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Imagine an Avatar descends to an Imaginal country where only 'English' is spoken. Unfortunately Adharma has become rife in this country. As it is the duty of the Avatar to spread Dharma it would be sensible to assume that 'English' would be used as the language through which Dharma would be spread. Even though this Avatara's teaching is different to all existing teachings, nevertheless he is constrained by the fact that if he wishes to be understood he must communicate in 'English'. It is impossible to create new terms to represent the new concepts the Avatar wishes to introduce, because in the psyche of people these new terms would have no meaning no association or reference. To create these associations would take long work. So the Avatar decides to use the existing 'English' language but uses specific terms, syncretically, already in use that evoke certain mental images, as metaphoric 'musical notes' to create a symphony according to the new set of concepts that are based on eternal concepts but are 'new' because they have been forgotten.

In other words taken as a whole structure the Sikh Teaching cannot be assimilated to anything other than the eternal truth and can only be seen as an expression of the Laws of eternal truth of the universe on this plane of existence. Anything else as someone said is simply manmat or a limited one sided viewpoint projected on the Sikh Teachings. In the END there are only the Immutable Laws(Hukam) which are psychic or mental and which all ideas reflect(perfectly or imperfectly), a sane person would aim to understand and assimilate these laws and use them for others benefit.

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Yes, quote some Gurbani to make you feel better about your own ridiculous religious confusion. There is one Satguru in this Kal Yuga, and it ain't your "devi" with the hugging fetish. I just w

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And Bhai Vir Singh was not supporting them as his thesis? Of course he was, since the "white" re-interpretation of what Hinduism teaches happened to coincide with the Singh Sabha definitions of Hindu Mat. And since the sources were a deliberate demonization of Hindu Mat based on British colonial re-interpretations, I find it shameful to resurrect such shameful scholarship, let alone promote the author as some kind of "great Sikh" for his service...which was to promote distortions of Hindu Mat in order to further drive wedge between Sikhi and it's Indic philosophical heritage. Since Bhai Vir Singh has been their "spokesman" and not any kind of authentic authority on Devi in any kind of Hindu context, his text is biased and prejudicial to any authentic understanding.

You can critique the Singh Sabha movement in terms of the use of now outdated concepts, language, research etc. but it is just intellectually rubbish to try and superimpose modern understandings on former times and judge along those lines, especially periods as knotty as the Anglo colonial period, which was defined in terms of its sophisticated manipulation of facts (a very English trait to this day in my opinion). That was a period when everyone (following whitey's lead) was trashing everyone else's beliefs. I concur that Sikhs (like others) may well have fallen into this manufactured environment but who didn't? Arya Samamj was a Hindu version of it. If you follow things chronologically, it was apparently barbs from this quarter that played a big part in Sikhs emphasising the distinctions of Sikhi visa vi that called 'Hinduism'. So your whole tenor as if Sikhs are some villains against a tolerant respectful Hindu people is false and you need to stop it.

understand the nature of Bhai Vir Singh's actual work which was deliberate distortion in furtherance of this agenda.

And what you are doing is not this very thing itself? Slanting things to your own Hindu agenda?

Only if you ignore the validity of the scholaship of the various Acharyas and Sampradayas which promoted authentic understanding. But of course, those were not "white" and had no access to wealth and fame and mass distribution in the "world of academia." So if Sikhi subornated itself to such shoddy "reinterpretations" and incipient racism we should laud the fool who did so? But, "it's just that hateful Hinduism, so who cares," right?

Here you demonstrate an absolute lack of understanding of the historical context of the time we are talking about as well as failing to apply any critical faculties to the traditional sampradayas. One of the the things that the SS lehar represents to me, is arguably the first (but perhaps understandably faltering) attempts by Sikhs to address a very important new paradigm that whites had thrown in their midst and challenged them with, which was that of the 'empirical approach'. So the scholarly work is important - at least as threads to follow even if we subsequently reject some of these and retain others. That is the nature of developing understanding. In this way, the scholarship is of immense importance in future Sikh studies. Yes, it isn't the be all and end all of it, but certainly certain threads emerging from this body of work will be of value and help Sikh scholars of the present and future as the western post enlightenment paradigm still holds some weight, especially in academic circles. That being said, anyone who follows these things may notice that the future trend seems to be one that will involve a rapprochement of Singh Sabha thought and more traditional Sikh sampardaya ideology.

You mean he was a brainwashed tool of the imperialistic British and he prejudices and outrageous misrepresentations should somehow be excused? Don't tell me...because his name is "Singh" and therefore no matter HOW outlandish his positions he should be "respected" as a "great" scholar and his work somehow justified in context of the great DAMAGE he did to misrepresentations of Hindu thought to the Sikh masses?

I'm not going to ever apologise for Sikh self will and self definition. Sorry if some of us don't want to be in the Hindu pot. Hindus should accept it like the English had to accept America becoming independent of them. Like they have had to accept the Scottish demonstrating and exercising self will.

The issue of the relationship with the Anglos is a complex one. But I'm sure it will be resolved eventually. Sure, I would have liked history to be different maybe. How much would it have pleased us if Sikhs routed the British forces and carried the day? Or were defeated but then led a successful guerilla campaign. But, we have to deal with things as they are.

Yes, much like the theory all Jatts are attractive Aryans and all the Hindu's are dark-skinned niggers? And where do you suppose THIS cannard comes from? Wait, don't tell me, the British again. See, the authentic Hindu scholars and Acharyas wrote sublimely beautiful and uplifting things, and not this jibberish that passes itself off as "Hindu philosophical thought." It doesn't take an intellect to see the moral wrong in these ridiculous racist theories. You didn't have to read a textbook to understand that it promoted the worst abuses of colonialism.

Well as a Sikh myself, you should be able to read my own critique of the work and notice that not all of us our blind to this, trying to further propagate it, or unable to understand it. I'm sure I'm not the only one and I sincerely hope and pray my Sikh brothers and sisters quickly recognise the insidious elements involved with our interaction with wasps in terms of the introduction of their noxious ideas and strive to root these out. It will not happen over night, but our further progress is contingent on more critical understandings of the effect of colonialism on us. That doesn't mean we jump into the lap of Hindus doing this.

So why do you all keep defending him as some kind of scholarly "great" and treat all my valid criticisms as so much trash?

I don't hold BVS in an ivory tower like some of my brothers may, but that being said, I fully recognise that he (and other Sabhians like Kahn Singh Nabha) play a very important part in our history and literature, sure we can apply critiques to his work, but that will not alter this truth. If you had knowledge of Panjabi/Gurmukhi and the way it has evolved you'd be in a better position to understand this.

If BVS was overzealous in his editing and over emphasised the distinction between Sikhs and Hindus, (as his critics contend), he also produced a lot of work for us to study. He also unquestionably helped evolve the Panjabi written language. His works such as Sundri, Satwant Kaur etc. are important. His commentary on Suraj Parkash is monumental too.

I'd like to point you to something in my ongoing commentary on the work (post 4) which I strongly think you need to mull over:

That being said, I don’t doubt that those who are blindly opposed to the lehar and all it stood for are likely to leap upon the opportunity to vent further disdain on the movement, which is an impulse they should resist, for the sake of balance and knowledge.

Nothing you've mentioned so far is anything that hasn't already been flagged in the commentary to the work. All you've done is highlighted your own interpretation based on your new found Hindu perspective on the matter. You could argue that some of us here (including me) have been positioning from a Sikh bias, and I would have no problems agreeing to this. I'm not denying this. Will you own up to your own biases on the matter? Overlap between Vaisnaav thought and Sikhi do not turn the latter into the former.

I realise as well, that these types of exchanges don't really help you or me in our spiritual or moral growth. If you are happy with your new found faith, please bask in it, and let Sikhs too do the same instead of suffocating us.

Moving on:

As a suggestion, I would think an analysis of BVS position of the Sikh object of worship being God as conceptualised in the section 'Devi in Gurmat' be the crux of our focus for now?

Edited by dalsingh101
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And Jai Shri Bhagwan Vishnu Ji,

Mo Tu So Yon Kahat Hon.

Bhaktan Ki Bhasa Sadhu Bhasha Thi.

Braj Ko Pingal Roop Prem Bhav Ke Kavian Ko Bana Deeno

Avar Dingal Braj Rajputan Au Sikhan Mei Beer Ras Heet Barti.

Dear Sister,

God is neither Braj nor Sadhu Bhashi nor Arebic nor Hebrow or Sanskrit or Aremic.Love is the language of God.

If you are aware that we Sikhs are nothing but bunch of idiots then why waste your birth on teaching us, the idiots.

Better spend your time in remembering Bhagvan Vishnu, who is named Keshav, Gobind, Ram, Shiv ,nirankar and Oankar in Holy Puranas like Shrimad Bhagwat, Markandey, Vishnu Purana and Padma Purana, That God Vishnu, who is formless is the reason of the creation of Brham, the creator, Vishnu the sustainer and Shiv, the destroyer.

Same Hari/Vishnu is termed as Devi/Durga/Chandi/Kalika in the Bani of Tenth Master recorded in Shri Dasam Guru Darbar and Shri Sarbloh Guru Darbar.

Language of Shri Guru Granth Sahib Ji, is Sadhu Bhasha,used by Nath Yogis, who trevelled in large area of India so most Indian new this language. Pingal Braj is used by Tenth Master to explain the love, including the acts of Lord Krishna, while Dingal Braj is used to tell about war of Goddess or brave ladies.

Dingal is very old, used by Chandbardai, the poet of King Prithiviraj Chauhan, last Hindu king of India in 12th Centuray and Kavi Chand of Prothiviraj Raso was born in Lahore.

Om Namo Bhagwate Vasudevai.

Just for showing Gurmat, Islam, Vaishnavism, Shaktism, Judaism and Christianity all are one, one qoute from Shri Guru Granth Sahib Ji.

Edited by vijaydeep Singh
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ਮਾਰੂ ਮਹਲਾ ੫ ॥

मारू महला ५ ॥

Mārū mėhlā 5.

Maaroo, Fifth Mehl:

ਅਚੁਤ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਅੰਤਰਜਾਮੀ ॥

अचुत पारब्रहम परमेसुर अंतरजामी ॥

Acẖuṯ pārbarahm parmesur anṯarjāmī.

The Supreme Lord God is imperishable, the Transcendent Lord, the Inner-knower, the Searcher of hearts.

ਮਧੁਸੂਦਨ ਦਾਮੋਦਰ ਸੁਆਮੀ ॥

मधुसूदन दामोदर सुआमी ॥

Maḏẖusūḏan ḏāmoḏar su▫āmī.

He is the Slayer of demons, our Supreme Lord and Master.

ਰਿਖੀਕੇਸ ਗੋਵਰਧਨ ਧਾਰੀ ਮੁਰਲੀ ਮਨੋਹਰ ਹਰਿ ਰੰਗਾ ॥੧॥

रिखीकेस गोवरधन धारी मुरली मनोहर हरि रंगा ॥१॥

Rikẖīkes govarḏẖan ḏẖārī murlī manohar har rangā. ||1||

The Supreme Rishi, the Master of the sensory organs, the uplifter of mountains, the joyful Lord playing His enticing flute. ||1||

ਮੋਹਨ ਮਾਧਵ ਕ੍ਰਿਸ੍ਨ ਮੁਰਾਰੇ ॥

मोहन माधव क्रिस्न मुरारे ॥

Mohan māḏẖav krisan murāre.

The Enticer of Hearts, the Lord of wealth, Krishna, the Enemy of ego.

ਜਗਦੀਸੁਰ ਹਰਿ ਜੀਉ ਅਸੁਰ ਸੰਘਾਰੇ ॥

जगदीसुर हरि जीउ असुर संघारे ॥

Jagḏīsur har jī▫o asur sangẖāre.

The Lord of the Universe, the Dear Lord, the Destroyer of demons.

ਜਗਜੀਵਨ ਅਬਿਨਾਸੀ ਠਾਕੁਰ ਘਟ ਘਟ ਵਾਸੀ ਹੈ ਸੰਗਾ ॥੨॥

जगजीवन अबिनासी ठाकुर घट घट वासी है संगा ॥२॥

Jagjīvan abẖināsī ṯẖākur gẖat gẖat vāsī hai sangā. ||2||

The Life of the World, our eternal and ever-stable Lord and Master dwells within each and every heart, and is always with us. ||2||

ਧਰਣੀਧਰ ਈਸ ਨਰਸਿੰਘ ਨਾਰਾਇਣ ॥

धरणीधर ईस नरसिंघ नाराइण ॥

Ḏẖarṇīḏẖar īs narsingẖ nārā▫iṇ.

The Support of the Earth, the man-lion, the Supreme Lord God.

ਦਾੜਾ ਅਗ੍ਰੇ ਪ੍ਰਿਥਮਿ ਧਰਾਇਣ ॥

दाड़ा अग्रे प्रिथमि धराइण ॥

Ḏāṛā agre paritham ḏẖarā▫iṇ.

The Protector who tears apart demons with His teeth, the Upholder of the earth.

ਬਾਵਨ ਰੂਪੁ ਕੀਆ ਤੁਧੁ ਕਰਤੇ ਸਭ ਹੀ ਸੇਤੀ ਹੈ ਚੰਗਾ ॥੩॥

बावन रूपु कीआ तुधु करते सभ ही सेती है चंगा ॥३॥

Bāvan rūp kī▫ā ṯuḏẖ karṯe sabẖ hī seṯī hai cẖanga. ||3||

O Creator, You assumed the form of the pygmy to humble the demons; You are the Lord God of all. ||3||

ਸ੍ਰੀ ਰਾਮਚੰਦ ਜਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ॥

स्री रामचंद जिसु रूपु न रेखिआ ॥

Sarī rāmcẖanḏ jis rūp na rekẖ▫i▫ā.

You are the Great Raam Chand, who has no form or feature.

ਬਨਵਾਲੀ ਚਕ੍ਰਪਾਣਿ ਦਰਸਿ ਅਨੂਪਿਆ ॥

बनवाली चक्रपाणि दरसि अनूपिआ ॥

Banvālī cẖakarpāṇ ḏaras anūpi▫ā.

Adorned with flowers, holding the chakra in Your hand, Your form is incomparably beautiful.

ਸਹਸ ਨੇਤ੍ਰ ਮੂਰਤਿ ਹੈ ਸਹਸਾ ਇਕੁ ਦਾਤਾ ਸਭ ਹੈ ਮੰਗਾ ॥੪॥

सहस नेत्र मूरति है सहसा इकु दाता सभ है मंगा ॥४॥

Sahas neṯar mūraṯ hai sahsā ik ḏāṯā sabẖ hai mangā. ||4||

You have thousands of eyes, and thousands of forms. You alone are the Giver, and all are beggars of You. ||4||

ਭਗਤਿ ਵਛਲੁ ਅਨਾਥਹ ਨਾਥੇ ॥

भगति वछलु अनाथह नाथे ॥

Bẖagaṯ vacẖẖal anāthah nāthe.

You are the Lover of Your devotees, the Master of the masterless.

ਗੋਪੀ ਨਾਥੁ ਸਗਲ ਹੈ ਸਾਥੇ ॥

गोपी नाथु सगल है साथे ॥

Gopī nāth sagal hai sāthe.

The Lord and Master of the milk-maids, You are the companion of all.

ਬਾਸੁਦੇਵ ਨਿਰੰਜਨ ਦਾਤੇ ਬਰਨਿ ਨ ਸਾਕਉ ਗੁਣ ਅੰਗਾ ॥੫॥

बासुदेव निरंजन दाते बरनि न साकउ गुण अंगा ॥५॥

Bāsuḏev niranjan ḏāṯe baran na sāka▫o guṇ angā. ||5||

O Lord, Immaculate Great Giver, I cannot describe even an iota of Your Glorious Virtues. ||5||

ਮੁਕੰਦ ਮਨੋਹਰ ਲਖਮੀ ਨਾਰਾਇਣ ॥

मुकंद मनोहर लखमी नाराइण ॥

Mukanḏ manohar lakẖmī nārā▫iṇ.

Liberator, Enticing Lord, Lord of Lakshmi, Supreme Lord God.

ਦ੍ਰੋਪਤੀ ਲਜਾ ਨਿਵਾਰਿ ਉਧਾਰਣ ॥

द्रोपती लजा निवारि उधारण ॥

Ḏaropaṯī lajā nivār uḏẖāraṇ.

Savior of Dropadi's honor.

ਕਮਲਾਕੰਤ ਕਰਹਿ ਕੰਤੂਹਲ ਅਨਦ ਬਿਨੋਦੀ ਨਿਹਸੰਗਾ ॥੬॥

कमलाकंत करहि कंतूहल अनद बिनोदी निहसंगा ॥६॥

Kamlākanṯ karahi kanṯūhal anaḏ binoḏī nihsangā. ||6||

Lord of Maya, miracle-worker, absorbed in delightful play, unattached. ||6||

ਅਮੋਘ ਦਰਸਨ ਆਜੂਨੀ ਸੰਭਉ ॥

अमोघ दरसन आजूनी स्मभउ ॥

Amogẖ ḏarsan ājūnī sambẖa▫o.

The Blessed Vision of His Darshan is fruitful and rewarding; He is not born, He is self-existent.

ਅਕਾਲ ਮੂਰਤਿ ਜਿਸੁ ਕਦੇ ਨਾਹੀ ਖਉ ॥

अकाल मूरति जिसु कदे नाही खउ ॥

Akāl mūraṯ jis kaḏe nāhī kẖa▫o.

His form is undying; it is never destroyed.

ਅਬਿਨਾਸੀ ਅਬਿਗਤ ਅਗੋਚਰ ਸਭੁ ਕਿਛੁ ਤੁਝ ਹੀ ਹੈ ਲਗਾ ॥੭॥

अबिनासी अबिगत अगोचर सभु किछु तुझ ही है लगा ॥७॥

Abẖināsī abigaṯ agocẖar sabẖ kicẖẖ ṯujẖ hī hai lagā. ||7||

O imperishable, eternal, unfathomable Lord, everything is attached to You. ||7||

ਸ੍ਰੀਰੰਗ ਬੈਕੁੰਠ ਕੇ ਵਾਸੀ ॥

स्रीरंग बैकुंठ के वासी ॥

Sarīrang baikunṯẖ ke vāsī.

The Lover of greatness, who dwells in heaven.

ਮਛੁ ਕਛੁ ਕੂਰਮੁ ਆਗਿਆ ਅਉਤਰਾਸੀ ॥

मछु कछु कूरमु आगिआ अउतरासी ॥

Macẖẖ kacẖẖ kūram āgi▫ā a▫uṯrāsī.

By the Pleasure of His Will, He took incarnation as the great fish and the tortoise.

ਕੇਸਵ ਚਲਤ ਕਰਹਿ ਨਿਰਾਲੇ ਕੀਤਾ ਲੋੜਹਿ ਸੋ ਹੋਇਗਾ ॥੮॥

केसव चलत करहि निराले कीता लोड़हि सो होइगा ॥८॥

Kesav cẖalaṯ karahi nirāle kīṯā loṛėh so ho▫igā. ||8||

The Lord of beauteous hair, the Worker of miraculous deeds, whatever He wishes, comes to pass. ||8||

ਨਿਰਾਹਾਰੀ ਨਿਰਵੈਰੁ ਸਮਾਇਆ ॥

निराहारी निरवैरु समाइआ ॥

Nirāhārī nirvair samā▫i▫ā.

He is beyond need of any sustenance, free of hate and all-pervading.

ਧਾਰਿ ਖੇਲੁ ਚਤੁਰਭੁਜੁ ਕਹਾਇਆ ॥

धारि खेलु चतुरभुजु कहाइआ ॥

Ḏẖār kẖel cẖaṯurbẖuj kahā▫i▫ā.

He has staged His play; He is called the four-armed Lord.

ਸਾਵਲ ਸੁੰਦਰ ਰੂਪ ਬਣਾਵਹਿ ਬੇਣੁ ਸੁਨਤ ਸਭ ਮੋਹੈਗਾ ॥੯॥

सावल सुंदर रूप बणावहि बेणु सुनत सभ मोहैगा ॥९॥

Sāval sunḏar rūp baṇāvėh beṇ sunaṯ sabẖ mohaigā. ||9||

He assumed the beautiful form of the blue-skinned Krishna; hearing His flute, all are fascinated and enticed. ||9||

ਬਨਮਾਲਾ ਬਿਭੂਖਨ ਕਮਲ ਨੈਨ ॥

बनमाला बिभूखन कमल नैन ॥

Banmālā bibẖūkẖan kamal nain.

He is adorned with garlands of flowers, with lotus eyes.

ਸੁੰਦਰ ਕੁੰਡਲ ਮੁਕਟ ਬੈਨ ॥

सुंदर कुंडल मुकट बैन ॥

Sunḏar kundal mukat bain.

His ear-rings, crown and flute are so beautiful.

ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਹੈ ਧਾਰੀ ਮਹਾ ਸਾਰਥੀ ਸਤਸੰਗਾ ॥੧੦॥

संख चक्र गदा है धारी महा सारथी सतसंगा ॥१०॥

Sankẖ cẖakar gaḏā hai ḏẖārī mahā sārthī saṯsangā. ||10||

He carries the conch, the chakra and the war club; He is the Great Charioteer, who stays with His Saints. ||10||

ਪੀਤ ਪੀਤੰਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥

पीत पीत्मबर त्रिभवण धणी ॥

Pīṯ pīṯambar ṯaribẖavaṇ ḏẖaṇī.

The Lord of yellow robes, the Master of the three worlds.

ਜਗੰਨਾਥੁ ਗੋਪਾਲੁ ਮੁਖਿ ਭਣੀ ॥

जगंनाथु गोपालु मुखि भणी ॥

Jagannāth gopāl mukẖ bẖaṇī.

The Lord of the Universe, the Lord of the world; with my mouth, I chant His Name.

ਸਾਰਿੰਗਧਰ ਭਗਵਾਨ ਬੀਠੁਲਾ ਮੈ ਗਣਤ ਨ ਆਵੈ ਸਰਬੰਗਾ ॥੧੧॥

सारिंगधर भगवान बीठुला मै गणत न आवै सरबंगा ॥११॥

Sāringḏẖar bẖagvān bīṯẖulā mai gaṇaṯ na āvai sarbangā. ||11||

The Archer who draws the bow, the Beloved Lord God; I cannot count all His limbs. ||11||

ਨਿਹਕੰਟਕੁ ਨਿਹਕੇਵਲੁ ਕਹੀਐ ॥

निहकंटकु निहकेवलु कहीऐ ॥

Nihkantak nihkeval kahī▫ai.

He is said to be free of anguish, and absolutely immaculate.

ਧਨੰਜੈ ਜਲਿ ਥਲਿ ਹੈ ਮਹੀਐ ॥

धनंजै जलि थलि है महीऐ ॥

Ḏẖananjai jal thal hai mahī▫ai.

The Lord of prosperity, pervading the water, the land and the sky.

ਮਿਰਤ ਲੋਕ ਪਇਆਲ ਸਮੀਪਤ ਅਸਥਿਰ ਥਾਨੁ ਜਿਸੁ ਹੈ ਅਭਗਾ ॥੧੨॥

मिरत लोक पइआल समीपत असथिर थानु जिसु है अभगा ॥१२॥

Miraṯ lok pa▫i▫āl samīpaṯ asthir thān jis hai abẖgā. ||12||

He is near this world and the nether regions of the underworld; His Place is permanent, ever-stable and imperishable. ||12||

ਪਤਿਤ ਪਾਵਨ ਦੁਖ ਭੈ ਭੰਜਨੁ ॥

पतित पावन दुख भै भंजनु ॥

Paṯiṯ pāvan ḏukẖ bẖai bẖanjan.

The Purifier of sinners, the Destroyer of pain and fear.

ਅਹੰਕਾਰ ਨਿਵਾਰਣੁ ਹੈ ਭਵ ਖੰਡਨੁ ॥

अहंकार निवारणु है भव खंडनु ॥

Ahaʼnkār nivāraṇ hai bẖav kẖandan.

The Eliminator of egotism, the Eradicator of coming and going.

ਭਗਤੀ ਤੋਖਿਤ ਦੀਨ ਕ੍ਰਿਪਾਲਾ ਗੁਣੇ ਨ ਕਿਤ ਹੀ ਹੈ ਭਿਗਾ ॥੧੩॥

भगती तोखित दीन क्रिपाला गुणे न कित ही है भिगा ॥१३॥

Bẖagṯī ṯokẖiṯ ḏīn kirpālā guṇe na kiṯ hī hai bẖigā. ||13||

He is pleased with devotional worship, and merciful to the meek; He cannot be appeased by any other qualities. ||13||

ਨਿਰੰਕਾਰੁ ਅਛਲ ਅਡੋਲੋ ॥

निरंकारु अछल अडोलो ॥

Nirankār acẖẖal adolo.

The Formless Lord is undeceivable and unchanging.

ਜੋਤਿ ਸਰੂਪੀ ਸਭੁ ਜਗੁ ਮਉਲੋ ॥

जोति सरूपी सभु जगु मउलो ॥

Joṯ sarūpī sabẖ jag ma▫ulo.

He is the Embodiment of Light; through Him, the whole world blossoms forth.

ਸੋ ਮਿਲੈ ਜਿਸੁ ਆਪਿ ਮਿਲਾਏ ਆਪਹੁ ਕੋਇ ਨ ਪਾਵੈਗਾ ॥੧੪॥

सो मिलै जिसु आपि मिलाए आपहु कोइ न पावैगा ॥१४॥

So milai jis āp milā▫e āphu ko▫e na pāvaigā. ||14||

He alone unites with Him, whom He unites with Himself. No one can attain the Lord by himself. ||14||

ਆਪੇ ਗੋਪੀ ਆਪੇ ਕਾਨਾ ॥

आपे गोपी आपे काना ॥

Āpe gopī āpe kānā.

He Himself is the milk-maid, and He Himself is Krishna.

ਆਪੇ ਗਊ ਚਰਾਵੈ ਬਾਨਾ ॥

आपे गऊ चरावै बाना ॥

Āpe ga▫ū cẖarāvai bānā.

He Himself grazes the cows in the forest.

ਆਪਿ ਉਪਾਵਹਿ ਆਪਿ ਖਪਾਵਹਿ ਤੁਧੁ ਲੇਪੁ ਨਹੀ ਇਕੁ ਤਿਲੁ ਰੰਗਾ ॥੧੫॥

आपि उपावहि आपि खपावहि तुधु लेपु नही इकु तिलु रंगा ॥१५॥

Āp upāvėh āp kẖapāvėh ṯuḏẖ lep nahī ik ṯil rangā. ||15||

You Yourself create, and You Yourself destroy. Not even a particle of filth attaches to You. ||15||

ਏਕ ਜੀਹ ਗੁਣ ਕਵਨ ਬਖਾਨੈ ॥

एक जीह गुण कवन बखानै ॥

Ėk jīh guṇ kavan bakẖānai.

Which of Your Glorious Virtues can I chant with my one tongue?

ਸਹਸ ਫਨੀ ਸੇਖ ਅੰਤੁ ਨ ਜਾਨੈ ॥

सहस फनी सेख अंतु न जानै ॥

Sahas fanī sekẖ anṯ na jānai.

Even the thousand-headed serpent does not know Your limit.

ਨਵਤਨ ਨਾਮ ਜਪੈ ਦਿਨੁ ਰਾਤੀ ਇਕੁ ਗੁਣੁ ਨਾਹੀ ਪ੍ਰਭ ਕਹਿ ਸੰਗਾ ॥੧੬॥

नवतन नाम जपै दिनु राती इकु गुणु नाही प्रभ कहि संगा ॥१६॥

Navṯan nām japai ḏin rāṯī ik guṇ nāhī parabẖ kahi sangā. ||16||

One may chant new names for You day and night, but even so, O God, no one can describe even one of Your Glorious Virtues. ||16||

ਓਟ ਗਹੀ ਜਗਤ ਪਿਤ ਸਰਣਾਇਆ ॥

ओट गही जगत पित सरणाइआ ॥

Ot gahī jagaṯ piṯ sarṇā▫i▫ā.

I have grasped the Support, and entered the Sanctuary of the Lord, the Father of the world.

ਭੈ ਭਇਆਨਕ ਜਮਦੂਤ ਦੁਤਰ ਹੈ ਮਾਇਆ ॥

भै भइआनक जमदूत दुतर है माइआ ॥

Bẖai bẖa▫i▫ānak jamḏūṯ ḏuṯar hai mā▫i▫ā.

The Messenger of Death is terrifying and horrendous, and sea of Maya is impassable.

ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਇਛਾ ਕਰਿ ਰਾਖਹੁ ਸਾਧ ਸੰਤਨ ਕੈ ਸੰਗਿ ਸੰਗਾ ॥੧੭॥

होहु क्रिपाल इछा करि राखहु साध संतन कै संगि संगा ॥१७॥

Hohu kirpāl icẖẖā kar rākẖo sāḏẖ sanṯan kai sang sangā. ||17||

Please be merciful, Lord, and save me, if it is Your Will; please lead me to join with the Saadh Sangat, the Company of the Holy. ||17||

ਦ੍ਰਿਸਟਿਮਾਨ ਹੈ ਸਗਲ ਮਿਥੇਨਾ ॥

द्रिसटिमान है सगल मिथेना ॥

Ḏaristimān hai sagal mithenā.

All that is seen is an illusion.

ਇਕੁ ਮਾਗਉ ਦਾਨੁ ਗੋਬਿਦ ਸੰਤ ਰੇਨਾ ॥

इकु मागउ दानु गोबिद संत रेना ॥

Ik māga▫o ḏān gobiḏ sanṯ renā.

I beg for this one gift, for the dust of the feet of the Saints, O Lord of the Universe.

ਮਸਤਕਿ ਲਾਇ ਪਰਮ ਪਦੁ ਪਾਵਉ ਜਿਸੁ ਪ੍ਰਾਪਤਿ ਸੋ ਪਾਵੈਗਾ ॥੧੮॥

मसतकि लाइ परम पदु पावउ जिसु प्रापति सो पावैगा ॥१८॥

Masṯak lā▫e param paḏ pāva▫o jis parāpaṯ so pāvaigā. ||18||

Applying it to my forehead, I obtain the supreme status; he alone obtains it, unto whom You give it. ||18||

ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਕਰੀ ਸੁਖਦਾਤੇ ॥

जिन कउ क्रिपा करी सुखदाते ॥

Jin ka▫o kirpā karī sukẖ▫ḏāṯe.

Those, unto whom the Lord, the Giver of peace, grants His Mercy,

ਤਿਨ ਸਾਧੂ ਚਰਣ ਲੈ ਰਿਦੈ ਪਰਾਤੇ ॥

तिन साधू चरण लै रिदै पराते ॥

Ŧin sāḏẖū cẖaraṇ lai riḏai parāṯe.

grasp the feet of the Holy, and weave them into their hearts.

ਸਗਲ ਨਾਮ ਨਿਧਾਨੁ ਤਿਨ ਪਾਇਆ ਅਨਹਦ ਸਬਦ ਮਨਿ ਵਾਜੰਗਾ ॥੧੯॥

सगल नाम निधानु तिन पाइआ अनहद सबद मनि वाजंगा ॥१९॥

Sagal nām niḏẖān ṯin pā▫i▫ā anhaḏ sabaḏ man vājangā. ||19||

They obtain all the wealth of the Naam, the Name of the Lord; the unstruck sound current of the Shabad vibrates and resounds within their minds. ||19||

ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥

किरतम नाम कथे तेरे जिहबा ॥

Kirṯam nām kathe ṯere jihbā.

With my tongue I chant the Names given to You.

ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥

सति नामु तेरा परा पूरबला ॥

Saṯ nām ṯerā parā pūrbalā.

'Sat Naam' is Your perfect, primal Name.

ਕਹੁ ਨਾਨਕ ਭਗਤ ਪਏ ਸਰਣਾਈ ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਰੰਗੁ ਲਗਾ ॥੨੦॥

कहु नानक भगत पए सरणाई देहु दरसु मनि रंगु लगा ॥२०॥

Kaho Nānak bẖagaṯ pa▫e sarṇā▫ī ḏeh ḏaras man rang lagā. ||20||

Says Nanak, Your devotees have entered Your Sanctuary. Please bestow the Blessed Vision of Your Darshan; their minds are filled with love for You. ||20||

ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਤੂਹੈ ਜਾਣਹਿ ॥

तेरी गति मिति तूहै जाणहि ॥

Ŧerī gaṯ miṯ ṯūhai jāṇėh.

You alone know Your state and extent.

ਤੂ ਆਪੇ ਕਥਹਿ ਤੈ ਆਪਿ ਵਖਾਣਹਿ ॥

तू आपे कथहि तै आपि वखाणहि ॥

Ŧū āpe kathėh ṯai āp vakāṇėh.

You Yourself speak, and You Yourself describe it.

ਨਾਨਕ ਦਾਸੁ ਦਾਸਨ ਕੋ ਕਰੀਅਹੁ ਹਰਿ ਭਾਵੈ ਦਾਸਾ ਰਾਖੁ ਸੰਗਾ ॥੨੧॥੨॥੧੧॥

नानक दासु दासन को करीअहु हरि भावै दासा राखु संगा ॥२१॥२॥११॥

Nānak ḏās ḏāsan ko karī▫ahu har bẖāvai ḏāsā rākẖ sangā. ||21||2||11||

Please make Nanak the slave of Your slaves, O Lord; as it pleases Your Will, please keep him with Your slaves. ||21||2||11||

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