.. Concept Of Kaal Purakh In Sri Dasam Granth Sahib Ji ..

[.- Prabhjot Singh -.]

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh Guru Roop Sangat Jeo,

With Sri Sri Guruji's infinite blessings, here is part 1 on the new series of articles on the concept of Kaal Purakh in Sri Dasam Granth Sahib Ji. There are many doubts in the minds of Sangat regarding 'differences' between Akaal Purakh and Kaal Purakh. Hopefully, this (and the subsequent articles) will help dispel myths and refute lies spread by nindaks, excommunicated cartoons and anti-panthic forces from time to time. I would also feel highly blessed if some khojee is able to receive some spiritually benefit from this article.

As with previous series of articles on Sri Charitropakhyan, the following references have been used extensively for this series too:

• Dr. Harbhajan Singh Ji - Sri Dasam Granth Sahib Karta Sambhandi Vivad Di Punar Samikheya (Punjabi University, Patiala)
  
• Pandit Narain Singh Ji's Sri Dasam Granth Sahib Ji Steek
  
• Mahaan Kosh (Bhai Kahn Singh Ji Nabha)
  
• Sri Sarbloh Granth Sahib Ji Steek (Baba Santa Singh Ji, Buddha Dal)
  

Also, many thanks to Bhai Jvala Singh Ji, Bhai Kamalpreet Singh and N30 Singh veerji for their help, may Waheguru Ji keep you all in Chardi Kalaa..

Gurfateh,

Prabhjot Singh

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Concept of Kaal Purakh in Sri Dasam Granth Sahib Ji (part 1) ꙮ

The meanings of word 'ਕਾਲ' (Kaal) in Sanskrit language are - black, 'black or blue' in colour, time, appropriate or determined time, a fraction of time, one out of nine types of fluids as specified in Vaisheshik Shastar, Yama - Devta of death, the Destroyer Akal Purakh, a division of something, black pupil in eye, koel (bird), Shiv, the planet Saturn, Iron, present time, etc. It is important to mention here that in Sri Dasam Granth Sahib Ji, Shiv is not a principle meaning; rather it is just another synonym of Kaal. The root meaning of Kaal here is focussed on the word 'Kaalakh' (ਕਾਲਖ) which means blackness, darkness, smudge or blemish. Like Kaal, Kaalakh also appears with the creation of material world and disappears with the imperceptibility of everything materialistic, that is why an inseparable relation exists between the two. Kaal and Kaalakh are not indestructible, both are perishable. Similarly, not only are they alike, they also come from only one source - Akaal is the creator of both of them. He gives birth to both from within Himself and also manifests in both of them, yet remains clandestine and as such is indestructible and blemish-less. Kaal has its origin from Akaal, its existence depends on Him and becomes one with Akaal in the end, that is why Kaal and Akaal both are different manifestations of the same form. In the very beginning of Sri 'Japji Sahib' too, we are told that Akaal is both manifested in and yet independent of Kaal.

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥

True In The Primal Beginning. True Throughout The Ages.

Kaal is associated with history. Because of this, the Kaal form of Sri Waheguru Ji is associated with His manifestations in history. The temporal or historical manifestations of Waheguru make Him revered deity of faiths, with which He takes on leadership of certain faiths and also becomes the biased destroyer of opposing faiths. It is this Maya-like manifestation of Sri Waheguru Ji that has been named as Kaal. It is because of this, Kaal has been devoid of the honour given to Akaal Purakh, as in 'ਸਭੇ ਸਾਝੀਵਾਲ ਸਦਾਇਨਿ ਤੂੰ ਕਿਸੈ ਨ ਦਿਸਹਿ ਬਾਹਰਾ ਜੀਉ ' (All share in Your Grace; none are beyond You). If Kaal is not made revered deity of faiths, neither concrete footing takes place for growth of these religious organisations, nor enough zeal is awakened amongst people to rise up and become martyrs for righteous causes. However, if it becomes deity of all faiths, then it cannot be 'ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ' - (There is but one Bestower for all the beings). Universal commonality can only originate from Akaal Purakh, while collective zeal for 'ਚੁਨ ਚੁਨ ਸ਼ੱਤ੍ਰੁ ਹਮਾਰੇ ਮਾਰਿਯਹਿ' (may all my enemies be singled out and killed) cannot propagate without having faith in the existence of Kaal. The Vedic faith as a religious movement was fully capable of fighting demonic forces so long as Kaal-Purakh was in command of leadership in the form of the Rig Veda's Indra, Ramayana's Sri Ram, and Mahabharata's Sri Krishna, but all these manifestations could not find refuge under the blanket of Akaal Purakh and offshoot movements took birth with different 'Kaal-Purakhs', and as result, the once strong, united religious movement broke into several pieces and eventually became feeble and dysfunctional. There were attempts to stop this disintegration by giving 'immortal leader' status to Vishnu but then they also established two other Devtas parallel to him (Brahma and Mahesh) and formed the 'Great Trinity', a philosophy which 'divided' the supremacy of one Akaal Purakh and thus was unable to stop the movement's downfall. Those who remembered only 'Akaal Purakh' in their hearts and minds could not do any active work for the movement, while others who believed in only His temporal manifestations got devoid of His capable guidance. As a result, Arya Samaj - the staunch believer of Vedas, could not free itself from religious narrow-mindedness and also failed miserably to provide continuous encouragement to its followers. Bhai Gurdas Ji has given exquisite disquisition of this degradation in his first Vaar.

Sikh religion, on the other hand, not only gave birth to order that has a balanced faith on both 'Akaal' and 'Kaal' forms of Sri Waheguru Ji, but also arranged them according to their purpose. The 'Akaal' form of Sri Waheguru is common to entire humanity; that is why this form has been given the principle position in the faith. Good virtues are possessions of human beings, and 'Akaal Purakh' is the root of everything virtuous.

Therefore, it is the ultimate objective of all human beings and their faiths to attain the common emancipator Sri Waheguru Ji. That is why, the path of attainment of this all-virtuous 'Akaal Purakh' in Sri Guru Granth Sahib Ji has been kept common for everyone. Sri Guru Granth Sahib Ji is not only the spiritual leader of the Sikhs, but also of entire humanity. They also channelise divine qualities in the heart of every human being. Dhan Sri Guru Granth Sahib Ji has universal message for people of all faiths, that is why an image of vice-free spiritual man can be seen in the 'Shabad Guru', but not that of sturdy Khalsa kaum, because only 'Kaal Purakh' can be the only source of inspiration for it. Because 'Akaal Purakh' is the everlasting, unshakable, and primal form of Sri Waheguru Ji, Sikh Gurus established association with this form first so that the foundation of religious movement could be built on the roots of pure spirituality. Sri Guru Gobind Singh Ji played an unparalleled role by giving the strong form of 'Khalsa' to such people of clear conscience. Even though Khalsa was to be created out of the Gurmukhs created by the previous Guru Sahibs, it is Sri Guru Gobind Singh Ji who came up with the plan of integrating the religious movement in the form of Khalsa. To give necessay inspiration to this faction of Gurmukhs, he paid special interest in writing extensive parables illustrating the characteristics of 'Kaal Purakh'. He had a unique task in front of him and as such the Bani he gave us while completing this task imperatively had to be little different of the Bani of previous Gurus. Therefore, it was natural and necessary to keep the parables of 'Kaal Purakh' completely separate from the divine praises of 'Akaal Purakh'. In this way, Sri Guru Granth Sahib Ji has nothing but pure praises of the divine 'Akaal Purakh', the message which is universal in nature and can be received by anyone, regardless of their affiliations with other religious orders. Sri Dasam Granth Sahib Ji contain descriptions of various manifestations of 'Kaal Purakh' in history, which become the source of enthusiasm, pride and generate inspiration for religious struggles for the Khalsa Panth.

'Akaal' and 'Kaal' are two different forms of the same primal being Sri Waheguru Ji, thus there are many places in Sri Guru Granth Sahib where His 'Kaal' form has been depicted, even though it has not been explicitly termed as 'Kaal' anywhere. For instance:

ਸਤਰਿ ਸੈਇ ਸਲਾਰ ਹੈ ਜਾ ਕੇ ॥

He has 7,000 commanders,

ਸਵਾ ਲਾਖੁ ਪੈਕਾਬਰ ਤਾ ਕੇ ॥

and hundreds of thousands of prophets;

ਸੇਖ ਜੁ ਕਹੀਅਹਿ ਕੋਟਿ ਅਠਾਸੀ ॥

He is said to have 88,000,000 shaykhs,

ਛਪਨ ਕੋਟਿ ਜਾ ਕੇ ਖੇਲ ਖਾਸੀ ॥੧॥

and 56,000,000 attendants. ||1||(Ang 1161,SGGS Ji)

ਪਾਖੰਤਣ ਬਾਜ ਬਜਾਇਲਾ ॥

Playing on the instrument of the feathered wings,

ਗਰੁੜ ਚੜ੍ਹ੍ਹੇ ਗੋਬਿੰਦ ਆਇਲਾ ॥੧੫॥

the Lord of the Universe came, mounted on the eagle garura. ||15||

ਅਪਨੇ ਭਗਤ ਪਰਿ ਕੀ ਪ੍ਰਤਿਪਾਲ ॥

He cherished His devotee,

ਗਰੁੜ ਚੜ੍ਹ੍ਹੇ ਆਏ ਗੋਪਾਲ ॥੧੬॥

and the Lord came, mounted on the eagle garura. ||16||

ਕਹਹਿ ਤ ਧਰਣਿ ਇਕੋਡੀ ਕਰਉ ॥

The Lord said to him, ""If you wish, I shall turn the earth sideways.

ਕਹਹਿ ਤ ਲੇ ਕਰਿ ਊਪਰਿ ਧਰਉ ॥੧੭॥

If you wish, I shall turn it upside down. ||17||(Ang 1166,SGGS Ji)

ਖਿਨ ਮਹਿ ਭੈਆਨ ਰੂਪੁ ਨਿਕਸਿਆ ਥੰਮ੍ਹ੍ਹ ਉਪਾੜਿ ॥

In an instant, the Lord appeared in a dreadful form, and shattered the pillar.

ਹਰਣਾਖਸੁ ਨਖੀ ਬਿਦਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਲੀਆ ਉਬਾਰਿ ॥੪॥

Harnaakhash was torn apart by His claws, and Prahlaad was saved. ||4||(Ang 1133, SGGS Ji)

ਜਾ ਤੁਧੁ ਭਾਵੈ ਤੇਗ ਵਗਾਵਹਿ ਸਿਰ ਮੁੰਡੀ ਕਟਿ ਜਾਵਹਿ ॥

When it pleases You, we wield the sword, and cut off the heads of our enemies.(Ang 145,SGGS Ji)

ਕਾਢਿ ਖੜਗੁ ਕਾਲੁ ਭੈ ਕੋਪਿਓ ਮੋਹਿ ਬਤਾਉ ਜੁ ਤੁਹਿ ਰਾਖੈ ॥

Harnaakhash thundered with rage and threatened to kill Prahlaad. ""Tell me, who can save you?""

ਪੀਤ ਪੀਤਾਂਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ਥੰਭ ਮਾਹਿ ਹਰਿ ਭਾਖੈ ॥੪॥

Prahlaad answered, ""The Lord, the Master of the three worlds, is contained even in this pillar to which I am tied.""||4||||5||11||21||(Ang 1165,SGGS Ji)

ਸੁਥਰ ਚਿਤ ਭਗਤ ਹਿਤ ਭੇਖੁ ਧਰਿਓ ਹਰਨਾਖਸੁ ਹਰਿਓ ਨਖ ਬਿਦਾਰਿ ਜੀਉ ॥

For the sake of the pure-hearted devotee Prahlaad, You took the form of the man-lion, to tear apart and destroy Harnaakhash with your claws.

ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਪਦਮ ਆਪਿ ਆਪੁ ਕੀਓ ਛਦਮ ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮ ਲਖੈ ਕਉਨੁ ਤਾਹਿ ਜੀਉ ॥

You are the Infinite Supreme Lord God; with your symbols of power, You deceived Baliraja; who can know You?(Ang 1402,SGGS Ji)

ਨਾਨਕ ਹਰਣਾਖਸੁ ਨਖੀ ਬਿਦਾਰਿਆ ਅੰਧੈ ਦਰ ਕੀ ਖਬਰਿ ਨ ਪਾਈ ॥੫॥੧੧॥੨੧॥

O Nanak, Harnaakhash was torn apart by the Lord with His claws; the blind demon knew nothing of the Lord's Court. ||5||11||21||(Ang 133, SGGS Ji)

Sri Akaal Ustat of Sri Dasam Granth Sahib is a similar bani but both 'Akaal' and 'Kaal' forms of Sri Waheguru have been saluted and praised. (ਅਕਾਲ ਪੁਰਖ ਕੀ ਰਛਾ ਹਮਨੈ ॥ The non-temporal Purusha (All-Pervading Lord) is my Protector. ਸਰਬ ਲੋਹ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥ The All-Steel Lord is my Protector. ਸਰਬ ਕਾਲ ਜੀ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥ The All-Destroying Lord is my Protector. ਸਰਬ ਲੋਹ ਜੀ ਦੀ ਸਦਾ ਰਛਿਆ ਹਮਨੈ ॥ The All-Steel Lord is ever my Protector). This 'Kaal Purakh' has been discussed in detail in the Bani. 'Kaal' cannot have less qualities than that of 'Akaal' for they both are two forms of the same Sri Waheguru. In reality, it is just Him repeatedly manifesting in different temporal forms:

ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥

In the Golden Age of Sat Yuga, You were pleased to deceive Baal the king, in the form of a dwarf.

ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥

In the Silver Age of Traytaa Yuga, You were called Raam of the Raghu dynasty.

ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥

In the Brass Age of Dwaapur Yuga, You were Krishna; You killed Mur the demon and saved Kans.

ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥

You blessed Ugrasain with a kingdom, and You blessed Your humble devotees with fearlessness.

ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥

In the Iron Age, the Dark Age of Kali Yuga, You are known and accepted as Guru Nanak, Guru Angad and Guru Amar Das.

ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥

The sovereign rule of the Great Guru is unchanging and permanent, according the Command of the Primal Lord God. ||7||

(Ang 1390,SGGS Ji)

This is how characteristics of 'Kaal Purakh' can also be seen in 'Akaal Purakh'. In broad terms, these two forms of Sri Waheguru are unique in their own way and are also inseparable from each other. Sikh faith has kept the representative Sri Granths of these two forms in two seperate Saroops. It is traditionally said that Sri Guru Gobind Singh Sahib Ji had explicitly forbidden to merge the Bani of these two Sri Granths and when someone like Bhai Mani Singh attempted to join the Bani of two Sri Granths together, the entire Sikh faith had condemned it by calling it a heinous sin. Although Kaal and Akaal are two unique forms, still it is hard for the common man to differentiate between the two. Barring the common man, it is really disappointing when we hear intellectual Sikhs say "Khalsa Akaal Purakh Ki Fauj", that even learned people are also unaware of the concrete uniqueness between 'Kaal' and 'Akaal' forms of Sri Waheguru. There is absolutely no possibility of 'Akaal Purakh Ki Fauj' (The Army of Akaal Purakh), simply because the leader of religious forces and communities can only be some temporal manifestion the 'Kaal Purakh', and not the formless 'Akaal Purakh'. The highly conscious writer of Sri Sarbloh Granth has written it as 'Khalsa Kaal Purakh Ki Fauj' but those who decide to quickly quote it without understanding its meaning have corrupted its original form so much so that its 'Akaal Purakh Ki Fauj' that is heard and read everywhere. Due to ignorance of the philosophy behind this, even scholars can be seen committing the sin of corrupting the original verse.

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End of Part 1

To be Continued...

[Harinder_Singh]

veer jee,

dint understand the article properly. Can u use simpler language and explain things in short of whats the difference between kaal purakh and akaal purakh.

[.- Prabhjot Singh -.]

Wjkk Wjkf veerjeo,

Sorry for the pinglish! Simply put, Kaal Purakh and Akaal Purakh both have emerged from Sri Waheguru Ji, He is manifested in both of them and despite their unique characteristics, they are still inseperable from each other because their source is the same - Sri Waheguru Ji, The Supreme Being. 'Kaal Purakh' manifests from time to time in physical forms on this earth to guide and support religious causes, and eventually immerses in that One Supreme Being Sri Waheguru after serving the purpose. Read this:

ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥

In the Golden Age of Sat Yuga, You were pleased to deceive Baal the king, in the form of a dwarf.

ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥

In the Silver Age of Traytaa Yuga, You were called Raam of the Raghu dynasty.

ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥

In the Brass Age of Dwaapur Yuga, You were Krishna; You killed Mur the demon and saved Kans.

ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥

You blessed Ugrasain with a kingdom, and You blessed Your humble devotees with fearlessness.

ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥

In the Iron Age, the Dark Age of Kali Yuga, You are known and accepted as Guru Nanak, Guru Angad and Guru Amar Das.

ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥

The sovereign rule of the Great Guru is unchanging and permanent, according the Command of the Primal Lord God. ||7||

(Ang 1390,SGGS Ji)

So, in essence there is no fundamental difference between the two..

Sangat ji, please remember this is just the first write up, there are many more planned but if this one don't make any sense or my language is confusing, please let me know and i will accept the Hukam to stop? :|

[Dalvir]

WaheguruJiKaKhalsaWaheguruJiKiFateh

Thank you once again for a great post. Veerji, I was wondering if the form of 'Akaal' and 'Kaal' are comparable to 'Nirgun' and 'Sargun' roop's of Waheguru Ji?

[.- Prabhjot Singh -.]

Wjkk Wjkf Dalvir Veerjeo,

Absolutely veerji the Akaal form is free from and beyond 3 gun maya, while 'Kaal Purakh' is the maya-like form of Sri Waheguru..

[Dalvir]

WaheguruJiKaKhalsaWaheguruJiKiFateh

Thank you. I assumed as much. It makes perfect sense, from what I've read, that Sri Guru Granth Sahib Ji discusses mostly the Nirgun saroop, as a means of uniting all people with the Universal concept of a formless Waheguru. That, Sri Dasam Granth discusses the Sargun Saroop, notifiable in Chandi Di //, etc with Bhagauti Shabad used as well as bani's such as Shastar Naam Mala.

[Yoga Flame]

I Love Pjs

[.- Prabhjot Singh -.]

Wjkk Wjkf Veerjeo,

Exactly, that is why it is most important for a sikh to have a balanced faith on both these forms. The minute we ignore the Sargun form (Kaal Purakh) of Sri Waheguru Ji, our kaum will no longer be strong enough to fight the enemies.That is exactly what Darshan and other nindaks have been trying to do - they know full well Khalsa in its present form salutes both forms of Sri Waheguru and that it is what keeps them in perfect equilibrium. It is this balance they are hitting at.

[GPS]

Kaal is a dimension of akal purakh.It is fucntional name of akal purkah.

ਨਮੋ ਕਾਲ ਕਾਲੇ ॥ ਨਮਸਤਸਤੁ ਦਿਆਲੇ ॥

नमो काल काले ॥ नमसतसतु दिआले ॥

Salutation to Thee O Death-destroyer Lord! Salutation to Thee O Beneficent Lord!

ਨਮੋ ਸਰਬ ਕਾਲੇ ॥ ਨਮੋ ਸਰਬ ਪਾਲੇ ॥੨੦॥

नमो सरब काले ॥ नमो सरब पाले ॥२०॥

Salutation to Thee O Annihilator Lord! Salutation to Thee O All-sustainer Lord!20

ਨਮੋ ਸਰਬ ਕਾਲੇ ॥ ਨਮੋ ਸਰਬ ਦਿਆਲੇ ॥

नमो सरब काले ॥ नमो सरब दिआले ॥

Salutation to Thee O All-destroyer Lord! Salutation to Thee O Entirely Generous Lord!

Jaap sahib, dasam Granth

So kal is a dimension of God in the same way as we have others such as Gopal, Dayal, chatubhuj, har in Gurbani.These are kirtham names of God.

ਤਬ ਤਬ ਦੇਹ ਧਰਤ ਅਵਤਾਰਾ ॥

तब तब देह धरत अवतारा ॥

Then the Lord manifests himself in physical form;

ਕਾਲ ਸਭਨ ਕੋ ਪੇਖ ਤਮਾਸਾ ॥

काल सभन को पेख तमासा ॥

The KAL (Destroyer Lord) scans the play of all,

ਅੰਤਹ ਕਾਲ ਕਰਤ ਹੈ ਨਾਸਾ ॥੨॥

अंतह काल करत है नासा ॥२॥

And ultimately destroys all.2.

Chaubis avtar, dasam granth

ਕਾਲ ਰੂਪ ਭਗਵਾਨ ਭਨੈਬੋ ॥

काल रूप भगवान भनैबो ॥

The Lord, Who is known as KAL;

ਤਾ ਮਹਿ ਲੀਨ ਜਗਤਿ ਸਭ ਹ੍ਵੈਬੋ ॥੩੪॥

ता महि लीन जगति सभ ह्वैबो ॥३४॥

All the world will merge in Him.34.

Chaubis avtar, dasam granth

When God takes care of immanent world he has been called kal by guru sahib.He is present in his creation

and regulates this world and ultimately absorbs everything in Him.In simple language Akal is one of his charaterstics or specifications

whereas kal is functional performance.

In bachitra Natak begining there is Eulogy of kal " Sri Kal ji ki ustat"

ਤ੍ਰਿਭੰਗੀ ਛੰਦ ॥

त्रिभंगी छंद ॥

TRIBHAGI STANZA

ਸ੍ਰੀ ਕਾਲ ਜੀ ਕੀ ਉਸਤਤਿ ॥

स्री काल जी की उसतति ॥

The Eulogy of the Revered Death (KAL).

ਖਗ ਖੰਡ ਬਿਹੰਡੰ ਖਲ ਦਲ ਖੰਡੰ ਅਤਿ ਰਣ ਮੰਡੰ ਬਰ ਬੰਡੰ ॥

खग खंड बिहंडं खल दल खंडं अति रण मंडं बर बंडं ॥

The sword chops well, chops the forces of fools and this mighty one bedecks and glorifies the battlefield.

ਭੁਜ ਦੰਡ ਅਖੰਡੰ ਤੇਜ ਪ੍ਰਚੰਡੰ ਜੋਤਿ ਅਮੰਡੰ ਭਾਨ ਪ੍ਰਭੰ ॥

भुज दंड अखंडं तेज प्रचंडं जोति अमंडं भान प्रभं ॥

It is the unbreakable staff of the arm, it has the powerful luster and its light even bedims the radiance of the sum.

ਸੁਖ ਸੰਤਾ ਕਰਣੰ ਦੁਰਮਤਿ ਦਰਣੰ ਕਿਲਬਿਖ ਹਰਣੰ ਅਸਿ ਸਰਣੰ ॥

सुख संता करणं दुरमति दरणं किलबिख हरणं असि सरणं ॥

It brings happiness to the saints, mashing the vicious ones, it is the destroyer of sins and I and under its refuge.

ਜੈ ਜੈ ਜਗ ਕਾਰਣ ਸ੍ਰਿਸਟਿ ਉਬਾਰਣ ਮਮ ਪ੍ਰਤਿਪਾਰਣ ਜੈ ਤੇਗੰ ॥੨॥

जै जै जग कारण स्रिसटि उबारण मम प्रतिपारण जै तेगं ॥२॥

Hail, hail to the cause of the world, saviour of the universe, it is my preserver, I hail its victory. 2.

ਭੁਜੰਗ ਪ੍ਰਯਾਤ ਛੰਦ ॥

भुजंग प्रयात छंद ॥

BHUJANG PRAYAAT STANZA

ਸਦਾ ਏਕ ਜੋਤਯੰ ਅਜੂਨੀ ਸਰੂਪੰ ॥ ਮਹਾ ਦੇਵ ਦੇਵੰ ਮਹਾ ਭੂਪ ਭੂਪੰ ॥

सदा एक जोतयं अजूनी सरूपं ॥ महा देव देवं महा भूप भूपं ॥

He, who is ever light-incarnate and birthless entity, Who is the god of chief gods, the king of chief kings.

ਨਿਰੰਕਾਰ ਨਿਤਯੰ ਨਿਰੂਪੰ ਨ੍ਰਿਬਾਣੰ ॥ ਕਲੰ ਕਾਰਣੇਯੰ ਨਮੋ ਖੜਗਪਾਣੰ ॥੩॥

निरंकार नितयं निरूपं न्रिबाणं ॥ कलं कारणेयं नमो खड़गपाणं ॥३॥

Who is Formless, Eternal, Amorphous and Ultimate Bliss. Who is the Cause of all the Powers, I salute the wielder of the Sword.3.

ਨਿਰੰਕਾਰ ਨ੍ਰਿਬਿਕਾਰ ਨਿਤਯੰ ਨਿਰਾਲੰ ॥ ਨ ਬ੍ਰਿਧੰ ਬਿਸੇਖੰ ਨ ਤਰੁਨੰ ਨ ਬਾਲੰ ॥

निरंकार न्रिबिकार नितयं निरालं ॥ न ब्रिधं बिसेखं न तरुनं न बालं ॥

He is Formless, Flawless, eternal and Non-aligned. He is neither distinctively old, nor young nor immature.

ਨ ਰੰਕੰ ਨ ਰਾਯੰ ਨ ਰੂਪੰ ਨ ਰੇਖੰ ॥ ਨ ਰੰਗੰ ਨ ਰਾਗੰ ਅਪਾਰੰ ਅਭੇਖੰ ॥੪॥

न रंकं न रायं न रूपं न रेखं ॥ न रंगं न रागं अपारं अभेखं ॥४॥

He is neither poor. nor rich; He is Formless and Markless. He is Colourless, Non-attached, Limitless and Guiseless.4.

ਨ ਰੂਪੰ ਨ ਰੇਖੰ ਨ ਰੰਗੰ ਨ ਰਾਗੰ ॥ ਨ ਨਾਮੰ ਨ ਠਾਮੰ ਮਹਾ ਜੋਤਿ ਜਾਗੰ ॥

न रूपं न रेखं न रंगं न रागं ॥ न नामं न ठामं महा जोति जागं ॥

He is Formless, Signless, Colourless and Non-attached. He is Nameless, Placeless; and a Radiating Great Effulgence.

ਨ ਦ੍ਵੈਖੰ ਨ ਭੇਖੰ ਨਿਰੰਕਾਰ ਨਿਤਯੰ ॥ ਮਹਾ ਜੋਗ ਜੋਗੰ ਸੁ ਪਰਮੰ ਪਵਿਤ੍ਰਯੰ॥੫॥

न द्वैखं न भेखं निरंकार नितयं ॥ महा जोग जोगं सु परमं पवित्रयं॥५॥

He is Blemishless, Guiseless, Formless and Eternal. He is a Superb Practising Yogi and a Supremely Holy Entity.5.

ਅਜੇਯੰ ਅਭੇਯੰ ਅਨਾਮੰ ਅਠਾਮੰ ॥ ਮਹਾ ਜੋਗ ਜੋਗੰ ਮਹਾ ਕਾਮ ਕਾਮੰ ॥

अजेयं अभेयं अनामं अठामं ॥ महा जोग जोगं महा काम कामं ॥

He is unconquerable, Indistinguishable, Nameless and Placeless. He is a Superb Practicing Yogi, He is the Supreme Ravisher.

ਅਲੇਖੰ ਅਭੇਖੰ ਅਨੀਲੰ ਅਨਾਦੰ ॥ ਪਰੇਯੰ ਪਵਿਤ੍ਰੰ ਸਦਾ ਨ੍ਰਿਬਿਖਾਦੰ ॥੬॥

अलेखं अभेखं अनीलं अनादं ॥ परेयं पवित्रं सदा न्रिबिखादं ॥६॥

He is Accountless, Garbless, Stainless and without Beginning. He is in the Yond, Immaculate and ever without Contention.6.

ਸੁਆਦੰ ਅਨਾਦੰ ਅਨੀਲੰ ਅਨੰਤੰ॥ ਅਦ੍ਵੈਖੰ ਅਭੇਖੰ ਮਹੇਸੰ ਮਹੰਤੰ ॥

सुआदं अनादं अनीलं अनंतं॥ अद्वैखं अभेखं महेसं महंतं ॥

He is the Primal, Orignless, Stainless and Endless. He is Blemishless, Guiseless, Master of the earth and the destroyer of Pride.

ਨ ਰੋਖੰ ਨ ਸੋਖੰ ਨ ਦ੍ਰੋਹੰ ਨ ਮੋਹੰ ॥ ਨ ਕਾਮੰ ਨ ਕ੍ਰੋਧੰ ਅਜੋਨੀ ਅਜੋਹੰ ॥੭॥

न रोखं न सोखं न द्रोहं न मोहं ॥ न कामं न क्रोधं अजोनी अजोहं ॥७॥

He is Ireless, Ever fresh, Deceitless and Non-attached. He is Lustless, Angerless, Birthless and Sightless.7.

ਪਰੇਅੰ ਪਵਿਤ੍ਰੰ ਪੁਨੀਤੰ ਪੁਰਾਣੰ ॥ ਅਜੇਯੰ ਅਭੇਯੰ ਭਵਿਖਯੰ ਭਵਾਣੰ ॥

परेअं पवित्रं पुनीतं पुराणं ॥ अजेयं अभेयं भविखयं भवाणं ॥

He is in the Yond, Immaculate, Most Holy and Ancient. He is Unconquerable, Indistinguishable, Will be in future and is always Present.

ਨ ਰੋਗੰ ਨ ਸੋਗੰ ਸੁ ਨਿਤਯੰ ਨਵੀਨੰ ॥ ਅਜਾਯੰ ਸਹਾਯੰ ਪਰਮੰ ਪ੍ਰਬੀਨੰ ॥੮॥

न रोगं न सोगं सु नितयं नवीनं ॥ अजायं सहायं परमं प्रबीनं ॥८॥

He is without ailment and sorrow and is ever new. He is Birthless, He is the Supporter and is Supremely dexterous.8.

ਸੁ ਭੂਤੰ ਭਵਿਖਯੰ ਭਵਾਨੰ ਭਵੇਯੰ ॥ ਨਮੋ ਨ੍ਰਿਬਿਕਾਰੰ ਨਮੋ ਨ੍ਰਿਜੁਰੇਅੰ ॥

सु भूतं भविखयं भवानं भवेयं ॥ नमो न्रिबिकारं नमो न्रिजुरेअं ॥

He Pervades in the Past, Future and Present. I Salute Him, Who is without vices and without ailments.

ਨਮੋ ਦੇਵ ਦੇਵੰ ਨਮੋ ਰਾਜ ਰਾਜੰ ॥ ਨਿਰਾਲੰਬ ਨਿਤਯੰ ਸੁ ਰਾਜਾਧਿਰਾਜੰ ॥੯॥

नमो देव देवं नमो राज राजं ॥ निराल्मब नितयं सु राजाधिराजं ॥९॥

I Salute Him, Who is the god of gods and king of kings. He is Supportless, Eternal and Greatest of Emperors. 9

ਅਲੇਖੰ ਅਭੇਖੰ ਅਭੂਤੰ ਅਦ੍ਵੈਖੰ ॥ ਨ ਰਾਗੰ ਨ ਰੰਗੰ ਨ ਰੂਪੰ ਨ ਰੇਖੰ ॥

अलेखं अभेखं अभूतं अद्वैखं ॥ न रागं न रंगं न रूपं न रेखं ॥

He is Accountless, Guiseless, Elementless and Blemishless. He is without attachment, colour, form and mark.

ਮਹਾ ਦੇਵ ਦੇਵੰ ਮਹਾ ਜੋਗ ਜੋਗੰ ॥ ਮਹਾ ਕਾਮ ਕਾਮੰ ਮਹਾ ਭੋਗ ਭੋਗੰ ॥੧੦॥

महा देव देवं महा जोग जोगं ॥ महा काम कामं महा भोग भोगं ॥१०॥

He is the Greatest of gods and the Supreme Yogi. He is the Greatest of the rapturous and the greatest of the Ravishing.10.

ਕਹੂੰ ਰਾਜਸੰ ਤਾਮਸੰ ਸਾਤਕੇਯੰ ॥ ਕਹੂੰ ਨਾਰ ਕੇ ਰੂਪ ਧਾਰੇ ਨਰੇਯੰ॥

कहूं राजसं तामसं सातकेयं ॥ कहूं नार के रूप धारे नरेयं॥

Somewhere He bears the quality of rajas (activity), somewhere tamas (morbidity) and somewhere sattva (rhythm). Somewhere He takes the form of a woman and somewhere man.

ਕਹੂੰ ਦੇਵੀਅੰ ਦੇਵਤੰ ਦਈਤ ਰੂਪੰ ॥ ਕਹੂੰ ਰੂਪ ਅਨੇਕ ਧਾਰੇ ਅਨੂਪੰ ॥੧੧॥

कहूं देवीअं देवतं दईत रूपं ॥ कहूं रूप अनेक धारे अनूपं ॥११॥

Somewhere He manifests Himself as a goddess, god and demon. Somewhere He appears in several unique forms.11.

ਕਹੂੰ ਫੂਲ ਹ੍ਵੈ ਕੈ ਭਲੇ ਰਾਜ ਫੂਲੇ ॥ ਕਹੂੰ ਭਵਰ ਹ੍ਵੈ ਕੈ ਭਲੀ ਭਾਂਤਿ ਭੂਲੇ ॥

कहूं फूल ह्वै कै भले राज फूले ॥ कहूं भवर ह्वै कै भली भांति भूले ॥

Somewhere He, taking the form of a flower, is rightly puffed up. Somewhere becoming a black bee, seems inebriated (for the flower).

ਕਹੂੰ ਪਉਨ ਹ੍ਵੈ ਕੈ ਬਹੇ ਬੇਗਿ ਐਸੇ ॥ ਕਹੇ ਮੋ ਨ ਆਵੈ ਕਥੋਂ ਤਾਹਿ ਕੈਸੇ ॥੧੨॥

कहूं पउन ह्वै कै बहे बेगि ऐसे ॥ कहे मो न आवै कथों ताहि कैसे ॥१२॥

Somewhere becoming the wind, moves with such speed, which is indescribable, how can I elucidate it? 12.

ਕਹੂੰ ਨਾਦ ਹ੍ਵੈ ਕੈ ਭਲੀ ਭਾਂਤਿ ਬਾਜੇ ॥ ਕਹੂੰ ਪਾਰਧੀ ਹ੍ਵੈ ਕੈ ਧਰੇ ਬਾਨ ਰਾਜੇ ॥

कहूं नाद ह्वै कै भली भांति बाजे ॥ कहूं पारधी ह्वै कै धरे बान राजे ॥

Somewhere He become a musical instrument, which is played appropriately. Somewhere He becomes a hunter who looks glorious with His arrow (in His bow).

ਕਹੂੰ ਮ੍ਰਿਗ ਹ੍ਵੈ ਕੈ ਭਲੀ ਭਾਂਤਿ ਮੋਹੇ ॥ ਕਹੂੰ ਕਾਮੁਕੀ ਜਿਉ ਧਰੇ ਰੂਪ ਸੋਹੇ ॥੧੩॥

कहूं म्रिग ह्वै कै भली भांति मोहे ॥ कहूं कामुकी जिउ धरे रूप सोहे ॥१३॥

Somewhere He becomes a deer and allures exquisitely. Somewhere He manifests Himself as Cupid`s wife, with impressive beauty.13.

ਨਹੀਂ ਜਾਨ ਜਾਈ ਕਛੂ ਰੂਪ ਰੇਖੰ ॥ ਕਹਾਂ ਬਾਸ ਤਾ ਕੋ ਫਿਰੈ ਕਉਨ ਭੇਖੰ ॥

नहीं जान जाई कछू रूप रेखं ॥ कहां बास ता को फिरै कउन भेखं ॥

His Form and Mark cannot be comprehended. Where doth He live and what guise doth He adopt?

ਕਹਾ ਨਾਮ ਤਾ ਕੋ ਕਹਾ ਕੈ ਕਹਾਵੈ ॥ ਕਹਾ ਮੈ ਬਖਾਨੋ ਕਹੇ ਮੋ ਨ ਆਵੈ ॥੧੪॥

कहा नाम ता को कहा कै कहावै ॥ कहा मै बखानो कहे मो न आवै ॥१४॥

What is His Name and how he is called? How can I describle? He is Indescribable.14.

ਨ ਤਾ ਕੋ ਕੋਈ ਤਾਤ ਮਾਤੰ ਨ ਭਾਯੰ ॥ ਨ ਪੁਤ੍ਰੰ ਨ ਪੌਤ੍ਰੰ ਨ ਦਾਯਾ ਨ ਦਾਯੰ ॥

न ता को कोई तात मातं न भायं ॥ न पुत्रं न पौत्रं न दाया न दायं ॥

He hath no father, mother and brother. He hath no son, no grandson and no male and female nurses.

ਨ ਨੇਹੰ ਨ ਗੇਹੰ ਨ ਸੈਨੰ ਨ ਸਾਥੰ ॥ ਮਹਾ ਰਾਜ ਰਾਜੰ ਮਹਾ ਨਾਥ ਨਾਥੰ ॥੧੫॥

न नेहं न गेहं न सैनं न साथं ॥ महा राज राजं महा नाथ नाथं ॥१५॥

He hath no attachment, no home, no army and no companion. He is the Great King of kings and Great Lord of lords.15.

ਪਰਮੰ ਪੁਰਾਨੰ ਪਵਿਤ੍ਰੰ ਪਰੇਯੰ ॥ ਅਨਾਦੰ ਅਨੀਲੰ ਅਸੰਭੰ ਅਜੇਯੰ ॥

परमं पुरानं पवित्रं परेयं ॥ अनादं अनीलं अस्मभं अजेयं ॥

He is Supreme, Ancient, Immaculate and in the Yond. He is beginningless. Stainless, Non-existent and Unconquerable.

ਅਭੇਦੰ ਅਛੇਦੰ ਪਵਿਤ੍ਰੰ ਪ੍ਰਮਾਥੰ ॥ ਮਹਾ ਦੀਨ ਦੀਨੰ ਮਹਾ ਨਾਥ ਨਾਥੰ ॥੧੬॥

अभेदं अछेदं पवित्रं प्रमाथं ॥ महा दीन दीनं महा नाथ नाथं ॥१६॥

He is Indistinguishable, Indestructible, Holy and Paramount. He is the Most Humble of the meek and Great Lord of lords.16.

ਅਦਾਗੰ ਅਦਗੰ ਅਲੇਖੰ ਅਭੇਖੰ ॥ ਅਨੰਤੰ ਅਨੀਲੰ ਅਰੂਪੰ ਅਦ੍ਵੈਖੰ ॥

अदागं अदगं अलेखं अभेखं ॥ अनंतं अनीलं अरूपं अद्वैखं ॥

He is Stainless, Imperishable, Accountless and Guiseless. He is Limitless, Blemishless, Formless and Maliceless.

ਮਹਾ ਤੇਜ ਤੇਜੰ ਮਹਾ ਜ੍ਵਾਲ ਜ੍ਵਾਲੰ ॥ ਮਹਾ ਮੰਤ੍ਰ ਮੰਤ੍ਰੰ ਮਹਾ ਕਾਲ ਕਾਲੰ ॥੧੭॥

महा तेज तेजं महा ज्वाल ज्वालं ॥ महा मंत्र मंत्रं महा काल कालं ॥१७॥

He is the Most Effulgent of all lights and Supreme Conflagration of all fires. He is the Supreme Spell of all incantations and Supreme embodiment of Death over all such powers.17.

ਕਰੰ ਬਾਮ ਚਾਪਿਯੰ ਕ੍ਰਿਪਾਣੰ ਕਰਾਲੰ ॥ ਮਹਾ ਤੇਜ ਤੇਜੰ ਬਿਰਾਜੈ ਬਿਸਾਲੰ ॥

करं बाम चापियं क्रिपाणं करालं ॥ महा तेज तेजं बिराजै बिसालं ॥

He holds the bow in His left hand and the terrible sword (in the right). He is the Supreme Effulgence of all lights and sits in His Great Glory.

ਮਹਾਂ ਦਾੜ੍ਹ ਦਾੜ੍ਹੰ ਸੁ ਸੋਹੰ ਅਪਾਰੰ ॥ ਜਿਨੈ ਚਰਬੀਯੰ ਜੀਵ ਜਗਯੰ ਹਜਾਰੰ ॥੧੮॥

महां दाड़्ह दाड़्हं सु सोहं अपारं ॥ जिनै चरबीयं जीव जगयं हजारं ॥१८॥

He, of Infinite Splendour, is the masher of of the boar-incarnation with great grinder tooth. He crushed and devoured thousands of the creatures of the world.18.

ਡਮਾਡੰਮ ਡਉਰੂ ਸਿਤਾਸੇਤ ਛਤ੍ਰੰ ॥ ਹਾਹਾ ਹੂਹੂ ਹਾਸੰ ਝਮਾਝੱਮ ਅਤ੍ਰੰ ॥

डमाडम डउरू सितासेत छत्रं ॥ हाहा हूहू हासं झमाझ्म अत्रं ॥

The tabor (in the hand of Great Death (KAL) resounds and the black and white canopy swings. Loud laughter emanates from his mouth and the weapons (in his hands) glisten.

ਮਹਾ ਘੋਰ ਸਬਦੰ ਬਜੇ ਸੰਖ ਐਸੰ ॥ ਪ੍ਰਲੈ ਕਾਲ ਕੇ ਕਾਲ ਕੀ ਜ੍ਵਾਲ ਜੈਸੇ ॥੧੯॥

महा घोर सबदं बजे संख ऐसं ॥ प्रलै काल के काल की ज्वाल जैसे ॥१९॥

His conch produces such a terrible sound that appears like the blazing fire of the Death on doomsday.19.

Bachitra natak, Dasam Granth

[soul is bowl]

" but not that of sturdy Khalsa kaum, because only 'Kaal Purakh' can be the only source of inspiration for it. "

I would be careful about saying the above and splitting Akaal and Kaal, - it is dualistic thinking...very useful for taking things apart to examine them as has been done very well by Veerji, but after the analysis - the taking apart, we have to synthesise again...bring it together again...so while Khalsa kaum, panth, is inspired by Kaal roop, it is energised by the Akaal energy behind it. There is nirgun in every sargun...never separate. Kaal without akaal is dead. but I think we are making good progress in analysis. Thank you again.