Beautiful Old Manscript Of Dasam Granth

[jaswinder singh 28]

I think my 2 lines have served the porpose , when I read further discussion , I request all to read some comments & history

written on the same blog and then post comments , it makes the discussion more lively and meaningful

[Only five 1,125]

I think my 2 lines have served the porpose , when I read further discussion , I request all to read some comments & history

written on the same blog and then post comments , it makes the discussion more lively and meaningful

Jaswinder Singh your 2 lines lead the reader to a question, which I, myself have asked the originial poster to answer aswell.

GPS ji, has actually given us a lengthly explanation on what devi means in Sri Dasam Granth Sahib ji and if it's refering to Akal Purakh or Sri Sahib.

And Singh, what is your opinion on the picture where the devi is in the center?

[Kaljug Singh 46]

Did any of you actually follow Jvala Singh's advice and listen to Giani Inderjit Singh's katha on Bhagauti Astotar? We wouldn't be having this discussion if everyone here had listened to it and understood the relationship between Akal Purakh's Shakti and how both Durga and the Khanda are different roops of this Shakti.

K.

[Paran-Singh 6]

As students of Gurbani, we must learn to question Gurbani in order to fully understand it and not believe in a dogmatic way. Questioning the mentions of spirits commonly associated with Bhraminical ("hindu") beliefs is a natural response from a confused student. Please understand that the description of the many spirits and souls Rama, Krishna, Chandi, Durga etc is unique and true and from the mind of Guru Sahib. we may not all understand it at first but eventually we will understand that such souls are no higher or lower than the souls which occupy our bodies at this moment. These ancient heroes and kings are now anthropomorphised (made into the characters which represent) into the many different forces which keep our universe in balance according to the will of Waheguru. Waheguru is in everything and is everything, including the forces of creation and destruction within the universe. these forces are commonly anthropomorphised so that we can relate to them better.

but make this one clear distinction sangat ji:

in Bhraminism (hinduism) it is stated that there is 1 bhrama, 1 vishnu, 1 krishna ect these are unique and independent Gods in their own right with some being higher and lower in importance.

In Sikhi, it is stated that there are millions upon millions of bhramas, vishnus, krishnas, as they are all part of the universe and therefore an expression of Waheguru's energy, they are part of the one-ness which is Waheguru and in no way separate entities and are all equal in the eyes of the Divine lord.

this is found not only in Bhraminical beliefs but if we look at the Asatru faith, Thor is the representation of the force of weather and lightening as was Zeus in ancient Greece. The 5 companions lust anger greed attachment and ego have been anthropomorphised as well by other people, Aphrodite is the representation of Kam (lust) whereas the spirit Ares is the force behind anger and to some extent Bhir Rass.

we are all one but yet through ignorance we act as though we are separate.

we are all representations of Waheguru's energy, he is the Eternal and Primal soul (Atma) and our cause here on earth is to reunite our Atmas, with Bhramatma, the eternal soul the energy of the entire universe, Waheguru

Bhul Chuk Marf

[GPS 1,330]

Did any of you actually follow Jvala Singh's advice and listen to Giani Inderjit Singh's katha on Bhagauti Astotar? We wouldn't be having this discussion if everyone here had listened to it and understood the relationship between Akal Purakh's Shakti and how both Durga and the Khanda are different roops of this Shakti.

K.

Where can we find this katha.

[Kaljug Singh 46]

Where can we find this katha.

It can be found here on Jvala SIngh's site:

http://sikh-reality.blogspot.com/2010_01_01_archive.html

Regards,

K.

[Only five 1,125]

Did any of you actually follow Jvala Singh's advice and listen to Giani Inderjit Singh's katha on Bhagauti Astotar? We wouldn't be having this discussion if everyone here had listened to it and understood the relationship between Akal Purakh's Shakti and how both Durga and the Khanda are different roops of this Shakti.

K.

Kaljug Singh I actually listened to it awhile ago and then again and he is saying that Hindus worship a devi as moorti puja(the loin where devi is riding it, as in the picture) and the Khalsa Panth worships Sri Bhagauti(Devi) as Sri Sahib. Then he goes on further to say with form it is Sri Sahib and without form it is shakti.

Here are all the links which the Singh wants people to read to get the full meaning.

http://sikh-reality.blogspot.com/2010/05/praise-of-devi-passage-from-dasam.html

http://sikh-reality.blogspot.com/2010/02/khalsa-dharam-shaastar.html

http://sikh-reality.blogspot.com/2010/04/bansavalinama-ugardanthi-explanation.html

http://sikh-reality.blogspot.com/2010/01/bhagauti-astotar-paat-is-very-rare.html

I say listen to the katha first and then read rest of links. The katha is the last link provided.

After reading it, I come to that the devi is not being worshipped itself, but the concept behind it, like the Shakti in the formless and form as Sri Sahib.

[GPS 1,330]

In Dasam Granth sahib the mention of word devi should not be confused with devi of Hindu faith having physical entity.

Wherever " Devi ji ki ustat" is found in dasam granth sahib, it is ustat of akal purakh who is creator of everything.

Guru has written a long praise of akal purakh under similar heading in krishna avtar.Reading it one is clear what guru ji

mean by devi.

Read below

ਭਾਗ

भाग

SECTION

ਅਥ ਦੇਵੀ ਜੂ ਕੀ ਉਸਤਤ ਕਥਨੰ ॥

अथ देवी जू की उसतत कथनं ॥

ਭੁਜੰਗ ਪ੍ਰਯਾਤ ਛੰਦ ॥

भुजंग प्रयात छंद ॥

BHUJANG PRAYAAT STANZA

ਤੁਹੀ ਅਸਤ੍ਰਣੀ ਆਪ ਰੂਪਾ ॥ ਤੁਹੀ ਅੰਬਕਾ ਜੰਭ ਹੰਤੀ ਅਨੂਪਾ ॥ ਤੁਹੀ ਅੰਬਕਾ ਸੀਤਲਾ ਤੋਤਲਾ ਹੈ ॥ ਪ੍ਰਿਥਵੀ ਭੂਮ ਆਕਾਸ਼ ਤੈ ਹੀ ਕੀਆ ਹੈ ॥੪੨੧॥

तुही असत्रणी आप रूपा ॥ तुही अमबका ज्मभ हंती अनूपा ॥ तुही अमबका सीतला तोतला है ॥ प्रिथवी भूम आकाश तै ही कीआ है ॥४२१॥

O God, Thou art Ambika, the wielder of arms weapons and also the destroyer of Jambhasura; Thou art Ambika, Shitala etc.; Thou art also the installed of the world, earth and sky.421.

ਤੁਹੀ ਮੁੰਡ ਮਰਦੀ ਕਪਰਦੀ ਭਵਾਨੀ ॥ ਤੁਹੀ ਕਾਲਕਾ ਜਾਲਪਾ ਰਾਜਧਾਨੀ ॥ਮਹਾ ਜੋਗ ਮਾਇਆ ਤੁਹੀ ਈਸ਼੍ਵਰੀ ਹੈ ॥ ਤੁਹੀ ਤੇਜ ਆਕਾਸ਼ ਥੰਭੋ ਮਹੀ ਹੈ ॥੪੨੨॥

तुही मुंड मरदी कपरदी भवानी ॥ तुही कालका जालपा राजधानी ॥महा जोग माइआ तुही ईश्वरी है ॥ तुही तेज आकाश थ्मभो मही है ॥४२२॥

Thou art Bhavani, the smasher of heads in the battlefield; Thou art also Kalka, Jalpa and giver of the kingdom to gods; thou art the great Yogmaya and Parvati; Thou art the Light of the sky and the support of the earth.422.

ਤੁਹੀ ਰਿਸ਼ਟਣੀ ਪੁਸ਼ਟਣੀ ਜੋਗ ਮਾਇਆ ॥ ਤੁਹੀ ਮੋਹ ਸੁ ਚਉਦਹੂੰ ਲੋਕ ਛਾਇਆ ॥ ਤੁਹੀ ਸੁੰਭ ਨੈਸੁੰਭ ਹੰਤੀ ਭਵਾਨੀ ॥ ਤੁਹੀ ਚਉਦਹੂੰ ਲੋਗ ਕੀ ਜੋਤਿ ਜਾਨੀ ॥੪੨੩॥

तुही रिशटणी पुशटणी जोग माइआ ॥ तुही मोह सु चउदहूं लोक छाइआ ॥ तुही सु्मभ नैसु्मभ हंती भवानी ॥ तुही चउदहूं लोग की जोति जानी ॥४२३॥

Thou art Yogmaya, the Sustainer of all; all the fourteen worlds are illumined by Thy Light; Thou art Bhavani, the destroyer of Sumbh and Nisumbh; Thou art the brilliance of the fourteen worlds.423.

ਤੁਹੀ ਰਿਸ਼ਟਣੀ ਪੁਸ਼ਟਣੀ ਸ਼ਸਤ੍ਰਣੀ ਹੈ ॥ ਤੁਹੀ ਕਸ਼ਟਣੀ ਹਰਤਣੀ ਅਸਤ੍ਰਣੀ ਹੈ ॥ ਤੁਹੀ ਜੋਗ ਮਾਇਆ ਤੁਹੀ ਬਾਕ ਬਾਨੀ ॥ ਤੁਹੀ ਅੰਬਕਾ ਜੰਭਰਾ ਰਾਜਧਾਨੀ ॥੪੨੪॥

तुही रिशटणी पुशटणी शसत्रणी है ॥ तुही कशटणी हरतणी असत्रणी है ॥ तुही जोग माइआ तुही बाक बानी ॥ तुही अमबका ज्मभरा राजधानी ॥४२४॥

Thou art the Sustainer of all and also the wielder of weapons; Thou art the remover of the sufferings of all and also the wielder of arms; Thou art Yogmaya and power of speech; O Goddess! Thou, as Ambika, art the destroyer of Jambhasura and the giver of the kingdom to gods.424.

ਮਹਾ ਜੋਗ ਮਾਇਆ ਮਹਾਰਾਜ ਧਾਨੀ ॥ ਭਵੀ ਭਾਵਨੀ ਭੂਤ ਭਬਿਅੰ ਭਵਾਨੀ ॥ ਚਰੀ ਆਚਰਣੀ ਖੇਚਰਣੀ ਭੂਪਣੀ ਹੈ ॥ ਮਹਾ ਬਾਹਣੀ ਆਪ ਨੀਰੂਪਣੀ ਹੈ ॥੪੨੫॥

महा जोग माइआ महाराज धानी ॥ भवी भावनी भूत भबिअं भवानी ॥ चरी आचरणी खेचरणी भूपणी है ॥ महा बाहणी आप नीरूपणी है ॥४२५॥

O great Yogmaya ! Thou art the eternal Bhavani in the past, present and future; Thou art consciousness-incarnate, pervading as Sovereign in the sky; Thy vehicle is supreme and Thou art the revealer of all the sciences.425.

ਮਹਾ ਭੈਰਵੀ ਭੂਤਨੇਸੁਰੀ ਭਵਾਨੀ ॥ ਭਵੀ ਭਾਵਨੀ ਭਬਯੰ ਕਾਲੀ ਕ੍ਰਿਪਾਣੀ ॥ ਜਯਾ ਆਜਯਾ ਹਿੰਗੁਲਾ ਪਿੰਗੁਲਾ ਹੈ ॥ ਸ਼ਿਵਾ ਸੀਤਲਾ ਮੰਗਲਾ ਤੋਤਲਾ ਹੈ ॥੪੨੬॥

महा भैरवी भूतनेसुरी भवानी ॥ भवी भावनी भबयं काली क्रिपाणी ॥ जया आजया हिंगुला पिंगुला है ॥ शिवा सीतला मंगला तोतला है ॥४२६॥

Thou art the great Bhairavi, Bhuteshvari and Bhavani; Thou art Kali, the wielder of the sword in all the three tenses; Thou art the conqueror of ll, residing on Hinglaj mountain; Thou art Shiva, Shitala and stammering Mangala.426.

ਤੁਹੀ ਅੱਛਰਾ ਪੱਛਰਾ ਬੁੱਧ ਬ੍ਰਿੱਧਿਆ ॥ ਤੁਹੀ ਭੈਰਵੀ ਭੂਪਣੀ ਸੁੱਧ ਸਿੱਧਿਆ ॥ ਮਹਾ ਬਾਹਣੀ ਅਸਤ੍ਰਣੀ ਸ਼ਸਤ੍ਰ ਧਾਰੀ ॥ ਤੁਹੀ ਤੀਰ ਤਰਵਾਰ ਕਾਤੀ ਕਟਾਰੀ ॥੪੨੭॥

तुही अछरा प्छरा बु्ध ब्रि्धिआ ॥ तुही भैरवी भूपणी सु्ध सि्धिआ ॥ महा बाहणी असत्रणी शसत्र धारी ॥ तुही तीर तरवार काती कटारी ॥४२७॥

Thou art in the form of Syllable (Akshana), heavenly damsels, Buddha, Bhairavi, Sovereign and an adept; thou hast a supreme vehile (i.e. lion), Thou art also in the form of an arrow, a a sword and a dagger.427.

ਤੁਹੀ ਰਾਜਸੀ ਸਾਤਕੀ ਤਾਮਸੀ ਹੈ ॥ ਤੁਹੀ ਬਾਲਕਾ ਬਿੱ੍ਰਧਣੀ ਅਉ ਜੁਆ ਹੈ ॥ ਤੁਹੀ ਦਾਨਵੀ ਦੇਵਣੀ ਜੱਛਣੀ ਹੈ ॥ ਤੁਹੀ ਕਿੰਨ੍ਰਣੀ ਮੱਛਣੀ ਕੱਛਣੀ ਹੈ ॥੪੨੮॥

तुही राजसी सातकी तामसी है ॥ तुही बालका बि्रधणी अउ जुआ है ॥ तुही दानवी देवणी ज्छणी है ॥ तुही किंन्रणी म्छणी क्छणी है ॥४२८॥

Thou art Rajas, tamas and Sattva, the three modes of maya; Thou art the three ages of life i.e. childhood, youth and old age; Thou art demoness, goddess and Dakshini; Thou art also Kinnar-woman, fish-girt and Kashyap-woman.428.

ਤੁਹੀ ਦੇਵਤੇਸ਼ੇਸ਼ਣੀ ਦਾਨਵੇਸਾ ॥ ਸਰਹ ਬ੍ਰਿਸ਼ਟਣੀ ਹੈ ਤੁਹੀ ਅਸਤ੍ਰ ਭੇਸਾ ॥ ਤੁਹੀ ਰਾਜ ਰਾਜੇਸ਼੍ਵਰੀ ਜੋਗ ਮਾਯਾ ॥ ਮਹਾ ਮੋਹ ਸੋ ਚਉਦਹੂੰ ਲੋਕ ਛਾਯਾ ॥੪੨੯॥

तुही देवतेशेशणी दानवेसा ॥ सरह ब्रिशटणी है तुही असत्र भेसा ॥ तुही राज राजेश्वरी जोग माया ॥ महा मोह सो चउदहूं लोक छाया ॥४२९॥

Thou art the power of gods and the vision of the demons; Thou art the steel-striker and wielder of arms; Thou art Rajrajeshwari and Yogmaya and there is the prevalence of your maya in all the fourteen worlds.429.

ਤੁਹੀ ਬ੍ਰਾਹਮੀ ਬੈਸ਼ਨਵੀ ਸ੍ਰੀ ਭਵਾਨੀ ॥ ਤੁਹੀ ਬਾਸਵੀ ਈਸ਼੍ਵਰੀ ਕਾਰਤਕਯਾਨੀ ॥ ਤੁਹੀ ਅੰਬਕਾ ਦੁਸ਼ਟਹਾ ਮੁੰਡ ਮਾਲੀ ॥ ਤੁਹੀ ਕਸ਼ਟ ਹੰਤੀ ਕ੍ਰਿਪਾ ਕੈ ਕ੍ਰਿਪਾਲੀ ॥੪੩੦॥

तुही ब्राहमी बैशनवी स्री भवानी ॥ तुही बासवी ईश्वरी कारतकयानी ॥ तुही अमबका दुशटहा मुंड माली ॥ तुही कशट हंती क्रिपा कै क्रिपाली ॥४३०॥

Thou art the power the of Brahmani, Vaishnavi, Bhavani, Basavi, Parvati and Kartikeya; Thou art Ambika and the wearer of the necklace of skulls; O Goddess! Thou art the destroyer of the sufferings of all and also gracious towards all.430.

ਤੁਮੀ ਬ੍ਰਾਹਮਣੀ ਹ੍ਵੈ ਹਿਰੰਨਾਛ ਮਾਰਯੋ ॥ ਹਰੰਨਾਕਸ਼ੰ ਸਿੰਘਣੀ ਹ੍ਵੈ ਪਛਾਰਯੋ ॥ ਤੁਮੀ ਬਾਵਨੀ ਹ੍ਵੈ ਤਿਨੋ ਲੋਗ ਮਾਪੇ ॥ ਤੁਮੀ ਦੇਵ ਦਾਨੋ ਕੀਏ ਜੱਛ ਥਾਪੇ ॥੪੩੧॥

तुमी ब्राहमणी ह्वै हिरंनाछ मारयो ॥ हरंनाकशं सिंघणी ह्वै पछारयो ॥ तुमी बावनी ह्वै तिनो लोग मापे ॥ तुमी देव दानो कीए ज्छ थापे ॥४३१॥

As the power of Brahm and as the lion, Thou didst overthrow Hiranyakashipu; Thou didst measure the three worlds as the power of Vaman an dThou didst establish the gods, demons and Yakshas.431.

ਤੁਮੀ ਰਾਮ ਹ੍ਵੈਕੈ ਦਸਾਗ੍ਰੀਵ ਖੰਡਯੋ ॥ ਤੁਮੀ ਕ੍ਰਿਸ਼ਨ ਹ੍ਵੈ ਕੰਸ ਕੇਸੀ ਬਿਹੰਡਯੋ ॥ ਤੁਮੀ ਜਾਲਪਾ ਹ੍ਵੈ ਬਿੜਾਲਾਛ ਘਾਯੋ ॥ ਤੁਮੀ ਸੁੰਭ ਸੁੰਭ ਨੈਸੁੰਭ ਦਾਨੋ ਖਪਾਯੋ ॥੪੩੨॥

तुमी राम ह्वैकै दसाग्रीव खंडयो ॥ तुमी क्रिशन ह्वै कंस केसी बिहंडयो ॥ तुमी जालपा ह्वै बिड़ालाछ घायो ॥ तुमी सु्मभ सु्मभ नैसु्मभ दानो खपायो ॥४३२॥

Thou didst kill Ravana as Ram; Thou didst kill the demon Keshi as Krishna; Thou didst annihilate the demon Biraksha as Jalapa and Thou didst destroy the demons Sumbh and Nisumbh.432.

ਦੋਹਰਾ ॥

दोहरा ॥

DOHRA

ਦਾਸ ਜਾਨ ਕਰਿ ਦਾਸ ਪਰਿ ਕੀਜੈ ਕ੍ਰਿਪਾ ਅਪਾਰ ॥ ਹਾਥ ਦੈ ਰਾਖ ਦੈ ਰਾਖ ਮੁਹਿ ਮਨ ਕ੍ਰਮ ਬਚਨ ਬਿਚਾਰ ॥੪੩੩॥

दास जान करि दास परि कीजै क्रिपा अपार ॥ हाथ दै राख दै राख मुहि मन क्रम बचन बिचार ॥४३३॥

Considering me as Thy slave, be Gracius towards me and keep Thy hand over my head and protect me with Thy mind, action, speech and thought.433.

ਚੌਪਈ ॥

चौपई ॥

CHUPAI

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 Kal (the Immanent Brahman).434.

ਮਹਾਕਾਲ ਰਖਵਾਰ ਹਮਾਰੋ ॥ ਮਹਾ ਲੋਹ ਮੈਂ ਕਿੰਕਰ ਥਾਰੋ ॥ ਅਪਨਾ ਜਾਨ ਕਰੋ ਰਖਵਾਰ ॥ ਬਾਹਿ ਗਹੇ ਕੀ ਲਾਜ ਬਿਚਾਰ ॥੪੩੫॥

महाकाल रखवार हमारो ॥ महा लोह मैं किंकर थारो ॥ अपना जान करो रखवार ॥ बाहि गहे की लाज बिचार ॥४३५॥

The Supreme Kal (God) is my Protector and O Steel-Purusha Lort ! I am Thy slave; Protect me, considering me as Thy own and do me the honour of catching my arm.435.

ਅਪਨਾ ਜਾਨ ਮੁਝੇ ਪ੍ਰਤਿਪਰੀਐ ॥ ਚੁਨ ਚੁਨ ਸ਼ੱਤੁ ਹਮਾਰੇ ਮਰੀਐ ॥ ਦੇਗ ਤੇਗ ਜਗ ਮੈ ਦੋਊ ਚਲੈ ॥ ਰਾਖ ਆਪ ਮੁਹਿ ਅਉਰੁ ਨ ਦਲੈ ॥੪੩੬॥

अपना जान मुझे प्रतिपरीऐ ॥ चुन चुन श्तु हमारे मरीऐ ॥ देग तेग जग मै दोऊ चलै ॥ राख आप मुहि अउरु न दलै ॥४३६॥

Sustain me, considering me as Thy own and destroy my enemies, picking them up; O Lord with Thy Grace, let the free kitchen and Sword (for the protection of the lowly;) ever flourish through me and none should be able to kill me except You.436.

ਤੁਮ ਮਮ ਕਰਹੁ ਸਦਾ ਪ੍ਰਤਿਪਾਰਾ ॥ ਤੁਮ ਸਾਹਿਬ ਮੈ ਦਾਸ ਤਿਹਾਰਾ ॥ ਜਾਨ ਆਪਨਾ ਮੁਝੈ ਨਿਵਾਜ ॥ ਆਪ ਕਰੋ ਹਮਰੇ ਸਭ ਕਾਜ ॥੪੩੭॥

तुम मम करहु सदा प्रतिपारा ॥ तुम साहिब मै दास तिहारा ॥ जान आपना मुझै निवाज ॥ आप करो हमरे सभ काज ॥४३७॥

Sustain me ever, O Lord! Thou art my Master and I am Thy slave; be Gracious towards me, considering me as Thy own and complete all my works.437.

ਤੁਮ ਹੋ ਸਭ ਰਾਜਨ ਕੇ ਰਾਜਾ ॥ ਆਪੇ ਆਪੁ ਗਰੀਬ ਨਿਵਾਜਾ ॥ ਦਾਸ ਜਾਨ ਕਰਿ ਕ੍ਰਿਪਾ ਕਰਹੁ ਮੁਹਿ ॥ ਹਾਰ ਪਰਾ ਮੈ ਆਨ ਦ੍ਵਾਰ ਤੁਹਿ ॥੪੩੮॥

तुम हो सभ राजन के राजा ॥ आपे आपु गरीब निवाजा ॥ दास जान करि क्रिपा करहु मुहि ॥ हार परा मै आन द्वार तुहि ॥४३८॥

O Lord! Thou art eh king of all kings and Gracious towards the poor; be Benevolent towards me, considering me as Thy own, because, I have surrendered and fallen at Thy Gate.438.

ਅਪਨਾ ਜਾਨ ਕਰੋ ਪ੍ਰਤਿਪਾਰਾ ॥ ਤੁਮ ਸਾਹਿਬੁ ਮੈ ਕਿੰਕਰ ਥਾਰਾ ॥ ਦਾਸ ਜਾਨ ਦੈ ਹਾਥ ਉਬਾਰੋ ॥ ਹਮਰੇ ਸਭ ਬੈਰੀਅਨ ਸੰਘਾਰੋ ॥੪੩੯॥

अपना जान करो प्रतिपारा ॥ तुम साहिबु मै किंकर थारा ॥ दास जान दै हाथ उबारो ॥ हमरे सभ बैरीअन संघारो ॥४३९॥

Sustain me, considering me as Thy own; Thou art my Lord and I am Thy slave; considering me as Thy slave, save me with Thy own hands and destroy all my enemies.439.

ਪ੍ਰਥਮ ਧਰੋ ਭਗਵਤ ਕੋ ਧਯਾਨਾ ॥ ਬਹੁਰ ਕਰੋ ਕਬਿਤਾ ਬਿਧਿ ਨਾਨਾ ॥ ਕਿਸ਼ਨ ਜਥਾ ਮਤ ਚਰਿਤ੍ਰ ਉਚਾਰੋ ॥ ਚੂਕ ਹੋਇ ਕਬਿ ਲੇਹੁ ਸੁਧਾਰੋ ॥੪੪੦॥

प्रथम धरो भगवत को धयाना ॥ बहुर करो कबिता बिधि नाना ॥ किशन जथा मत चरित्र उचारो ॥ चूक होइ कबि लेहु सुधारो ॥४४०॥

At the very outset, I meditate on Bhagavata (Lord-God) and then endeavour to compose various types of poesy; I speak out the memories of Krishna according to my; intellect and if there remins any shortcoming in it, then the poets may improve it.440.

ਇਤਿ ਸ੍ਰੀ ਦੇਵੀ ਉਸਤਤਿ ਸਮਾਪਤਮ ॥

इति स्री देवी उसतति समापतम ॥

End of the eulogy of the Goddess.

Krishna avtar, Dasam Granth

The above leave no doubt what is meant by Devi in Dasam granth sahib.All the answers to various terminology used by Guru sahib is found in Dasam granth sahib itself.

We should interpret bani of Dasam Granth on the basis what guru ji has written there and not on the basis of terminology borrowed from some other faith who have their own

beliefs.

[Only five 1,125]

Here is a link to Sant Baba Jarnail Singh ji Khalsa katha on whether Sikhs ever do puja of devi.

http://www.patshahi10.org/index.php?option=com_content&view=article&id=263:sant-jarnail-singh-bhindranwale-on-sri-dasam-granth&catid=34:english&Itemid=63

It is the second video on the page.

For those that don't understand punjabi. Sant ji is saying that Sikhs don't worship deities then how can Sri Guru Gobind Singh Sahib ji worship dieties. Guru Sahib never woshipped dieties and only Akal Purakh.

This whole thing about worshipping deities is being spread by the group of Niddar Singh from UK. It's best to stay away from him.

[singhfauja 113]

Jvala Singh's blog raises a lot of questions.

Does Jvala Singh also agree with the Niddar UK Nang group's philosophy?

His blog claims that a Devi appeared before Guru Gobind Singh Ji and she gave Guru Sahib a Kirpan for the creation of Khalsa.

Can Jvala Singh tell who this Devi was according his sources, and why would Guru Gobind Singh Ji need her help?

ਮਹਾ ਮਾਈ ਕੀ ਪੂਜਾ ਕਰੈ ॥

ਨਰ ਸੈ ਨਾਰਿ ਹੋਇ ਅਉਤਰੈ ॥੩॥

One who worships the great goddess maya will be reincarnated as a woman, and not a man. ||3||

ਤੂ ਕਹੀਅਤ ਹੀ ਆਦਿ ਭਵਾਨੀ ॥

ਮੁਕਤਿ ਕੀ ਬਰੀਆ ਕਹਾ ਛਪਾਨੀ ॥੪॥

You (Durga, Chandi, Maha-Mayee) are called the primal goddess. At the time of liberation, where will you hide then? ||4||

[sikhreality 25]

Jvala Singh's blog raises a lot of questions.

Does Jvala Singh also agree with the Niddar UK Nang group's philosophy?

I put faith in how what Mahapurkh Giani Baba Inderjit Singh Ji has instructed me along with the endless list of historical granths, all held in high esteem by Sikh Panth, most noteably, Gurpratap Suraj Prakash Granth, Gurbilas Patshahi 10, Naveen Panth Prakash, Mehima Prakash Granth and many more have told us. BTW all of those are written in the 1700s and 1800s, they are not new sources of information like Bhai Randhir Singh's (AKJ) books....

His blog claims that a Devi appeared before Guru Gobind Singh Ji and she gave Guru Sahib a Kirpan for the creation of Khalsa.

The only thing on the blog that mentions that is Khalsa Dharam Shaastar written by Avatar Singh Vahiria. You can view that here. http://sikh-reality.blogspot.com/2010/02/khalsa-dharam-shaastar.html

If you are looking for other historical sources that talk about, please view Gurpratap Suraj Prakash Granth, Gurbilas Patshahi 10, Naveen Panth Prakash, Mehima Prakash Granth, Rehatnamas and many more granths which talk about the same thing.

Mahapurkh Baba Inderjit Singh Ji also instructed me the same that this event happened.

Can Jvala Singh tell who this Devi was according his sources, and why would Guru Gobind Singh Ji need her help?

I will quote from Khalsa Dharam Shaastar, what you make of it will be up to you...

ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਮਹਾਰਾਜ ਆਪ ਸਰਬ ਕਲਾ ਸਮਰਥ ਸਨ ਦੇਵੀ ਭਗਵਤੀ ਦੇ ਪ੍ਰਗਟ ਕਰਨ ਦੇ ਬਿਨਾ ਵੀ ਸੰਗ੍ਰਾਮ ਕਰਕੇ ਛੇਵੀ ਪਾਤਸ਼ਾਹੀ ਅਤੇ ਦਸਵੀ ਪਾਤਸ਼ਾਹੀ ਨੇ ਜੁੱਧ ਜੀਤੇ ਅਪਣੇ ਵਾਸਤੇ ਦੇਵੀ ਦੇ ਅਰਾਧਨ ਕਰ ਕੇ ਪ੍ਰਗਟ ਕਰਨ ਦੀ ਕੋਈ ਲੋੜ ਨਹੀ ਸੀ ਪਰ ਸ੍ਰੀ ਅਕਾਲ ਪੁਰਖ ਜੀ ਦੇ ਖਾਲਸਾ ਪੰਥ ਦੀ ਰਚਨਾਵਿਚ ਅਕਾਲ ਪੁਰਖ ਜੀ ਦੀ ਸ਼ਕਤੀ ਭਗਵਤੀ ਦਾ ਤੇਜ ਪ੍ਰਗਟਾਇ ਕਰ ਉਸਦਾ ਪੰਥ ਦੀ ਇਮਾਰਤ ਵਿਚ ਗੱਚ ਲਾਣਾ ਸੀ ਸੋ ਉਹ ਅਕਾਲ ਪੁਰਖ ਜੀ ਦੀ ਸ਼ਕਤੀ ਭਗਵਤੀ ਭਵਾਨੀ ਜਗਮਾਨੀ ਕੈਸੀ ਹੇ ਮਹਾਰਾਜ ਜੀ ਦੇ ਇਸ ਬਚਨ ਤੋ ਸਿੱਧ ਹੈ:

Sri Guru Ji Maharaj, the mighty one possessing all powers, went to war without manifesting the Devi Bhagvati, the 6th King and 10th King went to war and attained victory, for themselves they had no need to manifest the Devi through rememberance, however, when the Khalsa of Akal Purkh was created the Shakti of Akal Purkh, which is Bhagvati, Her power was manifested for the foundations of the Panth which would be solid and powerful [talking about the Rudhra/Bir Ras that Her Shakti brings]. So the shakti of Akal Purkh is Bhagvati, Bhavani, Jagmani. The Great King [Guru Gobind Singh Ji]'s words will add clarification:

Furthermore my blog is not my own personal opinion, it is just old historical sources (which sadly no one bothers to read anymore) talking and explaining about Sikhi.

[GPS 1,330]

Dasam Granth is composed of writings of tenth master. Had he belief in any deity he would have written in it.

We go by what he wrote.

Other writers might have made some mistakes because of their personal beliefs. We have to see their writings per

Guru sahib's writings. For example Bhai Veer singh ji took fourteen years in studying Gur Partap Suraj. Whereever

he found anti gurmat views, he made footnotes underneath.

Guru sahib was an idol breaker ( But shikan). It is sheer ignorance to label him as idol worshipper. No Nihung sect

in Punjab asks any boon from these deities. For them sri sahib is chandi.

[apnepart2 3]

So is Sri Sahib worshipped as a form of Devi? Who gives strength to Sikhs? Akal Purakh or Devi ?

Furthermore my blog is not my own personal opinion, it is just old historical sources (which sadly no one bothers to read anymore) talking and explaining about Sikhi.

What is the date of these historical sources to be exact? One by One.

[GPS 1,330]

Dasam granth is the source to know Guru sahib's view on his beliefs.

Per that Guru sahib did not believe in diety as God.He considered Durga as

creation of akal purakh.

ਅਨਹਦ ਰੂਪ ਅਨਾਹਦ ਬਾਨੀ ॥

अनहद रूप अनाहद बानी ॥

He is Limitless Entity and hath infinite celestial strain.

ਚਰਨ ਸਰਨਿ ਜਿਹ ਬਸਤ ਭਵਾਨੀ ॥

चरन सरनि जिह बसत भवानी ॥

The goddess Durga takes refuge at His Feet and abides there

dasam granth sahib

Devi is used as metaphor for akal purakh in Dasam granth sahib.

A sikh does not resort to sarcasm.Let us avoid saracasm in our posts.

[N30S1NGH 3,162]

I listened to giani inderjit singh ji (student of sant baba gurbachan singh ji bhindranwale). He is spot on. I made a little amateur diagram. People who failed to realize everything is coming from one source which is Vahiguroo, dwell their life in dvait. There is no such thing as Satan shakti.