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ਸ਼ਿਵ ਸਹੰਸ ਬਰਖ ਲੌ ਜੋਗ ਕੀਨ ॥ ਤਜਿ ਨੇਹ ਗੇਹ ਬਨਬਾਸ ਲੀਨ ॥ ਬਹੁ ਕੀਨ ਜੋਗਿ ਤਹ ਬਹੁ ਪਰਕਾਰ ॥ ਨਹੀ ਤਦਿਪ ਤਾਸ ਲਹਿ ਸਕਾ ਪਾਰ ॥੮੨॥ (ATH RUDARA AVTAR KATHANNG (GURU GOBIND SINGH))

First chopai is from Chobis Avtar, Chantt No. 7, in beggining of Chobis Avtar. Second chopai is from Krishna Avtar itself, Chantt No. 434.

Guru Gobind Singh Ji Directly said in commencement of Chobis Avtar Bani: ਜੋ ਚਉਬੀਸ ਅਵਤਾਰ ਕਹਾਏ ॥ ਤਿਨ ਭੀ ਤੁਮ ਪ੍ਰਭ ਤਨਿਕ ਨ ਪਾਏ ॥ जो चउबीस अवतार कहाए ॥ तिन भी तुम प्रभ तनिक न पाए ॥ Those who are called twenty-four incarnations; O Lord ! they even could not realise thee in a small measure; This means ਜੋ ਚਉਬੀਸ ਅਵਤਾਰ and ਤੁਮ ਪ੍ਰਭ are separate entities. Guru Gobind Singh ji is worshiper of ਪ੍ਰਭ not ਚਉਬੀਸ ਅਵਤਾਰ. ------- One more place in Chobis Avtar Guru Gobind Singh ji said ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ ਕਾਨ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋਂ ॥ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ॥੪੩੪॥ मै न गनेशहि प्रिथम मनाऊं ॥ किशन बिशन कबहूं नह धिआऊं ॥कान सुने पहिचान न तिन सों ॥ लिव लागी मोरी पग इन सों ॥४३४॥ I do not adore Ganesha in the beginning and also do not mediatate on Krishna and Vishnu; I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kaal (the Immanent Brahman).434. --------- In Guru Granth Sahib it is mentioned, ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ ॥ ਦੇਵ ਦਾਨਵ ਅਗਣਤ ਅਪਾਰਾ ॥ Under ਹੁਕਮਿ 10 Autaara took form. It means 10 Autaras is a Creation. Sikhs are worshiper of Creator not Creation Guru Gobind Singh ji is very much clear about what he is believing and if anyone read Chobis Avtar from one end to other could easily get what guru gobind singh ji believes. There are many examples in Dasam Granth Sahib, but if the above are not satisfying then those will also not and also Telling history of Dharma is different thing from Worshiping.

Adding ਪੂਰਬੀ ਨ ਪਾਰ ਪਾਵੈਂ ਹਿੰਗੁਲਾ ਹਿਮਾਲੈ ਧਿਆਵੈਂ ਗੋਰਿ ਗਰਦੇਜੀ ਗੁਨ ਗਾਵੈਂ ਤੇਰੇ ਨਾਮ ਹੈਂ ॥ ਜੋਗੀ ਜੋਗ ਸਾਧੈ ਪਉਨ ਸਾਧਨਾ ਕਿਤੇਕ ਬਾਧੈ ਆਰਬ ਕੇ ਆਰਬੀ ਅਰਾਧੈਂ ਤੇਰੇ ਨਾਮ ਹੈਂ ॥ ਫਰਾ ਕੇ ਫਿਰੰਗੀ ਮਾਨੈਂ ਕੰਧਾਰੀ ਕੁਰੈਸੀ ਜਾਨੈਂ ਪਛਮ ਕੇ ਪੱਛਮੀ ਪਛਾਨੈਂ ਨਿਜ ਕਾਮ ਹੈਂ ॥ ਮਰਹਟਾ ਮਘੇਲੇ ਤੇਰੀ ਮਨ ਸੋਂ ਤਪਸਿਆ ਕਰੈ ਦ੍ਰਿੜਵੈ ਤਿਲੰਗੀ ਪਹਚਾਨੈ ਧਰਮ ਧਾਮ ਹੈਂ ॥੨॥੨੫੪॥ ਬੰਗ ਕੇ ਬੰਗਾਲੀ ਫਿਰਹੰਗ ਕੇ ਫਿਰੰਗਾਵਾਲੀ ਦਿਲੀ ਕੇ ਦਿਲਵਾਲੀ ਤੇਰੀ ਆਗਿਆ ਮੈ ਚਲਤ ਹੈਂ ॥ ਰੋਹ ਕੇ ਰੁਹੇਲੇ ਮਾਘ ਦੇਸ ਕੇ ਮਘੇਲੇ ਬੀਰ ਬੰਗ ਸੀ ਬੁੰਦੇਲੇ ਪਾਪ ਪੁੰਜ ਕੋ ਮਲਤ ਹੈਂ ॥ ਗੋਖਾ ਗੁਨ ਗਾਵੈ ਚੀਨ ਮਚੀਨ ਕੇ ਸੀਸ ਨਯਾਵੈ ਤਿੱਬਤੀ ਧਿਆਇ ਦੋਖ ਦੇਹ ਕੋ ਦਲਤ ਹੈਂ ॥ ਜਿਨੈ ਤੋਹਿ ਧਿਆਇਓ ਤਿਨੈ ਪੂਰਨ ਪ੍ਰਤਾਪ ਪਾਇਓ ਸਰਬ ਧਨ ਧਾਮ ਫਲ ਫੂਲ ਸੋਂ ਫਲਤ ਹੈਂ ॥ (Akaal Ustat) Satgur Gobind Singh Ji, patshahi 10 is saying that whosoever, whether belong to any place belong to any race belong to any caste, class, clan, whether he is Gorkha, Bengali, Firangi, Kandhari, black, white, punjabi marathi, southern, gujrati, pakistani, afghani, arabic, persian, russian, chinese, whosoever ਜਿਨੈ is meditating on supreme wisdom ਤਿਨੈ ਪੂਰਨ ਪ੍ਰਤਾਪ ਪਾਇਓ (SURAT SHABAD BHAVSAGAR TARIYE) When feeling of ਤੋਹਿ ਧਿਆਇਓ comes in a soul, these all things would not matter and who have matter with these things have no relation with ਤੋਹਿ ਧਿਆਇਓ, will have such problems. All divisions vanishes in spiritual world. No Place

It is important for a Sikh to understand Adi Gur Granth Sahib first. Once can not understand Dasam Granth, if he do not have sampooran knowledge of all Concepts and Teminologies of Adi Gur Granth Sahib A person with ignorance of spiritual terminologies, spiritual concepts and aspects, way of explaining spiritual concepts, way of explaining attributes, way how precious religions deal with soul etc. could not understand Dasam Granth. Dasam Granth have detail and immense explanation of spiritual arena, about jeev Jyot Sachkhand, about Gurmat, about Manmat, about Durmat, about previous religions and sanctification of previous thoughts etc, which is required for Khalsa, the one who is preaching Gurmat to others. Dasam Granth have very much direct attacks on other prevalent religions(basically thoughts) with full enthusiasm :stupidme: by explaining where those lacks and where gurmat is above. First have basic guidance of Spiritual Aspects from Adi Gur Granth Sahib and then shift on it.

It must be available in many Nihung Chaavnis.

Multiarmed is just symbollic language. In guru Granth Sahib it is mentioned, He have thousand of arms, but he have no arms. He have thousand of eyes but have no eye similarly for Chandi too, it is written that chandi have Eight arms, ਘੰਟਾ ਗਦਾ ਤ੍ਰਿਸੂਲ ਅਸ ਸੰਖ ਸਰਾਸਨ ਬਾਨ ॥ ਚਕ੍ਰ ਬਕ੍ਰ ਕਰ ਮੈ ਲੀਏ ਜਨ ਗ੍ਰੀਖਮ ਰਿਤ ਭਾਨ ॥੨੭॥ and on other side it is written that Chandi have no hands: ਅਰੂਪੰ ਅਨੂਪੰ ਅਨਾਮੰ ਅਠਾਮੰ ॥ Thou art formless, unique, nameless and abodeless. ਅਭੀਤੰ ਅਜੀਤੰ ਮਹਾਂ ਧਰਮ ਧਾਮੰ ॥੩੨॥੨੫੧॥ Thou art fearless, unconquerable and treasure of the great Dharma.32.251. (Chandi Charitar 2) In gurbani it is written, Nakk Nath Khasam Hath, it does not mean we make HAND and a man with nath in nose, and a man with name Kirat pushing him. One need to read with open eyes. Thats all....

Guru Gobind Singh ji Used word Bhagauti(Sri Bhagauti Ji Sahaye) before starting of his each of his Compositions in Dasam Granth. USAGE OF WORD BHAVANI SatGur Sri Gobind Singh ji do explained word BHAVANI (ਭਵਾਨੀ) in Dasam Granth Sahib in Chobis Avtaar commencement i.e "ਪ੍ਰਿਥਮ ਕਾਲ ਸਭ ਜਗ ਕੋ ਤਾਤਾ। ਤਾਂਤੇ ਭਯੋ ਤੇਜ ਵਿਖ੍ਯਾਤਾ। ਸੋਈ ਭਵਾਨੀ ਨਾਮ ਕਹਾਈ। ਜਿਨ ਸਗਰੀ ਇਹ ਸ੍ਰਿਸਟਿ ਬਨਾਈ।"। Chobis Avtaar Here word Bhavani(ਭਵਾਨੀ) directly means HUKAM. Shakti is femnine for term Hukam. Hukam is one who created the world, as per Guru Granth Sahib too(Hukmi hovan aakar).

Waheguru Ji ka KHalsa Waheguru Ji Ki Fateh FYI * First ever attackers on Guru Gobind SIngh's bani were Ram Rayias. * It is found in Sikh HIstory records that Bhai Bulaki Dass, who was Ragi Sikh of Guru Ghar was beaten by Ram Rayias when he recite Chopai Sahib. * He was beaten and his instrument was broken by Ram Raiyas. * Khalsa and Banda Singh Bahadur punished Ram Raiyas for this act, on complaint. Refer: http://panthic.org/alerts/1000026 Remember Ram Raiyas also had Adi Granth's Pothi.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Just for Share with Sangat about Historic travel to Mecca, Contemporary Sources of Baba Nanak at Mecca 1) Name: Syaa-hto Baba Nanak Shah Faqir - (16th Century) Writer - Tajudeen Naqshbandi, A Haaji Met Baba Nanak at Iran Recorded all moments he passed with Baba Nanak on whole Mecca Trip 2) Name : Twareekh Arab Writer - Khwaja Jain Ul Abdin (16th Century) He was present at Mecca when he met Baba Nanak and he mentioned about Baba Nanak in mecca and Martydom of Qazi Rukn - Din for Gurmat he got after discussion with Baba Nanak. The sources were served among Sangat by Professor Himmat Singh at GNDU. These sources will soon printed by GNDU. Best Regards Sikhi Search

This is a general share among our Sangat from writings of Prof Sahib Singh, where he directly mentioned that Zafarnama was written by Guru Gobind Singh Itself and so Bachitar Natak, Akal Ustati is. He used dasam bani in various of his writings. The ultimate thing is the way he describe Kaal, Bhagauti and all terms which are wrongly interpreted by some of our fellow sikhs and even they claim that Prof Sahib Singh rejected Dasam Granth in whole which is wrong.They even rejected the views of Prof Sahib Singh over Dasam Granth(less researched) and claims that his views would destablize Sikh Panth, along with Kahn Singh Nabha Views. > http://sikhisearch.blogspot.com/2011/11/prof-sahib-singh-about-zafrnama.html > http://sikhisearch.blogspot.com/2011/10/extracts-on-dasam-bani-from-prof-sahib.html > Guru Gobind Singh and Devi Pooja in Unicode: http://sikhisearch.blogspot.com/2011/12/unicode.html Thank You Best Regards

In Dasam Granth Sahib, Guru Gobind Singh cleared Rama as a normal human being, faced all atrocities which a normal human being faced. This is main reason why Nirmal Human is not regarded and only wisdom is regarded in our path There are many problem in nature of Ramayana characters, some of are like > Rama is shown as Casteist, i.e Shudra could not worship. Rama killed Sambusha (Sambhukha or Sambuka) Rishi who was performing religious rituals. ਹੁਤੋ ਏਕ ਸੂਦ੍ਰੰ ਦਿਸਾ ਉਤ੍ਰ ਮੱਧੰ ॥ ਝੁਲੈ ਕੂਪ ਮੱਧੰ ਪਰਿਯੋ ਅਉਧਿ ਮੁੱਖੰ ॥ In the north-western direction a Shudra was hanging overturned in a well; ਮਹਾਂ ਉਗ੍ਰ ਤੇਜਾ ਤਪਸਯਾਤ ਉਗ੍ਰੰ ॥ ਹਨਿਯੋ ਤਾਹਿ ਰਾਮੰ ਅਸੰ ਆਪਿ ਹੱਥੰ ॥੭੦੦॥ He was performing a penance; Ram killed him with his own hand.700. ਜੀਯੋ ਬ੍ਰਹਮ ਪੁਤ੍ਰੰ ਹਰਿਯੋ ਬ੍ਰਹਮ ਸੋਗੰ ॥ ਬਢੀ ਕੀਰਤ ਰਾਮੰ ਚਤੁਰ ਕੁੰਟ ਮੱਧੰ ॥ The son of Brahmin regained his life and his agony ended. The praise of Ram spread in all the four directions. ਕਰਿਯੋ ਦਸ ਸਹੰਸ੍ਰ ਲਉ ਰਾਜ ਅਉਧੰ ॥ ਫਿਰੀ ਚਕ੍ਰ ਚਾਰੋ ਬਿਖੈ ਰਾਮ ਦੋਹੀ ॥੭੦੧॥ In this way Ram was eulogized all over and the ruled over his kingdom for ten thousand years.701. > Laxmana saying of his father and step mother showing Dasrath, as Lusty and Kekayi as Raand: ਲਛਮਣ ਵਾਚ ॥ लछमण वाच ॥ Speech of Lakshman : ਬਾਤ ਇਤੈ ਇਹ ਭਾਂਤਿ ਭਈ ਸੁਨਿ ਆਇਗੇ ਭ੍ਰਾਤ ਸਰਾਸਨ ਲੀਨੇ ॥ ਕਉਨ ਕੁਪੂਤ ਭਯੋ ਕੁਲ ਮੈ ਜਿਨਿ ਰਾਮਹਿ ਬਾਸ ਬਨੈ ਕਹੁ ਦੀਨੇ ॥ This talk was going on when hearing it, Lakshman came with his bow in his hand and said, Who can be that undutiful son in our clan who has asked for exile of Ram? ਕਾਮ ਕੋ ਬਾਨ ਬਧਿਯੋ ਬਸਿ ਕਾਮਿਨਿ ਕੂਰ ਕੁਚਾਲ ਮਹਾ ਮਤਿ ਹੀਨੇ ॥ ਰਾਂਡ ਕੁਭਾਂਡ ਕੇ ਹਾਥ ਬਿਕਿਯੋ ਕਪਿ ਨਾਚਤ ਨਾਚ ਛਰੀ ਜਿਮ ਚੀਨੇ ॥੨੫੧॥ This foolish person (king) pierced by the arrows of the god of love, entrapped in cruel misconduct, under the impact of a foolish woman is dancing like a monkey understanding the sign of a stick.251. ਕਾਮ ਕੋ ਡੰਡ ਲੀਏ ਕਰ ਕੇਕਈ ਬਾਨਰ ਜਿਉ ਨ੍ਰਿਪ ਨਾਚ ਨਚਾਵੈ ॥ ਐਠਨ ਐਠ ਅਮੈਠ ਲੀਏ ਢਿਗ ਬੈਠ ਸੂਆ ਜਿਮ ਪਾਠ ਪੜਾਵੈ ॥ Taking the stick of lust in her hand Kaikeyi is causing the king to dance like a monkey; that proud woman has caught hold of the king and sitting with him she is teaching him lessons like a parrot. ਸਉਤਨ ਸੀਸ ਹ੍ਵੈ ਈਸਕ ਈਸ ਪ੍ਰਿਥੀਸ ਜਿਉ ਚਾਮ ਕੇ ਦਾਮ ਚਲਾਵੈ ॥ ਕੂਰ ਕੁਜਾਤਿ ਕੁਪੰਥ ਦੁਰਾਨਨ ਲੋਗ ਗਏ ਪਰਲੋਕ ਗਵਾਵੈ ॥੨੫੨॥ This woman is riding over the heads of her co-wives like a god of hods and for a short while is making current the coins of leather like the king (i.e. she is behaving to her liking). This cruel, inferior, ill-disciplined and ill-mouthed woman has not only caused resentment of the people here but has also any merit in the next morld.252. ਲੋਗ ਕੁਟੇਵ ਲਗੇ ਉਨ ਕੀ ਪ੍ਰਭ ਪਾਵਤ ਜੇ ਮੁਹਿ ਕਯੋ ਬਨ ਐਹੈ ॥ ਜਉ ਹਟਿ ਬੈਠ ਰਹੋ ਘਰਿ ਮੋ ਜਸ ਕਯੋ ਚਲਿਹੈ ਰਘੁਬੰਸ ਲਜੈਹੈ ॥ The people have begun to talk ill of both the king and the queen, how can I live by forsaking the feet of Ram, therefore I shall also go to the forests; ਕਾਲ ਹੀ ਕਾਲ ਉਚਾਰਤ ਕਾਲ ਗਯੋ ਇਹ ਕਾਲ ਸਭੋ ਛਲ ਜੈਹੈ ॥ ਧਾਮ ਰਹੋ ਨਹੀ ਸਾਚ ਕਹੋਂ ਇਹ ਘਾਤ ਗਈ ਫਿਰ ਹਾਥਿ ਨ ਐਹੈ ॥੨੫੩॥ The whole time has passed in seeking an opportunity to serve ram and in this way the time will deceive all. I am telling the truth that I shall not stay at home and if this opportunity of service is lost, then I cannot avail it.253. and so on... Thats why Guru Gobind Singh says "I do not accept Ganesha as important. I do not meditate on Krishna, neither on Vishnu(Rama). I do not hear them and do not recognize them. My love is with the Lotus feet of God. He is my protector, the Supreme Lord. I am dust of his Lotus feet." (Guru Gobind Singh)

A Very nice researched article by Professor Sahib Singh about Devi Poojan and Guru Gobind Singh, Published in magazine in 1941. He quotes various examples from Bachitar Natak, Shastarnaam mala, Triya Charitar, Bhagauti Astotar. Attached Document and Scribd link is here below http://www.scribd.co...sor-Sahib-Singh DEVI PUJAN PARTAL.pdf