸਮਰ ਬਿਜਯ ਸਰਬਲੋਹ ਗੁਸਾਈ ॥ ਨਿਧ ਨਿਸਾਚਰ ਬੀਰਜਨਾਦ ਬਧਾਈ ॥ The war was won by Sarbloh Gusaase, and Beerajnaad [demon] was destroyed. ਆਰਤੀ ਅਸਤੋਤ੍ਰੰ ਸਤਿਨਾਮਾ ॥ ਬਰਨੀ ਕਵ੍ਯ ਸ੍ਰੀਪਤਿ ਗੁਨ ਗ੍ਰਾਮਾ ॥੭॥ Aarti was performed of praising the Satinam, and all of Bhagvaan's good qualities [gunas] were described. ਦੇਵ ਬਾਚਨੀ ॥ ਲਖਮੀ ਗਾਥ ਸ੍ਰੀ ਮੰਗਲਾਚਰਣ ॥ ਆਦਿ ਪਖ੍ਯਾਨ ਗ੍ਰੰਥ ਯਾ ਬਚਨ ॥ In Sri Manglacharan [sarbloh Granth] the story of Lakshmi [Devi] is told, in the first story of the Granth this story is described. ਲਖਮੀ ਮਹਾਤਮ ਯਥਾ ਬੁਧਿ ਬਰਨੀ ॥ ਸ੍ਰੀ ਗੋਪਾਲ ਕੀ ਕਾਂਯਾ ਨਿਰਨੀ ॥੮॥ Just like the praise of Lakshmi has been described, the form of Sri Sarbloh has also been described. ਮੋਖਪਦੀ ॥ ਸਰਬਸੁ ਲਖਮੀ ਕੇ ਆਧੀਨਾ ॥ ਲੋਕ ਚਤੁਰਦਸ ਸ੍ਰਿਸ੍ਟਿ ਪ੍ਰਬੀਨਾ ॥ All of the treasures of the world are dependent on Lakshmi [Devi], the 14 Worlds are also [under the order] of Sri Maya. ਚਰਾਚਰ ਸਭੁ ਆਸ੍ਰਿਤ ਲਖਮੀ ਕੇ ॥ ਸਭ ਆਸ੍ਰਯ ਮਾਯਾ ਪੱਖੀ ਕੇ ॥੯॥ Eating and not eating is all under the dependence on Lakshmi, all support [in the world] is under the dependence on Maya. ਸੁਧਾ ਲੋਇਨ ॥ ਦੇਵ ਦੈਤ੍ਯ ਦਾਨਵ ਮਾਨਵਗਨ ॥ ਰਾਖਸ ਅਸੁਰਿ ਸਭੂ ਬਸ ਮੁਨਿ ਜਨ ॥ The demigods, demons, Danav, all beings, evil beings, demons and all Muni-jans. ਮਾਯਾ ਆਸ੍ਰਿਤ ਜਗ ਬਰਤਾਰਾ ॥ ਯਕ ਛਿਣ ਇਨ ਬਿਨ ਸਰੈ ਨ ਕਾਰਾ ॥੧੦॥ With the support of Maya they are created, and without [the support of Maya] they cannot remain even for a moment. ਮਹਾਕਾਲ ਪਭੁ ! ਸਰਣਿ ਤੁਮਾਰੀ ॥ ਸ੍ਰੀ ਸਰਬਲੋਹ ਭਗਵੰਤ ਮੁਰਾਰੀ ! ॥ Oh Mahakaal (Great Death), Lord place me in your protection. Oh All-light avatar, Creator of the Universe, Killer of Demon Mur ਅੰਤੁ ਰੂਪ ਅਰੁ ਨਾਮ ਤੁਮਾਰਾ ॥ ਬੇਦ ਭੇਦ ਨਹਿ ਪਾਵਤੁ ਪਾਰਾ ॥ The Vedas and other scriptures cannot Name or describe your form. (Sri Sarbloh Granth Sahib, volume two, page 607) ਰਾਜ ਪਲਾਸੀ ਬਖਸ਼ਸ਼ ਹਜੂਰ ਕਬਿਉ ਬਾਚੁ॥ ਐਸੇ ਗੁਣ ਹਰਿ ਖਾਲਸਹਿ ਬਖਸ਼ੈ, ਭਗਤਿ, ਗਯਾਨੀ, ਰਾਜਜੋਗੇਸ੍ਵਰ ॥ God has blessed the Khalsa with virtues such as those of bhagats, gianis, raj yogis ਛਤ੍ਰਿਯ ਬ੍ਰਿਤਿ ਅਨਨਯੁਪਾਸਕ, ਤਯਾਗੀ ਹਠੀ ਸੂਰ ਭਵਨੇਸ੍ਵਰ ॥ Kshatriyas, those who perform religious rites for others, worshippers of one God, those who live apart from others, ascetics, warriors, masters who bestride the world ਗ੍ਰਾਹੀ ਸੁਭ ਤਯਾਗਿ ਬਿਵਰਜਿਤਿ ਸ਼੍ਰਤਯਾਦਯੰ ਸ਼੍ਰੀ ਮੁਖ ਪਰਮੇਸ੍ਵਰ ॥ ਗੀਤਾ ਉਪਨਿਸਦਿਨ ਮਹਾ ਵਾਰਯ, ਰਹਿਨੀ ਭਗਤਿ ਗਯਾਨਿ ਬ੍ਰਿਤੇਸ਼੍ਵਰ ॥੫॥ Hearing what God tells them in the scriptures, in the noble words of the (Bhagavad) Gita and the Upanishads, they follow the auspicious, avoiding what is evil and live as devout and knowledgeable people. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤਿ, ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥ਰਹਾਉ॥ The Khalsa attained purity, as great as the One (nirankaar) who is above every stain ਗੁਰੁ ਉਪਦੇਸ ਸਿਖਨ ਪ੍ਰਤਿ ਭਾਸਨਿ, ਮੁੱਦ੍ਰਿਤ ਕੱਛ ਕੇਸ ਕ੍ਰਿਪਾਨੰ ॥ To the Sikhs this teaching of the Guru is given, that these three must be your signs: kachh, kesh, kirpan ਤਾ ਕੀ ਰਹਿਨਿ ਸ੍ਰਤਯੋਕਤਿ ਭਾਖਤਿ, ਦਸ ਗ੍ਰਾਹੀ ਖਾਲਸਹ ਪ੍ਰਧਾਨੰ ॥ Let this be your agreed way of life, then ten chief aims of the Khalsa ਦਯਾ ਦਾਨ ਅਰੁ ਛਮਾ ਸਨਾਨੰ, ਸੀਲ ਸੁਚਿ ਸਤਯੰ ਸੰਭਾਨੰ ॥ Mercy, charity, preparedness, forgiveness, bathing, gentleness, purity, truth, loving regard ਸਾਧਨ ਸਿੱਧ ਸੂਰ ਭਗਤਿ ਮਾਨੰ, ਦਸ ਗ੍ਰਾਹੀ ਆਸਤਕ ਪ੍ਰਮਾਨੰ ॥੬॥ Sadhs, siddhss, and gods regard devotion (bhagati) (as the supreme virtue) ਤਯਾਗੀ ਦਸ॥ The ten to be avoided ਬਿਰੋਧ ਅਤਿ ਸਾਧਨ ਹਿੰਸਾ ਅਹੰਕਾਰ ਆਲਸ ਕ੍ਰਿਪਨਤ੍ਵ ਪ੍ਰਮਾਨੰ ॥ ਕਠੋਰਤੁ ਜੜਤੁ ਕੁਬਿਲਿਤੁ ਅਸਊਚੰ ਕਲਮ ਸ਼ਾ-ਰੁ-ਅਭਿਗਤਿ ਆਨੰ॥ Actions to be avoided (are those arising from) violence, pride, idleness, parsimony, (the exercise of harsh) authority, cruelty, sloth, criticism of others, corruptness, and (eating) meat (prepared by a Muslim with the recitation of) the Kalima. These are the characteristics of unbelievers * In the tika it says that in some saroops it is written Kalmaa Maas Abhagat(i) Aanan, this is why it is translated as Halal meat above. ਦਸ ਗ੍ਰਾਹੀ ਦਸ ਤਯਾਗੀ ਐਸੋ ਤਾਹਿ ਖਾਲਸਹ ਕਥਤ ਸੁਜਾਨੰ ॥ Thus there are ten aims and ten things to be avoided. ਅਸੁ ਖਾਲਸਹਿ ਖਾਲਸ ਪਦ ਪ੍ਰਾਪਤ ਨਿਰੰਕਾਰਿ ਸੁ ਸ੍ਵਰੂਪ ਮਹਾਨੰ ॥੭॥ The Khalsa is described as wise, acquiring a purity, which is equaled only by the One who is above all stain. ਜੀਵਨ ਮੁਕਤਿ ਬਿਚਰਤਿ ਬਨ ਤ੍ਰਿਨ ਮਹਿ, ਦੇਵ ਭੂਤਦੇਵ ਹੀ ਕਹਿੱਯੈ ॥ The spirit wanders free within it, the evil god becomes a good god ਖਾਲਸ ਪਦ ਕੋ ਪ੍ਰਾਪਤਿ ਦੁਰਲਭ, ਐਸੋ ਖਾਲਸ ਹਰਿਜਨ ਚਹਿੱਯੈ ॥ Rare is the privilege of attaining the status of the Khalsa, thus it is called God’s people ਜਲ ਤਰੰਗ ਭੇਦ ਕਛੁ ਨਾਹਨਿ, ਜੀਵ ਬ੍ਰਹਮ ਪਰਮਾਤਮ ਲਹਿੱਯੈ ॥ W wave is no different from the water (it contains). A spirit is seen as Brahma or God ਬ੍ਰਹਮਹਿ ਜੀਵ ਪਾਰਬ੍ਰਹਮਹਿ, ਸਾਗਰ ਬੂੰਦ ਬੂੰਦ ਸਿੰਧੁ ਅਹਿੱਯੈ ॥੮॥ Brahma is the spirit and the spirit is Brahma, just as the ocean is contained in a drop (of water) and the drop (is contained) in the ocean ਹਰਿ ਹੀ ਹੋਇ ਤਉ ਕਹਾਂ ਅਚਰਜ ਹੈ, ਸਤਿਗੁਰੁ ਪਦ ਕਹੁ ਪ੍ਰਾਪਤਿ ਵਾਰੋ ॥ What a marvel is the being of God (hari) ! How does one obtain the condition of the Satiguru? ਸਿਖਯ ਪਦ ਦੁਹੂਅਨ ਤੇ ਗਉਰੋ, ਆਤਮਕੀ ਪ੍ਰਾਪਤੀ ਵਿਚਾਰੋ ॥ The condition of a Sikh is double the weight of both, based on the spirit’s gain ਤਾਸ ਮਹਾਤਮ ਨਿਜ ਮੁਖ ਗਾਵਤ, ਜਥਾ ਉਕਤਿ ਮਤਿ ਬੁਧਿ ਹਮਾਰੋ ॥ I sing aloud of its greatness, limited in intellect and discernment though I be ਸੁਨਹੁ ਸੰਤ ਖਾਲਸ ਪਦ ਜਸ ਕਉ, ਸ੍ਰਵਨ ਪ੍ਰਾਪਤਿ ਹੋਤ ਫਲ ਚਾਰੋ ॥ He me, oh sant! Hear the glory of the Khalsa’s condition and from it take strength ਗੀਤਾ ਮਹਿ ਅਰਜੁਨ ਪ੍ਰਤਿ ਭਾਖਤਿ, ਸ੍ਰੀਮਤਿ ਭਗਤ ਮਹਾਤਮ ॥ In the (Bhagavad) Gita, Sri (Krishan) has described the exalted status of the devotee to Arjan: ਭਗਤਿ ਗਯਾਨਿ ਰੂਪ ਨਿਜ ਬਰਨਾਂ, ਪ੍ਰਾਪਤਿ ਜਾਂ ਕਹੁ ਆਤਮ ॥ “The devotees – the wise man and the brave – belond to my own caste (barnaa), since they all have attained the true status of their soul” ਟੀਕਾਕਾਰ ਹੂੰ ਮਹਿਮਾ ਭਗਤਿਨ ਖਾਲਸਹਿ ਪ੍ਰਤਿ ਹੈ ਭਾਖੀ ॥ Commentators have attributed the views of the devotees to the Khalsa ਖਾਲਸ ਪਦ ਕਹੁ ਊਚ ਮਹਾਤਮ, ਸਭਹਿ ਸ੍ਰੇਸ੍ਵਿਨ ਆਖੀ ॥੧੦॥੪੫੭॥੯੮੯॥੩੩੦੮॥ਦਸਕ ੧॥ All have conferred the highest praise on the Khalsa, exalted it is above all. ਅਕਾਲ ਪੁਰਖ ਕੀ ਆਗਯਾ ਪਾਇ, ਪ੍ਰਗਟਿ ਭਯੋ ਰੂਪ ਮੁਨਿਵਰ ਕੋ ॥ By the command of Akal Purkh, [the Khalsa was created] with the form of [sacred] Muni's. *Akali Baba Santha Singh Ji translates Munivar as King, so it would be Khalsa took the form of a King ਜਟਾ ਜੂਟ ਨਖ ਸਿਖ ਕਰ ਪਾਵਨ, ਭਗਤ ਸੂਰ ਦ੍ਵ ਰੂਪ ਨਰਵਰ ਕੋ ॥ With the long hair from the topnot to the nail of the toe, like a Muni, and the form of both a devoted worshipper [bhagat] and warrior [soor]. ਚਕ੍ਰਵੈ-ਪਦ ਦਾਤ ਧੁਰਿ ਪਾਯੋ, ਧਰਮਰਾਜ ਭੁੰਚਤਿ ਗਿਰਿਵਰ ਕੋ ॥ The 'Chakarvarti Raj' [Kingdom which is victorious wherever the Army is present] has been given by the Lord, not even Dharamraj has been given such a high status ਉਦਯ ਅਸਤ ਸਾਮੁਦ੍ਰ ਪ੍ਰਯੰਤੰ, ਅਬਿਚਲ ਰਾਜ ਮਿਲਯੋ ਸੁਰਪੁਰ ਕੋ ॥੪॥ From where the sun rises to where it sets, across all the oceans, [The Khalsa] has received the timeless Raj [kingdom] from Sachkhand ਪੰਥ ਖਾਲਸਾ ਭਯੋ ਪੁਨੀਤਾ, ਪ੍ਰਭੁ ਆਗਯਾ ਕਰਿ ਉਦਿਤ-ਭਏ॥ The Panth Khalsa has been created Pure, under the permission of the Lord, [the Khalsa] is shining bright [of purity] ਮਿਟਯੋ ਦ੍ਵੈਤ ਸੰਜੁਗਤਿ ਉਪਾਧਿਨਿ ਅਸੁਰ ਮਲੇਛਨ ਮੂਲ ਗਏ॥ Duality [in the mind] was destroyed, they attained the highest position and became One [with the Lord], the root of their bad [asur malech] qualities were destroyed. Asur [demons] Malech [invaders] can also refer to the Turks at the time who were destroyed by the Khalsa. ਧਰਮ ਪੰਥ ਖਾਲਸਾ ਪ੍ਰਚੁਰ-ਭਯੋ, ਸਤਿ ਸ਼ਿਵੰ ਪੁਨਯ ਰੂਪ ਜਏ ॥ The manifestation of Panth Khalsa's Dharam [was created], they are the form of truth, liberation and purity. *Akali Santha Singh Ji says that’s Khalsa pure is Sat Shivan Roop, which he says is the roop of Rab (Sat means that it refers to Nirankaar and not Shiv ji) *Many people say that is refers to how Khalsa is Sat Shiv Saroop, the true form of Shiv Ji ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭਏ॥੫॥ Kach, Kesh, and Kirpan – these three signs made followers of the Guru the servants (also) of God *Akali Santha Singh Ji says that, RaamDaas in this shabad means someone who does Kirtan, so the three signs are kach kesh kirpan, and the followers of the Guru praise the Lord ਕਾਲ ਉਪਾਸਕ ਛਤ੍ਰਿਯ-ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅਏ॥ Worshippers of Akal and followers of the Kshatriya way, wearing a waistband [kamarkasa] they are the supreme warriors. *Akali Santha Singh Ji translates the second part of this as; the Khalsa is the highest warrior ਤਾ ਮਹਿ ਪੰਥ-ਚਾਲਿਸ ਪ੍ਰਵਾਨਾ, ਪੰਚ ਪ੍ਰਧਾਨ ਖਾਲਸਹਿ ਠਏ ॥ From forty men, five leaders of the Khalsa emerged ਸ਼੍ਰੀ ਅਜੀਤ ਸਿੰਘ, ਜੁਝਾਰ ਸਿੰਘ, ਫਤਹ ਸਿੰਘ, ਜੋਰਾਵਰ ਸਿੰਘ ਪ੍ਰਿਏ ॥ They were the beloved Ajit Singh, Jujhar Singh, Fateh Singh, and Zorawar Singh ਪੰਚਮ ਖਾਲਸਹ ਸਤਿਗੁਰੁ ਪੂਰਾ ਜਿਨ ੲੇ ਪੰਥ ਸੁਪੰਥ ਪ੍ਰਟਗਏ ॥੬॥ The fifth leader of the Khalsa who completes the total was the Satguru (Gobind Singh), he who revealed this noble Panth ਚਾਲਿਸ ਨਰ ਏ ਬੀਜ ਖਾਲਸਹ, ਮੁਕਤੇ ਪਾਵਨ ਸਿੰਘ ਬਲੀ ॥ Forty men were the seed of the Khalsa, powerful Singhs who won liberation ਮਾਤ ਭਗਵਤੀ ਪਿਤਾ ਕਾਲ ਪੁਰੁਖ, ਗਦੋ ਲਿਯੋ ਦੈ ਖਾਲ ਪਲੀ ॥ Bhagavati was their mother, Akal Purakh their father, specially nurtured by them ਸਕਲ ਭਰਮ-ਪਰਹਰਿ-ਕਰਿ ਹਰਿਜਨ, ਸਤਿਨਾਮੁ ਸੁਚਿ ਮੰਤ੍ਰ ਬਲੀ ॥ Seperated from all illusion they became his people, repeating ‘Satinam’, that most powerful of mantras ਆਪੁ ਜਪਤਿ ਅਰੁ ਜਗਤ ਜਪਾਵਤਿ, ਭਗਤਿ ਸਿਰੋਮਨਿ ਮਾਹਿ ਕਲੀ ॥੭॥੧॥੩੧੪॥੮੪੬॥੩੧੬੫॥ਸਪ੍ਹਕ ੧॥ They chanted it themselves and taught all others to chant it. Great devotees, they were in the Kaliyug ਇਤਿ ਸ਼੍ਰੀ ਪੰਥ ਪ੍ਰਕਾਸ ਸੁਭ ਬੰਸ ਸਤਿਗੁਰੁ ਪਾਤਸ਼ਾਹੀ ਦਸਕ ਬਰਨਨੰ ਸੁਭੰ॥੧॥ ਅਥ ਗ੍ਰੰਥ ਸਥਾਪਨ ਮਹਾਤਮ ਸ੍ਰੀ ਸਤਿਗੁਰੂ ਬਿਗ੍ਰਹ ਕਥਤੇ ਤ੍ਵ ਬਲਿ ਬਿਸਨੁਪਦ ਪੁੰਨਿਯਾਕੀ ਆਪਨਪੌ ਸ਼੍ਰੀ ਖਾਲਸਹਿ ਸੌਪਾਂ, ਦ੍ਵਤਯਿ ਰੂਪ ਸਤਿਗੁਰੂ ਗ੍ਰੰਥਾ ॥ On them was conferred the status of Guru Khalsa, and the Granth became the Guru ਬੋਲਨ ਸਤਿਗੁਰੁ ਸਬਦ-ਸੋਭਾਖਨ, ਨਾਮ ਗੋਬਿੰਦ ਕੀਰਤਨਿ ਸੰਥਾ ॥ They changed the word of the Satguru, repeating the Name of God (gobind) as their regular conservation *Akali Santha Singh Ji translates this line as, Through the Shabad we speak (bolan) with the Satguru. Repeating Gods name is our constant conservation/activity ਗੁਨਾਨੁਵਾਦ ਪੁਨਿ ਸਿਫਤਿ ਸਲਾਹਨਿ, ਊਠਤੁ ਬੈਠਤੁ ਸੈਨ ਕਰੰਥਾ ॥ Singing kirtan became a religious rite and they became virtuous by praising God, whether standing or whether sitting ਪਾਵਨ ਪੰਥ ਖਾਲਸਹਿ ਪ੍ਰਗਟਯੋ, ਚਾਰ ਵਰਨ ਅਾਸ਼੍ਰਮ ਸੁਭ ਪੰਥਾ ॥੧॥ The pure Panth, which was the Khalsa came into being, that glorious Panth with four castes and four ashrams ਇਨ ਕੇ ਦਰਸ ਸਤਿਗੁਰੁ ਕੋ ਦਰਸਨ, ਬੋਲਨ ਗੁਰੂ ਸਬਦੁ ਗੁਰੁ ਗ੍ਰੰਥਾ ॥ To behold it is to behold the Satguru, (its members) repeat the Guru’s Word from the Guru Granth ਦ੍ਵਾਦਸਿ ਰੂਪ ਸਤਿਗੁਰੁ ਏ ਕਹਿਯਤਿ, ਦ੍ਵਾਦਸਿ-ਭਾਨੁ ਪ੍ਰਗਟ ਹਰਿ ਸੰਤਾ ॥ In twelve forms the Satguru appears, just as twelve rays of the sun reflect the light of God (Hari) ਪ੍ਰਤਯਖ ਕਲਾ ਪਾਰਬ੍ਰਹਮ ਧਣੀਛੈ, ਗ੍ਰੰਥਿ ਪੰਥ ਖਾਲਸ ਵਰਤੰਤਾ ॥ The visible power of God is manifested in the Khalsa as (the doctrine of the Guru) Granth and (that of the Guru) Panth ਦਾਸ ਗੋਬਿੰਦ ਫਤਹ ਸਤਿਗੁਰੂ ਕੀ, ਖਾਸ ਗ੍ਰੰਥ ਗੁਰੁ ਰੂਪ ਬਦੰਤਾ ॥੨॥ਦੁਪਦ ੧॥ Gobind is the servant of the victorious Satguru, he who reveals himself as the Khalsa and as the Guru Granth And many more. Where can I find out more about the Sri Sarbloh Granth? There are blogs and websites set up to this effort. They are:- http://sikh-reality.blogspot.co.nz/search/label/Tradition http://www.srisarblohgranthji.com/ http://tisarpanth.blogspot.co.nz/?view=timeslide http://nihangsingh.org/

ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥ Victory & Blessings Of One God Abound ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ May Sri Bhagauti Protect ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ਦਸਵੀਂ ॥ An Ode to the Sword - the Divine Power ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ਦਸਵੀਂ ॥ Uttered by Patishahi 10 Sri Guru Gobind Singh Ji ਦੋਹਰਾ ॥ ਭਗਤ ਭਗਉਤੀ ਤਿਸੇ ਕੀ ਜੋ ਰਣਧੀਰ ਧਰੇ ॥ Dohira: I, the divine Bhagauti, only belong to those devotees who stay steadfast and resolute in the battle field. ਹਉ ਅੰਗ ਸੰਗ ਤੇ ਲਾਗ ਹੂੰ ਜੋ ਪਾਛੈ ਪਗ ਨਾ ਧਰੇ ॥ For those who do not take a single step back in the battle field, I remain close to them as if I am part of their bodies. ਸਵਯਾ ॥ ਭਗਤ ਭਗਉਤੀ ਸਾਜ ਕੈ ਪ੍ਰਭੁ ਜਗ ਅਰੰਭ ਰਚਾਇ ਹੈ ॥ God created divine sword before beginning the task of creation of the world. ਰੱਣ ਰੂਪ ਭਿਭੂਤ ਚੜ੍ਹਾਇ ਕੈ ਡੱਫ ਡਉਰੂ ਡੰਕ ਬਜਾਇ ਹੈ ॥ In the battle field, God smeared divine ash on his body, and started kettle drums in jubilation. ਕੱਲ ਨਾਰਦ ਹੱੜ ਹੱੜ ਹਸਿਆ ਰਣ ਸਾਬਤ ਜੁਧ ਮਚਾਇ ਹੈ ॥ Kalyugi Narad burst with laughter as the battle began to raze. ਦੁਲ ਦੁਲ ਖਿੰਗ ਬਿਗਿਸਆ ਰਣ ਕਹਰ ਕੁਹਰ ਬਰਖਾਇ ਹੈ ॥ Just like lions are jubilant to jump at their targets, there is joy on the faces of the brave fighters. ਘਰ ਸੁਤਾ ਸਿੰਘ ਜਗਾਇਆ ਖੱੜ ਧਰਤੀ ਹਾਂਕ ਚਲਾਇ ਹੈ ॥ It is as if the sleeping lion has been awakened, and it its growl has shook the earth. ਮਾਨੁਖ ਪਕੜ ਭਕੋਲਿਆ ਕਰ ਜੱਗ ਘਮੰਡ ਮਚਾਇ ਹੈ ॥ Men who took the sword in their hands, they destroyed the pride of the oppressors. ਭਕਲ ਭਗਉਤੀ ਦੁਰਜਨਾ ਫੜ ਡੁਮਚੁਰ ਕਫ ਤੰਗਲ ਖੋਲ ਬਹਾਇ ਹੈ ॥ Holding the sword in their hands they squeezed the blood of the wicked. The sword has cut open their skulls and blood flowed from their skeletons, like rivers. ਉਥਲ ਪੁਥਲ ਘਪਨ ਘਪਰੋਲ ਤਕਰੂਲੋ ਧੁੰਧ ਮਚਾਇ ਹੈ ॥ This sword created complete chaos and turned things upside down, the dust created in the battlefield has blinded all ਲੁਥ ਪਲੁਥ ਧਰਤੀ ਨਾਲ ਧੱਤ੍ਰ ਪਿੰਜਰ ਕੁਤਕ ਘਾਇ ਹੈ ॥ The earth is saturated with blood and skeletons are scattered all over the battle ground. ਲਪਟ ਝਪਟ ਲੈ ਤੇਗ ਨਾਲ ਰਣ ਸੂਰੋ ਘਾਨ ਘੜਾਇ ਹੈ ॥ The brave ones are jumping fiercely to strike the enemy down. ਖੱਚਕ ਖਫਨ ਜਹਾਂ ਜਮ ਧੜੇ ਰਣ ਲੁਥ ਪਲੁਥ ਖਪਾਇ ਹੈ ॥ The coffins, and messengers of death are devouring the dead in the battle field. ਰਕਤ ਪਲੇਟੀ ਜੋਗਨੀ ਰਣ ਦੁਰਜਨ ਖੇਤ ਖਪਾਇ ਹੈ ॥ The blood drenched sword is decimating the wicked in the field of the battle. ਰੁੰਡ ਮੁੰਡ ਘਮਸਾਨ ਖੇਤ ਰਣ ਜੰਭਕ ਗਿਰਝ ਅਘਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them ਕੜ ਧੜ ਦੜ ਕੇ ਪੜੱਛਯਨ ਭਿੜ ਸੈਲ ਹੀ ਸੈਲ ਭਿੜਾਇ ਹੈ ॥ There are body parts scattered all over the field, and jackals and vultures have arrived to feed upon them. ਗਗਨ ਕੱੜਕੀ ਬਿਜਲੀ ਪ੍ਰਲੋ ਪ੍ਰਲੋਕ ਖਪਾਇ ਹੈ ॥ The sound of the sword striking left and right appears as if boulders are striking with each other ਉਤ ਧੂ ਲੋਕ ਮੁੰਡ ਮਚਾਇਨ ਬਹੁ ਮੁੰਡਕ ਮੁੰਡ ਭੜਾਇ ਹੈ ॥ The sound of sword striking is as if lightening is striking and day of Armageddon has reached close. ਥਰ ਹਰ ਕੰਪੈ ਧਰਮ ਰਾਇ ਰਣ ਸੂਰੇ ਘਾਣ ਘਤਾਇ ਹੈ ॥ The slain heads are hitting each other that is causing the Dharam Raja (King of angels of death) to tremble with fear. ਸਜੇ ਬੋਹਥ ਚਕਿਆ ਕਰ ਖੱਬੇ ਖੜਗ ਮਚਾਇ ਹੈ ॥ In left hand they hold the heads and with right hand they strike the sword. ਨਿਬੇੜਾ ਹਿੰਦੂ ਤੁਰਕ ਦਾ ਰੱਣ ਘਤਿ ਖੱੜਗ ਚੁਕਾਇ ਹੈ ॥ The conflict between the Hindus and Turks will be decided today only by divine sword in this battle of righteousness. ਜਗ ਅਰੰਭ ਤਿਹੁ ਜੁਗਰਣ ਮਾਸ ਮਨੁਖ ਘਤਾਇ ਹੈ ॥ This is how the beginning of the world witnessed the divine sword feeding upon flesh of the wicked. ਰਕਤ ਖੱਪਰ ਭਰ ਜੋਗਨੀ ਰਣ ਮਸਤ ਮੰਗਲ ਗੁਣ ਗਾਇ ਹੈ ॥ The divine sword drank the blood of the wicked by filling their skulls with it.This is how the holy sword was pleased and sang the divine song to celebrate death of wickedness from this earth ਕੇਸ ਬਿਨਾ ਸਿਰ ਕੁਟੀਐ ਚੰਘਿਾੜੇ ਕਵਨ ਛੁਡਾਇ ਹੈ ॥ Those who have no hair on their heads, when struck on bare heads cry in pain, and no one comes to their rescue ਹੁਕਮ ਮੰਨੇ ਪ੍ਰਭੁ ਬਖਸ਼ ਲੈ ਨਿਗੁਰਿਆ ਨੋ ਇਹ ਸਜਾਇ ਹੈ ॥ Those without a Guru are punished like this. However, those who submit to the divine will, are accepted with honour before God. ਫਤਹ ਜੰਗ ਗੋਬਿੰਦ ਸਿੰਘ ਦੱਲ ਕੋਟਕ ਕੋਟ ਖਪਾਇ ਹੈ ॥ I, Guru Gobind Singh ji, am always victorious in the battle field, and millions of drones of enemy armies are destroyed [by my sword] ਦੋਹਰਾ ॥ ਆਸਾ ਨਾ ਕਰ ਬ੍ਰਹਮਨਾ ਨਾ ਪਰਸੇ ਪਗ ਜਾਇ ॥ Do not put faith in Brahmins and do not touch their feet [in respect]. ਆਪ ਤ੍ਯਾਗਿ ਦੂਜੈ ਲਗੇ ਕੂੰਭਿ ਨਰਕ ਮਹਿ ਪਾਇ ॥੧॥ Forsaking your True Self [Atma] and praying to another [brahmins] you shall go to the worst hell.