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Found 23 results

  1. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh, Does anybody know where daas can get Dasam di Senchiya from, preferably in the Midlands? I also wanted to know if Satkar Committee or DTF have them. Thanks, Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh
  2. Found this. Some pages are missing but there is enough there to give a taste of the contents. https://books.google.co.uk/books?id=qe6WnpbT2BkC&pg=PA180&lpg=PA180&dq=gursharan+kaur+jaggi&source=bl&ots=UGf53GS57G&sig=ACfU3U2KLfFLpE682E8VGfqlSNf9CODAig&hl=en&sa=X&ved=2ahUKEwitmIjl6P_gAhXiQxUIHf_zDQI4ChDoATAEegQIBhAB#v=onepage&q=gursharan kaur jaggi&f=false
  3. I know there are sarbloh granth steeks available but are they available in senchi or pothi sahib ? And where I can find them, Hazur sahib ?? or Darbar sahib ??
  4. I found this on a IG Page, what are your views on this? ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ Namaskar Sri Kharag Ko Satguru Sri Guru Gobind Singh Ji Maharaj does ਨਮਸਕਾਰ (Namaskar) - gives respect and bows down to the ਸਰਬ ਸ੍ਰਿਸਟ ਖੜਗ - Creator of the Universe, not the physical war or physical destroyer. Guru ji is doing namaskar to ਅਕਾਲ ਪੁਰਖ - ਸ੍ਰੀ ਖੜਗ) - showing how Bibek Budhi is pure and a form of god itself, which does (ਖੰਡਨ)- destroys Avgun (ਅਵਗੁਣ) - bad vices and the ignorant, and once hit no one can escape its (vaar) - Strike. This Bibek Budhi protects (Santokh) and cuts away ignorance and Viche Vikaar (5 Chor). In Bhatt Swaye: ਨਾਨਕਿ ਰਾਜੁ ਚਲਾਇਆ - This is talking about the Spiritual War that is happening in our minds, the battle between (ਗੁਣ and ਅਵਗੁਣ), not the physical war, that Sri Guru Nanak Dev Ji Maharaj is one who (ਪਰਗਟ) - summoned- who brought (ਮਤ)- intellect into this Dark age of (Kalyug). Chandi Ki Vaar : (ਪ੍ਰਥਮਿ ਭਗਉਤੀ ਸਿਮਰ ਕੈ)- I salute to that same shakti, in which- (ਗੁਰੂ ਨਾਨਕ ਲਈ ਧਿਆਇ)- In which that shakti Sri Guru Nanak Dev Ji Maharaj (ਧਿਆਇ) - Concentrated Upon. Sri Guru Nanak Dev Ji Maharaj contemplated and spread this bibek budhi in the form of Gurbani. The Gurbani in which ਅਵਗੁਣ are cut away if anyone does (Namaskar) to it, which is also a stage of bhakti. ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ - In essence, Satguru Dasam Patshah bows to ਸਰਬ ਸ੍ਰਿਸਟ ਖੜਗ - Creator of the Universe, ਗੁਰਬਾਣੀ- Gurbani ( Manifested form of Nirgun Saroop) which provides Bibek Budhi- ਬਿਬੇਕ ਬੁਦੀ to the ignorant and cuts all (ਅਵਗੁਣ) away. ਕਰੌ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ ॥ Karou Su Hitu Chitu Laaei ॥ 1)- Meaning: Satguru Sri Guru Gobind Singh Ji Maharaj says: ਹਿਤੁ- Doing it for myself, ਚਿਤੁ- To my benefit. Guru ji says it's in my benefit that this granth is being compiled. Guru Ji doesn't want to prove to the ignorant fools who doubt this granth and Guru Ji is compiling this granth for himself. Guru ji says its my benefit - ਚਿਤੁ. ਭਾਵ- Deeper Meaning: Dasam Patshah sees himself in every atom in the universe, as Guru ji is god himself: ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ- O my mind, you are the embodiment of the Divine Light - recognize your own origin. In essence: Whenever reading Dasam Patshah’s bani, always realize you are reading to Dasam Patshah, In essence: Guru ji says whenever a Gursikh reads, Satguru hears and benefits for himself. This explains the reasoning Guru Ji wrote this magnificent bani, for his benefit and its readers as well to realize the jot inside. 2) - Meaning: Sri Guru Gobind Singh Ji Maharaj says: ਕਰੌ ਸੁ ਹਿਤੁ- ਹਿਤੁ- to love/ reach high spiritual stages or love- Dasam Patshah says - ਕਰੌ ਸੁ- I will definitely - ਹਿਤੁ- Release you from this cycle of birth and death and shower you with love from Parmatama (IF) - ਚਿਤੁ- ਮਨ- with full awareness (Translations) - ਦਿਲ- with complete affection for Gurbani. In essence: Guru Ji says I will shower him with love and ਭਲਾ- bless him) if that Gursikh, ਚਿਤੁ ਲਾਇ- Reads Gurbani with love and complete awareness. ਹਿਰਦੈ ਸੁਣਿ ਸੁਣਿ ਮਨਿ ਅੰਮ੍ਰਿਤੁ ਭਾਇਆ- Constantly listening to the Ambrosial Gurbani in the heart, it becomes pleasing to the mind. ਪੂਰਨ ਕਰੌ ਗਿਰੰਥ ਇਹੁ ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ ॥੧॥ Pooran Karou Grintha Eihu Tuma Muhi Karhu Sahaaei ॥1॥ Sri Guru Gobind Singh Ji Maharaj says: I will complete this granth -scripture of mine- (ਪੂਰਨ ਕਰੌ ਗਿਰੰਥ ਇਹੁ)- ਪੂਰਨ- complete, ਕਰੌ- To do ਗਿਰੰਥ- scripture ਇਹੁ- this, only if - ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ- with your blessings and aid. ਤੁਮ- Your, ਮੁਹਿ- Me, ਕਰਹੁ- to do, ਸਹਾਇ- Aid/help. Who is Guru ji asking for aid? - a physical sword- or ਸ੍ਰੀ ਖੜਗ- ਸਰਬ ਸ੍ਰਿਸਟ ਖੜਗ - creator, maintainer and destroyer of the Universe. Guru ji’s ਪਵਿੱਤ- pure bani should be read repeatedly with this tongue- ਜਿਵ ਜਿਵ) and contemplated upon- (ਤਿਵ ਤਿਵ) this bani should be read with full consciousness and with ਬੈਰਾਗ- Renunciation of this (maya)- world surrounding us and eating us away. Satguru’s ਬਚਿਤ੍ਰ ਨਾਟਕ mean- ਬਚਿਤ੍ਰ- Wonderful, fantastic and ਨਾਟਕ- play. ਬਚਿਤ੍ਰ ਨਾਟਕ- The ustat of the play of ਸ੍ਰੀ ਖੜਗ and the fight between (ਗੁਣ and ਅਵਗੁਣ) and the creator who provides Bibek Budhi- ਬਿਬੇਕ ਬੁਦੀ and cuts all (ਅਵਗੁਣ) away as it strikes the ignorant. ਖਗ ਖੰਡ ਬਿਹੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: That ਖਗ- splitted/ that splitted mind/ in duality, who has no ਏਕਤਾ - oneness, whose trapped in duality. Many have tried to make this ਖਗ- splitted- mind into one, but the powerful mind doesn't stop, it jumps into maya continuously. ਖਗ ਖੰਡ- the world- the world is completely in duality, can also be sugar Like sugar- the dualistic mind who doesn't realize the ਜੋਤ- light) inside and is trapped in worldly desires. Like sugar, it wavers, it easily jumps into maya and viche vikkar- 5 chor, and has many desires in which it jumps into and makes this world of maya more sweet and and the more sweet it is, the more attached the man becomes. ਖਗ ਖੰਡ- Like sugar, it ਖੰਡਲਾ- fast, it very fast comes into duality and the oneness is lost. Guru Ji here talks about the Vaar of Bibek Budhi- how the person- ਖਗ ਖੰਡ- In duality and moves around too much into maya- Satguru Ji says this Vaar of Bibek Budhi once hit will, ਬਿਹੰਡ- to be completely still- almost like paralazyed- completely frozen. Guru Ji says in duality- ਖਗ- splitted mind- this mind when viche vikaar come, it flies away like sugar does when wind arrives- no concentration. This Vaar of Bibek Budhi will completely ਬਿਹੰਡ- completely make still- it will put this moving mind with thought in its place and never move again, this is the ability of this vaar. Sri Guru Amar Das ji says in Raag Gauri “ਮਨੁ ਮਾਰੇ ਧਾਤੁ ਮਰਿ ਜਾਇ”- When someone kills and subdues his mind, his wandering mind stops wandering as well. In essence: Satguru ji says this dualistic mind can't stop moving- zero concentration and when this ਬਬੇਕਤਾ comes it will completely stop its wandering and thoughts and will connect you with the one- Akaal purkh. ਖਲ ਦਲ ਖੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: The ਦਲ- army/ group of people- what type of group? - ਖਲ- ਖਾਲ਼ੀ/ empty. ਭਾਵ: (ਅਕਲ ਤੋਂ ਰਹਿਤ)- without intellect. Intellect of what?- ਅੰਦਰੁ ਖਾਲੀ ਪ੍ਰੇਮ ਬਿਨੁ ਢਹਿ ਢੇਰੀ ਤਨੁ ਛਾਰੁ ॥੧॥The inner being is empty without love. The body shall crumble into a heap of ashes. ||1||- Sri Raag Guru Nanak Dev. ਭਾਵ- The group - ਦਲ/ The world is empty inside and has no love for Akaal Purkh. They are spiritually empty- no knowledge - ਗਿਆਨ of Akaal Purkh. ਨਾਮ ਬਿਹੂਨਾ ਤਨੁ ਮਨੁ ਹੀਨਾ ਜਲ ਬਿਨੁ ਮਛੁਲੀ ਜਿਉ ਮਰੈ ॥ Without the Naam, the Name of the Lord, the body and mind are empty; like fish out of water, they die. The world has lost the Naam of Vaheguru and are empty- from the inside and outside. The people of this world are like fish. An analogy: A fish swims up to another fish and says, “so where’s this water everyone keeps talking about “- this is the condition of humans today, we don’t understand we are in the water. A fish lives in the water, but it’s also made up of water. Everything it sees is in the water, everything it feels is in the water but it can’t understand it. Similarly, humans are (ਅਕਲ ਤੋਂ ਰਹਿਤ)- without intellect- ਖਲ ਦਲ . Humans in ignorance try to fit the ocean inside their bowl (Mind), but don’t realize they can throw the bowl in the ocean and become one with the ocean. They are blind with the lens of duality. They simply can’t take it off. ਜੈਸੇ ਗੁੰਗ ਗੁੰਗ ਪਹਿ ਬਚਨ ਬਿਬੇਕ ਪੂਛੇ ਚਾਹੇ ਬੋਲਿ ਨ ਸਕਤ ਕੈਸੇ ਸਬਦੁ ਸੁਨਾਵਈ | If a dumb wants to learn something from another dumb, what can anyone who himself is unable to speak, explain to the other dumb? ਭਾਈ ਗੁਰਦਾਸ ਜੀ : ਕਬਿੱਤ ੪੭੪ ਪੰ. ੩ To this reason Satguru came in this Dark age of Kaliyug and brought Gurbani - which provides Bibek Budhi - ਬਿਬੇਕ ਬੁੱਦੀ which gives ਬੁਦੀ to the ਖਲ ਦਲ- people without intellect/ no naam or ਏਕਤਾ. Dasam Patshah says: This ਬੁੱਦੀ intellect will fill up the empty minds. ਕਵਨ ਸੁ ਮਤਿ ਜਿਤੁ ਤਰੈ ਇਹ ਮਾਇ ॥੧॥ ਰਹਾਉ ॥ What is that intellect, by which this person might swim across, O mother? - What intellect is this - that will fill up the empty minds. ਜੋ ਭਲਾਈ ਸੋ ਬੁਰਾ ਜਾਨੈ ॥ That which is for his own good, he thinks is evil. ਸਾਚੁ ਕਹੈ ਸੋ ਬਿਖੈ ਸਮਾਨੈ ॥ If someone tells him the truth, he looks upon that as poison. ਜਾਣੈ ਨਾਹੀ ਜੀਤ ਅਰੁ ਹਾਰ ॥ He cannot tell victory from defeat. ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੮੦ ਪੰ. ੩ Raag Gauri Guaarayree Guru Arjan Dev. He is completely without intellect and the only thing that can save him is Naam which will provide ਬਿਬੇਕ ਬੁੱਦੀ and it will ਖੰਡੰ - ਖੰਡਣ ( completely destroy) all ignorance and the ਖਲ ਦਲ- without intellect and fill them up with the ਰਸ - spiritual love for Akaal Purkh. ਅਤਿ ਰਣ ਮੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: ਅਤਿ - utmost, ਰਣ- battlefield. This world is like a battlefield in mostly everyone - has lost their ਕਾਰਣ- reason to exist/ why they have come into this world. ਸਾਧਸੰਗੇ ਨਾਮ ਰੰਗੇ ਰਣੁ ਜੀਤਿ ਵਡਾ ਅਖਾੜਾ ॥ In the Saadh Sangat, imbued with the Naam, the Name of the Lord, I am victorious on the great battlefield of life. This world is like a huge battlefield where we have to fight against our mind and direct it toward Akaal purakh. ਅਤਿ ਰਣ - This battlefield - ਰਣ is filled with utmost - ਅਤਿ , people that have no naam. Dasam patshah says ਬਬੇਕਤਾ will completely ਮੰਡੰ - destroy this battlefield of life/ the battle of ਗੁਣ and ਅਵਗੁਣ. ਜਨਮੁ ਜੀਤਿ ਗੁਰਮਤਿ ਦੁਖੁ ਭਾਗਾ ॥੬॥ They are victorious on the battlefield of life, following the Guru's Teachings, and their pains run away. ||6|| Raag Basant Guru Nanak Dev. Satguru ji says: They are only victorious in this battlefield in which the world resides who follow the gurus teaching/ Sri Guru Granth Sahib Ji which provides oneness and removes duality - ਬਿਬੇਕ and this ਬੁਦੀ - intellect comes in which ਮੰਡੰ - it destroys this battlefield of life - ਅਤਿ ਰਣ. “ਹਮ ਮੂੜ ਮੁਗਧ ਅਸੁਧ ਮਤਿ ਹੋਤੇ ਗੁਰ ਸਤਿਗੁਰ ਕੈ ਬਚਨਿ ਹਰਿ ਹਮ ਜਾਨੇ ॥੧॥ ਰਹਾਉ ॥ I am foolish and ignorant, and my intellect is impure. Through the Teachings of the Guru, the True Guru, O Lord, I come to know You”. Without this pure intellect - ਬਿਬੇਕ ਬੁਦੀ all people are foolish and ignorant and their so-called intellect is impure. Only through Gurbani/ Teachings of the Guru, this pure ਬਿਬੇਕ ਬੁਦੀ will arise and it’s play will remove you from this battlefield in which the world slowly dies. Sri Guru Gobind Singh Ji Maharaj says: This ਬਿਬੇਕ ਬੁਦੀ is out of the ability to perceive “ਜਾਪ ਤਾਪ ਕਛੁ ਉਕਤਿ ਨ ਮੋਰੀ ॥ I do not have the ability to chant or practice intense meditation.” The ਖਲ ਦਲ - empty of intellect /naam are ਮੰਡੰ - Naked/ non- protected. What does being spiritually naked mean? “ਨੰਗਾ ਦੋਜਕਿ ਚਾਲਿਆ ਤਾ ਦਿਸੈ ਖਰਾ ਡਰਾਵਣਾ ॥ He goes to hell naked, and he looks hideous then (Raag Asa Guru Nanak Dev). When the ones without naam leave this world they go naked - without any gun or naam. The one who does not wear truth is truly naked, whoever stands in the presence of false is truly naked. ਨਾਗੋ ਆਇਓ ਨਾਗ ਸਿਧਾਸੀ ਫੇਰਿ ਫਿਰਿਓ ਅਰੁ ਕਾਲਿ ਗਰਸੂਆ ॥੧॥ Naked you came, and naked you shall depart. You shall go round and round the cycle of birth and death, and you shall be food for Death. We have come without naam and shall depart without it - our ego always remains. “ਹਉ ਵਿਚਿ ਆਇਆ ਹਉ ਵਿਚਿ ਗਇਆ ॥ In ego they come, and in ego they go”. We are naked/ without naam or ਬੁਦੀ, trapped in this battlefield. What can we do? What gives us clothes? The naked man needs clothes to wear - he needs the truth. “ਸਚੁ ਖਾਣਾ ਸਚੁ ਪੈਨਣਾ” To eat the truth and to wear the truth. This ਬਿਬੇਕ ਬੁਦੀ gives the naked, clothes to wear, it gives them the truth. ਬਿਬੇਕਤਾ gives the ones truth to wear that are naked in this battlefield of life and glorifies them in this battle of maya. ਬਰਬੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: ਬਰ- superior/ — ਬੰਡੰ- gives/ spreads. Reading gurbani with full love and understanding, this ਬਿਬੇਕ ( non-dualistic intellect and understanding of akaal purkh) appears and this understanding of the one spreads all over you. This is the ਬਰ- superior giaan, when it appears it ਬੰਡੰ- gives/ spreads, to you and others that accompany you. ਸਚੁ ਵਰਤੈ ਸਾਚਾ ਪਾਸਾਰੁ ॥ He distributes Truth and he spreads Truth. Raag Gauri Sukhmanee Guru Arjan Dev. This bibek budhi is spread all in gurbani- in which contemplating it- you can experience and absorb its essence through gurbani. ਚਰਨ ਸਰਨਿ ਗੁਰ ਨਾਮ ਨਿਹਕਾਮ ਧਾਮ ਭਗਤਿ ਜੁਗਤਿ ਕਰਿ ਤਾਰਨ ਤਰਨ ਹੈ । Meditation on Lord's name carried out in the refuge of the True Guru but with no reward at the back of the mind, is the place of all the comforts and peace in the world. A devoted Sikh absorbs himself in Naam Simran and sails across the worldly ocean. ਭਾਈ ਗੁਰਦਾਸ ਜੀ : ਕਬਿੱਤ ੭੨ ਪੰ. ੩. This ਬੁਦੀ- intellect is the most superior of all types, it is the highest and greatest to possess. ਮਤਿ ਪੰਖੇਰੂ ਕਿਰਤੁ ਸਾਥਿ ਕਬ ਉਤਮ ਕਬ ਨੀਚ ॥ The intellect is a bird; on account of its actions, it is sometimes high, and sometimes low (Raag Maajh Guru Nanak Dev). This worldly intellect and spiritual intellect sways- from time to time, pure or stained. The intellect of ਬਿਬੇਕਤਾ- non dualistic- non-worldly is superior, simply because it is stable. ਗੁਰਮਤਿ ਚਾਲ ਨਿਹਚਲ ਨਹੀ ਡੋਲੈ ॥ Following the Guru's Teachings, one becomes perfectly stable, and never wavers (Raag Gauri Guru Nanak Dev). The intellect ਬੰਡੰ- gives/ to all who the naam resides in, it is the greatest giver. This superior intellect spreads- ਬੰਡੰ- gives and transforms itself into the possessor itself- it is the highest - ਬਰ form of intellect. ਭੁਜ ਦੰਡ ਅਖੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: Whomever has the ability to take support of and possess this intellect- ਬੁਦੀ of (ਅਦਵੈਤ ਸਰੂਪ) - form of non- duality or doubt— ਭੁਜ- takes support of ( has possession of it) they become (ਅਖੰਡ ਸਰੂਪ - undefeatable ) — ਅਖੰਡੰ. ਗੁਰਮੁਖ ਸਾਧਸੰਗਤਿ ਨਿਰਬਾਣੀ ॥੪॥ So the gurmukh also makes pair with the One Lord and becomes undefeatable. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੭ ਪਉੜੀ ੪ ਪੰ. ੭. How does he become undefeatable? ਸਚਿ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਸੁ ॥੬॥ Those who are attuned to the True Name and win the game of life; I am forever a sacrifice to them. ||6|| Sri Raag Guru Nanak Dev. The ones with naam are blessed and are in support -ਭੁਜ (possess) this intellect to remain undefeated in this game of life. They are ਅਖੰਡੰ- undefeated - no viche vikaar can defeat the ones who are in complete support of this intellect. When we have thoughts, we send them to our mind and our mind fills them with doubt and the thought doesn’t reach the ਬੁਦੀ- it stops at the mind. Once it reaches the ਬੁਦੀ and the ਬੁਦੀ is pure- they become undefeatable- no doubts can occur. ਖੁਦੀ ਮਿਟੀ ਚੂਕਾ ਭੋਲਾਵਾ ਗੁਰਿ ਮਨ ਹੀ ਮਹਿ ਪ੍ਰਗਟਾਇਆ ਜੀਉ ॥੩॥ Thus, their egos are erased, and their doubts are dispelled. The Guru has enlightened their minds (with this pure intellect) ||3|| Only the ਬੁਦੀ itself can ਦੰਡ- punish the ਖਲ ਦਲ- empty minded/ in duality, not the ਮਾਨੁਖ- human/ person- the intellect can punish the and win over the ones in doubt not the human itself- but his intellect inside. ਅਖੰਡੰ - ( ਖੰਡ- sugar/ the mind wavers like sugar- jumps easily into desires/viche vikaar/ and ਅਖੰਡੰ- doesn’t waver like sugar- is still and stable. ਇਕਸ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਤਾ ਹੋਆ ਨਿਹਚਲੁ ਚੀਤੁ ॥ When the mind accepts, and is satisfied with the One, then the consciousness becomes steady and stable (Sri Raag Guru Arjan Dev). Whoever in possession and support - ਭੁਜ)- become ਅਖੰਡੰ- doesn’t waver like sugar- is still and stable- the consciousness becomes connected with the one. Those in possession - ਭੁਜ of the intellect and are in its support- the intellect ਦੰਡ- punishes the sinners ਅਖੰਡੰ- Not the world- it picks out the sinners and punishes them. ਜੈਕਾਰੁ ਕੀਓ ਧਰਮੀਆ ਕਾ ਪਾਪੀ ਕਉ ਡੰਡੁ ਦੀਓਇ ॥੧੬॥ He honors the righteous and punishes the sinners. ||16||Sri Raag Guru Amar Das. ਬਿਨੁ ਨਾਵੈ ਚੁਣਿ ਸੁਟੀਅਹਿ ਕੋਇ ਨ ਸੰਗੀ ਸਾਥਿ ॥੩॥ Without the Name, they are picked (sinners are chosen) and thrown away; they have no friends or companions. ||3|| Sri Raag Guru Nanak Dev. ਤੇਜ ਪ੍ਰਚੰਡੰ Sri Guru Gobind Singh Ji Maharaj says: The (ਅਮਿਤ- non-measurable) ਬੁਦੀ- intellect is far beyond our understanding. It has a ਪ੍ਰਚੰਡੰ- radiance so vast and fast- ਤੇਜ, it completely is (ਸੁਮਤ- sublime wisdom). ਸਾ ਮਤਿ ਨਿਰਮਲ ਕਹੀਅਤ ਧੀਰ ॥ Pure and steady is that intellect, ਰਾਮ ਰਸਾਇਣੁ ਪੀਵਤ ਬੀਰ- which drinks in the Lord's sublime essence (Raag Gauri Guru Arjan Dev). Like a candle can’t out light the huge sun- no matter how much it tries- it won’t and it doesn't. Similarly, this ਬੁਦੀ-intellect also has a radiance of its own and its ਪ੍ਰਚੰਡੰ- radiance is so fast- ਤੇਜ and bright, no other sun ( ਦੁਨਿਆਵੀ ਅਕਲ- worldly knowledge) can shine its radiance compared to the fast-flowing shine of the sun. Similarly , the worldly knowledge is useless when compared to the ਮਤ of ਬਿਬੇਕ- which only comes from gurbani. The worldly knowledge is similar to a candle in front of the sun, in fact it’s appearance it’s useless- no need for a candle- when there is no darkness. ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਧਨੀ ਨਹ ਬੂਝੈ ਪਰਤਾਪ - They do not realize the glorious radiance of the Supreme Lord God, the Perfect Lord and Master. It’s speed of light is very fast- ਤੇਜ, it’s radiance is fast-flowing and once hits your mind- in moments ecstasy appears and the Dasam Duar- the 10th gate opens and goes straight up fast from our ਕੁੰਬ- where our breath collides). From here our breath ੴ- take our breaths ਊਪਰ- up fast towards dasam duar and here this intellects radiance reaches fast and spreads)- and the jeev turns to ees- and ਬ੍ਰਹਮ ਅਨੰਦ- eternal bliss is felt and the mind is beyond maya. ਪੰਕਜ ਮੋਹ ਨਿਘਰਤੁ ਹੈ ਪ੍ਰਾਨੀ ਗੁਰੁ ਨਿਘਰਤ ਕਾਢਿ ਕਢਾਵੈਗੋ ॥The mortal beings are sinking in the swamp of emotional attachment; the Guru lifts them up, and saves them from sinking. (Raag Kaanrhaa Guru Ram Das)- Guru ji lifts our intellect high into dasam duar and saves it from falling into the depths of maya. This ਬੁਦੀ- intellect, it’s ਪ੍ਰਚੰਡੰ- radiance, is fast- flowing- ਤੇਜ and with gurbani our intellect will travel from the ਅਗਿਆਨ- ignorance and ਅਹੰ- ego and take you to the avastha of ਤੁਰੀਆ. Sakhi: When Mian Mitha hears his master Hamza Gous fell at the feet of Satguru Nanak, in anger he says” I will skim him like milk”- when satguru hears this he says “ I’ll squeeze all the ego out of him” to bhai mardana and when Mian Mitha sees Guru ji radiance, he falls at the feet of Satguru, apologizing. Then he asks Satguru: “ What is Naam”, Guru ji quickly grabs Mian Mitha’s arm and turns his ਅਗਿਆਨ to ਗਿਆਨ and he is in ecstasy. In moments Guru Ji blesses the one who recites the naam and only then the radiance inside him is awakened and shines throughout. ਜੋਤਿ ਅਮੰਡੰ When the ਬੁਦੀ- intellect appears/ which is pure and stable- the one who grasps this intellect and holds it tight, then there is no (ਰੁੱਤ- status) left. At times, even if this status- pride- comes and this (ਮਹਿਕ- light) shines, but even that light is nothing. ਕਬੀਰ ਮੇਰਾ ਮੁਝ ਮਹਿ ਕਿਛੁ ਨਹੀ ਜੋ ਕਿਛੁ ਹੈ ਸੋ ਤੇਰਾ ॥ Kabeer, nothing is mine within myself. Whatever there is, is Yours, O Lord. ਤੇਰਾ ਤੁਝ ਕਉ ਸਉਪਤੇ ਕਿਆ ਲਾਗੈ ਮੇਰਾ- If I surrender to You what is already Yours, what does it cost me? (Salok Bhagat Kabir). Nothing is ours- that light which shines through that person- he is still playing in someone else’s hands- Satguru Sri Guru Nanak Dev ji maharaj played within his own Hukam. ਜੋਤਿ- that light/ is ਅਮੰਡੰ- can’t be divided, it only belongs to that one akal purakh. The light of akal purakh- is never divided, it belongs to him only, the one who possesses this light- it doesn't belong to him- it is akal purkhs- which he calls his. ਸਰਬ ਕਲਾ ਕਰਿ ਥਾਪਿਆ ਅੰਤਰਿ ਜੋਤਿ ਅਪਾਰ ॥ He has blessed us with all our energy, and infused His Infinite Light deep within us (Sri Raag Guru Arjan Dev). The light which a man has, was given to by the ਸਬਨਾ ਕਾ ਦਾਤਾ- the giver of all/akaal purkh, that light which the akaal purkh has- that jot cannot be divided- ਅਮੰਡੰ. In Jaap Sahib- Satguru Sri Guru Gobind Singh Ji says: ਅਡੇਦੀ ਅਨੂਪ ਹੈਂ- That Akal purkh- who is undivided and unpraisable. ਜੋਤਿ- the light which within all is ਅਮੰਡੰ- ਮੰਡਣ- logical proof- ਅਮੰਡੰ- that which doesn’t need logical proof. Akal purkh ji doesn’t need to prove that his existence and his light radiates through all- no need of logical proof. Analogy: 10 people are in a room- and one person has a blindfold on- and the light is shining from outside to inside- the 10 people talk about the existence of the light- the one with the blindfold says I don’t believe that the light shines. Where is the proof? The 10 people use logical thinking and try to explain it to the blindfolded person- that this light exists. But the blindfolded man doesn't believe- because of this blindfold. Similarly, ਜੈਸੇ ਬੈਲ ਤੇਲੀ ਕੋ ਜਾਨਤ ਕਈ ਕੋਸ ਚਲ੍ਯੋ ਨੈਨ ਉਘਰਤ ਵਾਹੀ ਠਾਉ ਹੀ ਠਿਕਾਨੋ ਹੈ । Just as a blind folded bullock of an oilman keeps going around the extractor and he thinks he has travelled many miles, but when his blindfold is removed, sees himself standing at the same place. We are all blind in maya, and those 10 people are the ones who have experienced the one- they make us understand. ਜੋਤਿ ਅਮੰਡੰ- Sarguru ji doesn’t need to prove the light of the one exists- he doesn’t need logical proof- the one who takes off these blindfolds himself, realizes the one inside. ਭਾਨੁ ਪ੍ਰਭੰ The ਭਾਨੁ- sun- it’s radiance gives to all, gives life and energy to all. Many praise the sun for its radiance and energy that it provides with, but don’t think about who created the sun. ਭਾਨੁ ਪ੍ਰਭੰ- that one who provides light to even the sun, who is the ਪ੍ਰਭੰ- ਪ੍ਰਬੂ- lord of the sun, the one who gives light to the so called highest. ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥Amongst all is the Light-You are that Light. ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ By this Illumination, that Light is radiant within all (Raag Dhanaasree Guru Nanak Dev). Among all the other lights, so called creators, you are that creator who provides light to them. ਭਾਨੁ ਪ੍ਰਭੰ— Brahma- is the creator god in Hinduism, also known as Svayambhu (self-born). But satguru says in Dukhni ongkaar- ਉਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ- From Ongkaar, the one universal creator lord, Brahma was created. Sakhi- Satguru asks the yogis “ is god Akaal- without time/death” - the yogis said “of course”- then satguru replies if god is without time, and you believe after one maha kalpa- 311.04 trillion years, Brahma dies and comes back, then how is he god- if he is in ਕਾਲ- but god is akaal purakh- so how can Brahma be the one? - the yogis couldn’t respond. Sakhi- In Mad pardesh, Satguru Guru Nanak Dev ji Maharaj recited ਦਖਣੀ ਉਅੰਕਾਰਿ to a pandit and explained him the beauty of Ongkaar. When Satguru sees what the pandit is writing, satguru says ਸੁਣਿ ਪਾਡੇ ਕਿਆ ਲਿਖਹੁ ਜੰਜਾਲਾ ॥ Listen, O Pandit, O religious scholar, why are you writing about worldly debates?- what nonsense are you writing on that paper. ਲਿਖੁ ਰਾਮ ਨਾਮ ਗੁਰਮੁਖਿ ਗੋਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥ The only thing you should be writing is the Name of the Lord, the Lord of the world. The pandit gets surprised and asks satguru sri guru Nanak dev ji, “ who created this Brahma”- satguru replies ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ From Ongkaar, Brahma was created. ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥ He kept Ongkaar in his consciousness. Sakhi— When Akal purkh created Brahma, he kept Akal purkh in his chit- consciousness- ਜਿਨਿ ਚਿਤਿ), then he thought, he should create the world, so he did jaap of ongkaar- 1,000,000 times, which then a Devi appeared, and Brahma asked the Devi to give him power to create the world. The Devi responded '' I don’t have that power”- Brahma said who does, the Devi said Akaal purkh only has that power, and do jaap of ongkaar. Brahma replies and says- '' I've recited it 1,000,000 times , but no shakti came to me. The Devi said- do it with love and keep no desire to create the world, only desire gods love. ਰਾਮੁ ਰਾਮੁ ਕਰਤਾ ਸਭੁ ਜਗੁ ਫਿਰੈ ਰਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥ The entire world roams around, chanting, ""Raam, Raam, Lord, Lord"", but the Lord cannot be obtained like this. Then Brahma after hundreds of years, he finally accepted himself as god’s slave and akal purkh asks Brahma for a wish. Brahma then asks akal purkh for shakti- power to create the universe. ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ From Ongkaar, the mountains and the ages were created (Raag Raamkali Dakhni Guru Nanak Dev). ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥Ongkaar created the Vedas. ਭਾਨੁ ਪ੍ਰਭੰ- Akal Purkh Vaheguru, is the one who provides power to all, he is the ultimate most powerful being there is. It’s ਜੋਤਿ- light is so bright, that everything becomes clear and all darkness disappear. Bibek budhi is like the sun, and the avatar and other scriptures are like small stars that shine only at night. When bibek budhi comes, in daylight- the people who have the truth grilled in them, they don’t see the other scriptures, like when the sun comes out, all other small stars are invisible, the Gurmukh doesn't even see them. At night- the people in ignorance, only they see the small stars shining, and can’t see the sun. Similarly, only those who are in doubt and ignorance don’t see the nirgun/Sri Guru Granth Sahib ji as the highest, but they only see the other small scriptures as huge. ਕਈ ਕੋਟਿ ਦੇਵ ਦਾਨਵ ਇੰਦ੍ਰ ਸਿਰਿ ਛਤ੍ਰ ॥ Many millions are the demi-gods, demons and Indras, under their regal canopies. ਸਗਲ ਸਮਗ੍ਰੀ ਅਪਨੈ ਸੂਤਿ ਧਾਰੈ ॥ He has strung the entire creation upon His thread. ਸੁਖ ਸੰਤਾ ਕਰਣੰ This Bibek Budhi only brings happiness to the saints - ਸੁਖ- peace to the ਸੰਤਾ- saints- ਕਰਣੰ- to do- to bring peace. This peace is only given to the saints, the ignorant fools who doubt and show envy only result in pain. Another meaning we can make is- ਸੰਤਾ ਕਰਣੰ- due to the saints of this world, peace- ਸੁਖ exists, without the saints of the world, there would be pain all over the rule of kaliyug. ਸੰਤਾ ਸੰਗਤਿ ਮਿਲਿ ਰਹੈ ਜਪਿ ਰਾਮ ਨਾਮੁ ਸੁਖੁ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥ Remain united with the Society of the Saints; chant the Name of the Lord, and find peace. Only through the saints, you will find true peace. All other pleasures are temporary, you may feel peace through maya, but that peace is temporary, it lasts only a few hours. True peace, forever remains stable and gives pleasure in the laps of the one. Another meaning we can make is, ਸੁਖ ਸੰਤਾ- due to the happiness of the saints , due to their compassion, there is ਕਰਣੰ- cause, there is balance in the world, there is the cause. ਅਨਤਾ ਧਨੁ ਧਰਣੀ ਧਰੇ ਅਨਤ ਨ ਚਾਹਿਆ ਜਾਇ ॥ You bury your temporary wealth in the ground, but how can you love that which is temporary? When saints obtain this intellect, they feel ਵਿਸਮਾਦ- wonder struck, they feel and see only brahm and when they obtain the knowledge of gods play, they feel ecstasy and enjoy god's play. Bhai Gurdas ji clearly explains thas avastha, in Vaar 2 , pauri 18. ਅਖੀ ਅੰਦਰਿ ਦੇਖਦਾ ਸਭ ਚੋਜ ਵਿਡਾਣਾ। Through the eyes (of the world) He beholds all the wondrous feats. Our eyes can see, but who is watching within our eyes? - god watches through our eyes, he is watching us. ਸਭ- All ਚੋਜ- plays- are played, we think we are looking- but truly akal purakh watches but we just get the reflection out of it. ਕੰਨੀ ਸੁਣਦਾ ਸੁਰਤਿ ਕਰਿ ਆਖਾਣਿ ਵਖਾਣਾ।- In our ears, he hears all and hears everything you think you hear. We just hear the echo of that noise. ਜੀਭੈ ਅੰਦਰਿ ਬੋਲਦਾ ਬਹੁ ਸਾਦ ਲੁਭਾਣਾ।- In our tongue, akaal purkh tastes, can taste sweet, salty, sour - etc..- how does that tongue taste? With taste buds), we taste the sweetness, but that sweetness was there before we tasted it, so god made sweetness, but made us to taste it. ਹਥੀ ਕਿਰਤਿ ਕਮਾਵਦਾ ਪਗਿ ਚਲੈ ਸੁਜਾਣਾ।- With hands, the human works, with legs, we walk. Everything people do, require hands and arms to do, that energy- comes from the akaal purakh, he gives energy, we just carry it out. ਦੇਹੀ ਅੰਦਰਿ ਇਕ ਮਨੁ ਇੰਦ੍ਰੀ ਪਰਵਾਣਾ।- in your body, you have a mind, but where is it- all the ਇੰਦ੍ਰੀ- organs in the body all listen to the mind, they don’t listen to you, the mind is the king. You can’t control your mind, you have to please it, for it to work for you. The mind does what he likes- and it takes you into illusion. ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਗੁਰਮੁਖਿ ਸੁਖੁ ਮਾਣਾ - Understanding (the fact) that He permeates through all, gurmukhs feel delighted. Like the mind who makes his own decisions and the body follows- like this god makes his own decisions and we follow. Akaal purkh does whatever he wants, to do what you want, you need to please god. The Gurmukhs understand this and are pleased, they are wonder struck. Sakhi: Mansoor who was a Muslim in the raj of muslims- he was also wonder struck by the knowledge of him being god, and how brahm was inside him. He would say- ਅਨਲ ਹੱਕ- that I am true, I am god. ਜ਼ੁਨੈਰ who knew mansoor and was also a high avastha saint, told him not to say this, or he will be killed by the other muslims. As this concept is not in the religion of brahm being in the body itself. Mansoor didn’t listen, then ਜ਼ੁਨੈਰ told him to swear in Allah/ god , to never say this again, mansoor accepted. The ਮੀਰ- / Nawab- he called all the faqeers to his court. ਜ਼ੁਨੈਰ got ready early in the morning, and took Mansoor with him also. 50-60 faqeers reached the king's court. ਜ਼ੁਨੈਰ- started talking about god, he went very deeply in the concept. Mansoor, while he was listening, he was wonder struck and started shouting “ਅਨਲ ਹੱਕ, ਅਨਲ ਹੱਕ, ਅਨਲ ਹੱਕ. That I am true, Brahm resides in me, I’m the form of truth. The Raja in anger yelled, ਕਾਫਿਰ-traitor, and put a death sentence on him, and before we kill him, throw rocks at him. The next day, ਜ਼ੁਨੈਰ- says, o child, in the crowd of ignorance being smart is a decision of craziness. In the crowd of sinners, I can’t save you. Mansoors says, I accept this death, because I already died. ਜ਼ੁਨੈਰ- says okay, but why’d you break the promise or swear to allah, that’s my final question, why’d you commit such a big sin. Mansoor said, who am I to break the promise that I wouldn’t say ਅਨਲ ਹੱਕ, what can I do, when brahm himself started shouting ਅਨਲ ਹੱਕ, ਅਨਲ ਹੱਕ, ਅਨਲ ਹੱਕ, within me. ਜ਼ੁਨੈਰ- bowed down to him, and knew it was brahm speaking now. Mansoor, was brutally killed for getting the avastha of, ਅਬ ਤਉ ਜਾਇ ਚਢੇ ਸਿੰਘਾਸਨਿ ਮਿਲੇ ਹੈ ਸਾਰਿੰਗਪਾਨੀ ॥ Now, I have mounted to the throne of the Lord; I have met the Lord, the Sustainer of the World. ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ- The Lord and Kabeer have become one. No one can tell them apart. This Sakhi explains the ਸੁਖ ਸੰਤਾ ਕਰਣੰ- how this buddhi- intellect, when received brings realization of the Brahm that resides in all, and when this happens, it brings wonders that only the ones who realize experience. ਦੁਰਮਤਿ ਦਰਣੰ Satguru Sri Guru Gobind Singh Ji Maharaj says: Gurbani of Guru ji, is the highest/ most greatest. The intellect we receive through gurbani, it ਦਰਣੰ- destroys/outstands all other ਦੁਰਮਤਿ- ਦੂਰ/far away - ਮਤਿ/intellect- gurbani destroys all other people that think they have true intellect- but are far from the brahmgian/intellect and state of mind equivalent to the lords) and they are more into manmat(to follow the filthy mind). Guru ji says: ਬਾਣੀ ਤ ਗਾਵਹੁ ਗੁਰੂ ਕੇਰੀ ਬਾਣੀਆ ਸਿਰਿ ਬਾਣੀ- that this gurbani is the only we should sing/ because it is the highest/ most significant bani. ਦੁਰਮਤਿ ਦਰਣੰ- All these other scriptures are like small candles in front of the huge sun. Ex: The people see the small stars at night, but the people in the day can't see the stars, the stars only come at night, not the day. In the same way, the ignorant people see only the ਦੁਰਮਤਿ because they are in ignorance. But those in the day-saints, see the gurbani as the sun and can't see those small stars because of the huge appearance of the sun. Sri Guru Amardas ji says: ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਵਾਦ ਕਰਹਿ ਬੀਚਾਰੁ- After all their reading, the Pandits, the religious scholars, and the astrologers argue and debate. ਮਤਿ ਬੁਧਿ ਭਵੀ ਨ ਬੁਝਈ ਅੰਤਰਿ ਲੋਭ ਵਿਕਾਰੁ- Their intellect and understanding are perverted; they just don't understand. They are filled with greed and corruption.Guru Sahiban, Bhagat Jan and mahapurks of the highest, are able to raise their soul consciousness in the spiritual realm of brahm, in which all they see is the Hukum/command and the Jot/light within all. Another meaning is- ਦੁਰਮਤਿ ਦਰਣੰ- those ਦੁਰਮਤਿ- ones who abandoned the only one and are now in this false ego and are trapped in the depth of maya. Those ones who have no true steady and stable intellect- Guru ji garbs them, implants that intellect and brings them to his ਦਰ-door, this is kirpa of the supreme one. Sri Guru Amardas ji says: ਗੁਰ ਪਰਸਾਦੀ ਬੁਝੀਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ - By Guru's Grace, understanding comes, and then the Door of Liberation is found. ਜੈਸਾ ਬਾਲਕੁ ਭਾਇ ਸੁਭਾਈ ਲਖ ਅਪਰਾਧ ਕਮਾਵੈ - Like the child, innocently making thousands of mistakes. ਕਰਿ ਉਪਦੇਸੁ ਝਿੜਕੇ ਬਹੁ ਭਾਤੀ ਬਹੁੜਿ ਪਿਤਾ ਗਲਿ ਲਾਵੈ - His father teaches him, and scolds him so many times, but still, he hugs him close in his embrace. The filthy minded might commit thousands of mistakes, but with guru jis kirpa/blessing, guru ji brings you to his ਦਰ- door. ਦੁਰਮਤਿ- in religion, we use our minds/budhi- to follow it- so Yes Or No, when we do this- this completely misguides us and causes more doubt. And religion becomes like a war, so say this is true and this is false and the other differ. The person who is in both of these, either light or dark is in ਦੁਰਮਤਿ. Bibekta, ਦਰਣੰ- completely breaks this cycle of light or dark, and brings Gurmat. ਗੁ- darkness ਰ- light, that ਮਤਿ- mind, which is not light or darkness, it’s beyond both of these is ਗੁਰਮਤਿ. Guru Nanak Dev ji, in 1508, reached Hardwar from Kurukshetra. A Vaishno Sadhu, who attracted many people was also camping nearby. People would come from far off places and keep his company. He was showing himself as a very religious person. Guru ji knew that he was only pretending to be a Holy. Early in the next morning, the pandit took a bath in the river and prepared his meals. He put cowdung on the ground to use it for using it as a ‘Chaunka’ (a cooking place. He washed the pieces of firewood to purify them and then drew a line around the ‘Chaunka’ and lit the fire. Guru ji sent Bhai Mardana Ji to him to get some embers to light their own fire. When Bhai Mardana approached him. The Pandit raged with anger saying, “you have put your shadow near me. In his anger, he took a burning piece of wood and ran after Bhai Mardana Ji. Guru ji asked the pandit why he was so angry when he had asked only for a small amount of fire.The pandit replied that the shadow of this ‘Mirasi’ had fallen on his ‘Chaunka’ which now is impure. Bhai Mardana being both a Muslim and a ‘Shudra’ low (caste) that even his shadow kill him. “How can it be, said Guru ji, when he (Bhai Mardana) is also a human being ?” ‘No, he is not a human being, he is a ‘Shudra’ . The argument went being exchanged loudly, many other people gathered around and asked each other what the dispute was all about. The pandit kept making noise and accusing Bhai Mardana Ji in anger. Guru Nanak Dev ji then smirked and recited: ਕੁਬੁਧਿ ਡੂਮਣੀ ਕੁਦਇਆ ਕਸਾਇਣਿ ਪਰ ਨਿੰਦਾ ਘਟ ਚੂਹੜੀ ਮੁਠੀ ਕ੍ਰੋਧਿ ਚੰਡਾਲਿ- False-mindedness is the drummer-woman; cruelty is the butcheress; slander of others in one's heart is the cleaning-woman, and deceitful anger is the outcast-woman. ਕਾਰੀ ਕਢੀ ਕਿਆ ਥੀਐ ਜਾਂ ਚਾਰੇ ਬੈਠੀਆ ਨਾਲਿ - What good are the ceremonial lines drawn around your kitchen, when these four are seated there with you? ਸਚੁ ਸੰਜਮੁ ਕਰਣੀ ਕਾਰਾਂ ਨਾਵਣੁ ਨਾਉ ਜਪੇਹੀ- Make Truth your self-discipline, and make good deeds the lines you draw; make chanting the Name your cleansing bath. ਨਾਨਕ ਅਗੈ ਊਤਮ ਸੇਈ ਜਿ ਪਾਪਾਂ ਪੰਦਿ ਨ ਦੇਹੀ- O Nanak, those who do not walk in the ways of sin, shall be exalted in the world hereafter.
  5. 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
  6. Taken from sikhsangat.com 325th Charitar missing in Puratan Dasam Granth Bir! Baba Natha Singh Jee was a Nagarchi Singh of Guru Gobind Singh Jee Maharaaj. Guru jee gave him shastars, sarbloh simrana, kanghaa etc. at Damdama Sahib, Talwandi Sabo before leaving for Nanded. Guru Jee ordered Baba Natha Singh to do parchar in Punjab. One puratan bir of Guru Granth Sahib and one puratan bir of Dasam Granth Sahib have been found at this place. In the puratan Dasam Granth bir, 325th Charitar of Charitropakhyan is missing. missing. When Guru Gobind Singh ji Maharaj was writing Charitrokhayaan, sitting on banks of Satluj, the weak-minded Masands went to Mata Gujri ji and complained to Mataji about Satguruji’s new rachna, Charitropakhyaan, saying that Maharaj was going against bachans of Guru Nanak Dev ji and was indulging in Ninda of women. Jagat Mata Gujri ji knew her son very well, so she said to Masands that she’ll go and talk to Guruji on this issue. Next day, Mataji went to the place where Maharaj had camped and Charitropakhyaan were being written. Seeing Mata ji, Maharaj got up and bowed his head to Mataji, asking the reason Mataji had come this far. Mataji smiled, looked and Masands, then turned to Maharaj and said ‘'Laal ji ( Mataji never in her life took Maharaj's name), I Heard you are writing Charittars, I dont think human mind is still capable of hearing the Truth, of being able to see the filth it is filled with in mirror of Guru's Shabad''. Mata ji returned to Anandpur Sahib saying these words, and Guru Gobind Singh ji went into Samadhi for some time. Guru ji has just finished 324th Charittar. Suddenly Maharaj opened his eyes and asked Likhari Singh to be Saavdhaan. Suddenly Maharaj stopped, and asked Likhari Singh to Jump to Charittar 326. Maharaj finished remaining Charittars and after writing 404 Charittar, in the end counted 405 charittars. Likhari Singh, Bhai Darbari asked,’’ Maharaj,We have written just 404 Charittasr, why have you counted 405 Charittars in the End? And where is 325th Charittar?’’ Guru Gobind Singh ji Maharaj smiled and said Sikha, ‘’ When Mataji left, I decided to write charittar of Maha Maaya, Sri Maya Lachmi ji, the power of Waheguru which preserves the universe. But Maharaj Akaal purakh stopped me from doing so, as when the Charittar would have been written, Maha-Maaya would have been overcome and finished. Earth, Moon, Sun, Stars, this Universe would have collapsed and there would have been Parlay (doomsday). No one has been able to imagine or explain the vastness of Maya, but I wished to write this Charittar of Maya, which has taken Human beings away from their real-Self, Sri Waheguru ji. Once the Charittar was finished, Maaya would have been rendered weak and helpless, all pure souls would have gone to Sachkhand and world would have ended.’’ Sikhs said, ‘’ Maharaj, Will this charittar be ever written and When’? ‘’Maharaj Said ‘Yes, when we come next time on this world, after finishing evil from this world, Akaal purakh Waheguru ji will complete ‘Sri Kaal ji ki Ustat’ Himself as I don’t have the power to comprehend limit of Waheguru Akaal’s Ustat, and after Akaal Ustat is completed, I will write this 325th Charittar of Maaya, after which, Maya will merge in Waheguru, there will be Maha-Parlay and whole Universe will be destroyed. We will take both Granths (Aad Sri Guru Granth Sahib ji and Sri Dasam Guru Granth Sahib ji) with us to Sachkhand and parkash them there, and we shall all dwell in peace with our beloved gursikhs and when Hukam comes, take the Baani to next creation.’’ Sikhs asked ‘’Maharaj, Why did you wish to write Charittar of MayaLachmi’’? Maharaj replied, ‘’ Singho, Maaya didn’t wish its game to be revealed, and I was doing it, warning the people of world how it twists human minds to do sin, to walk on path of evil, to go away from Nij-Saroop, Waheguru, to fall in pit of hell, there fore it took Masands to Mataji. But Mataji is beyond the shackles of Maaya, still at the benti of Masands, Mataji had to come. Mataji returned after blessing me, but I was looking at Maaya’s game, how it had entered Our darbar, how the people who were supposed to be Parcharaks of Guru, The Masands, had been corrupted and weakened by Maaya, and if the Maaya had grown so powerful, it was better to finish it, for this reason I wanted to write the charittar. ‘’
  7. Basics of Sikhi have done a 30 odd minute video, on the 10th Kings' Granth. It is a really good video, and although short, it provides a very good understanding of the Granth, and addresses some of the issues that have been discussed here on Sikhawareness i.e. authorship, status, and whether we can bow to it etc.
  8. Vaheguru Ji Ka Khalsa, Vaheguru Ji Keep Fateh. Hey everyone, I hope all is well. Well my question is obvious, what is the ath chandi charitar ustat barnan bani? The reason I ask is because well I use Sundar Gutka app to do paath, and sometimes I tend to look at the other Bani's that I don't recite (it's because I can't), this Bani on the app is very short so I would like to include it into my bhagti. I know this Bani is found in Dasam Satguru Granth Sahib Ji. However what I want to know is what is it for? What is Maharaj saying? Is there any maryada when reciting this Bani? I may in the future ask about the other bani's I see on the app so I please bare with me Thank you
  9. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh. I want to ask for my friend. She lives in a bad area, where there are all lot of bad boys. There is the risk of get rapped. She told about her fears, and she said that she always try to meditate on simran. But her fears are not little fears, she told here it's not possible to walk alone, the guys always says bad things when you are passing, and there are a lot of news about girls get rapped. She is going to get Amrit as soon as possible, she said the next Amrit Sanchaar. I thought about Dasam Granth, I have listened a lot of sakhis, about Dasam Granth Power. I have listened that a Singh (I mean not just a sikh, but an amrit dhari, so Singh, or Kaur) if do always Nitnem, if don't do one of four Bajjar Kureheit, if is in Rehit Maryada, he/she is always accompanied by 5 Singhs. And if this also so Dasam Granth he/she is always accompanied also by some Denths (Big Body of Strong Man, and face of bull) for his protection. Now the question: "She is not amrit dhari yet, she do 7 Nitnem Banis, she tryies her best to do more simran as possible. Can she do Dasam Granth?" Please help, reply thinking you are replying to your sis. Thanks all. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
  10. Have edited this as I was confused over the author of the steek. But here is the link foir anyone interested. http://www.damdamitaksalitaly.it/Pages/Gurbani/Gurbanisteek/STEEK SRI DASAM GRANTH SAHIB.html
  11. Waheguru Ji Ka Khalsa, Wahguru Ji Ki Fateh! I love books on Indian martial arts, which are quite rare. The following is a list of about a dozen Indian martial arts books I have read. Please kindly post the titles and info of any books you know of. Thanks! The Art of Gatka Fighting - Authored by K. S. Akali in 1936. More sports-like than martial arts-like. Just some soti techniques. Pentra seems incorrect. Gatka: Book 1 - Dance of the Sword - Authored by Nanak Dev Singh Khalsa. First published in the mid 1980s. Kalarippayat - Authored by Dick Luijendijk. Published in 2008. When the Body Becomes All Eyes: Paradigms, Discourses and Practices of Power in Kalarippayattu, a South Indian Martial Art - Authored by Philip Zarilli. Shiv Dhanurveda - The art of ancient Indian archery (covers stances, grips, mantras, etc). Translated by into English by Dr. B Chakravarti in 2001. Agni Purana - One of the 18 purans. Contains a dhanurveda section. Mallapurana - Manual on Indian wrestling. Read it in PDF format a little while back. I believe it was authored in the first half of the 20th century. Lathi Shiksha - Illustrated quarterstaff manual. Possibly written by and for Hindu nationalists. Brought it back in 2000 from an old bookshop in India. Judging from the illustration style and the old fragile paper, possibly from the 1940s or 50s. The Fighting Traditions And Fighting Arts Of The Traditional Sikh Warriors - The Beloved of Guru Gobind Singh Ji - The Akali Nihangs - Authored by Nidar Singh on Chatka Gatka. Shastar vidya - Short booklet authored by Baba Gian Singh. Mostly warrior advice and martial bani from Dasam Granth. Some dagger techniques towards the end. Published by Budha Dal. Shastra vidya: The Ancient Indian Martial Art of the Hindu Kshatriyas - Authored by Harjit Singh Sagoo, 2017. Illustrated and backed by textual evidence. Techniques of the bhindipala, asi, shakti, dhanush, gada, paash, etc.
  12. Dear All, I have received this email from a group called "Sikhs helping Sikhs." It is a statement purported to be written by Lord Indarjit Singh. If it is true and it is his own statement, then this is one guy we need to keep an eye on. He is "up there" in government and had a lot of influence on Sikh matters in the UK, upto the point of being involved in formulating Sikh religious studies syllabus. If this is still the case, we should not have people like him in such positions. The email: To the Gurdwara Boards East Africa & other Sikhs concerned about recent pronoucements of Sikh Jathedhars on the Dasam Granth I humbly request you to consider the points mentioned below: Thanks Indarjit Lord Singh of Wimbledon A. Please state which, if any, of the following statements is incorrect: 1. There were many challenges to the Gurus and their teaching during the lifetime of the Gurus. 2. When Guru Gobind Singh added the compositions of Guru Teg Bahadhur to the Adi Granth, he deliberately excluded any verses that he may have written himself. 3. Guru Gobind Singh, aware of the danger of different sants, babas and cults diverting or distorting the Gurus’ teachings, decreed that the Adi Granth with the addition of Guru Teg Bahadhur’s verses,were complete in themselves and would henceforth be referred to as the Guru Granth Sahib, 4. In 1708, Guru Gobind Singh formerly installed the Guru Granth Sahib as complete and sole guidance for all Sikhs. [Guru manio Granth] 5. In a verse following our Ardas, the above sentiment is put as an edict, or hukum, binding on all Sikhs. 6. To accord other writings or scriptures equal reverence to the Guru Granth Sahib, would be a betrayal of the above mentioned hukum. 7. The opening words of the Guru Granth Sahib remind us that there is only one Supreme Being. This is a clear rejection of the Hindu belief in a of a pantheon of gods and goddesses. 8. More than one third of the writings of the Dasam Granth involve the exploits and praise of various Hindu deities. 9. Another third of the Dasam Granth involves the denigration of women and the ‘wiles’ of women, often in stark pornographic terms-in complete contradiction of Sikh teachings of dignity and complete equality. 10. The Dasam Granth was compiled by Hindu Brahmins from a variety of writings at least 50 years after Guru Gobind Singh. 11. A small proportion of the verses in the Dasam Granth are in general consonance with the teachings of the Guru Granth Sahib and could be lost writings of Guru Gobind Singh. 12. In 1930’s and early 1940’s, a committee of renowned Sikh scholars, after much consultation and analysis, agreed that these banis, listed in the 1945 Sikh Reyat Maryada, should be included in Sikh worship. The rest of the misleadingly and mischievously titled Dasam Granth was unceremoniously rejected as wholly contrary to Sikh teaching. Authority in Sikhism As per Guru Gobind Singh’s hukum, all religious guidance is vested in the Guru Granth Sahib alone. No person has any authority to issue any edict or hukum that is not in consonance with the Gurus teachings as contained in the Guru Granth Sahib. Origin of Jathedhars. During the Missl period, leaders of the groups or Jathas would meet at the Akal Takhat or other venue, to agree policies to meet common external threats. The leaders or spokespeople, had no spiritual authority. All decisions had to be in consonance with the Gurus’ teachings. In the 20s, the newly formed SGPC appointed managers of the main centres of Sikhism(Takhts) who became known as Jathedhars. Before their appointment the Secretary of the SGPC would only test their proficiency in reading the Guru Granth Sahib. Todays Jathedhars In recent years, the SGPC has itself become politicized and controlled by people who show again and again, a greater un-Sikh-like devotion to the pursuit of wealth and power than to living and promoting the Gurus teachings. Today’s Jathedhars are appointed for their loyalty to political masters rather than to the Gurus teachings. The title Jathedhar appears to have gone to the heads of some. In a visit to England, one repeatedly asked me to introduce him as ‘the Pope of the Sikhs. Something I refused to do. Another wrote to the British Museum insultingly stating that Sikh teachings were superior to others. All too often, they use Catholic terminology like ‘excommunication’, (literally banned from drinking communion wine!), to threaten those that disagree with them. There are other examples. Recent ‘Edicts’ against the Global Sikh Council (GSC) The GSC has rightly expressed its concerns over attempts to dilute and distort Sikh teachings by the BJP by the introduction of the Dasam Granth into Sikh theology, with its eulogising of Hindu gods and goddesses and its denigration of women, as described above. Sikhs should ask themselves what was the Punjab Governments motive in producing and distributing thousands of copies of the Dasam Granth at a cost of crores of rupees? Suggestion Jathedhars who promote the Dasam Granth, and even absurdly seek to place it on a par with the Guru Granth Sahib, at best display a gross ignorance of Sikhism, or worse, are enemies of the Panth and should be exposed as such by all Sikhs, along with their political paymasters. ---------------------------------------
  13. Has anyone read a book called "Poetics of Dasam Granth" by Dr Darshan Singh? Dr Sahib has written this book from a poet's perspective and has given some valuable insights in the compositions of this Granth, and some of the revelations in this book are quite profound. One of the things he says at the beginning of the book is the fact that people have been looking/approaching this granth only from an academic point of view, without actually reading and understanding it from a poet's viewpoint. It made me think that there are an increasing number of nindaks, and their fanclubs (as we have seen on this forum very recently) who are not very aware themselves of the content of the granth but are quite happy to parrot anothers views because it fits in with their visions of what Sikhi is. Certainly I haven't looked at Sri Dasam Granth from this viewpoint either, but reading this book, it has given a new dimension on the contents of this book and how they are looked at by the missionaries. I am just cross-referencing some of the points made by Dr Darshan Singh with my own teeka of Sri Dasam Granth and will share some of it's content soon. If anybody has read this book please share your thoughts.
  14. IK ONKAAR SRI WAHGURU JI KI FATEH Khalsa ji i want to ask several ques. On sarabloh granth. Nihang singh have a tradition of respecting all the three granth (sggs, sdgs, and ssg). They say that sarbloh granth is a sacred and secret granth from all because british and mughals were destroying the granths thats why this is a secret granth. I have a ques. that sarbloh granth appeared in late 19 th century, none of the courtcourt poets of guru gobind singh maharaj has ever said or quoted any bani of sarabloh granth, in sarabloh granth there are many anti-sikh bani: In japji sahib of sarabloh granth 322 pauri There is emphasizing on hom, tilak, gaytri mantra, etc all the anti-sikhi propaganda. Moreover there are banis on being intoxicated by marijuana. Alcohol etc and there are banis that guru ji gave gurgaddi to SGGS and there is story of sarabloh devta but sarabloh deva stands no where in Hinduism and there is bani that guru baba nanak is bestowing to the davta. And in some verses the poet used the pen name of guru maharaj also like gobind, shyam, ram & kaal. so i am not understanding that is sarabloh granth that book of tenth guru. Please help.
  15. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. I was reading quite a few articles and books in regards to Sri Dasam Granth Sahib Jee and I've discovered a few facts and I have a few theories about Sri Dasam Patshah's Granth. If one were to inspect the various Versions of Sri Dasam Granth Sahib Jee ( SGPC version, Bhai Randhir Singh Version, Hazoor Sahib Version, Anandpur Sahib Version, and so on) we'd find quite a lot of discrepancies and consistency in Birs when compared to each other. As we all know, Sri Dasam Granth Sahib was with strenuous effort, compiled by Bhai Mani Singh Ji, who had managed to gather as much of Dasam Patshah Jee's Bani as he possibly could into his Bir. This what I've noticed so far from my reading: 1) We discovered Banis which aren't to be found in Bhai Mani Singh's Bir. 2) many texts are ascribed to Jaan-O-Dil-Raa-Raah Guru Gobind Singh Sahib Jee which don't seem to match Guru Sahib's more prominent texts, which has caused people to doubt some of these Banis and consider them as the work of other writers. For example: Asfotak Kabit, Sahansar Sukhmana, Naam Shastar Mala Mantar, etc. 3) We'd find that some of Guru Sahib's Bani is outside of any version of Sri Dasam Granth Sahib, such as Sarbloh Prakash. 4) We also find that some Banis are incomplete (portions are missing). For example: Shastar Naam Mala Granth/Puran, Akal Ustat, and Gyan Prabodh. Bhai Mani Singh couldn't gather every Bani of Guru Sahib, but he did make an attempt, which was fruitful. Baba Gurbakash Singh Jee and Baba Binod Singh Jee also prepared their very own Birs, Followed by many other Gursikhs of the 1700s. This could explain why the Birs are inconsistent and have dissimilarities in content. Many of the writers must have found Banis ( which were not in the first Bir) and then added them into their own Sarroops. Others copied those Sarroops and produced their own. Some of the texts might have been of the Hazoori Gursikh Kavis and they were also added to Birs by writers thinking that they were Dasam Patshah's. Also, Some Pothis were left undiscovered and thus weren't added into any Bir of Dasam Granth Sahib, such as Sarbloh Prakash. I've noticed how many books containing the writings of Darbari Kavis are slowly going out of print and then out of Shelves. Would it be permissible to combine Sarbloh Prakash, Hazoori Darbari Kavis' Bani, and Sri Dasam Granth Sahib into one Bir? It could be HUGE, but that depends on the size of the letters and papers.
  16. Trying to find links to the digitised Steek uploads for Dasam Granth Sahib by Pandit Narain Singh. I believe they were uploaded by Prabhjot Singh in past and I only managed to download the first two volumes. I believe there are 8 volumes in total. Can anyone help? Thanks in advance.
  17. The Profound Play of Intelligence and Ignorance. The crucial basis of the Dasam Granth, and the Sri Sarbloh Granth, orbits the perpetual battle between intelligence and ignorance. These dual notions, as per Akali-Nihung Guru Gobind Singh Ji, are a permanent attribute of the present platform of creation. The latter is a profound reiteration found amongst his works, collated in the Dasam Granth. Plausibly the greatest discernment of the battle between intelligence and ignorance is housed in the Chaubis Avatar or the Twenty-Four Avatars in the Dasam Granth. This composition, replete with poetic parameters, relates the varied incarnations of Vishnu, who is depicted as a paternal figure in subcontinental mythology, manifesting as per the blasphemous nature of humankind. The Guru refuses to deify these incarnations, but praises them as a warrior to a warrior and a scholar to a scholar due to their fervent adoration of intelligence, or criticises them due to their ambiguity whilst patronising ignorance. Before commencing one should understand that the intelligence, and ignorance, employed in this context do not define the superficial terms used in educational demarcations but signify spiritual discernments and elements. Intelligence and ignorance do not permanently permeate an individual but constantly expel each other to gain supremacy over the human mind. The greatest exemplar of the latter phenomena can be evidenced from the Ram-Avatar. This poetic composition is a figurative retelling of the sub-continental Ramayana, which charts the life of Ram Chandra. An incarnation of Vishnu who ruled over North India, Ram Chandra can be taxonomized as being both an ardent embodiment of intelligence and ignorance. Serially the Parsuram Avatar, which precedes the Ram Avatar, also follows a similar pattern depicting a character who despite his divinity and religiosity also falls prey to ignorance. The penultimate catalyst is delivered when both Parsuram and Ram Chandra engage each other during the latter's wedding preparations and combat each other for supremacy. Parsuram is a warrior sage, born to a contemplative scholar he ultimately gains the blessings of Shiva and commences to battle his race's mortal foes. After annihilating the latter in a genocidal rage, he commences a Herculean penance assisting all or any who call upon him. Swearing to re-manifest upon the appearance of the apocalyptic Kalki incarnation, he closes his eyes in meditation and departs from the temporal plane. Simultaneously Ram Chandra is cast as Parsuram's extreme antithesis. He is born to a monarch and is tutored in all aspects of an imperial life from adept practitioners and tutors. Ultimately he is declared as his father's heir, and begins learning the intricacies of statecraft so dear to any ruler. Both Ram Chandra and Parsuram encounter each other at the fateful behest of the monarch Janaka. The latter has an adopted daughter named Sita. The latter is a beauteous Helen, and Janaka has vowed to wed her to the individual who can break the bow of Shiva. This intricate weapon once belonged to Shiva himself, and only Sita possessed the strength and purity to lift it. In an Arthurian fashion all suitors except Ram Chandra fail to lift this bow with the latter succeeding in breaking it. It is here, filled with rage, Parsuram manifests and a mass battle occurs. ਜਿਣੀ ਰਾਮ ਸੀਤਾ ਸ੝ਣੀ ਸ੝ਰਉਣ ਰਾਮੰ ॥ ਗਹੇ ਸਸਤ੝ਰ ਅਸਤ੝ਰੰ ਰਿਸਿਯੋ ਤਉਨ ਜਾਮੰ ॥ जिणी राम सीता सढ़णी सढ़रउण रामं ॥ गहे ससतढ़र असतढ़रं रिसियो तउन जामं ॥ When Parashuram heard this that Ram hath conquered Sita, he at that time, in great ire, held up his arms and weapons. Parsuram receives intelligence that not only has Ram Chandra rent the bow of his master, and patron deity, Shiva to pieces but also conquered Sita. he indulges in rage thus birthing ignorance in his being. Subsequently he is blinded to all and any wisdom. ਕਹਾ ਜਾਤ ਭਾਖਿਯੋ ਰਮੋ ਰਾਮ ਠਾਢੇ ॥ ਲਖੋ ਆਜ ਕੈਸੇ ਭਝ ਬੀਰ ਗਾਢੇ ॥੧੧੭॥ कहा जात भाखियो रमो राम ठाढे ॥ लखो आज कैसे भझ बीर गाढे ॥११७॥ He asked Ram to stop there and challenged him saying."I shall now see, what type of hero thou art."177. Challenging Ram Chandra, Parsuram strikes a profound blow to the latter's dignity and mettle. ਭਾਖਾ ਪਿੰਗਲ ਕੀ ॥ भाखा पिंगल की ॥ Bhakha Pingal Di (The language of prosody): ਸ੝ੰਦਰੀ ਛੰਦ ॥ सढ़ंदरी छंद ॥ SUNDARI STANZA A new stanza commences. ਭਟ ਹ੝ੰਕੇ ਧ੝ੰਕੇ ਬੰਕਾਰੇ ॥ ਰਣਿ ਬੱਜੇ ਗੱਜੇ ਨਗਾਰੇ ॥ भट हढ़ंके धढ़ंके बंकारे ॥ रणि बढ़जे गढ़जे नगारे ॥ The warriors raised loud shouts and the terrible trumpets resounded. Both Ram Chandra's and Parsuram's warriors adopt defensive positions and prepare to battle. ਰਣ ਹਲੰ ਕਲੋਲੰ ਹ੝ੱਲਾਲੰ ॥ ਢਲ ਹੱਲੰ ਢੱਲੰ ਉੱਛਾਲੰ ॥੧੧੮॥ रण हलं कलोलं हढ़ढ़लालं ॥ ढल हढ़लं ढढ़लं उछालं ॥११८॥ There were war-cries in the battlefield and the warriors, being pleased began to hurl their shields up and down.118. Both parties commence marching towards each other. ਰਣ ਉੱਠੇ ਕ੝ੱਠੇ ਮ੝ੱਛਾਲੇ ॥ ਸਰ ਛ੝ੱਟੇ ਜ੝ੱਟੇ ਭੀਹਾਲੇ ॥ रण उठे कढ़ढ़ठे मढ़ढ़छाले ॥ सर छढ़ढ़टे जढ़ढ़टे भीहाले ॥ The warriors with twined whiskers gathered together for war and fought with each other discharging dreadful shower of arrows. Via a historic context, most scholars believe that the warriors mentioned in the sub-continental epics often retained their long hair as a symbol of sorts depicting their rank, mannerisms and/or valour. Realizing the effective lethality of missiles, both parties employ their arrows as preliminary weapons. ਰਤ੝ ਡਿੱਗੇ ਭਿੱਗੇ ਜੋਧਾਣੰ ॥ ਕਣਣੰਛੇ ਕੱਛੇ ਕਿਕਾਣੰ ॥੧੧੯॥ रतढ़ डिढ़गे भिढ़गे जोधाणं ॥ कणणंछे कढ़छे किकाणं ॥११९॥ The fighters drenched with blood began to fell and the horses were being crushed in the battlefield.119. The battle has truly commenced now and in the close quarter melee which follows, thousands of casualties are inflicted. ਭੀਖਣੀਯੰ ਭੇਰੀ ਭ੝ੰਕਾਰੰ ॥ ਝਲ ਲੰਕੇ ਖੰਡੇ ਦ੝ੱਧਾਰੰ ॥ भीखणीयं भेरी भढ़ंकारं ॥ झल लंके खंडे दढ़ढ़धारं ॥ The sound of the drums of Yoginis was being heard and the double-edged daggers glistened. On both fronts death roams high and wide as man after man and beast after beast falls. Double-edged punch daggers are drawn and begin slicing. ਜ੝ੱਧੰ ਜ੝ੱਝਾਰੰ ਬ੝ੱਬਾੜੇ ॥ ਰ੝ੱਲੀਝ ਪਖਰੀਝ ਆਹਾੜੇ ॥੧੨੦॥ जढ़ढ़धं जढ़ढ़झारं बढ़ढ़बाड़े ॥ रढ़ढ़लीझ पखरीझ आहाड़े ॥१२०॥ The warriors were mumbling and falling as martyrs and the heroes wearing armours were rolling in dust.120. This battle is not forgiving neither are it's participants. Valorous warriors die like babes, whereas martyrs and heroes grapple in the dust. Where ignorance reins supreme the status of both martyr and hero is annihilated. Not a fig is given about one's image, or consequences of one's actions. ਬੱਕੇ ਬੱਬਾੜੇ ਬੰਕਾਰੰ ॥ ਨੱਚੇ ਪੱਖਰੀਝ ਜ੝ਝਾਰੰ ॥ बढ़के बढ़बाड़े बंकारं ॥ नढ़चे पढ़खरीझ जढ़झारं ॥ The brave fighters thundered and the warriors wearing steel armours, being intoxicated, began to dance. The seedy intoxication of the battle, and the medicinal drugs employed in it, cause wave after wave of warriors to crash against each other. Akali-Nihung Guru Gobind Singh Ji describes this phenomena as a dance of sorts. ਬੱਜੇ ਸੰਗਲੀਝ ਭੀਹਾਲੇ ॥ ਰਣ ਰੱਤੇ ਮੱਤੇ ਮ੝ੱਛਾਲੇ ॥੧੨੧॥ बढ़जे संगलीझ भीहाले ॥ रण ढ़रते मढ़ते मढ़ढ़छाले ॥१२१॥ The terrible trumpets resounded and the warriors with dreadful whiskers began to fight in the war.121. Another wave of warriors emerges on both sides and collides against each other. ਉਛਲੀਝ ਕੱਛੀ ਕੱਛਾਲੇ ॥ ਉੱਡੇ ਜਣ੝ ਪੱਬੰ ਪੱਛਾਲੇ ॥ उछलीझ कढ़छी कढ़छाले ॥ उडे जणढ़ पढ़बं पढ़छाले ॥ The warriors were fighting with each other while twisting their whiskers. The chopping heroes were jumping like the winged mountains. This is no common engagement. Both Parsuram and Ram possess warriors with profound merits and reputations. Both possess retinues of Achilles's, Odysseus's and Hectors'. ਜ੝ੱਟੇ ਭਟ ਛ੝ੱਟੇ ਮ੝ੱਛਾਲੇ ॥ ਰ੝ਲੀਝ ਆਹਾੜੰ ਪਖਰਾਲੇ ॥੧੨੨॥ जढ़ढ़टे भट छढ़ढ़टे मढ़ढ़छाले ॥ रढ़लीझ आहाड़ं पखराले ॥१२२॥ The brave soldiers wearing armours are lying down on the earth.122. With ignorance acting as a catalyst the once brave knights are now breathing their last on the grounds of a foreign terrain. ਬੱਜੇ ਸੰਧੂਰੰ ਨੱਗਾਰੇ ॥ ਕੱਛੇ ਕੱਛੀਲੇ ਲ੝ੱਝਾਰੇ ॥ बढ़जे संधूरं नढ़गारे ॥ कढ़छे कढ़छीले लढ़ढ़झारे ॥ The trumpets resounded upto distant places and the horses began to run hither and thither. Again signals are received and dispatched. The warring and blood-letting shall continue. ਗਣ ਹੂਰੰ ਪੂਰੰ ਗੈਣਾਯੰ ॥ ਅੰਜਨਯੰ ਅੰਜੇ ਨੈਣਾਯੰ ॥੧੨੩॥ गण हूरं पूरं गैणायं ॥ अंजनयं अंजे नैणायं ॥१२३॥ The heavenly damsels began to roam in the sky and bedecking themselves and putting collyrium in their eyes they began to see the war.123. The asparas or the consorts of the Gods start roaming the sky. Their duty is to introduce valorous troops to the beauties of the heavenly realms and also wed them. Akali-Nihung Guru Gobind Singh Ji, who possessed significant religious knowledge, was aware that the employment of these damsels in his narrative would be well understood universally. Especially since many traditions, such as Islam, had adopted them from sub-continental mythology. ਰਣ ਣੱਕੇ ਨਾਦੰ ਨਾਫੀਰੰ ॥ ਬੱਬਾੜੇ ਬੀਰੰ ਹਾਬੀਰੰ ॥ रण णढ़के नादं नाफीरं ॥ बढ़बाड़े बीरं हाबीरं ॥ The thundering musical instruments were played in the war and the brave soldiers roared. Music is an intricate part of this battle. Preserving secrecy and dispatching signals. ਉੱਘੇ ਜਣ ਨੇਜੇ ਜੱਟਾਲੇ ॥ ਛ੝ੱਟੇ ਸਿਲ ਸਿਤਿਯੰ ਮ੝ੱਛਾਲੇ ॥੧੨੪॥ उघे जण नेजे जढ़टाले ॥ छढ़ढ़टे सिल सितियं मढ़ढ़छाले ॥१२४॥ The warriors holding their spears in their hands began to strike them, the arms and weapons of the warriors were put to use.124. Once more both parties race towards each other, hoping to uplift the name of either Parsuram or Ram Chandra above the other. ਭਟ ਡਿੱਗੇ ਘਾਯੰ ਅੱਘਾਯੰ ॥ ਤਨ ਸ੝ੱਭੇ ਅੱਧੇ ਅੱਧਾਯੰ ॥ भट डिढ़गे घायं अघायं ॥ तन सढ़ढ़भे अधे अधायं ॥ The wounded warriors fell down and their bodies were chopped. The full heat of the battle has arrived. Not even the bodies of the dead are spared. ਦਲ ਗੱਜੇ ਬੱਜੇ ਨੀਸਾਣੰ ॥ ਚੰਚਲੀਝ ਤਾਜੀ ਚੀਹਾਣੰ ॥੧੨੫॥ दल गढ़जे बढ़जे नीसाणं ॥ चंचलीझ ताजी चीहाणं ॥१२५॥ The armies thundered and the trumpets resounded, the restless horses neighed in the battlefield.125. The generals of both parties have decided to enrich the battle with blood as wave after wave of fighters march's mercilessly towards the other. ਚਵ ਦਿਸਯੰ ਚਿੰਕੀ ਚਾਵੰਡੈ ॥ ਖੰਡੇ ਖੰਡੇ ਕੈ ਆਖੰਡੈ ॥ चव दिसयं चिंकी चावंडै ॥ खंडे खंडे कै आखंडै ॥ The vultures shrieked on all the four sides and they began to reduce already chopped bodies into bits. The scavengers are out and about. Swooping upon the carrion, littering the ground, they hastily speed towards it and start cutting it for easier consumption. ਰਣ ੜੰਕੇ ਗਿੱਧੰ ਉੱਧਾਣੰ ॥ ਜੈ ਜੰਪੈ ਸਿੰਧੰ ਸ੝ੱਧਾਣੰ ॥੧੨੬॥ रण ड़ंके गिढ़धं उधाणं ॥ जै जढ़मपै सिंधं सढ़ढ़धाणं ॥१२६॥ In the jungle of that battlefield they began to play with the bits of flesh and the adepts and yogis wished for victory.126. Traditionally many armies used to include varied religious clerics who would be requested to pray for a victorious result. Here the yogis, or ascetics, commence their penances hoping for physical supremacy over their simultaneous counterparts. ਫ੝ੱਲੇ ਜਣ ਕਿੱਸਕ ਬਾਸੰਤੰ ॥ ਰਣ ਰੱਤੇ ਸੂਰਾ ਸਾਮੰਤੰ ॥ फढ़ढ़ले जण किढ़सक बासंतं ॥ रण ढ़रते सूरा सामंतं ॥ Just as the flowers blossom in the spring, in the same manner are seen the mighty warriors fighting in the war. Just as flowers renew themselves in the spring, thus too the fighting warriors renew their energy. ਡਿੱਗੇ ਰਣਿ ਸ੝ੰਡੀ ਸ੝ੰਡਾਣੰ ॥ ਧਰਿ ਭੂਰੰ ਪੂਰੰ ਮ੝ੰਡਾਣੰ ॥੧੨੭॥ डिढ़गे रणि सढ़ंडी सढ़ंडाणं ॥ धरि भूरं पूरं मढ़ंडाणं ॥१२७॥ The trunks of the elephants began to fell in the battlefield and the whole earth was filled with hacked heads.127. The bovine tanks of the ancient world are themselves not spared, as the earth around them is pooled with carrion. ਮਧ੝ਰ ਧਨਿ ਛੰਦ ॥ मधढ़र धनि छंद ॥ MADHUR DHUN STANZA ਤਰ ਭਰ ਰਾਮੰ ॥ ਪਰਹਰ ਕਾਮੰ ॥ तर भर रामं ॥ परहर कामं ॥ Parashuram, who had abandoned his desires created a sensation in all the four directions, Parsuram, who has mastered himself and is cast as an embodiment of a warrior monk, now enters the battlefield. ਧਰ ਬਰ ਧੀਰੰ ॥ ਪਰਹਰਿ ਤੀਰੰ ॥੧੨੮॥ धर बर धीरं ॥ परहरि तीरं ॥१२८॥ And began to discharge arrows like the brave fighers.128. Watching the archers, he commences to challenge each and every last one of the foe and unleashes an unholy volley upon them. ਦਰ ਬਰ ਗਯਾਨੰ ॥ ਪਰ ਹਰਿ ਧਯਾਨੰ ॥ दर बर गयानं ॥ पर हरि धयानं ॥ Observing his fury, the men of wisdom, meditated on the Lord, The disciple of Shiva leaves no stone unturned in his rage. Perceiving this, the Athenian figures amongst both forces commence meditation in order to gain survival. ਥਰਹਰ ਕੰਪੈ ॥ ਹਰਿ ਹਰਿ ਜੰਪੈ ॥੧੨੯॥ थरहर कढ़मपै ॥ हरि हरि जढ़मपै ॥१२९॥ And began to repeat the name of Lord, trembling with fear.129. All around fear runs writ, as Parsuram slays each and every warrior in front of him. ਕ੝ਰੋਧੰ ਗਲਿਤੰ ॥ ਬੋਧੰ ਦਲਿਤੰ ॥ कढ़रोधं गलितं ॥ बोधं दलितं ॥ Agonised by extreme rage, the intellect was destroyed. An embodiment of intelligence himself, Parsuram's intellect is now destroyed as rage encases him. ਕਰ ਸਰ ਸਰਤਾ ॥ ਧਰਮਰਿ ਹਰਤਾ ॥੧੩੦॥ कर सर सरता ॥ धरमरि हरता ॥१३०॥ A stream of arrows flowed from his hands and with them the life-breath of opponents was removed.130. Parsuram's volley destroys the lifeblood of his foes. At first he killed in lieu of divinity and in defence. He now kills for himself and in rage, thus committing great trespasses. ਸਰਬਰ ਪਾਣੰ ॥ ਧਰ ਕਰਿ ਮਾਣੰ ॥ सरबर पाणं ॥ धर करि माणं ॥ Holding their arrows in their hands and filled with pride, Parsuram's own warriors are now enlivened as their master and commander has stepped into the field himself. ਅਰਿ ਉਰ ਸਾਲੀ ॥ ਧਰ ਉਰ ਮਾਲੀ ॥੧੩੧॥ अरि उर साली ॥ धर उर माली ॥१३१॥ The warriors are imposing them in the hearts of the enemies like the hoeing of the earth by the gardener.131. Their own arrows now fly straight and true. ਕਰ ਬਰ ਕੋਪੰ ॥ ਥਰਹਰ ਧੋਪੰ ॥ कर बर कोपं ॥ थरहर धोपं ॥ All tremble on account of the fury by the warriors and because of their activities. All around fear increases as Parsuram steadily gains ground. ਗਰ ਬਰ ਕਰਣੰ ॥ ਘਰਿ ਬਰ ਹਰਣੰ ॥੧੩੨॥ गर बर करणं ॥ घरि बर हरणं ॥१३२॥ The masters of the horses were being destroyed.132. Ram Chandra's cavalry suffers extensive blows as Parsuram mercilessly slaughters it's commanders. ਛਰ ਹਰ ਅੰਗੰ ॥ ਚਰ ਖਰ ਸੰਗੰ ॥ छर हर अंगं ॥ चर खर संगं ॥ Every limb of the warriors was pierced by arrows, Pandemonium ensues as the genocidal battle prolongs itself. ਜਰ ਬਰ ਜਾਮੰ ॥ ਝਰ ਹਰ ਰਾਮੰ ॥੧੩੩॥ जर बर जामं ॥ झर हर रामं ॥१३३॥ And Parashuram began to shower a volley of his arms.133. And now Parsuram brings his famed arms into play. ਟਰ ਧਰਿ ਜਾਯੰ ॥ ਠਰ ਹਰਿ ਪਾਯੰ ॥ टर धरि जायं ॥ ठर हरि पायं ॥ He who advances to that side goes straight to the feet of the Lord (i.e. he is killed). Anyone who advances towards Parsuram is instantaneously dispatched to his final abode. ਢਰ ਹਰ ਢਾਲੰ ॥ ਥਰਹਰ ਕਾਲੰ ॥੧੩੪॥ ढर हर ढालं ॥ थरहर कालं ॥१३४॥ Hearing the knocks on the shields, the god of death came down.134. Even the God of death himself comes down to watch the gladiatorial spectacle which Parsuram has created for all and everyone. ਅਰਿ ਬਰ ਦਰਣੰ ॥ ਨਰ ਬਰ ਹਰਣੰ ॥ अरि बर दरणं ॥ नर बर हरणं ॥ The superb enemies were killed and the eminent men were destroyed. Each and every man of great strength and eminence is duly decapitated by the furious Parsuram. ਧਰ ਬਰ ਧੀਰੰ ॥ ਫਰ ਹਰ ਤੀਰੰ ॥੧੩੫॥ धर बर धीरं ॥ फर हर तीरं ॥१३५॥ On the bodies of the enduring warriors, the arrows waved.135. Arrows meanwhile wave in the bodies of those still standing, seeping their strength and moral. ਬਰ ਨਰ ਦਰਣੰ ॥ ਭਰ ਹਰ ਕਰਣੰ ॥ बर नर दरणं ॥ भर हर करणं ॥ The eminent persons were destroyed and the remaining sped away. Thousands flee the battlefield, whilst the survivors are duly destroyed. ਹਰ ਹਰ ਰੜਤਾ ॥ ਬਰ ਹਰ ਗੜਤਾ ॥੧੩੬॥ हर हर रड़ता ॥ बर हर गड़ता ॥१३६॥ They repeated Shiva`s name and created confusion.136. The survivors constantly reiterate the name of Shiva, hoping that the latter can stop his disciple whilst creating confusion via conflicting accounts of the battle. ਸਰਬਰ ਹਰਤਾ ॥ ਚਰਮਰਿ ਧਰਤਾ ॥ सरबर हरता ॥ चरमरि धरता ॥ Parashuram, the wielder of axe, A description of Parsuram. ਬਰਮਰਿ ਪਾਣੰ ॥ ਕਰਬਰ ਜਾਣੰ ॥੧੩੭॥ बरमरि पाणं ॥ करबर जाणं ॥१३७॥ Had the power to destroy all in the war, his arms were long.137. A description of Parsuram. ਹਰਬਰਿ ਹਾਰੰ ॥ ਕਰ ਬਰ ਬਾਰੰ ॥ हरबरि हारं ॥ कर बर बारं ॥ The brave fighters struck blows and the rosary of skulls on the neck of Shiva looked impressive. To what avail are the prayers to Shiva, when that deity himself dances on the battlefield entranced by his disciples mesmerizing feats. ਗਡਬਡ ਰਾਮੰ ॥ ਗੜਬੜ ਧਾਮੰ ॥੧੩੮॥ गडबड रामं ॥ गड़बड़ धामं ॥१३८॥ Ram stood firmly and within the whole place, there was turmoil.138. Only one individual stands in this ocean of turmoil untouched. Ram Chandra himself. ਚਰਪਟ ਛੀਗਾ ਕੇ ਆਦਿ ਕ੝ਰਿਤ ਛੰਦ ॥ चरपट छीगा के आदि कढ़रित छंद ॥ CHARPAT CHHIGA KE AAD KRIT STANZA ਖੱਗ ਖਯਾਤਾ ॥ ਗਯਾਨ ਗਯਾਤਾ ॥ खढ़ग खयाता ॥ गयान गयाता ॥ In the use of the sword the noteworthy and greatly wise persons are being seen. Masters of swords themselves battle against each other, as wise generals chalk out new strategies. ਚਿੱਤ੝ਰ ਬਰਮਾ ॥ ਚਾਰ ਚਰਮਾ ॥੧੩੯॥ चिढ़तढ़र बरमा ॥ चार चरमा ॥१३९॥ Those with beautiful bodies are wearing armours which seem like portraits.139. Athletes with great bodies have discarded their careers and now wear armour whilst indulging in a mass genocide. ਸਾਸਤ੝ਰੰ ਗਯਾਤਾ ॥ ਸਸਤ੝ਰੰ ਖਯਾਤਾ ॥ सासतढ़रं गयाता ॥ ससतढ़रं खयाता ॥ Those who are specialists in arm and scholars of Shastras; Military experts from all fields are engaging each other. ਚਿਤ੝ਰੰ ਜੋਧੀ ॥ ਜ੝ੱਧੰ ਕ੝ਰੋਧੀ ॥੧੪੦॥ चितढ़रं जोधी ॥ जढ़ढ़धं कढ़रोधी ॥१४०॥ And also the famous warriors are busy in warfare in great rage.140. Ignorance permeates all as the battle rages. ਬੀਰੰ ਬਰਣੰ ॥ ਭੀਰੰ ਭਰਣੰ ॥ बीरं बरणं ॥ भीरं भरणं ॥ The eminent warriors are filling others with fear; Fear abounds all around, for who truly has witnessed such a spectacle? ਸਤ੝ਰੰ ਹਰਤਾ ॥ ਅੱਤ੝ਰੰ ਧਰਤਾ ॥੧੪੧॥ सतढ़रं हरता ॥ अतढ़रं धरता ॥१४१॥ Wearing their arms they are destroying the enemies.141. Wearing weapons death abounds universally. ਬਰਮੰ ਬੇਧੀ ॥ ਚਰਮੰ ਛੇਦੀ ॥ बरमं बेधी ॥ चरमं छेदी ॥ The brave fighters piercing the armours are boring the bodies; Armours fail to prevent the attacks of enraged warriors. ਛੱਤ੝ਰੰ ਹੰਤਾ ॥ ਅੱਤ੝ਰੰ ਗੰਤਾ ॥੧੪੨॥ छढ़तढ़रं हंता ॥ अतढ़रं गंता ॥१४२॥ With the use of arms, the canopies of the kings are being destroyed.142. Imminent emperors are themselves falling prey to Parsuram's life-sapping offensives. ਜ੝ਧੰ ਧਾਮੀ ॥ ਬ੝ਧੰ ਗਾਮੀ ॥ जढ़धं धामी ॥ बढ़धं गामी ॥ Those who marched towards the battlefield, Thousands now reinforce their warring comrades on both sides. ਸਸਤ੝ਰੰ ਖਯਾਤਾ ॥ ਅਸਤ੝ਰੰ ਗਯਾਤਾ ॥੧੪੩॥ ससतढ़रं खयाता ॥ असतढ़रं गयाता ॥१४३॥ They know the secrets of arms and weapons.143. They possess all knowledge of arms and armour. ਜ੝ੱਧਾ ਮਾਲੀ ॥ ਕੀਰਤ ਸਾਲੀ ॥ जढ़ढ़धा माली ॥ कीरत साली ॥ The warriors wandered in the battlefield like the gardeners of the forest who prune the plants, they began to destroy the reputation of the heroes. Each and every warrior slaughters the other as a gardener mercilessly prunes in his trade. ਧਰਮੰ ਧਾਮੰ ॥ ਰੂਪੰ ਰਾਮੰ ॥੧੪੪॥ धरमं धामं ॥ रूपं रामं ॥१४४॥ In that battlefield the beautiful Ram, who is the abode of righteousness is looking glorious.144. Akali-Nihung Guru Gobind Singh Ji does not deify Ram Chandra here, but praises him as the sole embodiment of intelligence on the battlefield. An attribute which Parsuram has lost. ਧੀਰੰ ਧਰਤਾ ॥ ਬੀਰੰ ਹਰਤਾ ॥ धीरं धरता ॥ बीरं हरता ॥ He is a hero with the quality of forbearance, he is the destroyer of warriors; All qualities which once belonged to the apostle of Shiva, are now imbued in Ram Chandra. ਜ੝ੱਧੰ ਜੇਤਾ ॥ ਸਸਤ੝ਰੰ ਨੇਤਾ ॥੧੪੫॥ जढ़ढ़धं जेता ॥ ससतढ़रं नेता ॥१४५॥ Conqueror of war and eminently special in the use of weapons.145. He is prodigy in the employment of various weapons and is Alexandrian himself. ਦ੝ਰਦੰ ਗਾਮੀ ॥ ਧਰਮੰ ਧਾਮੀ ॥ दढ़रदं गामी ॥ धरमं धामी ॥ He has the gait of an elephant and an abode of Dharma; His limbs are supple yet possess the power of an elephant. He is now the chosen carrier of intelligence. ਜੋਗੰ ਜ੝ਵਾਲੀ ॥ ਜੋਤੰ ਮਾਲੀ ॥੧੪੬॥ जोगं जढ़वाली ॥ जोतं माली ॥१४६॥ He is the master of yoga-fire and protector of the supreme light.146. Now supremacy pervades his very being. ਪਰਸਰਾਮ ਬਾਚ ॥ परसराम बाच ॥ The Speech of Parachuram : ਸ੝ਵੈਯਾ ॥ सढ़वैया ॥ SWAYYA Undaunted by the bloody spectacle surrounding him Parsuram questions Ram Chandra. ਤੂਣਿ ਕਸੇ ਕਟ ਚਾਪ ਧਰੇ ਕਰ ਕੋਪ ਕਹੀ ਦਿਜ ਰਾਮ ਅਹੋ ॥ तूणि कसे कट चाप धरे कर कोप कही दिज राम अहो ॥ Wearing his bow and quiver, the Brahmin Parshuram in great rage said to Ram : Trembling with immense rage he thunders his queries. He, Parsuram, is a Brahmin by caste but this notion does not hold merit for him. He has reduced the systems of humanity to nothing via his prowess and now awaits an answer. ਗ੝ਰਿਹ ਤੋਹ ਸਰਾਸਨ ਸੰਕਰ ਕੋ ਸੀਅ ਜਾਤ ਹਰੇ ਤ੝ਮ ਕਉਨ ਕਹੋ ॥ गढ़रिह तोह सरासन संकर को सीअ जात हरे तढ़म कउन कहो ॥ O the breaker of the bow of Shiva and the conqueror of Sita, who are you? One who has broken the bow of Shiva must be a mighty warrior indeed, but who truly is he? A demi-god or a mortal imbued with a deity's blessings? ਬਿਨ ਸਾਚ ਕਹੇ ਨਹੀ ਪ੝ਰਾਨ ਬਚੇ ਜਿਨਿ ਕੰਠ ਕ੝ਠਾਰ ਕੀ ਧਾਰ ਸਹੋ ॥ बिन साच कहे नही पढ़रान बचे जिनि कंठ कढ़ठार की धार सहो ॥ Tell me the truth otherwise you will not be able to save yourself and you will have to bear the blow of the sharp edge of my axe on your neck. This axe is the reason why he is known as Parsuram. Originally named Ram he was awarded this axe or 'Parsu' by Shiva as a symbol of his personal favour. ਘਰ ਜਾਹ੝ ਚਲੇ ਤਜ ਰਾਮ ਰਣੰ ਜਿਨਿ ਜੂਝ ਮਰੋ ਪਲ ਠਾਢ ਰਹੋ ॥੧੪੭॥ घर जाहढ़ चले तज राम रणं जिनि जूझ मरो पल ठाढ रहो ॥१४७॥ It will be appropriate, if you leave the war-arena and run away to your home, otherwise if you stay here for another instant, you will have to die."147. Ram Chandra is given the opportunity to beat a hasty retreat. ਸ੝ਵੈਯਾ ॥ सढ़वैया ॥ SWAYA ਜਾਨਤ ਹੋ ਅਵਿਲੋਕ ਮ੝ਝੈ ਹਠਿ ਝਕ ਬਲੀ ਨਹੀ ਠਾਢ ਰਹੈਂਗੇ ॥ जानत हो अविलोक मढ़झै हठि झक बली नही ठाढ रहैंगे ॥ You know that no mighty warrior can stay here firmly on seeing me; Ignorance has conquered Parsuram's intelligence and he now commences a boisterous account of his own achievements. ਤਾਤਿ ਗਹਿਯੋ ਜਿਨ ਕੋ ਤ੝ਰਿਣ ਦਾਂਤਨ ਤੇਨ ਕਹਾ ਰਣ ਆਜ ਗਹੈਂਗੇ ॥ ताति गहियो जिन को तढ़रिण दांतन तेन कहा रण आज गहैंगे ॥ Those whose fathers and grandfathers held the blades of grass within their teeth on seeing me (i.e. they accepted defeat) what type of war will they wage with me now? Parsuram is immensely senior in age to Ram Chandra. He has warred with the ancestors of the warriors who he has just finished slaughtering. If they were bovine's to his butchery, than what hope do their descendants possess in vanquishing him? ਬੰਬ ਬਜੇ ਰਣ ਖਭ ਗਡੇ ਗਹਿ ਹਾਥ ਹਥਿਆਰ ਕਹੂੰ ਉਮਹੈਂਗੇ ॥ बढ़मब बजे रण खभ गडे गहि हाथ हथिआर कहूं उमहैंगे ॥ Even if there is waged a terrible war how can they be bold enough now to march forward for war by taking hold of their weapons again? A mighty battle has just been stopped. Who would dare re-commence it again? Especially since now he, Parsuram, himself defies all odds and wars with mortals. ਭੂਮ ਅਕਾਸ ਪਤਾਲ ਦ੝ਰੈਬੇ ਕਉ ਰਾਮ ਕਹੋ ਕਹਾਂ ਠਾਮ ਲਹੈਂਗੇ ॥੧੪੮॥ भूम अकास पताल दढ़रैबे कउ राम कहो कहां ठाम लहैंगे ॥१४८॥ Then tell me, O Ram, where will you find a place one earth, sky or netherworld to hide yourself?"148. If the war is to re-commence, than Ram Chandra should prepare himself for his ultimate execution at the hands of the apostle of Shiva. ਕਬਿ ਬਾਚ ॥ कबि बाच ॥ Speech of the Poet: ਯੌ ਜਬ ਬੈਨ ਸ੝ਨੇ ਅਰਿ ਕੇ ਤਬ ਸ੝ਰੀ ਰਘ੝ਬੀਰ ਬਲੀ ਬਲਕਾਨੇ ॥ यौ जब बैन सढ़ने अरि के तब सढ़री रघढ़बीर बली बलकाने ॥ Hearing these words of the enemy (Parashuram), Ram looked like a mighty hero. Yet intelligence now runs writ in Ram Chandra who calmly refuses to indulge Parsuram in any retaliatory rhetoric. ਸਾਤ ਸਮ੝ੰਦ੝ਰਨ ਲੌ ਗਰਵੇ ਗਿਰ ਭੂਮਿ ਅਕਾਸ ਦੋਊ ਥਹਰਾਨੇ ॥ सात समढ़ंदढ़रन लौ गरवे गिर भूमि अकास दोऊ थहराने ॥ Visualising the serene posture of Ram, exhibiting the serenity of seven seas, the mountains, Sky and the whole world trembled. Ram Chandra calmly watches Parsuram, and this calm inspires a terrible fear in creation. ਜੱਛ ਭ੝ਜੰਗ ਦਿਸਾ ਬਿਦਿਸਾਨ ਕੇ ਦਾਨਵ ਦੇਵ ਦ੝ਹੂੰ ਡਰ ਮਾਨੇ ॥ जढ़छ भढ़जंग दिसा बिदिसान के दानव देव दढ़हूं डर माने ॥ The Yakshas, Nagas, gods gods demons of all the four directions were frightened. All immortals are frightened for now intelligence has found residence in Ram Chandra's very marrow. ਸ੝ਰੀ ਰਘ੝ਨਾਥ ਕਮਾਨ ਲੇ ਹਾਥਿ ਕਹੌ ਰਿਸ ਕੈ ਕਿਹ ਪੈ ਸਰ ਤਾਨੇ ॥੧੪੯॥ सढ़री रघढ़नाथ कमान ले हाथि कहौ रिस कै किह पै सर ताने ॥१४९॥ Getting hold of his bow in his hand, Ram said to Parashuram, "On whom you have stretched this arrow in anger?"149. Lifting his bow, Ram Chandra asks Parsuram to clarify his actions. ਪਰਸ ਰਾਮ ਬਾਚ ਰਾਮ ਸੋ ॥ परस राम बाच राम सो ॥ Speech of Parashuram addressed to Ram : But Parsuram has been blinded to reality. ਜੇਤਕ ਬੈਨ ਕਹੇ ਸ੝ ਕਹੇ ਜ੝ ਪੈ ਫੇਰਿ ਕਹੇ ਤ੝ ਪੈ ਜੀਤ ਨ ਜੈਹੋ ॥ जेतक बैन कहे सढ़ कहे जढ़ पै फेरि कहे तढ़ पै जीत न जैहो ॥ O Ram ! whatever you have said, you have said and now if you say anything further, then you will not remain alive; Ram Chandra is forewarned that if he says anything more he will be instantly dispatched. ਹਾਥਿ ਹਥਿਆਰ ਗਹੇ ਸ੝ ਗਹੇ ਜ੝ ਪੈ ਫੇਰਿ ਗਹੇ ਤ੝ ਪੈ ਫੇਰਿ ਨ ਲੈਹੋ ॥ हाथि हथिआर गहे सढ़ गहे जढ़ पै फेरि गहे तढ़ पै फेरि न लैहो ॥ The weapon that you had to wield, you have wielded and if you try to wield anything more, your effort will be of no avail. He Parsuram is the God of war and weaponry. Does Ram Chandra really think he is any better than him? ਰਾਮ ਰਿਸੈ ਰਣ ਮੈ ਰਘ੝ਬੀਰ ਕਹੋ ਭਜਿਕੈ ਕਤ ਪ੝ਰਾਨ ਬਚੈਹੋ ॥ राम रिसै रण मै रघढ़बीर कहो भजिकै कत पढ़रान बचैहो ॥ Then getting furious Parashuram said to Ram, "Say, where will you run away now from war and how will you save your life? But if war truly is to recommence than Ram Chandra should recite his won funerary rites. ਤੋਰ ਸਰਾਸਨ ਸੰਕਰ ਕੋ ਹਰਿ ਸੀਅ ਚਲੇ ਘਰਿ ਜਾਨ ਨ ਪੈਹੋ ॥੧੫੦॥ तोर सरासन संकर को हरि सीअ चले घरि जान न पैहो ॥१५०॥ O Ram ! breaking the bow of Shiva and now wedding Sita you will not be able to reach your home."150. For he is now truly Parsuram's foe. Continued in Part 2.
  18. Wahe Guru Ji Ka Khalsa Wahe Guru Ji Ke Fateh Piaree sangat Ji ,I came across a booklet which explains ALL OF THE DASAM GRANTH IS NOT SIRI GURU GOBIND SINGH JI's The booklet ( English part of it) has been scanned and attached to this thread . May be N3O can ask Giani Sher Singh Ji I know this topic is a bit of a delicate subject , any thoughts authenticity of the authors findings dgscan0001.pdf dgscan20001.pdf
  19. The traditional view about the Sri Dasam Granth Sahib –‘The Global Vision of Guru Gobind Singh that is’. A rejoinder to IJ Singh: 'Sikhi: The Global Vision That Was' By Gurinder Singh Mann & Kamalroop Singh, UK, February 2012. ‘Sach kahon lun lehu sabhai, jin prem kio tin hi prabh paio’ ‘I proclaim the truth, listen all, those who are absorbed in love realise the Lord’ This tukh from the Sikh nitnem always hits hard, it resounds in my mind at the crescendo of the prayer. It always resonates deeply, and it seems to that the Guru intended this to be the case. He emphasizes that true love is the only way for mankind’s emancipation. Without love and passion in our prayer, simran and seva, it is just empty ritual. In the words of the Sufis, it is love that is the Divine wine that fills up the cup. This verse by Guru Gobind Singh daily reveals to us the ultimate truth, and is specifically in the third nitnem bani the Tav-Prasad Svaiye, which is a part of the longer Sri Akal Ustati. In the rest of the composition he reiterates that without bhavana or heartfelt devotion all religious rituals, however elaborate and splendid, are nothing but mere illusions. What is surprising is that a composition that shows the universal nature of Sikh Dharam is now subject to a constant barrage of doubts and criticisms. Read more at: http://www.sridasamgranth.com/#/dasam-granth-articles/4526835041 The traditional view about the Sri Dasam Granth Sahib.The Global Vision of Guru Gobind Singh that is.pdf
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