Extract Of Devi Poojan Partaal By Bhai Vir Singh

[dalsingh101]

Here is a translation of the opening sections of Bhai Vir Singh's work Devi poojan partaal. Any suggestions for improving the translation are welcome.

Devi poojan partaal – Bhai Vir Singh

Part 1:

Devi in Hindu thought (Hindu matt vich devi).

Whenever we try to investigate the truth behind any being worshiped by Hindus we confront many difficulties. It is the same when trying to establish the truth behind the worship of devi. Any attempts at uncovering and finding [facts] result in one being beset with an equal amount of complications. If we try to develop an understanding based on investigation and exploration it appears that prior to the arrival of the Arya race in India, some of the original dark skinned inhabitants around the Vindhyachal mountains, were worshippers of ‘Kali’. Kali was thus an idol these people venerated. Generally, those people who were referred to as ‘thags’ were her devotees. This grasp of the relationship between Vindhyachal area and devi survives in Hindu thought till the present day. Bhai Santokh Singh writes in [source unclear] that devi, tired of killing demons, and having lost [her war], arrives at the Vindhyachal where she installs a small figure and settles down - because of this, the place is also known as ‘Vindhyachal vaasnee’ [vaas referring to an abode or dwelling]. Such a named place exists roughly where the Vindhya mountains and Ganges meet and she (Kali) is worshipped there, next to an area called Mirzapur. They say the blood of sacrifices made in front of the statue there, never dries*.

Some people have expressed the possibility that perhaps Kali was a queen of the dark skinned inhabitants of the Vindhyachal region who later came to be worshipped as a goddess. She repeatedly fought with the invading Arya clan armies and people referred to her enemies as demons (asuras). Those who support this theory state that devi [in pictorial representations] is of a dark hue whilst the heads of the enemies she has slain with own hands are of a white complexion (implying they are heads of Aryans†).

The devotees of the Kali referred to as ‘Vindhyachal Vaasnee’ (resident of Vindhyachal) were certainly members of the ‘thag’ community. Thags were an old sect, within which Muslims too were incorporated, but prior to the Muslims, this cult existed even before the [arrival of the] Aryans. Members would gain the trust of people, after which they would strangle them with a rope or handkerchief in order to rob them. They considered this [activity] to be their profession and did not recognise it as a sin. After the killing they would perform some religious rituals, involving the worship of an axe but mainly in homage to devi, to whom much of the stolen goods were ceremoniously offered. These people considered everything they were doing to be under the orders of ‘Kali’ herself**. The Chinese traveler Hiuen Tsiang, referring to his own past, has described how when having left Ayodhaya to tour Haymukh, he was captured by thags along the way and selected to be sacrificed in front of devi ***. So, in this way Kali was an ancient object of worship as well as a fear inspiring icon for the authentic inhabitants [of the region].

When we investigate [the subject] from the ‘Arya Hindu’ perspective we find that instances of the of the word ‘Kali’ do indeed occur in the Vedas but not with the meaning of associated with devi. Instead [we find that] it is the name given to one of the seven tongues of Agni [the fire goddess], for whom sacrificial fires were undertaken. Of Agni’s seven tongues, ‘Kali’ was a dark and terrifying tongue††. These deities of the Vedas were mostly presented in a form to be worshipped [sentence meaning unclear]. We have some mention of human sacrifices in the preVedic period or during the early stages of its emergence¥; but later, the sages of the Vedas replaced these with accounts of horse sacrifices. Overall, the Vedic deities were the embodiment of radiance and not terror. The actual meaning of dev is illumination and it is said that awareness of devi amongst the Hindus, started after a time in this fashion. Following worship in all of the Vedic gods, they started to believe in 3 chief deities, then after some time they started to worship the three powers of the deities¥¥. The deity called ‘Rudar’ in the Vedas is in actuality the god of ‘thunder and tornadoes’, however, eventually he came to be recognised as ‘Shiv’ in the Hindu trinity, who possessed the power of destruction and the ability to absorb the world [to purge it??]. At about the time of the emergence of the doctrine of the three principal gods; Brahma, Vishnu and Shiv and their 3 powers, Parbati became equated with Shiv’s power and his attributes of destruction and absorption [of the world] fell within this [conceptualisation].

In the Mahabharat one can read many references to devi in the position of ‘wife to Shiv’ under different names. Thus, the main ideas of the worship of the trinity [of Brahma, Vishnu and Shiv] as well as the mode (and more), all emerge during the era of the Puranasπ.

Even if there are verses in Mahabharat which describe devi as the object of sacrifices involving meat and alcohol, it is not correct to say that Shaktism or Tantric practices were taking place at this time because we find no mention of Tantric philosophy when we read the Chinese traveller’s [Hiuen Tsiang] manuscript. Amar Kosh too, (which was written some years before this time, perhaps in the 5th century, Christian era), doesn’t contain any explanation of this word [devi] under any of the schools of thought [it describes] nor is mention made in any other ancient ‘explanatory texts’.

Some have also considered the possibility that devi may have been a great Hindu warrior, who fought with Saka invaders and slaughtered the leaders of those 'demons' and that ballads and stories concerning her bravery, presented her in the form of devi. ‘The Saka wars’ happened mainly in the north of India and it is here that she is well known in her tiger riding, powerful, demon destroying form. Bhai Ditt Singh has posited the possibility that devis were the brave royal maidens of the Rajputs and the rakhsas were Maharatas, who would turn up to try and take the pretty Rajput girls away. Back then, those Rajput females who fought bravely alongside the men and obtained victory, would become famous and were worshipped. So these historically based, regal women were the root of the devi story [according to the theory]. After informing us of the way the names of the rakhsas: Sambha, Nisumbh, Dhandoo and so forth, align with the Maharata names (Sambha ji, Nisumbh ji, Chand ji etc.) and presenting evidence of this, we are told that the section of the Dasam Granth based on the Markanday Puran, the story of Chandi; describes devi as a young and beautiful women. One day whilst she was seated somewhere, Sambh, a demon’s brother passes by, and upon seeing her he feels a strong desire to secure his brother’s betrothal to her. In this way the narrative agrees with [the theory] in that it is rooted in an incident of devi, the daughter of some warrior king, who fights victoriously against a tyrant king to preserve her essence.

Giani Gyan Singh believes that there is a possibility that prior to 665 AD (Christian dating) an Iranian queen ‘Sameerma’ occupied northern India and was involved in constant battles with the lowland kings, Sumbh and Nisumbh. It is thought that the Padam Puran was created by calling this very ‘Sameerma’ devi and representing her battles. By depicting her as a queen of the mountainous regions, she may have come to be worshipped there.

From the above we come to learn that ‘Kali’ was an icon worshipped by the older inhabitants of India and that someone from amongst the Aryans, through some jugglery [later], initiated the school of thought of devi tying it to a previous one that was centred on the various powers (shakti) of their deities.

*Dawson[?] - Classical dictionary of Hindu mythology.

†Woodriffe[?] - Shakti and Shakta

**Encyclopedia Britannica 8th edition

***Hind da puritan itihaas. Tract number 442. Pg. 13.

†† Dawson

¥ See Rig Ved Ashtak...........xxxx

¥¥ Encyclopedia Britannica

π Dawson

--------------------------------------------------------------------------------------------------------------------------

Part 2:

(continued: Devi in Hindu thought)

It should also be remembered that when Shivji’s wife is being described, it is as the daughter of the Aryan king of Kanakla, Dakya Prajapati. From this we can infer that the gentle devi* is the daughter of Aryan thought and the fearsome devi was the black mother figure of the original darked hued inhabitants [of India]. The Himalayas have also been considered to be Parbati’s father and from this we can correctly say that the Himalayan daughter is the Aryan devi and that the ‘Kali’ resident in the Vindhyachal mountains is the devi of the ancient, true residents [of India].

When the Aryan folk mixed with the real races [of the region], those people were eclipsed by Vedic thought so that their modes of worship came to be mixed together. In this way, the two schools of thought of devi, represented by the Himalayan ‘church’ and the Vindhyachal vasnee kali, met in one location but both of their forms and colours were still represented separately.

All accounts thus point at battles, peace agreements and co-habitation between the warriors of the darker skinned ancient Indian inhabitants and the Aryan clans, causing to them influence each other. At this time the two distinct schools of devi met and led to the creation of a single devi figure, who was considered to have two forms, one tender and the other terrifying. The names of these gentler forms were: Oma (meaning bright), Gori (the white skinned), Parbati (daughter of Parbat), Jugdumbha (mother of the earth) and Bhavani Adh**.

With the dread-inspiring representation of devi we find names of the following types: Kali, Shyami, Chandi, Chandika (fierce), Bhayrvee (fearsome). It was to this form that goats, young buffalos and so forth were given in bloody sacrifices. It is also apparent that at some previous point, human sacrifices also took place. The mention of some of these things that were considered normal practice by Tantric folk [then], is uncomfortable and because of this, details of these activities are left out. Kali’s costume is dark skin, her form is terrifying and she desires blood. Snakes and decapitated heads hang from her neck. Durga (that obtained through difficulty) has a beautiful form, presented as fair skinned and riding a lion giving an impression of deftness and agility.

Bhavani Omi, Parbati, Durga, Chandhi or Kali, whatever facts lie behind these devi beliefs, in India, with the expansion of Hindu philosophical thought, a form was chosen that allowed the practitioners of higher Tantrism to attempt to present matters with a philosophical hue. This is what we will deliberate and draw conclusions upon now.

From the thoughts derived from an individual called devi, the Hindu mind developed beliefs of a philosophic nature, and this is that ‘birth and death’ are linked. So that we are provided with birth, existence and the essence of life (ਜੀਵਨ ਰਸ) from the beautiful and kind form, whilst this same source also provides us with something with a death like, horrific quality [interpretation of ਸ਼ੈ is very difficult here]. And so, with these God (ਬ੍ਰਹਮ) like capabilities she is immanent and neutral with the power to sustain life in her gentler form and in her frightening manifestation, she takes it away***.

Those who present this in a philosophical manner**** say that the word ‘Kali’ derives from the word ‘kal’ (meaning time), and that very power which she manifests from within time, she is able to draw into herself so she is able to devour time itself. Because of this she is Kali. In this way, Kali in the ‘timeless’ interpretation, can be considered to have become an expression of the one ultimate reality (ਬ੍ਰਹਮ). Kali is described as ornamented with decapitated heads, corpses and crematorium ash because she is the power which can absorb [and thus destroy] all of creation.

The reason devi is called black coloured is because she is able to take all visible things to nothingness and remove the world from time itself+. Then she is nude - clothed in nothing but the four directions of the compass – stark naked. Because if she is clothed, she appears constrained, so referring to her as being ‘without garment’ she becomes unrestricted. Then she is illusion, from which the world is created, in this fashion she is a creative form of power of the transcendental great supreme reality (ਪਾਰਬ੍ਰਹਮ). Because of this she is sometimes portrayed as standing in Shiv’s white corpse. Shiv is white because he is the manifestation of pure consciousness. The appearance of the cadaver is not to signify lifelessness but rather her ancient, untainted, unchanging, single minded and incorruptible form. The dead body upon which she stands signifies the altering, creative, destructive form and is an icon of these powers. In reality both of these are one, one being’s two colours. One, a single incorruptible, unalterable essence and the other of change, itself a visible attribute of the unchanging.

At this point the matter that needs reflecting upon is that on one hand we have the original forms of devi in the shape of the fear-inspiring statues installed in the Vindhya temple near Mirzapur and the Kalibari temple in Calcutta, where Tantrism as well as other sorcery and various superstitious practices take place. Whilst on the other hand we have the higher ‘intellectualised devi’ as outlined above. Both are astonishingly conflicting conceptualisations between which there is immeasurable difference. What is a thinking person supposed to think? Which one of these is Guru Gobind Singh ji supposed to have invoked, according to that written by the poets? Because the authors of Gurbilas and Gur Prataap Suraj etc. present a hotchpotch of the schools of thought [in their works]

For a while, the worship of Kali by the wild, tribal [indigenous] folk involved offerings of the blood of the innocent (at the hand of the thags etc.) before the [Kali] effigy. Then we have the war-spirit inspiring workings of the Durga etc. and in another place we have the essence of Tantrism. Whatever they are, if we ignore them all and try to distinguish the truth of the highest interpretation given by devotees of devi, we find that these writers have developed their school of thought through deliberation and by stretching and distilling their understanding of devi and taking it into a philosophic form. Like some have come believe in the philosophy that subordinate to Brahma, a creating, nurturing and destroying immanent being called “Ishwaar” exists. Similarly, in Vaishnavism, beneath the transcendental supreme soul, a world unifying and consciousness melding immanent being has been understood to exist - who is referred to as Vishnu. In this very way, devi is an immanent entity, who because of the transcendental supreme soul’s untaintable (ਅਲੇਪ) nature has been established as the creative, sustaining and destroyer of earth, in higher philosophic Shaktic thought.

Now we will attempt to find the place of devi in Gurmat. For this purpose, we will start with the higher school of thought, which Hindu philosophy presents as ‘transcendental Ishwaarat’ and proceed with that: -

(beginning of new section entitled Gurmat vich devi or devi in Sikh thought)

---------------------------------------------------------

*In the northern mountains very early idols of Vaishu devi, Kheer bhavani, Chintpoorni presented in a gentle manner can be found at separate places even today.

**Dawson.

*** Sir Charles Elliot

**** Woodriffe

+ Long footnote

[.- Prabhjot Singh -.]

Beautiful translation Waheguru Ji

[dalsingh101]

Translator's thoughts:

Having previously covered material under the title of 'Devi in Hindu thought' I found that this title was clearly a misnomer on closer inspection. What that section actually contained was an analysis of devi in the Hindu (and ancient Indic) world as conceptualised by white Victorian era influenced individuals that were contemporary or semi-contemporary to bhai sahib. Some of these individuals (as much of the period as a whole), were generally very racially and imperialistically motivated.

In the following extract we find Bhai Vir Singh on surer ground as he searches for the place of devi within Sikh thought. The references give a clear window into his sources, made up of Sikh scripture and historical 'granths'. Sikh holy text is openly quoted throughout and Bhai Vir Singh presents his argument that Sikhi does not sanction the worshiping of the divine singularity in the form of an entity derived from a particular aspect of it's power. Also covered is the matter of gender in relation to a Sikh conceptualisation of a creator God. As ever, positive feedback is welcome on the translation. I'd like to take this opportunity to thank Prabhjot Singh (PJS) of sikhsangat.com and Bhagat Singh (Canada) for their help in semantic deciphering of what I found to be a very difficult sentence. Needless to say, I do not claim infallibility, and any input to assist in improving the accuracy of the translation is more than welcome. Please accept my apologies for not possessing sufficient linguistic skill to refer to Waheguru in a gender neutral way myself. As such I've used the forms He and Him to encompass such references.

Devi in Gurmat (Gurmat vich devi)

In the house of the Guru [sikhi], Akaal Purakh has been accepted to be ‘the almighty, the creator as well as untainted’ (1). ‘He Himself is without attributes (ਨਿਰਗੁਨੁ) and immanent [or endowed with qualities] (ਸਰਗੁਨੁ); He is also involved and related. Manifesting His power, He fascinates the entire world’ (2). The same has also been understood [in the following terms]: 'He Himself creates and beholds His own drama. He winds up the drama, and then, O Nanak, He alone remains’ (3).

Punna: When He Himself fashioned the visible world of the creation, he made the world subject to the three dispositions. (4).

Punna: When it pleases Him, He creates the world. As He pleases, He absorbs it back into Himself. (5).

In all of these lines there is an allusion to a transcendental supreme soul. Because subsequent lines are saying He is undeceivable, indivisible, unified, singular, limitless, higher than high, innumerable, unfathomable, incalculable and immeasurable. The duties (of creating, sustaining and destroying etc.) are not described as the actions of the separate immanent forms of ‘Ishwaar’ or “Vishnu” or ‘Bhavani’, rather they said to be that of the pure consciousness of God. That which is spoken of as being without attribute and formless, Guru ji speaks of as thus: He Himself is the Master of both worlds (6). Punna: He Himself performs and plays His amusements and games. He Himself enjoys pleasures, and yet He is unaffected and untouched (7). Punna: The supreme Destroyer is alone the Creator. He is in the beginning and in the end, He is the infinite entity, the Creator and the Destroyer (8). In addition we are also informed that ‘O Nanak, recognise the single creator Lord’ (9). He alone is the one creator and when it ‘pleases’ him he forms all of creation in line with His own divine will, as in: ‘By His will form manifests...’ (10). Then, in case we think that through the manifestation of a divine will He may become corrupted, we are subsequently told that ‘...the divine will cannot be described' (11). Meaning Akal Purakh is the creator, who fashions in accordance to divine will; To ‘manifest divine will’ is not to become corrupted because as He himself is beyond explanation and so too is His divine will. We cannot say He is corrupted and such things. He Himself is the truth, as in ‘True is the Command of Your Will, True is Your Order’ (12). Meaning, in the same manner that He himself is true, so too is His divine edict. That which is called truth cannot be called corrupted.

We, place blame according to our own will, thinking and contemplation, attributing corruption to Him, but the ‘divine writ’ like His ‘form’ are beyond our understanding and ability to explain. He and He alone understands His own writ and actions, ‘He Himself knows His own ways’ (13). When we start to say that divine command (ਹੁਕਮ), will (ਭਾਣਾ) and actions (ਕਰਤਬ) do not emanate from Him, we must then be talking about a command, a will and actions that we are knowledgeable of. But how can we give details of that which we are not privy to, with the suggestion that if a divine writ emanates from Him, He would become corrupted?

When He is believed to be truth, consciousness and then beloved (bliss) then surely He has His own purpose of which we are unaware. How can that which is pure consciousness, in it’s essence, be inactive like elemental matter? Yes, His activities and our activities are not at all similar; but whatever they are, they will be truth, like He is. This means that [when] Guru ji speaks of his Akaal Purakh as the formless, almighty creator and then as untainted, he speaks of him as the creator of the world, as well as residing within it. He is told to exist within the confines of this world as well as within eternal truth ‘I am a sacrifice to Your almighty creative power which is pervading everywhere’ (14) we are told. None of His powers are separated from Him (15). No powers are related to Him in a husband and wife relationship. He is all-powerful and whatever He does, he does through the divine writ;

He is the divine commander (ਹੁਕਮੀ) being untainted (ਅਲੇਪ) and singular (ਇਕੋ), infinite (ਅਨੰਤ), without beginning (ਅਨਾਦਿ), the ultimate reality (ਬ੍ਰਹਮ) and the transcendent one (ਪਾਰਬ੍ਰਹਮ). The description of the form of Waheguru ji as given in the tenets of the Sikhi (ਗੁਰਮਤਿਹ) doesn’t allow any room for a representation that allows for them to be worshipped in any separate male form (Brahma, Vishnu, Mahesh) or with a female (Devi) identity. Within the Shri Guru Granth Sahib ji whenever devi worship has been prohibited, whether in her Calcuttan, Vindhyachal resident or philosophical representation, she is referred to as ‘Aad Bhavani’ (ਆਦਿ ਭਵਾਨੀ). That is to say that even the worship of the devi of philosophic understanding is not condoned and we are told:

ਤੂ ਕਹੀਅਤ ਹੀ ਆਦਿ ਭਵਾਨੀ ॥

You are called the Primal Goddess.

ਮੁਕਤਿ ਕੀ ਬਰੀਆ ਕਹਾ ਛਪਾਨੀ ॥

At the time of liberation, where will you hide then? || SGGS ji Ang 874

Then, when exploring the historical perspective we have the story of Bhai Bhageerath telling us that when she was attained through meditation, devi sent him to Guru Nanak, informing him of her inability to liberate him [herself] (16). The second Guru, Sri Angad Dev ji, who was formerly a devotee of devi, had a vision of her sweeping Guru Nanak’s doorstep (17). We also have the devi tale of Bhai Dhayroo written by the author of Dabistan Majhb, in which a Sikh named Dhayroo (or Phero) breaks the nose of a devi idol. Then devi informs us of her inability to fight with the ninth Guru [Tegh Bahadhur] (18). In addition, in order to make his panth ‘worshippers of a singular Akal Purakh’ the tenth father taught them “Waheguru jee kee fateh” and to speak of being “Waheguru ji’s Khalsa”. From all of these instances we learn that within none of the instructions of the 10 Gurus are we told to separate a particular power (ਸ਼ਕਤੀ) of Waheguru and worship it.

Guru ji never believed in any gender separation in Waheguru. When we address that which has no gender, openly with any [interchangeable] gender it is akin to believing that it is without a particular gender. To refer to them as father is just the same as referring to them as mother. This type of worship is encompassed in Gurbani; as the fifth Guru has spoken:

‘You are my Father, and You are my Mother’ (19).

All of this is the worship of the undivided form of Akaal Purakh, no worship of any particular power that has been separated from them in the form of an assumed, distinct entity is taking place.

References

1) SGGS ji Ang 464: ਸਭ ਤੇਰੀ ਕੁਦਰਤਿ ਤੂੰ ਕਾਦਿਰੁ ਕਰਤਾ ਪਾਕੀ ਨਾਈ ਪਾਕੁ ॥

2) SGGS ji Ang 287: ਨਿਰਗੁਨੁ ਆਪਿ ਸਰਗੁਨੁ ਭੀ ਓਹੀ ॥ ਕਲਾ ਧਾਰਿ ਜਿਨਿ ਸਗਲੀ ਮੋਹੀ ॥

3) SGGS ji Ang 292: ਆਪਨ ਖੇਲੁ ਆਪਿ ਕਰਿ ਦੇਖੈ ॥ ਖੇਲੁ ਸੰਕੋਚੈ ਤਉ ਨਾਨਕ ਏਕੈ ॥

4) SGGS ji Ang 291: ਜਹ ਆਪਿ ਰਚਿਓ ਪਰਪੰਚੁ ਅਕਾਰੁ ॥ ਤਿਹੁ ਗੁਣ ਮਹਿ ਕੀਨੋ ਬਿਸਥਾਰੁ ॥

5) SGGS ji Ang 292: ਜਾ ਤਿਸੁ ਭਾਵੈ ਤਾ ਸ੍ਰਿਸਟਿ ਉਪਾਏ ॥ ਆਪਨੈ ਭਾਣੈ ਲਏ ਸਮਾਏ ॥

6)SGGS ji Ang 292: ਦੁਹੂ ਪਾਖ ਕਾ ਆਪਹਿ ਧਨੀ ॥

7) SGGS ji Ang 292: ਆਪਹਿ ਕਉਤਕ ਕਰੈ ਅਨਦ ਚੋਜ ॥ ਆਪਹਿ ਰਸ ਭੋਗਨ ਨਿਰਜੋਗ ॥

8) DG Ang 134: ਕੇਵਲ ਕਾਲ ਈ ਕਰਤਾਰ ॥ ਆਦਿ ਅੰਤ ਅਨੰਤਿ ਮੂਰਤ ਗੜ੍ਹਨ ਭੰਜਨਹਾਰ ॥

9) SGGJ ji Ang 292: ਕਰਨਹਾਰੁ ਨਾਨਕ ਇਕੁ ਜਾਨਿਆ ॥

10) SGGS ji Ang 1: ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ

11) SGGS ji Ang 1: ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥

12) SGGS ji Ang 463: ਸਚਾ ਤੇਰਾ ਹੁਕਮੁ ਸਚਾ ਫੁਰਮਾਣੁ ॥

13) SGGS ji Ang 292: ਅਪਨੇ ਕਰਤਬ ਜਾਨੈ ਆਪਿ ॥

14) SGGS ji Ang 469: ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥

15) ਤਬ ਸਿਵ ਸਕਤਿ ਕਹਹੁ ਕਿਤੁ ਠਾਇ ॥ Then [prior to creation] where was mind and where was matter - where was Shiva and Shakti?

16) Sri Guru Nanak Prakash Poorbardh Adyaay 27, ank 15 onwards

17) Twarikh Khalsa Hinsa 1, number 2 punna 514

18) Shri Guru Partaap Sooraj. Raas 12. Ansoo 9. Unk 29 onwards

19) SGGS ji Ang 103: ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥

[vijaydeep Singh]

Gurfateh

There is another book "Durga Prabodh" by Gyani Ditt Singh Ji, which also has details, perhaps from that Bhai Sahib wrote this book.

That book too is worth reading especially for the followers of kala afghanism, or darshanmalism. As quotes are made by Gyani Ditt Singh Ji from Shri Dasam Granth Sahib including Shri Charitropakhyan Sahib.

Das was given a copy of it by a Singh of Sikh Jago movement from Gurdaspur. Das was not keeping good health and was to shift to a smaller house. Book was sent to Sister Dr Shobha Kaur, who is in the process of doing doctorate in Shri Dasam Granth Sahib.

[vijaydeep Singh]

Gurfateh

While being on virtually death bed suffering from proctosygmoidisis, fatty liver, excessive wight loos,Erosive dudonmistis all at one time. Das did carry out parts of translations of Devi Pujan Partal, where Shri Dasam granth Sahib Ji are mentioned by Bhai Veer Singh Ji, but sickness caused das to change his ideology a lot.

Anyway it is right time to post the translation below, all are free to reproduce or edit them.

Bhai Vir Singh Ji and Bani of Tenth Master

(Qoutes are based upon the book “Devi Pujan Partal”, with page numbers, where Bhai Sahib proves with the reference from Shri Dasham Granth Sahib about opposition of demigoddess worship by the Tenth Master).

Page 12, Second last line.

Any power does not have any relation of husband and wife with that(God).(see foot note 3)

Last Verse, Foot note 3,page 12

ਤੇਜ ਕੋ ਪ੍ਰਚੰਡ ਹੈਂ ਅਖੰਡਣ ਕੋ ਖੰਡ ਹੈਂ ਮਹੀਪਨ ਕੋ ਮੰਡ ਹੈਂ ਕਿ ਇਸਤ੍ਰੀ ਹੈਂ ਨ ਨਰੁ ਹੈਂ ॥੯॥੨੬੧॥

Tej ko prachan? hain akhan?an ko khan? hain mahoopan ko man? hain ki istroo hain na nar(u) hain||9||261||

He is the intensifier of Glory and breaker of the unbreakable; He is the establisher of kings, but Himself He is neither male nor female.9.261.

________________________________________

Line 11

(Akal Ustat)

Page 14, Last Paragraph

Tenth Master provided with the information about his worshipped God Akal Purakh indestructible form ,by singing God’s glory with attributes like Achhed(Blemish less), Aroop(formless), Anaad(Soundless) , Abhoot (soundless) Akhand(Partless), Achhij(Destruction Less), Abhed (could not be broken).* To that only is called ਨਮੋ ਪਰਮ ਗਿਆਤਾ ॥ ਨਮੋ ਲੋਕ ਮਾਤਾ ॥੫੨॥

Namo param giaataa|| Namo lok maataa||52||

Salutation to Thee O Supreme Knower Lord! Salutation to Thee O Universal Mother Lord! 52.

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Line 8

(Japu Sahib)(Continued on page 15)

*Footnote Page 14

Words of Tenth Guru-

ਅਸੰਭ ਰੂਪ ਅਨਭੈ ਪ੍ਰਭਾ ਅਤਿ ਬਲਿਸਟ ਜਲਿ ਥਲਿ ਕਰਣ ॥

Asanbh roop anbhai prabhaa at(i) balist jal(i) thal(i) karan||

He is an Unborn Entity, His Glory is manifested through knowledge, He is most powerful and cause of the creation of water and land.

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ਅਚੁਤ ਅਨੰਤ ਅਦ੍ਵੈ ਅਮਿਤ ਨਾਥ ਨਿਰੰਜਨ ਤਵ ਸਰਣ ॥੧॥੩੨॥

Achut anant advai amit naath niranjan tav saran||1||32||

He is imperishable, boundless, Non-dual, Unlimited and the Transcendent Lord, I am in Thy Refuge. 1 .32

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(Gyan Praobodh)

ਨਮੋ ਨਾਥ ਪੂਰੇ ਸਦਾ ਸਿੱਧ ਕਰਮੰ ॥

Namo naath poore sadaa siddh karmang||

Salutation to Thee, O Perfectt Lord! Thou art the Doer of Perfect Karmas (actions).

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Line 13

ਅਛੇਦੀ ਅਭੇਦੀ ਸਦਾ ਏਕ ਧਰਮੰ ॥

Achhediabhedisadaa ek dharamang||

Thou art Unassailable, Indiscriminate and ever of One Discipline.

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Line 14

ਕਲੰਕੰ ਬਿਨਾ ਨਿਹਕਲੰਕੀ ਸਰੂਪੇ ॥

Kalankang binaa nihkalankisaroope||

Thou art without blemishes, O Unblemished entity.

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Page 326, Line 1

ਅਛੇਦੰ ਅਭੇਦੰ ਅਖੇਦੰ ਅਨੂਪੇ ॥੧॥

Achhedang abhedang akhedang anoope||1||

Invvincible, Unmysterious, Unharmed and Unequalled Lord.1.

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Page 326, Line 2

(Gyan Prabodh)

Again- ਬੇਦ ਕਤੇਬ ਕੇ ਭੇਦ ਸਭੈ ਤਜਿ ਕੇਵਲ ਕਾਲ ਕ੍ਰਿਪਾਨਿਧ ਮਾਨਯੋ ॥੨੪॥

Bed Ketab ke bhed sabhai taj(i) kaval kaal kripaanidh maanyo||24||

abandoning the differentiation of Vedas and Katebs, accept only KAL as the Lord, the ocean of Grace.24. By calling only Akal Purakh/Eternal Complete God is being proven by the Guru as one unprecedented , one only and non dual.

Page 15 (Continuation in first paragraph).

Then other personalities are given clear cut names and in “ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀ ਆਨਯੋ ॥

Paane gahe jab te tumre tab te kooo aankh tare nahiaanyo||

O God ! the day when I caught hold of your feet, I do not bring anyone else under my sight; none other is liked by me now

“ openly being forbidden to be worshipped. This way also is stated “

ਬ੍ਰਹਮਾਦਿਕ ਸਭ ਹੀ ਪਚਹਾਰੇ ॥

Brahmaadik sabh hipach-haare||

Brahma and others have got tired in knowing Thy end;

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Line 13

ਬਿਸਨ ਮਹੇਸ੍ਵਰ ਕਉਨ ਬਿਚਾਰੇ ॥

Bisan Mahesvar kaun bichaare||

Who are the helpless gods Vishnu and Shiva?

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Line 14

“(Chaubees Avtar). From this is it proven that you(Tenth Master) is the worshipper of one undividable eternal entity *, that only called father and that only called mother and loved, is proven to be the principle of all Ten Guru Sahibans.

Therefore (1) wherever in Gurbani, Supreme lords’ might, truth, force, capability, powers’ meaning is given as term Bhavani etc, beings inseparable from God/Akal Purakh implies to God only. Truth or Power, does not have an existence ,separately from the powerful as Tenth Lord uttered-

ਪ੍ਰਥਮ ਕਾਲ ਸਭ ਜਗ ਕੋ ਤਾਤਾ ॥

Pratham kaal sabh jag ko taataa||

First of all the Lord as KAL is the primal farther of the whole universe;

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ਤਾਤੇ ਭਥੋ ਤੇਜ ਬਿਖਯਾਤਾ ॥

Taate bhayo tej bikhyaataa||

And from him emanated the Powerful Lustre;

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Line 5

ਸੋਈ ਭਵਾਨੀ ਨਾਮੁ ਕਹਾਈ ॥

SoiBhavaaninaam(u) kahaaee||

The same Lord was considered as Bhavani,

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ਜਿਨ ਸਿਗਰੀ ਯਹ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥੨੯॥

Jin sigariyah sristtee upaaee||29||

Who created the whole world.29.

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(Chaubis Avtar)

Here Bhavani is not a separate personality. With the same meaing there is one verse in Shri Guru Granth Sahib Ji also:-

null

(੧੩੪੯-੧੯, ਪ੍ਰਭਾਤੀ, ਭਗਤ ਕਬੀਰ ਜੀ)

ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥

aval aleh noor oupaaeiaa kudharath kae sabh bandhae ||

First, Allah created the Light; then, by His Creative Power, He made all mortal beings.

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19 Parbhaatee Saint Kabir

(੧੩੪੯-੧੯, ਪ੍ਰਭਾਤੀ, ਭਗਤ ਕਬੀਰ ਜੀ)

ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥

eaek noor thae sabh jag oupajiaa koun bhalae ko mandhae ||1||

From the One Light, the entire universe welled up. So who is good, and who is bad? ||1||

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19 Parbhaatee Saint Kabir

(Prabhati Kabir Ji)

*(footnote)

Therefore

ਭਜੋਂ ਸੁ ਏਕ ਨਾਮਯੰ ॥ ਜੁ ਕਾਮ ਸਰਬ ਠਾਮਯੰ ॥

Bhajon sue k naamayang|| Ju kaam sarab thaamayang||

I recite only the Name of the Lord, which is useful at all places.

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Line 12

ਨ ਜਾਪ ਆਨ ਕੋ ਜਪੋ ॥ ਨ ਅਉਰ ਥਾਪਨਾ ਥਪੋ ॥੩੭॥

Na jaap aan ko jaapo|| Na aur thaapnaa thapo||37||

I do not meditate on anyone else, nor do I seek assistance from any other quarter.37.

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Line 13

ਬਿਅੰਤ ਨਾਮ ਧਿਆਇ ਹੋਂ ॥ ਪਰਮ ਜੋਤਿ ਪਾਇ ਹੋਂ ॥

Biant naam dhiaae hon|| Param jot(i) paae(i) hon||

I recite infinite Names and attain the Supreme light.

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ਨ ਧਿਆਨ ਆਨ ਕੋ ਧਰੋਂ ॥ ਨ ਨਾਮ ਆਨ ਉਚਰੋਂ ॥੩੮॥

Na dhiaan aan ko dharon|| Na naam aan ucharon||38||

I do not meditate on anyone else, nor do I repeat the Name of anyone else.38.

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Page 138, Line 1

ਤਵੱਕ ਨਾਮ ਰੱਤਿਯੰ ॥ ਨ ਆਨ ਮਾਨ ਮੱਤਿਯੰ ॥

Tavakk naam rattiyaang|| Na aan maan mattiyang||

I am absorbed only in the Name of the Lord, and honour none else.

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Page 138, Line 2

ਪਰੱਮ ਧਿਆਨ ਧਾਰੀਯੰ ॥ ਅਨੰਤ ਪਾਪ ਟਾਰੀਯੰ ॥੩੯॥

Paramm dhiaan dhaaroohang|| Anant paap taariyang||39||

By meditating on the Supreme, I am absolved of infinite sins.39.

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Page 138, Line 3

ਤੁਮੇਵ ਰੂਪ ਰਾਚਿਯੰ ॥ ਨ ਆਨ ਦਾਨ ਮਾਚਿਯੰ ॥

Tumev roop raachiyang|| Na aan daan maachiyang||

I am absorbed only in His Sight, and do not attend to any other charitable action.

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Page 138, Line 4

ਤਵੱਕ ਨਾਮ ਉਚਾਰਿਯੰ ॥ ਅਨੰਤ ਦੂਖ ਟਾਰਿਯੰ ॥੪੦॥

Tavakk naam uchaariyang|| Anant dookh taariyang||40||

By uttering only His Name, I am absolved of infinite sorrows.40.

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Page 138, Line 5

(Bachitar Natak Chapter :6)

(Continuation of page 16)

From” ਪ੍ਰਥਮ ਕਾਲ ਸਭ ਜਗ ਕੋ ਤਾਤਾ ॥

Pratham kaal sabh jag ko taataa||

First of all the Lord as KAL is the primal farther of the whole universe;

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Line 4

, “

Emergence of “ਤੇਜ

tej Lustre” and from there that creation of universe occurred and “ਅਵਲਿ ਅਲਹ

aval aleh

First, Allah “ creating the “ਨੂਰੁ noor the Light “ and light creating all the creation, are the thoughts of the one intention only. In both God is without piercing and without partitioning , no separate personality is not addressed as luster or light. Guru Ji always called his God/Akal Purakhka as “

ਅਚੁਤ ਅਨੰਤ ਅਦ੍ਵੈ ਅਮਿਤ ਨਾਥ ਨਿਰੰਜਨ ਤਵ ਸਰਣ ॥੧॥੩੨॥

Achut anant advai amit naath niranjan tav saran||1||32||

He is imperishable, boundless, Non-dual, Unlimited and the Transcendent Lord, I am in Thy Refuge. 1 .32

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Line 2

“ you (Guru) never calls that God separated in two forms.*

With the same intention we have the following words of Tenth Guru:-

“

ਨਮੋ ਪਰਮ ਗਿਆਤਾ ॥ ਨਮੋ ਲੋਕ ਮਾਤਾ ॥੫੨॥

Namo param giaataa|| Namo lok maataa||52||

Salutation to Thee O Supreme Knower Lord! Salutation to Thee O Universal Mother Lord! 52.

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”(Shri Japu Sahib)

“

ਸਰਬ ਕਾਲ ਹੈ ਪਿਤਾ ਅਪਾਰਾ ॥ ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ ॥

Sarab kaal hai pitaa apaaraa|| Deb(i) Kaalikaa maat hamaaraa||

He, my Lord is Father and Destroyer of all, the goddess Kalika is my mother.

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Line 3

”(Bachitra Natak 14.5)

Here by saying Kalika Debi, that Mahakal only is made to be understood. “ਮਾਤ

maat mother ”feminine gender clause, after being used, the relational clause “ਹਮਾਰਾ hamaaraa Ours”along side it has been used with masculine gender. The reason to use Masculine relational clause” ਹਮਾਰਾ hamaaraa Ours ”(note from the Translator: In Braj Dialect of Hindi relation clauses are different for masculine and feminine gender, a thing which does not occurs in English), is only intends to clarify that addressing as ਸਰਬ ਕਾਲ Sarab kaal Destroyer of all and ਦੇਬਿ ਕਾਲਿਕਾ

Deb(i) Kaalikaa goddess Kalika is being made to single entity only and not beholding as a separate personality. Then it is said like wise:-

“ਤਹ ਹਮ ਅਧਿਕ ਤਪੱਸਿਆ ਸਾਧੀ ॥ ਮਹਾਕਾਲ ਕਾਲਿਕਾ ਅਰਾਧੀ ॥੨॥

Tah ham adhik tapassiaa saadhoo|| Mahaakaal Kaalikaa araadhoo||2||

There I was absorbed in deep meditation on the Primal Power, the Supreme KAL.2.

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Line 5

ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਸਿਆ ਭਯੋ ॥ ਦ੍ਵੈ ਤੇ ਏਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ ॥

Ih bidh(i) karat tapasiaa bhayo|| Dvai te ek roop hvai gayo||

In this way, my meditation reached its zenith and I became One with the Omnipotent Lord.

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Line 6

”

(Bachitar Natak)

*(Foot note of page 16)

“

ਇਕ ਬਿਨ ਦੂਸਰ ਸੋ ਨ ਚਿਨਾਰ ॥

Ik bin doosar so na chinaar||

Do not recognize anyone except ONE;

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Line 13

”

(S. Hazare Patshahi10)

“

ਆਦਿ ਪੁਰਖ ਜਿਨ ਏਕੁ ਪਛਾਨਾ॥

aadh Purakh jin ek(u) pachhaanaa||

Those who have recognized that Primal Purusha,

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Line 8

ਦੁਤੀਆ ਭਾਵ ਨ ਮਨ ਮਹਿ ਆਨਾ ॥੨੧॥

Duteeaa bhaav na man maih aanaa||21||

The duality is destroyed form their hearts.21.

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ਚੌਪਈ ॥

Chaupaee||

CHAUPAI

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Line 10

ਜੋ ਜੋ ਭਾਵ ਦੁਤਿਯ ਮਹਿ ਰਾਚੇ ॥

Jo jo bhaav dutiya maih raache||

Those who are absorbed in duality,

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Line 11

ਤੇ ਤੇ ਮੀਤ ਮਿਲਨ ਕੇ ਬਾਚੇ ॥

Te te meet ke baache||

They are far away from the union of the Lord. Their supreme friend;

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Line 12

ਏਕ ਪੁਰਖ ਜਿਨ ਨੈਕ ਪਛਾਨਾ ॥

Ek purakh jin naik pachhaanaa||

They who have recognized the Supreme Purusha even a little,

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Line 13

ਤਿਨ ਹੀ ਪਰਮ ਤੱਤ ਕਹ ਜਾਨਾ ॥੨੨॥

Tin hiparam tatt kah jaanaa||22||

They have Comprehended Him as the Supreme Essence.22.

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Line 14

”

(Chaubees Avtar)

(Continuation of Page 17)

Over here to “ਮਹਾਕਾਲ ਕਾਲਿਕਾ

Mahaakaal Kaalikaa

” also denotes single personality only. They been two separate personality then worshipper should have said, from three become one form. By saying “ਦ੍ਵੈ

Dvai

” (From two forms to one form)is confirms that “ਮਹਾਕਾਲ ਕਾਲਿਕਾ

Mahaakaal Kaalikaa

” is single personality without differences*. Had Kalika being beheld a separate then why should it has been written by Guru as Gurdev, Alakh and Prabh(Devine Guru, Invisible and Lord) in the lines to followed.

ਤਾਤ ਮਾਤ ਮੁਰ ਅਲਖ ਅਰਾਧਾ ॥ ਬਹੂ ਬਿਧਿ ਜੋਗ ਸਾਧਨਾ ਸਾਧਾ ॥੩॥

Taat maat muralakh araadhaa|| Bahu bidh(i) jog saadhnaa saadhaa||3||

My parents also meditated for the union with the Incomprehensible Lord and performed many types of disciplines for union.3.

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Page 132, Line 7

ਤਿਨ ਜੋ ਕਰੀ ਅਲਖ ਕੀ ਸੇਵਾ ॥ ਤਾ ਤੇ ਭਏ ਪ੍ਰਸੰਨ ਗੁਰਦੇਵਾ ॥

Tin jo karoo alakh koo sevaa|| Taa te bhae prasann Gurdevaa||

The service that they rendered the Incomprehensible Lord, caused the pleasure of the Supreme Guru (i.e. Lord).

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Page 132, Line 8

(Bachitar Natak)

As further more he tells that “

ਤਿਨ ਪ੍ਰਭ ਜਬ ਆਇਸ ਮੁਹਿ ਦੀਆ ॥ ਤਬ ਹਮ ਜਨਮ ਕਲੂ ਮਹਿ ਲੀਆ ॥੪॥

Tin Prabh jab aais muh(i) dooaa|| Tah ham janam kaloo maih looaa||4||

When the Lord ordered me, I was born in this Iron age.4.

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” When that Lord ordered me.

*(Footnote page 17)

Over here, from the quotes from Guru Pratap Suraj Granth(Verse 30,Rasu 11, Ansu 49), it is proven that Kavi Santok Singh Ji also beheld Mahakal Kalka as God almighty only.

The same continues in foot note of page 18 also. Here Verse 20 and 34, Ras11-52, is quoted. In the nutshell it is explained that Mahakal Kalika is beheld one as from two (Guru and God), Combination into one form occurred.

Page 132, Line 4

ਤਹ ਹਮ ਅਧਿਕ ਤਪੱਸਿਆ ਸਾਧੀ ॥ ਮਹਾਕਾਲ ਕਾਲਿਕਾ ਅਰਾਧੀ ॥੨॥

Tah ham adhik tapassiaa saadhoo|| Mahaakaal Kaalikaa araadhoo||2||

There I was absorbed in deep meditation on the Primal Power, the Supreme KAL.2.

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Page 132, Line 5

ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਸਿਆ ਭਯੋ ॥ ਦ੍ਵੈ ਤੇ ਏਕ ਰੂਪ ਹ੍ਵੈ ਗਯੋ ॥

Ih bidh(i) karat tapasiaa bhayo|| Dvai te ek roop hvai gayo||

In this way, my meditation reached its zenith and I became One with the Omnipotent Lord.

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Page 132, Line 6

(Bachitar Natak Chapter 6, Verse 2 and 3)

(Page 18 Starts)

One who is addressed as Mahakal Kalika is only being address as Alakh Gurdev(invisible Devine Guru).

Then again Guru say, “

ਅਕਾਲ ਪ੍ਰਰਖ ਬਾਚ ॥

Akaal Purakh Baach||

The Word of the Non-Temporal Lord:

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“

ਮੈ ਅਪਨਾ ਸੁਤ ਤੋਹਿ ਨਿਵਾਜਾ ॥

Mai apnaa sut tohe nivaajaa|

I have adopted you as my son

“

Had Kalika being a separate entity then, words of Kalika should also have been provided.

It is written at end of this chapter,

“ਆਗਿਆ ਕਾਲ ਜਗ ਪ੍ਰਵੇਸ ਕਰਨ

aagiaa kaal jag praves karan

The Command of Supreme KAL to Me for Coming into the World

“ Then Guru say,”

ਜੋ ਨਿਜ ਪ੍ਰਭ ਮੋ ਸੋ ਕਹਾ ਸੋ ਕਹਿਹੋਂ ਜਗ ਮਾਹਿ ॥

Jo nij Prabh mo so kahaa so kahihon jag maah(i)||

Whatever my Lord said to me, I say the same in the world.

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Line 9

(Bachitar Natak Chapter 6).

It has already been told that for genderless eternal entity (Akal Purakh/God), Addressing as Omni gender is same as calling the same as without gender.

But where ever the demigoddess is addressed as a separate from Akal Purakh, like other deities , she will be described as lower to Akal Purakh, living in the feet of the same like:-

ਚਰਨ ਸਰਨ ਜਿਹ ਬਸਤ ਭਵਾਨੀ ॥

Charan saran jih basat bhavaanoo||

The goddess Durga takes refuge at His Feet and abides there.

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Line 14

(Verse 5 Akal Ustat)

Over here God is told to be aloof from time and space and Bhavani is told to reside in that’s feet. Again Tenth Master say:-

(Page 19 starts)

ਕਈ ਦੇਵ ਆਦਿ ਕੁਮਾਰ1 ॥ ਕਈ ਕ੍ਰਿਸਨ ਬਿਸਨ ਅਵਤਾਰ ॥੯॥੩੯॥

Kaee dev aadh Kumaar|| Kaee Krisan Bisan avtaar||9||39||

Created many gods, and Adi Kumars, many Krishnas and incarnations of Vishnu.9.39.

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Line 11

(Aka. Us. 39)

Again:-

ਲਖ ਲਖਮੀ ਲਖ ਬਿਸਨ ਕਿਸਨ ਕਈ ਨੇਤਿ ਬਤਾਵਹਿ 2॥

Lakh Lakhmilakh Bisan Kisan kainet(i) bataavah(i)||

Lakhs of Lakshmis and Vishnus and many Krishnas call Him “NETI”.

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Line 14

(Gyan Prabodh)

Again:-

ਸਿਰਜੇ ਦਾਨੋ ਦੇਵਤੇ ਤਿਨ ਅੰਦਰਿ ਬਾਦੁ ਰਚਾਇਆ ॥

Sirje daano devate tin andar(i) baad(u) rachaaiaa||

He created the demons and gods and caused strife between them.

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Line 7

ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸੁ ਕਰਾਇਆ ॥

Tai hoo Durgaa saaj(i) kai daigaa daa naas(u) karaaiaa||

O Lord! By creating Durga, Thou hast caused the destruction of demons.

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Line 8

ਤੈਥੋਂ ਹੀ ਬਲੁ ਰਾਮ ਲੈ ਨਾਲ ਬਾਣਾ ਦਹਸਿਰੁ ਘਾਇਆ ॥

Taithon hoo bal(u) Raam lai naal baanaa dahsir(u) ghaaiaa||

Rama received power from Thee and he killed Ravana with arrows.

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Line 9

ਤੈਥੋਂ ਹੀ ਬਲੁ ਕ੍ਰਿਸਨ ਲੈ ਕੰਸੁ ਕੇਸੀ ਪਕੜਿ ਗਿਰਾਇਆ ॥

Taithoaa hoo bal(u) Krisan lai Kans(u) kesoo paka?(i) giraaiaa||

Krishna received power from Thee and he threw down Kansa by catching his hair.

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Line 10

ਬਡੇ ਬਡੇ ਮੁਨਿ ਦੇਵਤੇ ਕਈ ਜੁਗ ਤਿਨੀ ਤਨੁ ਤਾਇਆ ॥

Ba?aa ba?aa mun(i) devate kaoo jug tinoo tan(u) taaiaa||

The great sages and gods, even practising great austerities for several ages;

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Line 11

ਕਿਨੀ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥੨॥

Kinoo teraa ant(u) na paaiaa||2||

None could know Thy end.2.

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Line 12

(Bhagouti Ki //)

The same principle belongs to Adi Shri Guru Granth Sahib Ji.

(Foot note of page 19)

1. As Aadh Kumars are demigoddesses . To have the meaning of Aadh Kumars, one can think of ‘Sanat Kumar’ but in the Beerh/Volume edited by group of scholars(Gyani Samuh Dwara Sodhi), the Vva of Devi has Sihari(i), which has clear meaning of Demigoddess , Aadh Kumar is its adjective.

2. At the end of this verse, to whom Guru behold himself as under refuge, the form of that is explained by him as

“

ਅਚੁਤ ਅਨੰਤ ਅਦ੍ਵੈ ਅਮਿਤ ਨਾਥ ਨਿਰੰਜਨ ਤਵ ਸਰਣ ॥੧॥੩੨॥

Achut anant advai amit naath niranjan tav saran||1||32||

He is imperishable, boundless, Non-dual, Unlimited and the Transcendent Lord, I am in Thy Refuge. 1 .32

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Page 334, Line 2

”(Gyan Prabodh)

(Page 21)

From last line of page 20 and continued in page 20th .

In Shri Guru Granth Sahib Ji, all sort of idol worship is forbidden and Tenth Guru also termed himself as idol breaker(butshikan) so the idol worship of demigoddess of wood, soil, stone, paper is not in accordance of views of Ten Gurus.

Therefore :”

ਪਖਾਣ ਪੂਜ ਹੋਂ ਨਹੀਂ ॥ ਨ ਭੇਖ ਭੀਜ ਹੋ ਕਹੀਂ ॥

Pakhaan pooj hon nahoon|| Na bhekh bhooj ho kahoon||

I do not worship stones, nor I have any liking for a particular guise.

________________________________________

Line 8

(Bachitar Natak 6-35)”

Again:” ਪਾਹਨ ਕੋ ਅਸਥਾਲਯ ਕੋ ਸਿਰ ਨਯਾਇ ਫਿਰਯੋ ਕਛੁ ਹਾਥ ਨ ਆਯੋ ॥

Paahan ko asthaalyo ko sir nyaae phiryo kahhu haayh na aayo||

You had been wandering with bowed head in the temples of stones, hut you realized nothing;

(33 Swwaye 26)”

1. Akal Purakha being all powerful so power of same is deemed as inseparable to that. Powerful/power generator and power have single inseparable form. Power does not gets separated from powerful/power generator and assumes form equivalent to the powerful. In Gurmat, God being without gender difference so is rembered as the relation of both mother and father.” Allah and light of Allah”, The Tat of Jagat/Father of universe and its Tej/light are not two different personalities, are one non dual, non partitioned, non pierce able, non breakable form. “you are my father, you are my mother” and “you are mother father and we are your children” are address of the same.

2. (quotation of part of paragraph)…This entity having existence, personality is told to be residing in refuge of the court of God, told as maid like that of incarnations*.

(footnote *)

Again Akal Purakh is called as Ajoni/Never born Amoni/Never Silent. And these all are called in births/incarnations: So” ਜੈਸਿ ਜੂਨਿ ਇਕ ਦੈਤ ਬਖਨਿਯਤ ॥ ਤ੍ਯੋ ਇਕ ਜੂਨਿ ਦੇਵਤਾ ਜਨਿਯਤ ॥

जैसि जूनि इक दैत बखनियत ॥ त्यो इक जूनि देवता जनियत ॥‘Same as the Lives of the gods, there are Lives of the demons.The way one race is described as demon. In the same way one race is beheld as demigods.

(Charitropakhyan 266, Verse 103)”

(line quoted from paragraph 2 of page 22)

In the views of Gurmat, below Akal Purakh/God, the worship of any one is not justifiable”

ਬਿਨ ਕਰਤਾਰ ਨ ਕਿਰਤਮ ਮਾਨੋ ॥

Bin Kartaar na kirtam maano||

Do not accept anyone else except God as the Creator of the universe;

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Line 9

ਆਦਿ ਅਜੋਨਿ ਅਜੈ ਅਬਿਨਾਸ਼ੀ ਤਿਹ ਪਰਮੇਸ਼ਰ ਜਾਨੋ ॥੧॥ ਰਹਾਉ ॥

aadh ajon(i) ajai abinaashitih patmeshar jaano|| 1||Rahaao||

He, the Unborn, Unconquerable and Immortal, was in the beginning, consider Him as Supreme Ishvara……Pause.

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Line 10

”(S. Hja. Pa. 10) .

(Line One Paragraph 2)

Adi Guru Sahib(Initial Gurus)s’ verse and own verses of Tenth Guru are full of proofs that those(demigods/demigoddess) we do not “ਆਂਖ ਤਰੇ ਨਹੀ ਆਨਯੋ

aankh tare nahiaanyo||

I do not bring anyone else under my sight;”

”.

(Quotes from page 25)

The words related to the “courage power” in Akal Purakh/God as follow:-

“

(੨੮੨-੧੪, ਗਉੜੀ ਸੁਖਮਨੀ, ਮ ੫)

ਅਤਿ ਸੂਰਾ ਜੇ ਕੋਊ ਕਹਾਵੈ ॥

ath sooraa jae kooo kehaavai ||

One may call himself a great hero,

________________________________________

14 Gaurhee Sukhmanee Guru Arjan Dev

(੨੮੨-੧੪, ਗਉੜੀ ਸੁਖਮਨੀ, ਮ ੫)

ਪ੍ਰਭ ਕੀ ਕਲਾ ਬਿਨਾ ਕਹ ਧਾਵੈ ॥

prabh kee kalaa binaa keh dhhaavai ||

but without God's Power, what can anyone do?

________________________________________

14 Gaurhee Sukhmanee Guru Arjan Dev

”(Gau. Ma. 5, Sukhmani 15-2)

Again:- “

ਦਾਨ ਕੇ ਦਿਵੱਯਾ ਮਹਾ ਮਾਨ ਕੇ ਬਢੱਯਾ ਅਵਸਾਨ ਕੇ ਦਿਵੱਯਾ ਹੈਂ ਕਟੱਯਾ ਜਾਮ ਜਾਲ ਹੈਂ ॥

Daan ke divayyaa mahaa maan ke ba?hayyaa avsaan ke divayyaa hain katayyaa jam jaal hain||

He is the Donor of gifts, He causes to enhance the great honour, He is the giver of encouragement for greater effort and is the cutter of the snare of death.

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Line 5

ਜੁੱਧ ਕੇ ਜਿਤੱਯਾ ਔ ਬਿਰੁੱਧ ਕੇ ਮਿਟੱਯਾ ਮਹਾਂ ਬੁੱਧਿ ਕੇ ਦਿਵੱਯਾ ਮਹਾਂ ਮਾਨਹੂੰ ਕੇ ਮਾਨ ਹੈਂ ॥

Juddh ke jitayyaa au biruddh ke mitayyaa mahaan buddh(i) ke divayyaa mahaan maanhoon ke maan hain||

He is the conqueror of war and effacer of the opposition, He is giver of great intellect and the Honour of the illustrious.

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Line 6

“ (Aka. U. 253)

Again:-“ ਜੁੱਧ ਕੇ ਜਿਤਈਆ ਰੰਗ ਭੂਮ ਕੇ ਭਵਈਆ ਭਾਰ ਭੂਮ ਕੇ ਮਿਟਈਆ ਨਾਥ ਤੀਨੋ ਲੋਕ ਗਾਈਐ ॥

Juddh ke jitaeeaa rang bhoom ke bhavaeeaa bhaar bhoom ke mitaeeaa naath teeno lok gaaeeai||

His Name is sung in all the three worlds, who is the conqueror of wars, the mover on the stage and the effacer of the burden of earth.

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Line 12

“ (Gyan Pr. 1-43)

Again:- “

ਗਾਲਬ ਗਿਰੰਦਾ ਜੀਤ ਤੇਜ ਕੋ ਦਿਹਿੰਦਾ ਚਿਤ ਚਾਪ ਕੇ ਚਲਿੰਦਾ ਛੋਡ ਅਉਰ ਕਉਨ ਆਨੀਐ ॥

Gaalab girandaa jeet tej ko dihindaa chit chaap ke chalindaa chho? aur kaun aaneeai||

Whom should we worship except the Lord who is the Vanquisher of the Conquerors, giver of the Glory of conquest and who shoots the miraculous arrows from His bow.

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Line 10

“(Gy. Pr. 3-45)

Again:- “

ਜੋਤ ਕੋ ਜਗਿੰਦਾ ਜੰਗ ਜਾਫਰੀ ਦਿਹੰਦਾ

Jot ko jogindaa jang jaafaridihandaa

He is the Enlightener of the light, Giver of the victory in wars

“(Gy. Pr. 1-46)

Again:- “

ਅਕਾਲ ਪੁਰਖ ਕੀ ਰਛਾ ਹਮਨੈ ॥

Akaal purakh koo rachhaa hamnai||

The non-temporal Purusha (All-Pervading Lord) is my Protector.

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Line 5

ਸਰਬ ਲੋਹ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥

Sarab loh doo rachhiaa hamnai||

The All-Steel Lord is my Protector.

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Line 6

ਸਰਬ ਕਾਲ ਜੀ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥

Sarab kaal joo doo rachhiaa hamnai||

The All-Destroying Lord is my Protector.

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Line 7

ਸਰਬ ਲੋਹ ਜੀ ਦੀ ਸਦਾ ਰਛਿਆ ਹਮਨੈ ॥

Sarab loh joo doo sadaa racchiaa hamnai||

The All-Steel Lord is ever my Protector.

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Line 8

“(Akal Ustat)*

(Foot note)* On analyzing the life of Guru Ji, it comes to be known that the way he use to create Beer Rasa/Pleasure of courage, there only Akal Purakh/God was told to be the given of Beer Rasa as that is omnipotent and contains all power and forces. Then he created Bani/verses of Beer Rasa, which pumped enthusiasm. Then after baptism/giving nectar, filled within all remembrance of God, love for brethren , donated workmanship and enthusiasm. Making common kitchen caste/ racialism was obliterated, making other learn weaponry, doing self and making other do in front of self, made Sikhs learn self upliftment.(Rest to be continued under the next page).

(Page 26),

Likewise during success in wars or getting protection or getting rescued from within the very grave situation in wars, the Shri Mukhwaqs/Words from the mouth of respected Guru are found to be thanking Akal Purakh only, which prove that from Bhangani to Chamkaur, only one continuity about Guru’s faith in thank and faith for Akal Purakh without any difference.

1. On the victory of war of Bhangani, the words from the mouth of Guru-

“

ਭਈ ਜੀਤ ਮੋਰੀ ॥ ਕ੍ਰਿਪਾ ਕਾਲ ਕੇਰੀ ॥੩੪॥

Bhaoo joot meroo|| Kripaa kaal keroo||34||

I gained victory through the favour of the Eternal Lord (KAL).34.

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Line 14

”

2. One fleeing of Khanzada:-

“ ਪ੍ਰਭ ਬਲ ਹਮੈ ਨ ਛੁਇ ਸਕੈ ਭਾਜਤ ਭਏ ਨਿਦਾਨ ॥੯॥

Prabh bal hamai na chhue sakai bhaajat bhae nidaan||9||

They could not touch me because of the Grace of the Lord and fled away ultimately.9.

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Line 9

”

3. One Victory of Husaini War-

“

ਰਾਖਿ ਲੀਯੋ ਹਮ ਕੋ ਜਗਰਾਈ ॥ ਲੋਹ ਘਟਾ ਅਨਤੈ ਬਰਸਾਈ ॥੬੯॥

Raakh(i) looyo ham ko jagraaoo|| Loh ghataa antaoo barsaaoo||69||

The Lord protected me from the cloud of battle, which rained elsewhere. 69.

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Line 14

”

4. One the advent of Shahzada/prince;-

(The remaining part of the footnote of last page)

A benefit given brave was created who was attached to God with name of God and stood self reliant with the help of saber. The faith is weapon was so much increased that the name of Akal Purakh were addressed with the name of weapons. This implies that concentration from within should be for Akal Purakh, while the outward should be for weapons. From within heart be attached with God, while outside the glory of same may remain enlightened within weaponos. With flexing of muscle ,false ego should not come, let Beer Rasa with faith in Beer Rasa and giver of benefit to the world arise, while addressing Akal Purakh as saber, he sings glory:-“

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

Khag khan? bihan?ang khal dal khan?ang at(i) ran man?ang bar ban?ang||

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

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Page 95, Line 1

ਭੁਜ ਦੰਡ ਅਖੰਡੰ ਤੇਜ ਪ੍ਰਚੰਡੰ ਜੋਤਿ ਅਮੰਡੰ ਭਾਨ ਪ੍ਰਭੰ ॥

Bhuj dan? akhan?ang tej prachan?ang jot(i) aman?ang bhaan prabhang||

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

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Page 95, Line 2

ਸੁਖ ਸੰਤਾ ਕਰਣੰ ਦੁਰਮਤਿ ਦਰਣੰ ਕਿਲਬਿਖ ਹਰਣੰ ਅਸਿ ਸਰਣੰ ॥

Sukh santaa karanang durmat(i) daranang kilbikh haranang as(i) saranang||

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

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Page 95, Line 3

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

Jai jai jag kaaran sristtee ubaaran mam pratipaaran jai tegang||2||

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

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Page 95, Line 4

”(Bachitar Natak)

“”(page 27 starts there after) ”

ਸੰਤਨ ਕਸਟ ਨ ਦੇਖਨ ਪਾਯੋ ॥ ਆਪ ਹਾਥ ਦੈ ਨਾਥ ਬਚਾਯੋ ॥੨੩॥

Santan kast na dekhan paayo|| aap haath dai Naath bachaayo||23||

No harm was done to them, the Lord saved them Himself.23.

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Line 14

”

5. On safe and secure rescue from Chamkaur as mentioned in Jaffernammah:-“”

ਅਗਰ ਯਕ ਬਰਾਯਦ ਦਹੋ ਦਹ ਹਜ਼ਾਰ ॥ ਨਿਗਹਬਾਨ ਊ ਰਾ ਸ਼ਬਦ ਕਿਰਦਗਾਰ ॥੧੦੪॥

Agar ak baraayad daho dah hazaar|| Nigahbaan oo raa shaved kiradgaar||104||

When one man is attacked by lakh, the Generous Lord gives him protection.104.

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Line 6

ਤੁਰਾ ਗਰ ਨਜ਼ਰ ਹਸਤ ਲਸ਼ਕਰ ਵ ਜ਼ਰ ॥ ਕਿ ਮਾ ਰਾ ਨਿਗਹ ਅਸਤੁ ਯਜ਼ਦਾਂ ਸ਼ੁਕਰ ॥੧੦੫॥

Turaa gar nazar hast lashkar va zar|| Ki maa raa nidah ast(u) yazdaan shukar||105||

Just as our hopes lie in your wealth, I depend upon the Grace of the Lord.105.

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Line 7

ਕਿ ਊ ਰਾ ਗ਼ਰੂਰ ਅਸਤ ਬਰ ਮੁਲਕੁ ਮਾਲ ॥ ਵ ਮਾ ਰਾ ਪਨਾਹ ਅਸਤੁ ਯਜ਼ਦਾਂ ਅਕਾਲ ॥੧੦੬॥

Ki oo raa gharoor ast mulko maal|| Va maa raa panaah ast(u) yazdaan akaal||106||

You are proud of your kingdom and wealth, but I take refuge in the Non-Temporal Lord.106.

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Line 8

Again:-

ਨ ਪੇਚੀਦਹ ਮੂਏ ਨ ਰੰਜੀਦਹ ਤਨ ॥ ਕਿ ਬੇਰੂੰ ਖ਼ੁਦ ਆਵੁਰਦ ਦੁਸ਼ਮਨ ਸ਼ਿਕਨ ॥੪੪॥

Na pecheedah mooe na ranjeedah tan|| Ki beroon khud aavurad dushman shikan||44||

There was neither any harm nor injury; my Lord, the vanquisher of the enemies, brought me to safety.44.

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Line 2

(note as translation is given along side so foot note having explanation of a few words is not given again).

Page 30.

Bhai Sahib quotes Kavi Santokh Singh Ji are quoted in Garab Ganjani Japu Teeka the following quotes from Tenth master in order to refute the Anand Ghan Sadh, who is his own teeka has told that Guru Nanak had Six Gurus.

ਆਦਿ ਅੰਤਿ ਏਕੈ ਅਵਤਾਰਾ ॥ ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ ॥੩੮੫॥

aadh ant(i) ekai avtaaraa|| Soiguroo samjhiyauh hamaaraa||385||

He is the only one form the beginning to the end; I consider Him only my Guru.385.

(Charitropakhyan 404)

And again on Page 31

ਅਰੁ ਸਿਖ ਹੋਂ ਆਪਨੇ ਹੀ ਮਨ ਕੌ ਇਹ ਲਾਲਚ ਹਉ ਗੁਨ ਤਉ ਉਚਰੋਂ ॥

Ar(u) sikh hon aapne hoo man kau eh laalach hau gun tau uchron||

And I may give this instruction to my mind and have this tempotration that I may ever utter Thy Praises.

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Line 6

(Chandi Charitra 1st )

*Foote note of page 31 by Bhai Sahib Bhai Veer Singh.

Many people consider the existence of Chandi Charitra in Dasam Granth as proof of demigoddess worship. But in Dasam Granth other then Chandi Charitra, the stories of 24 incarnations/avtars are also given. They are independent translation of of Ramayan and scriptures like Bhagwat as translation are done from Markandey Puranas for Chandi Charitra etc. As in Chandi Charitra, the praises for Chandi occur so does in translation of Ramyana and Bhagwat etc. there are praises for Shri Ram and Shri Krishan Ji. These praises are in accordance with the feelings conveyed in the original scriptures. As by the existence of the stories of 24 Avtars in Dasam Granth does not make Guru Ji their worshipper. So does the creation of Chandi Charitar does not prove that Guru Ji were devotee of demigoddess told above poet Santokh Singh Ji’s quotes Kavi Himself is agreeing that Ten Guru’s were not the worshipper of gods or goddess. In the end of translations, motive of doing these translations is also given. As following is written at end of Chandi Charitra:-

ਸੁਨੈ ਸੂਮ ਸੋਫੀ ਲਰੈ ਜੁੱਧ ਗਾਢੇ ॥

Sunai soom sophoo larai juddh gaa?he||

If anyone, not participating in the war, listens to it, he will be bestowed with the power of fighting. (in battle).

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Line 9

And at the end of Krishna Avtar it is written :-

ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥

Dasam kathaa Bhaagaut kibhaakhaa karibanaae|| Avar baasnaa naah(i) prabh dharam juddh ke chaae||2491||

I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491.

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Line 8

(etc.)

(Page 33)

…On this issue, by not refuting and for the purpose of test, Guru’s saying “show it in deeds !“, and fulfilling their all requirements and kept on seeing the drama and at end on no success in proving, showing saber as a visible power and telling the physical strength of Sikhs groomed by self and honoring them and not calling the unsuccessful Brahmins and their anger and hopelessness, on that Shri Mukhwaq’ਜੋ ਕਛੁ ਲੇਖ ਲਿਖਿਓ ਬਿਧਨਾ

Jo kachh(u) lekh likhio bidhnaa

O friend ! whatever the providence has recorded,

’ is telling that Guru gave specialty to Sikhs only.

Page 35

1. First of all , an investigation is to be done for Dasam Gurbani especially Bachitar Natak. In that, while the mention of some birth, there is a mention of a term Mahakal Kalka Aradhi* of which we have already mentioned before. Then there are Beer Rasa /courage pleasure encouraging , Three articles of the Character/Charitars and Vaars/long poem of Chandi. They are brief and independent translation of Sanskrit Scriptures (like Markandey Puran etc.)(Continued in page 36)

*(Foot note 3 of page 35)

Gyani Dit Singh Ji has explained it as super death of death/Kal Ka Mahakl and meaning of Aradhi as worshipper.

(Page 36)(Continued from Page 35) In them too there is no such eternal sentence which that I have worshipped goddess and made her appear. They are mapped with Beer Rasa so that after reading them Khalsa should arise with encouragement of Beer Rasa , as it is written:-

ਸੁਨੈ ਸੂਮ (1)ਸੋਫੀ ਲਰੈ ਜੁੱਧ ਗਾਢੇ ॥

Sunai soom sophoo larai juddh gaa?he||

If anyone, not participating in the war, listens to it, he will be bestowed with the power of fighting. (in battle).

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Line 9

(Chandi Charitar -2)

Likewise with first Chandi Charitra, information of Markandey Purna is given with chapters, Poet did these stories of Satisai for a miracle”

ਕਉਤਕ ਹੇਤ ਕਰੀ ਕਵਿ ਨੇ ਸਤਿ ਸਯ ਕੀ ਕਥਾ ਇਹ ਪੂਰੀ ਭਈ ਹੈ ॥

Kautak het karoo kav(i) ne sat(i) say koo kathaa eh pooroo bhaoo haoo||

The poet hath composed it for the pleasure of his mind, and the discourse of seven hundred sholokas is completed here.

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Line 10

”, on investigation the three stories are brief Puranic Translations, up to the extent that internal glory making statement are essentially translation of original . Term Chandi Charitar Ukti Bilas sometimes comes at start and some time comes at end of chapter, this means that it is a translation or it is being done for the Bilas(pleasure)(2). And at end, poet did it for miracle” ਕਉਤਕ ਹੇਤ ਕਰੀ ਕਵਿ ਨੇ

Kautak het karoo kav(i) ne

The poet hath composed it for the pleasure of his mind

”, this statement’s being written, does not proves it to be written for worshipped lord. At start of first Chandi Charitra, clear glorifying of God/Akal Purakh is done, then this line also is given”

ਕ੍ਰਿਪਾ ਸਿੰਧ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਜੋ ਕਛੁ ਮੋ ਪਰਿ ਹੋਇ ॥

Kripaa sindh tumroo kripaa jo kachh(u) mo par(i) hoe||

O Ocean of Mercy, if Thy Grace is bestowed upon me:

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Page 175, Line 14

ਰਚੋ ਚੰਡਕਾ ਕੀ ਕਥਾ ਬਾਣੀ ਸੁਭ ਸਭ ਹੋਇ ॥੨॥

Racho chan?akaa koo kathaa baanoo subh sabhh hoe||2||

I may compose the story of Chandika and my poetry be all good.2.

________________________________________

Page 176, Line 1

”.

(Footnote page 36)

1. Sufi =Coward .

2. Ukat=Already said(by some one)

Bilas=an act(or story) which makes happy, Ukat Bilas=The act of godess already told, reading which lead to happiness. This makes it clear that it is these are tranlations/tarjuma/Ulatha of the deeds as told in Sanskrit.(a) Ukat Bilas=story which is said only for the purpose of Bilas.

(Page 37)

This proves that your(Guru’s) worshipped God is “Akal Purakh” whose help is asked by him and these stories are written to enthuse the zeal in war and to fill in the Rudra Rasa/Pleasure from Anger and by writing at end,””Did for miracle, they clearly tell it to be a separate from own responsibility. Some more extraction from Bachitar Natak is available which as follows:-

(O) ਤਪ ਸਾਧਤ ਹਰਿ ਮੋਹਿ ਬੁਲਾਯੋ ॥ ਇਮ ਕਹਿ ਕੈ ਇਹ ਲੋਕ ਪਠਾਯੋ ॥੨੮॥

Tap saadhat Har(i) moh(i) bulaayo|| Im kah(i) kai eh lok pathaayo||28||

When I was busy in the austere devotion, the Lord called me and sent me to this world with the following words.28.

________________________________________

Line 3

ਅਕਾਲ ਪ੍ਰਰਖ ਬਾਚ ॥

Akaal Purakh Baach||

The Word of the Non-Temporal Lord:

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Line 4

ਚੌਪਈ ॥

Chaupaoo||

CHAUPAI

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Line 5

:-

(A)

ਮੈ ਅਪਨਾ ਸੁਤ ਤੋਹਿ ਨਿਵਾਜਾ ॥ ਪੰਥ ਪ੍ਰਚੁਰ ਕਰਬੇ ਕਹੁ ਸਾਜਾ ॥

Mai apnaa sut tohe nivaajaa|| Panth prachur karbe kauh saajaa||

I have adopted you as my son and hath created you for the propagation of the path (Panth).

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Line 6

ਜਾਹਿ ਤਹਾਂ ਤੈ ਧਰਮੁ ਚਲਾਇ ॥ ਕਬੁਧਿ ਕਰਨ ਤੇ ਲੋਕ ਹਟਾਇ ॥੨੯॥

Jaah(i) tahaan tai dharam(u) chalaae|| Kabudh(i) karan te lok hataae||29||

“You go therefore for the spread of Dharma (righteousness) and cause people to retrace their steps from evil actions”.29.

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Line 7

ਕਬਿਬਾਚ ॥

Kabibaach||

The World of the Poet:

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Line 8

ਦੇਹਰਾ ॥

Dohraa||

DOHRA

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Line 9

(I)

ਠਾਢ ਭਯੋ ਮੈ ਜੋਰਿ ਕਰ ਬਚਨ ਕਹਾ ਸਿਰ ਨਿਆਇ ॥

thaa?h bhayo mai jor(i) kar bachan kahaasir niaae||

I stood up with folded hands and bowing down my head, I said:

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Line 10

ਪੰਥ ਚਲੈ ਤਬ ਜਗਤ ਮੈ ਜਬ ਤੁਮ ਕਰਹੁ ਸਹਾਇ ॥੩੦॥

Panth chalai tab jagat mai jab tum karoh sahaae||30||

“The path (Panth) shall prevail only in the world, with THY ASSISTANCE.”30.

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Line 11

ਚੌਪਈ ॥

Chaupaoo||

CHAUPI

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Line 12

(S)

ਇਹ ਕਾਰਨਿ ਪ੍ਰਭ ਮੋਹਿ ਪਠਾਯੋ ॥ ਤਬ ਮੈ ਜਗਤ ਜਨਮ ਧਰਿ ਆਯੋ ॥

Ih karan(i) Prabh moh(i) pathaayo|| Tab mai jagat janam dhar(i) aayo||

For this reason the Lord sent me and I was born in this world.

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Line 13

(H) ਹਮ ਇਹ ਕਾਜ ਜਗਤ ਮੋ ਆਏ ॥ ਧਰਮ ਹੇਤ ਗੁਰਦੇਵ ਪਠਾਏ ॥

Ham eh kaaj jagat mo aae|| Dharam het Gurdev pathaae||

I have been sent into this world by the Preceptor-Lord to propagate Dharma (righteousness).

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Line 9

ਜਹਾਂ ਤਹਾਂ ਤੁਮ ਧਰਮ ਬਿਥਾਰੋ ॥ ਦੁਸਟ ਦੋਖੀਅਨਿ ਪਕਰਿ ਪਛਾਰੋ ॥੪੨॥

Jahaan tahaan tum dharam bithaaro|| Dust dokhooan(i) pakar(i) pachhaaro||42||

The Lord asked me to spread Dharma, and vanquish the tyrants and evil-minded persons. 42.

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Line 10

(K) ਯਾਹੀ ਕਾਜ ਧਰਾ ਹਮ ਜਨਮੰ ॥ ਸਮਝ ਲੇਹੁ ਸਾਧੂ ਸਭ ਮਨ ਮੰ ॥

Yaahoo kaaj dharaa ham janamang|| Sakajh leh(u) saadhoo sabh man mang||

I have taken birth of this purpose, the saints should comprehend this in their minds.

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Line 11

ਪਰਮ ਚਲਾਵਨ ਸੰਤ ਉਬਾਰਨ ॥ ਦੁਸਟ ਸਭਨ ਕੋ ਮੂਲ ਉਪਾਰਨ ॥੪੩॥

Dharam chalaavan sant ubaaran|| Dust sabhan ko mool upaaran||43||

(I have been born) to spread Dharma, and protect saints, and root out tyrants and evil-minded persons.43.

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Line 12

In the sentences, Akal Purakh’s calling Guru Ji, ordering to create Panth/Faith, Honoring him to be son, ordering him to move righteousness and uprooting the evil, giving blessing of composure and courage related bliss are like eternal sentence ie one historically happened (Page 38 starts)happing are written crystal clear but doing alter file ceremony with Kesho Das, calling upon goddess, her appearance and her telling to create Panth/Faith etc. is not available as the sentences given above which are in the form of historical event.

2. On the whole of Dasam Granth , over here we are not doing any historical or conceptual understanding analysis. As we see this side that in whole of the collection , the event of goddess worship is found as historical happening. As in Chandi Di //, there are stories of goddess so is the case of Avtars* and within Charitars too, at places mention of goddess is found, but in them too, goddess is worshipped by Guru is not found in writing as a historical writing. In the stories given in Charitras if there is any mention of hero or heroine worshipping the goddess or receiving the boom, the boom then it is mere mention in story about the other’s person religious faith and act, but the faith or incident happened with Guru Ji. Then, if we investigate deeper into the charitras, we find material against the making deities perform as Sidhi(making deity do something as a result of worship) . Which tells about making fun of making deities Sidh with the help of spells/mantras. See Charitra 266, in which it is written as such:

ਸੁਨਹੁ ਬਿਪ ਤੁਮ ਮੰਤ੍ਰ ਦੇਤ ਜਿਹ ॥ ਲੂਟਿ ਲੇਤ ਤਿਹ ਘਰ ਬਿਧਿ ਜਿਹ ਕਿਹ ॥ ਤਾ ਕਹ ਕਛੂ ਗ੍ਯਾਨ ਨਹਿ ਆਵੈ ॥ ਮੂਰਖ ਅਪਨਾ ਮੂੰਡ ਮੁੰਡਾਵੈ ॥੨੯॥

सुनहु बिप तुम मंत्र देत जिह ॥ लूटि लेत तिह घर बिधि जिह किह ॥ ता कह कछू ग्यान नहि आवै ॥ मूरख अपना मूंड मुंडावै ॥२९॥

NO TRANSLATION YET

ਤਿਹ ਤੁਮ ਕਹੁ ਮੰਤ੍ਰ ਸਿਧਿ ਹ੍ਵੈਹੈ ॥ ਮਹਾਦੇਵ ਤੋ ਕੌ ਬਰੁ ਦੈ ਹੈ ॥ ਜਬ ਤਾ ਤੇ ਨਹਿ ਹੋਤ ਮੰਤ੍ਰ ਸਿਧਿ ॥ ਤਬ ਤੁਮ ਬਚਨ ਕਹਤ ਹੌ ਇਹ ਬਿਧਿ ॥੩੦॥

तिह तुम कहु मंत्र सिधि ह्वैहै ॥ महादेव तो कौ बरु दै है ॥ जब ता ते नहि होत मंत्र सिधि ॥ तब तुम बचन कहत हौ इह बिधि ॥३०॥

NO TRANSLATION YET

ਕਛੂ ਕੁਕ੍ਰਿਯਾ ਤੁਮਤੇ ਭਯੋ ॥ ਤਾ ਤੇ ਦਰਸ ਨ ਸਿਵ ਜੂ ਦਯੋ ॥ ਅਬ ਤੈ ਪੁੰਨ੍ਯ ਦਾਨ ਦਿਜ ਕਰ ਰੇ ॥ ਪੁਨਿ ਸਿਵ ਕੇ ਮੰਤ੍ਰਹਿ ਅਨੁਸਰੁ ਰੇ ॥੩੧॥

कछू कुक्रिया तुमते भयो ॥ ता ते दरस न सिव जू दयो ॥ अब तै पुंन्य दान दिज कर रे ॥ पुनि सिव के मंत्रहि अनुसरु रे ॥३१॥

NO TRANSLATION YET

ਉਲਟੋ ਡੰਡ ਤਿਸੀ ਤੇ ਲੇਹੀ ॥ ਪੁਨਿ ਤਿਹ ਮੰਤ੍ਰ ਰੁਦ੍ਰ ਕੋ ਦੇਹੀ ॥ ਭਾਤਿ ਭਾਤਿ ਤਾ ਕੌ ਭਟਕਾਵੈ ॥ ਅੰਤ ਬਾਰ ਇਮਿ ਭਾਖ ਸੁਨਾਵੈ ॥੩੨॥

उलटो डंड तिसी ते लेही ॥ पुनि तिह मंत्र रुद्र को देही ॥ भाति भाति ता कौ भटकावै ॥ अंत बार इमि भाख सुनावै ॥३२॥

NO TRANSLATION YET

ਤੋ ਤੇ ਕਛੁ ਅਛਰ ਰਹਿ ਗਯੋ ॥ ਤੈ ਕਛੁ ਭੰਗ ਕ੍ਰਿਯਾ ਤੇ ਭਯੋ ॥ ਤਾ ਤੇ ਤੁਹਿ ਬਰੁ ਰੁਦ੍ਰ ਨ ਦੀਨਾ ॥ ਪੁੰਨ੍ਯ ਦਾਨ ਚਹਿਯਤ ਪੁਨਿ ਕੀਨਾ ॥੩੩॥

तो ते कछु अछर रहि गयो ॥ तै कछु भंग क्रिया ते भयो ॥ ता ते तुहि बरु रुद्र न दीना ॥ पुंन्य दान चहियत पुनि कीना ॥३३॥

NO TRANSLATION YET

ਇਹ ਬਿਧਿ ਮੰਤ੍ਰ ਸਿਖਾਵਤ ਤਾ ਕੋ ॥ ਲੂਟਾ ਚਾਹਤ ਬਿਪ੍ਰ ਘਰ ਜਾ ਕੋ ॥ ਜਬ ਵਹੁ ਦਰਬ ਰਹਤ ਹ੍ਵੈ ਜਾਈ ॥ ਔਰ ਧਾਮ ਤਬ ਚਲਤ ਤਕਾਈ ॥੩੪॥

इह बिधि मंत्र सिखावत ता को ॥ लूटा चाहत बिप्र घर जा को ॥ जब वहु दरब रहत ह्वै जाई ॥ और धाम तब चलत तकाई ॥३४॥

NO TRANSLATION YET

ਦੋਹਰਾ ॥

दोहरा ॥

NO TRANSLATION YET

ਮੰਤ੍ਰ ਜੰਤ੍ਰ ਅਰੁ ਤੰਤ੍ਰ ਸਿਧਿ ਜੌ ਇਨਿ ਮਹਿ ਕਛੁ ਹੋਇ ॥ ਹਜਰਤਿ ਹ੍ਵੈ ਆਪਹਿ ਰਹਹਿ ਮਾਗਤ ਫਿਰਤ ਨ ਕੋਇ ॥੩੫॥

मंत्र जंत्र अरु तंत्र सिधि जौ इनि महि कछु होइ ॥ हजरति ह्वै आपहि रहहि मागत फिरत न कोइ ॥३५॥

NO TRANSLATION YET

‘Oh, Brahmin, whomsoever you endow incantations, through some

means, you rob their houses.

‘They do not attain any enlightenment and on the other hand get

their heads shaved off.(29)

‘You tell them, when the charm bears fruit, then the primal-god endows

them the boons.

‘When their desires are not fulfilled, then you tell them like this,(30)

“You have committed some mistakes, that is why the Shiva has not

emerged.

“Now go, after giving out donations to the Brahmins, remember the

Shiva’s Incantations.”(31 )

‘You punish them to get fines and then reprimand then to worship

Shiva.(32)

‘You instigate them through many means and at the end you tell them,

“While reciting, you have misspelled some words and, therefore, your

oration has been dishonoured.

“That is why you have not been blessed by Ruder (Shiva) and to

rectify you must hand out in charities.”(33)

‘Oh, Brahmin, you go on dispensing the charms and letting him ruined

‘When he becomes penniless, then you go to find another house.(34)

Dohira

‘If there was any truth in those charms and incantations,

‘You would have been king by now and there would have been no

need of begging. ‘(35)

(Foot note)

* these too are stories based upon Puranic Incidents.

( Page 39)

In this now, the cunningness of those who make deity Sidhs are told and at end it is told with force that if with their magical spells and instruments, had they kept such powers, then why should have they been asking for alms here and there and not why do not they sit after becoming lord themselves. Again within this Charitra, Experimentation etc. has been refuted:

ਧਨੀ ਪੁਰਖ ਕਹ ਲਖਿ ਦਿਜ ਦੋਖ ਲਗਾਵਹੀ ॥ ਹੋਮ ਜਗ੍ਯ ਤਾ ਤੇ ਬਹੁ ਭਾਤ ਕਰਾਵਹੀ ॥ ਧਨਿਯਹਿ ਕਰਿ ਨਿਰਧਨੀ ਜਾਤ ਧਨ ਖਾਇ ਕੈ ॥ ਹੋ ਬਹੁਰਿ ਨ ਤਾ ਕੌ ਬਦਨ ਦਿਖਾਵਤ ਆਇ ਕੈ ॥੭੬॥

धनी पुरख कह लखि दिज दोख लगावही ॥ होम जग्य ता ते बहु भात करावही ॥ धनियहि करि निरधनी जात धन खाइ कै ॥ हो बहुरि न ता कौ बदन दिखावत आइ कै ॥७६॥

NO TRANSLATION YET

ਚੌਪਈ ॥

चौपई ॥

NO TRANSLATION YET

ਕਾਹੂ ਲੌ ਤੀਰਥਨ ਸਿਧਾਵੈ ॥ ਕਾਹੂ ਅਫਲ ਪ੍ਰਯੋਗ ਬਤਾਵੈ ॥ ਕਾਕਨ ਜ੍ਯੋ ਮੰਡਰਾਤ ਧਨੂਪਰ ॥ ਜ੍ਯੋ ਕਿਲਕਾ ਮਛਰੀਯੈ ਦੂਪਰ ॥੭੭॥

काहू लौ तीरथन सिधावै ॥ काहू अफल प्रयोग बतावै ॥ काकन ज्यो मंडरात धनूपर ॥ ज्यो किलका मछरीयै दूपर ॥७७॥

NO TRANSLATION YET

‘Coming across a rich-man, the Brahmin, somehow, you find

deficiency in him.

‘Then you involve him in various sacrificial rituals, rob him and let

him go after making him pauper.(76)

Chaupaee

‘Some of the people he sends to the sacred places and in the reverence

of some, he finds flaws.

‘Like a crow, a bee or a fly, he roams around the wealthy ones,(77)

At the end of these Charitra, there is a romantic story for creating Beer Rasi Josh/Enthusiasm due to pleasure of courage, found. Here one lady is born out of fire of anger of two opposing forces, she perform rigorous worship/tap for marrying the lord. Lord gives her blessing that when she will kill the demon Swasbeej(seed of breath), then her wish will be fulfilled. This ornamental lady then worships the goddess. This lady does not succeed in war with demon. The situation of war are full of enthusiasm, impressive with pleasure of courage and anger/Beer and Raudra Rasa. Finaly by self Lord Saber Emblem/Asiket by self succeed in killing the demon, but that ornamental female is not mentioned again. While describing the enthusiasm of Beer Rasa and Raudra Rasa, story gets vanished.(1).

(Part 2)

While describing the enthusiasm of Beer Rasa and Raudra Rasa, (Page 40)

story gets vanished.(1). Then on end of this story, famous Chaupayee/ Quadruplet of Guru Ji comes. This Chaupayee is like Swwayya “Paee Gahe Jab Te Tumare’ comes at end of Ramavtar or “Mai Na Ganesahi” comes in Krishnavtar. A sentence comes in this Chaupayee:-‘

ਤੁਮਹਿ ਛਾਡਿ ਕੋਈ ਅਵਰ ਨ ਧਯਾਊਂ ॥ ਜੋ ਬਰ ਚਹੋਂ ਸੁ ਤੁਮਤੇ ਪਾਊਂ ॥

Tumah(i) chhaa?(i) koiavar na dhyaaoon|| Jo bar chahon su tumte paaoon||

I may remember none else except Thee; and obtain all the required boons from Thee;

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Page 1465, Line 10

’

In this Chaupayee Brhama, Shiv, Vishnu etc. are told to be done(created) by Kal/God and their creator by self is told to be worshipped So:-

ਜਵਨ ਕਾਲ ਸਭ ਲੋਕ ਸਵਾਰਾ ॥ ਨਮਸ਼ਕਾਰ ਹੈ ਤਾਹਿ ਹਮਾਰਾ ॥੩੮੪॥

Javan kaal sabh savaaraa|| Namashkaar hai taahe hamaaraa||384||

The Temporal Lord who fashioned the entire world; I salute the same Lord.384.

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Page 1466, Line 5

ਆਦਿ ਅੰਤਿ ਏਕੈ ਅਵਤਾਰਾ ॥ ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ ॥੩੮੫॥

aadh ant(i) ekai avtaaraa|| Soiguroo samjhiyauh hamaaraa||385||

He is the only one form the beginning to the end; I consider Him only my Guru.385.

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Page 1466, Line 7

In this , this creating creator is told unattached, formless/Nirlep Nirankar and then been told as of quality less form/Nirgun Swaroop. so :- ‘

ਤੁਮ ਸਭ ਹੀ ਤੇ ਰਹਤ ਨਿਰਾਲਮ ॥ ਜਾਨਤ ਬੇਦ ਭੇਦ ਅਰੁ ਆਲਮ ॥੩੯੦॥

Tum sabh hite rahat niraalam|| Jaanat bed bhed ar(u) aalam||390||

But Thou, O Lord ! live quite apart form everything; this fact is know to the Vedas and the learned.390.

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Page 1467, Line 3

ਨਿਰੰਕਾਰ ਨ੍ਰਿਬਿਕਾਰ ਨ੍ਰਿਲੰਭ ॥ ਆਦਿ ਅਨੀਲ ਅਨਾਦਿ ਅਸੰਭ ॥

Nirankaar nribikaar nrilanbh|| aadh anil anaadh asanbh||

The Lord is Formless, Sinless and shelterless: He is the Primal Power, Blemishlless, Behinningless and Unborn;

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Page 1467, Line 4

’

To this ‘ਦੁਹੂ ਪਾਖ ਕਾ ਆਪਹਿ ਧਨੀ ॥

दुहू पाख का आपहि धनी ॥

Ḏuhū pākẖ kā āpėh ḏẖanī.

He Himself is the Master of both worlds.’ Prayer/Ardas is with Beer Ras is done(2).:-

Footnote:-

1. In realty this Charitar is like Prabodh Chandra Natak. The whole literature of it is Beer Rasi but internal meaning is something else. From the demon-deity properties war, creation of pure mind and its worshipping of divine knowledge as in the form of goddess and with each breath, war with mental dirt and at end by lord, end of this mammon and win on spiritual wrong knowledge/Agyan, in primal soul, unknowing absorption of pure mind etc. subjects are depicted.

Bhai Avtar Singh Wahiria, for an attempt of taking the concept of goddess high , has told her as one form with Wahiguru/Go and imagined goddess war God of Guru Ji. But in this Chaupyee Guru Ji told Nirankar/formless only as “

ਨਿਰੰਕਾਰ ਨ੍ਰਿਬਿਕਾਰ ਨ੍ਰਿਲੰਭ ॥ ਆਦਿ ਅਨੀਲ ਅਨਾਦਿ ਅਸੰਭ ॥

Nirankaar nribikaar nrilanbh|| aadh anil anaadh asanbh||

The Lord is Formless, Sinless and shelterless: He is the Primal Power, Blemishlless, Behinningless and Unborn;

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Page 1467, Line 4

2. Creator of Brhama Vishnu” and beholding the same as own War God and did Beer Rasi Ardas/Prayer.

(Page 41)

“

ਅਬ ਰੱਛਾ ਮੇਰੀ ਤੁਮ ਕਰੋ ॥ ਸਿੱਖਯ ਉਬਾਰਿ ਅਸਿੱਖਯ ਸੱਘਰੋ ॥

Ab rachchhaa meritum karo|| Sikkhya ubaar(i) assikkhya sanghro||

O Lord ! keep me now under Thy protection; protect my disciples and destroy my enemies;

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Page 1467, Line 14

ਦੁਸ਼ਟ ਜਿਤੇ ਉਠਵਤ ਉਤਪਾਤਾ ॥ ਸਕਲ ਮਲੇਛ ਕਰੋ ਰਣ ਘਾਤਾ ॥੩੯੬॥

Dusht jite uthvat utpaataa|| Sakal malechh karo ran ghaataa||396||

All the villains creations outrage and all the infidels be destroyed in the battlefield.396.

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Page 1468, Line 1

”

Then as per own principle, beholding God happening in all gender ,describing the same as genderless, he said:-“”

ਕ੍ਰਿਪਾ ਕਰੀ ਹਮ ਪਰ ਜਗਮਾਤਾ ॥ ਗ੍ਰੰਥ ਕਰਾ ਪੂਰਨ ਸੁਭ ਰਾਤਾ ॥

Kripaa kariham par jagmaataa|| Granth karaa pooran subh raataa||

The Mother of the world has been kind towards me and I have completed the book this auspicious night;

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Page 1468, Line 12

ਕਿਲਬਿਖ ਸਕਲ ਦੇਹ ਕੋ ਹਰਤਾ ॥ ਦੁਸ਼ਟ ਦੋਖਿਯਨ ਕੋ ਛੈ ਕਰਤਾ ॥੪੦੨॥

Kilbikh sakal deh ko hartaa|| Dusht dokhiyan ko chhai kartaa||402||

The Lord is the destroyer of all the sins of the body and all the malicious and wicked persons.402.

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Page 1468, Line 13

Here calling that Jagmata, that(God) is remembered with masculine phrases like “Ko Harta” and “Ko Chhai Karta”. He continues to remember this Jagmata with masculine saying phrases(1):-

ਸ੍ਰੀ ਅਸਿਧੁਜ ਜਬ ਭਏ ਦਯਾਲਾ ॥ ਪੂਰਨ ਕਰਾ ਗ੍ਰੰਥ ਤਤਕਾਲਾ ॥

Srias(i)dhuj jab bhae dayaalaa|| Pooran karaa granth tatkaalaa||

When Mahakal became kind, He immediately caused me to complete this book;

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Page 1468, Line 14

It has been made to be understood by keeping this Chaupayee at the end of Asiketu Sangram Charitra/saber emblem war character, that for the stories coming in the Granth, do not forget My Worshipped, My Guru, My War God. These stories are for the sharpness of the brain and Beer Rasi enthusiasm.

(Foot Note)

1. ‘Karta’ ‘Harta’ words are written as Masculine in Hindi Sabad Sagar Kosh(Sea of Hindi words dictionary). In his word meaning of Dasam Granth, Baba Thakar Singh Ji Bhalla, here does give meaning of Jagmata as:-“the form of mother and father of the universe”. It is said in such a way like:- “giver of birth to the universe.”

2. It should be remembered that in Charitras, it is has been intorduced that one king was so give execution order to his son on saying of his deceptive wife, in order to save him from this mistake, his minster let him hear these Charitras. There should not be taking of any other meaning other then these introduction. Second this is that these Charitras are called Pakhyan. The Sanskrit form of Pakhyan is Upakhyan, that means an instance, story heard from some one,(See Mo. Mo. Willian Kosh).So Charitras are stories from various sources.

(Page42)

By wring this Caupayee, within the whole collection of Chartira, mentioning of goddess being considered, worshipped by Guru, becomes forbidden. No surprise that people putting whole collection in order, placed this Chatra Pakhyan at end of all(just before Jaffernamah), gave this feeling that, of Guru Ji, worshipped, called upon is only one God/Akal Purakh, so that readers are not mistaken.

So in other then this creation also we do not get any historical incident related writing but got into base that worshipped of Guru Ji is Akal Puarkh, we got this info also that when Kavi Sukha Singh believed that goddess was being worshipped*(Continued on page 43)

(Foot note of Page 42)

1. During 1756 Bikrami Vaisakh, Khalsa was made to appear. All writer agree that goddess was called upon before this. Bhai Santokh Singh Ji tell that goddess appeared in Chet and in Vaisakh baptism was started. As per this during Baisakh 1755 Bikrami Havan was started. Twarikh Khalsa gave Chet 1754(culminated at Samvat 54 Chet and on 55 Chet go over) Suraj Prakash and Twarikh Khalsa etc. approximately gave, within one year of Havan, but as per Bhai Sukha Singh telling for two and a half year doing havan and nothing happening and then being told to go on the hillock and perform havan so whole period is made of three and a half year. Gur Bilas(Bhai Sukha Singh) has written within that after two and half year being passed of Havan Brahmin said:- “It should happen oh lord: Good four years. Then only your deed will be done.” As per this for Havan it took 4 years, so it started during start of 1752 and was continuing during 1753 and during 1753 only the collection Charitras ended during the month of Bhadron.

(Page 43 starts)

During that 1753 Samvat only, a completed Granth/scripture Charitr Pakhyan has exposing of people claiming the deities being made to appear and their ways match with the excuses made by Kesho Das, surprisingly. As said after two and a half year that not in seclusion but go on the hillock, though first place was searched by self. Then said that if you stop hunting then goddess will appear in spite of the fact goddess herself takes sacrifices of oxen. Then said sacrifice the son. When it stoped by all saying then by making excuses Pandit Ji came down.

Likewise Ramavtar culminated in 1755 Harh. If Havan took three to fouor year or took one year, then too during the Harh of 1755 Havan was continuing. So writings were being written, at that time too, we do not get proof of Havan or getting goddess appear from any that writing but at end of Ramavtar we get this Swayya.

“

ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀ ਆਨਯੋ ॥ ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤ ਏਕ ਨ ਮਾਨਯੋ ॥

Paane gahe jab te tumre tab te kooo aankh tare nahiaanyo|| Raam Rahnm Puraan Kuraan mat ek na maanyo||

O God ! the day when I caught hold of your feet, I do not bring anyone else under my sight; none other is liked by me now; the Puranas and the Quran try to know Thee by the names of Ram and Rahim and talk about you through several stories, but I do not ac

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Line 12

ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈ ਹਮ ਏਕ ਨ ਜਾਨਯੋ ॥ ਸ੍ਰੀ ਅਸਿਪਾਨ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਨ ਕਹਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਯੋ ॥੮੬੩॥

Sinmrit(i) Saasta Bed sabhai bahu bhed kahai ham ek naa jaanyo|| Sriasipaan kripaa tumrikar(i) main a kahyo sabh tohe bakhaanyo||863||

The Simritis, Shastras and Vedas describe several mysteries of yours, but I do not agree with any of them. O sword-wielder God! This all has been described by Thy Grace, what power can I have to write all this?.863.

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Line 13

”

From this Swwayya we get to know that during 1755, when all agree that Havan(burning incense on the alter) was being performed, then only on that month of Harh Guru Ji was creating this Swwayaa in which Ram, Rahim, Puran,Kuran, Simrit, Shashtra, Bed, Puran etc. all are being told to be not to be followed, this also proved that as per saying of Puranas/Puranokti , to go in for calling upon god or goddess is not possible as at one place he himself is worshipping and at another side he(Guru Ji) tells to give up the scripture which are encourage goddess worship.

(page 70)

Quotes from Durga Prabodh by Gyani Dit Singh Ji

Here Brahmins talking of Guru not asking them to eat but for lower caste Sikhs being asked. Guru replies them that they are no longer lower caste but form of Guru.

ਜੋ ਕਛੁ ਲੇਖ ਲਿਖਿਓ ਬਿਧਨਾ ਸੋਈ ਪਾਈਯਤ ਮਿਸਰ ਜੂ ਸ਼ੋਕ ਨਿਵਾਰੋ ॥ਮੇਰੋ ਕਛੂ ਅਪਰਾਧ ਨਹੀ ਗਯੋ ਯਾਦ ਤੇ ਭੂਲ ਨਹ ਕੋਪੁ ਚਿਤਾਰੋ ॥

Jo kachh(u) lekh likhio bidhnaa soipaaeeyat misar joo shok nivaaro|| Mero kachhoo apraadh nahigayo yaad te bhool nah kop(u) chitaaro||

O friend ! whatever the providence has recorded, it will surely happen, therefore, forsake your sorrow; there is no fault of mine in this; I had only forgotton (to serve you earlier); do not get enraged on my error;

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Line 6

ਬਾਗੋ ਨਿਹਾਲੀ ਪਠੈ ਦੈਹੋ ਆਜੁ ਭਲੇ ਤੁਮ ਕੋ ਨਿਸਚੈ ਜੀਅ ਧਾਰੋ ॥ ਛੱਤ੍ਰੀ ਸਭੈ ਕ੍ਰਿਤ ਬਿੱਪਨ ਕੇ ਇਨਹੂੰ ਪੈ ਕਟਾਛ ਕ੍ਰਿਪਾ ਕੈ ਨਿਹਾਰੋ ॥੧॥

Baago nihaalipathai daiho aaj(u) bhale tum ko nischai jeea dhaaro|| Chhattrisabhai krit bippan ke inhoon pai kataachh kripaa kai nihaaro||1||

I shall surely cause to send the quilt, bed etc. as religious gift; do not be anxious about that, the Kshatriyas had been performing the jobs for the Brahmins; now be kind to them, looking towards them.1.

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Line 7

ਜੁੱਧ ਜਿਤੇ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਸੁ ਦਾਨ ਕਰੇ ॥ ਅਘ ਅਉਘ ਟਰੈ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਇਨ ਹੀ ਕ੍ਰਿਪਾ ਫੁਨ ਧਾਮ ਭਰੇ ॥

Juddh jite in hike prasaadh in hike prasaadh su daan kare|| Agh augh tarai in hiprasaadh in h? kripaa phun dhaam bhare||

By the kindness of these Skihs, I have conquered the wars and also by their kindness, I have bestowed charities; by their kindness the clusters on sins have been destroyed and by their kindness my house is full of wealth and materials;

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Line 8

ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਸੁ ਬਿੱਦਿਆ ਲਈ ਇਨ ਹੀ ਕੀ ਕ੍ਰਿਪਾ ਸਭ ਸ਼ੱਤ੍ਰੁ ਮਰੇ ॥ਇਨ ਹੀ ਕੀ ਕ੍ਰਿਪਾ ਕੇ ਸਜੇ ਹਮ ਹੈਂ ਨਹੀ ਮੋਸੋ ਗਰੀਬ ਕਰੋਰ ਪਰੇ ॥੨॥

In hike prasaadh su biddiaa laiin hikripaa sabh shattru mare|| In hikikripaa ke saje ham hain nahimoso garib karor pare||2||

By their kindness I have received education and by their kindness all my enemies have been destroyed; by their kindness I have been greatly adorned, otherwise there kindness I have been greatly adorned, otherwise there are crores of humble person like me.

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Line 9

ਸੇਵ ਕਰੀ ਇਨ ਹੀ ਕੀ ਭਾਵਤ ਅਉਰ ਕੀ ਸੇਵ ਸੁਹਾਤ ਨ ਜੀਕੋ ॥ ਦਾਨ ਦਯੋ ਇਨ ਹੀ ਕੋ ਭਲੋ ਅਰੁ ਆਨ ਕੋ ਦਾਨ ਨ ਲਾਗਤ ਨੀਕੋ ॥

Sev kariin hikibhaavat aur kisev suhaat na jeeko|| Daan dayo in hiko bhalo ar(u) aan ko daan na laagat neeko||

I like to serve them and my mind is not pleased to serve others; the charities bestowed on them are really good and the charities given to others do not appear to be nice;

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Line 10

ਆਗੈ ਫਲੈ ਇਨ ਹੀ ਕੋ ਦਯੋ ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥ ਮੋ ਗ੍ਰਹਿ ਮੈ ਮਨ ਤੇ ਤਨ ਤੇ ਸਿਰ ਲਉ ਧਨ ਹੈ ਸਭ ਹੀ ਇਨ ਹੀ ਕੋ ॥੩॥

aagai phalai in hiko dayo jag mai jas(u) aur dayo sabh pheeko|| Mo grah(i) mai man te tan te sir lau dhan hai sabh hiin hiko||3||

The charities bestowed on them will bear fruit in future and the charities given to others in the world are unsavoury in front of donation given to them; in my house, my mind, my body, my wealth and even my head everything belongs to them.3.

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Line 11

ਦੋਹਰਾ ॥

Dohraa||

DOHRA

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Line 12

ਚਟਪਟਾਇ ਚਿਤ ਮੈ ਜਰਯੋ ਤ੍ਰਿਣ ਜਯੋਂ ਕ੍ਰੁੱਧਤ ਹੋਇ ॥ ਖੋਜ ਰੋਜ ਕੇ ਹੇਤ ਲਗ ਦਯੋ ਮਿਸਰ ਜੂ ਰੋਇ ॥੪॥

Chatpataae chit mai jaryo treen jyon kruddhat hoe|| Khoj roj ke het lag dayo misar joo roe||4||

Just as the straws while burning in ire are flabbergasted, in the same way, the Brahmin got enraged in his mind and thinking about his means of sustenance, he wept.4.

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Line 13

Later on Guru tells Brahmins that he forgot about them.

(Page 75 Last Paragraph)

The Sentences of Tenth Guru also, other then the worship of one Akal Purakh, the worshipped other, are available in plenty , that no searcher of truth, after reading them can go to this result that he was only the worshipper of one Akal Purakh and never of Tantric and Shaktic’s faith’s power/Shakti(2).

(Foot note 2)

2. see behind page 31, Kavi Sanotkh Singh says that if praises of goddess comes in the Gurbani of Dasamesh, then considering him as goddess worshipper is a mistake. Likewise followers of other faith like Daulat Rai also, after reading Dasam Gurbani have made similar views for the goddess. See behind page 64, number 16.

(page 76 Last Para)

1. Hoam/Putting offering in fire- Doing Hoam is the biggest part of calling upon goddess. The verses from Shri Guru Granth Sahib and Vars of Bhai Gurdas in this regards are many but Shri Mukhwaq Patshahi Dasvi(Saying of the Tenth Master) are also of the same type that is: ਕਈ ਅਗਨ ਹੋਤ੍ਰ ਕਰੰਤ ॥

Kaee agan hotra karant||

Many perform Agnihotras (fire-worship);

…..ਸਭ ਕਰਮ ਫੋਕਟ ਜਾਨ ॥

Sabh karam phokat jaan|

Know all the Karmas (actions) as useless,

Again:

ਬਹੁ ਕਰਤ ਹੋਮ ਅਰ ਜੱਗ ਦਾਨ ॥_

Bahu karat ho mar jagg daan||

Though they perform havens, hold Yagyas (sacrifices) and offer charities.

________________________________________

ਬਿਨ ਏਕ ਨਾਮ ਇਕ ਚਿੱਤ ਲੀਨ ॥ ਫੋਕਟੋ ਸਰਬ ਧਰਮਾ ਬਿਹੀਨ ॥੨੦॥੧੪੦॥

Bin ek naam ik chitt loon|| Phokato sarab dharmaa bihoon||20||140||

Without the single-minded absorption in he Lord’s Name, All the religious rituals are useless. 20.140.

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Line 14

How could we understand that task called by self as useless were done by himself.

(page 77)

2.Sacrifice: It was said that to call upon goddess , sacrifices was essential, Guru Ji gave blood of his finger and agreed to sacrifice lacs of Khalsa. But regarding sacrifices Shri Mukhwaq Patshahi Dasvi is like:-“ ਤੇ ਭੀ ਬਲਿ ਪੂਜਾ ਉਰਝਾਏ ॥

Te bhoo bal(i) poojaa urjhaae||

They were also absorbed in the worship of power/Sacrifice

”

3. Hota(Hitvaj):- meant by Brahmin, who lets the Hoam be done…. Then Brahmin as per Shri Mukhwaq “ਚਟਪਟਾਇ ਚਿਤ ਮੈ ਜਰਯੋ ਤ੍ਰਿਣ ਜਯੋਂ ਕ੍ਰੁੱਧਤ ਹੋਇ ॥

Chatpataae chit mai jaryo treen jyon kruddhat hoe|

Just as the straws while burning in ire are flabbergasted, in the same way, the Brahmin got enraged in his mind an

” is himself being told as angry. From angry Brahmin getting hoam is not correct….

(page 78)

4. Mantra/Holy verse- A mantra is told to be used, to let goddess appear, which is ‘Unh Unh Munh Munh Gunh Gunh Runh Runh’. This is not Gurbani but some other Mantra. On this Shri Mukhwak Patshai 10 is “ਨ ਜਾਪ ਆਨ ਕੋ ਜਪੋ ॥ ਨ ਅਉਰ ਥਾਪਨਾ ਥਪੋ ॥੩੭॥

Na jaap aan ko jaapo|| Na aur thaapnaa thapo||37||

I do not meditate on anyone else, nor do I seek assistance from any other quarter.37.

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Line 13

”

Again”

ਕਾਮਕੁ ਮੰਤ੍ਰ ਕਸੀਰੇ ਕੇ ਕਾਮ ਨ

Kaamak(u) mantra kasoore ke kaam na

The Mantra recited for fulfillment of worldly desires doth not even bring the least gain

”, Kamka means(for fulfilling desire from Tantric Shastra) repeated Mantras are not of any value of pence.

Again:

ਬਿਨਾ ਸਰਨ ਤਾ ਕੀ ਨਹੀ ਔਰ ਓਟੰ ॥ ਲਿਖੇ ਜੰਤ੍ਰ ਕੇਤੇ ਪੜ੍ਹੇ ਮੰਤ੍ਰ ਕੋਟੰ ॥੭੭॥

Binaa saran taa koo nahoo aur otang|| Likhe jantra kete pa?he mantra kotang||77||

There is no other protection without coming under His shelter, even though many Yantras be written and millions of Mantras be recited.77.

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Line 11

Again:

ਭਜੋਂ ਸੁ ਏਕ ਨਾਮਯੰ ॥ ਜੁ ਕਾਮ ਸਰਬ ਠਾਮਯੰ ॥

Bhajon sue k naamayang|| Ju kaam sarab thaamayang||

I recite only the Name of the Lord, which is useful at all places.

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Line 12

5. Dhyan/concentration in mind- Goddess is called upon after keeping her thought in mind. For having a thought of any one other then Akal Purakh Shri Mukhqak Patshahi Dasvi is like that:-“

ਨ ਧਿਆਨ ਆਨ ਕੋ ਧਰੋਂ ॥ ਨ ਨਾਮ ਆਨ ਉਚਰੋਂ ॥੩੮॥

Na dhiaan aan ko dharon|| Na naam aan ucharon||38||

I do not meditate on anyone else, nor do I repeat the Name of anyone else.38.

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Page 138, Line 1

”,Again :-“ ਜੇ ਜੇ ਅਉਰ ਧਿਆਨ ਕੋ ਧਰਹੀਂ ॥ ਬਹਿਸ ਬਹਿਸ ਬਾਦਨ ਤੇ ਮਰਹੀਂ ॥੪੧॥

Je je aur dhiaan ko dhar-hoon|| Bahis bahis baadan te mar-hoon||41||

Those who meditated on any other Entiey, they ended themselves in futile discussions and quarrels.41.

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Page 138, Line 8

”

6. ///boon- The experiment was for gaining the boom, which was to be taken from the goddess but keeping Akal Purakh in from Shri Mukhwaq is like:-

“

ਤੁਮਹਿ ਛਾਡਿ ਕੋਈ ਅਵਰ ਨ ਧਯਾਊਂ ॥ ਜੋ ਬਰ ਚਹੋਂ ਸੁ ਤੁਮਤੇ ਪਾਊਂ ॥

Tumah(i) chhaa?(i) koiavar na dhyaaoon|| Jo bar chahon su tumte paaoon||

I may remember none else except Thee; and obtain all the required boons from Thee;

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Page 1465, Line 10

”

While Kavi Ji tell as per Rut 3-11-18, about Guru Ji asking for // from goddess which is “let me create a faith and snatch from Turks. Do mercy and give these two boons.

But Guru Ji himself is asking these two boons from Akal Purakh.

(Page 79)

So:- (O)

ਪੰਥ ਚਲੈ ਤਬ ਜਗਤ ਮੈ ਜਬ ਤੁਮ ਕਰਹੁ ਸਹਾਇ ॥੩੦॥

Panth chalai tab jagat mai jab tum karoh sahaae||30||

“The path (Panth) shall prevail only in the world, with THY ASSISTANCE.”30.

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Line 11

(A) ਦੁਸ਼ਟ ਜਿਤੇ ਉਠਵਤ ਉਤਪਾਤਾ ॥ ਸਕਲ ਮਲੇਛ ਕਰੋ ਰਣ ਘਾਤਾ ॥੩੯੬॥

Dusht jite uthvat utpaataa|| Sakal malechh karo ran ghaataa||396||

All the villains creations outrage and all the infidels be destroyed in the battlefield.396.

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Page 1468, Line 1

Again:-

ਹਮਰੇ ਦੁਸ਼ਟ ਸਭੈ ਤੁਮ ਘਾਵਹੁ ॥ ਆਪੁ ਹਾਥ ਦੈ ਮੋਹਿ ਬਚਾਵਹੁ ॥

Hamre dusht sabhai tum ghaavoh|| aap(u) haath dai mohe bachaavoh||

Destroy, O Lord ! all my enemies and protect me with Thine won Hnads.

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Page 1465, Line 6

Kavi Santokh Singh approves this as per Rut 3, Ansu 20 Ank 5 that is “to create the faith, order is from lord of universe”.

7.Prayojan/intention ….. Had goddess appeared at end of experiment then Hoam, Ygya all experiment would have been successful, on this success Hota Ji would have been honored with do is told the glory of Sikhs, by this Brahmin being described as inferior, then the daily income of Brahmin being stopped and on this stopping of his assured loved, his being frustrated and in anger getting to cry, all give info of this thing that of goddess was called upon, she did not appear, Hota became unsuccessful in his saying and claim, (Page 80 starts) So Satiguru made him to be forgotten and he cried after his earning was stopped. …..

So the principle of Tenth Guru which is in “ਜਾਗਤਿ ਜੋਤ ਜਪੈ ਨਿਸ ਬਾਸੁਰ Jaagat(i) jot japai nis baasur

He is the true Khalsa (Sikh), who remembers the ever-awakened Light throughout night and day

” Swwayya, is one with the principle of Adi Guru Sahiban(initial Gurus) , that is that Sikh is one, Khalsa is one who recite name and do not behold created things as worshipped…..Source of mental power is name and base of physical power is Kirpan/Saber as told, Even up to the extent that terms like Bhagouti etc. also is being used for Kirpan as :-“

ਲਈ ਭਗਉਤੀ ਦੁਰਗਸਾਹ ਵਰ ਜਾਗਨ ਭਾਰੀ ॥

LaibhagautiDurgsaah // jaagan bhaaree||

Durga held out her sword, appearing like great lustrous fire;

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Line 14

ਲਾਈ ਰਾਜੇ ਸੁੰਭ ਨੋ ਰਤੁ ਪੀਐ ਪਿਆਰੀ ॥

Laairaaje Sunbh no rat(u) peeai piaaree||

She struck it on the king Sumbh and this lovely weapon drinks blood.

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Page 324, Line 1

”. ..And weapon also as physical power and giver of physical power’s form, in the verse/Chhands like “ਖਗ ਖੰਡ ਬਿਹੰਡੰ

Khag khan? bihan?ang

The sword chops wel

” are being addressed.

(Page 84, Last line of first Paragraph)

This term Kautak/Miracle is sued by all, and at the end of Chandi Charitra, word “Kautak” has come:

So:-“ ਕਉਤਕ ਹੇਤ ਕਰੀ ਕਵਿ ਨੇ ਸਤਿ ਸਯ ਕੀ ਕਥਾ ਇਹ ਪੂਰੀ ਭਈ ਹੈ ॥

Kautak het karoo kav(i) ne sat(i) say koo kathaa eh pooroo bhaoo haoo||

The poet hath composed it for the pleasure of his mind, and the discourse of seven hundred sholokas is completed here.

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Line 10

”*

From this sense is made that Vars and Charitras of goddess etc. are translated but this wrong interpretation must not follow that after being Worshipper(Page 85 starts) Translations are being done or made to be done.

*(Footnote page 84)

From Markandey Purana, the views of Chandi Charitra and Chandi Di // are taken. By doing open translation of Durga Saptshati, it is called the “Satsay Ki Katha”; See Markandey Puran after chapter 81.

(Page 85)

Therefore you(Guru Ji) have told that this translation is done for Kautak.

(Page 86, Para 1, Line 2)

Guru Ji himself has told that “Kutak Het SatSai”/Story of Satsai Katha done for Kautak only, the contemporary writers also after pondering upon verse by Tenth Guru, in which there is no mention of calling upon, and within Beer Rasa encouraging literature , being read, told own possibilities.

(Page 87)

In this continuity four extractions are worth to ponder upon.

(O) During the Harh or Samvat 1755, at end of Ramavtar, there is an own Swwayya written by Satiguru Ji. :-

ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀ ਆਨਯੋ ॥ ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤ ਏਕ ਨ ਮਾਨਯੋ ॥

Paane gahe jab te tumre tab te kooo aankh tare nahiaanyo|| Raam Rahnm Puraan Kuraan mat ek na maanyo||

O God ! the day when I caught hold of your feet, I do not bring anyone else under my sight; none other is liked by me now; the Puranas and the Quran try to know Thee by the names of Ram and Rahim and talk about you through several stories, but I do not ac

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ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈ ਹਮ ਏਕ ਨ ਜਾਨਯੋ ॥ ਸ੍ਰੀ ਅਸਿਪਾਨ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਨ ਕਹਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਯੋ ॥੮੬੩॥

Sinmrit(i) Saasta Bed sabhai bahu bhed kahai ham ek naa jaanyo|| Sriasipaan kripaa tumrikar(i) main a kahyo sabh tohe bakhaanyo||863||

The Simritis, Shastras and Vedas describe several mysteries of yours, but I do not agree with any of them. O sword-wielder God! This all has been described by Thy Grace, what power can I have to write all this?.863.

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On the issue of making goddess appear, all writers have different dates for the Havan yet during Harh 1755, happening of Havan is (Page 88)agreed upon by all. In this Swwayya Guru Ji tells himself free from all Hindu and Muslim faiths other than one Akal Purakh. This thing is worthy to be thought that, he himself do not go by Puranas while worship of goddess is big part of Puranas. How can this be possible that at one side Havan of Devi is being done as per Puranas and at other place he is telling to not to have faith in Ram, Rahim, Puran , Kuran and all. That is, refusing the secrets of Simratis, Sastars, Veda’s with force and on the other hand based upon those texts, goddess mentioned be worshipped. The attitude of Guru Ji has always been of consistency. This moves of him came out continuously , see when you(Guru Ji) wrote Krishna Avtar in Samvat 1745, it is said:-

“ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ਕਾਨ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋਂ ॥ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ॥੪੩੪॥

Mai na Ganeshah(i) pritham manaaoon|| Kishan Bishan kab-hoon nah dhiaaoon|| Kaan sune paihchaan na tin son|| Liv laagimoripag in son||434||

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.

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

Mahaakaal rakhvaar hamaaro|| Mahaa loh main kinkar thaaro|| Apnaa jaan karo rakhvaarr|| Baah(i) gahe kilaaj bichaar||435||

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.

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” And at end it is written as

ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥

Dasam kathaa Bhaagaut kibhaakhaa karibanaae|| Avar baasnaa naah(i) prabh dharam juddh ke chaae||2491||

I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491.

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Likewise during 1753, the completed Charitras’s end , wrote Chaupayee, address of own worshipped war God, showed own separation and supremacy of one eternal.

(Foot note)

*New writings give Samvat 1742-46 but then Guru Ji were in Paunta and Samvat 1745 of Krishna Avtar is obtained to be written at Paunta is found within that. So Samvat of Devi during 1742-46 becomes wrong.

(Page 89)

If translation of Markandey Purana’s Durga Sapshati/Sat Sai then at its end”

ਕਉਤਕ ਹੇਤ ਕਰੀ ਕਵਿ ਨੇ ਸਤਿ ਸਯ ਕੀ ਕਥਾ ਇਹ ਪੂਰੀ ਭਈ ਹੈ ॥

Kautak het karoo kav(i) ne sat(i) say koo kathaa eh pooroo bhaoo haoo||

The poet hath composed it for the pleasure of his mind, and the discourse of seven hundred sholokas is completed here.

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” is written and own separation and supremacy and “worship of one”’s aspect, was being told continuously with one essence. Then at end of all Wars and till the war Chamkaur, he has been mentioning the help of one Akal and that’s mercy.(See Page 17-18).

So proven that sentence of 1755 “Pai Gahe” which tells about his worshipped, waves to one thought from start to end that during 1755 no goddess beheld as worshipped and worshipped to take boon.

(A) When poets write about the time about the end of appearance of goddess, during that time another extraction from the mouth of Guru Ji is present, which is presented by good person poet himself, see on the back page 70”Jo kichh Lekh Likhyo” Swwayaa.

If all this swwayes are thought upon with consideration of holding, then they are not for the honor but depict the dishonor of some Pandit. Had Devi being worshipped as worshipped and got appeared then can Hota Pandit be forgotten from mind ? Then when he complains that you made Brahmin lesser and gave priority to Kshtriyas*, then glorifying Sikhs Guru tells that war has been won by their mercy only.

This is clear by it that had goddess appeared then it was time for the commendation of Hota instrumental in let goddess appear and condemnation or the commendation of Beer Rasi deeds of Sikhs.

[GPS]

Vijaydeep singh ji

How is your health now?

[vijaydeep Singh]

Gurfateh

Health in improving by the mercy of Akal.

[dalsingh101]

Vijaydeep Singh

Thanks for the post. I'm sure it will come in very useful if and when I continue the translation (with Waheguru's grace).

I notice that the Panjab Digital Library has a copy of Giani Ditt Singh ji's Durga Parbodh. Should you want, you can access it at:

http://www.panjabdigilib.org/webuser/searches/displayPageContent.jsp?ID=2381&page=1&CategoryID=1&Searched=durga

God bless.

[dalsingh101]

If anyone wants access to the complete work by Bhai Vir Singh, you can get it here.

Enjoy!

[BhagatBalmik]

If anyone wants access to the complete work by Bhai Vir Singh, you can get it here.

Enjoy!

Thanks Jeo i really wanted to read that book and good english translation.