Guru Gobind Singh Ji & Vishnu .....

[Guest SarabjeetSingh]

I was reading Rehras sahib and I saw this pangti that comes at end of chaupai sahib .

Highlighted in pink :

It almost translates like "Such is the reward of serving Bisan (Vishnu). 'Aadh' and disease does not affect such a person." . I don't see any other meaning of these pankti . But I am not saying that GGS worshipped Vishnu .

Lets please discuss !

[sikha]

Vishnu means that which is everywhere. Its a refference to Akal Purakh. The many names of Vishnu used in Gurbani is also a reference to Akal Purakh and not the Vishnu avatar

[Guest SarabjeetSingh]

Vishnu means that which is everywhere. Its a refference to Akal Purakh. The many names of Vishnu used in Gurbani is also a reference to Akal Purakh and not the Vishnu avatar

What proof do we have here exactly ?

Because in the same chaupai sahib , Guru Gobind Singh ji is referring to Vishnu as "bisan" .

"Kaal pae brahma bap dhara , Kaal pae siv ju avtara , Kaal pae kar bisan parkasa ".

It is interesting to note , GGS also saying "Kisan bisan kabhu na dhaeyun "

[GPS]

Vishnu means that which is everywhere. Its a refference to Akal Purakh. The many names of Vishnu used in Gurbani is also a reference to Akal Purakh and not the Vishnu avatar

Very well said. This is a metaphor used for akal purakh. About other vishnu Guru sahib has made his stand very clear when he writes

that there are millions of bishans( Vishnu) in the body of akal purakh.

[chatanga]

if you go to www.gurmatveechar.com and look up Sant Jarnail Singh Bhindranwale in Katha section, you will find katha of Sri Dasam Guru Darbar, where Sant Ji explains this line properly.

This example is why katha of Gurbani is so vital.

[sikha]

What proof do we have here exactly ? Posted Image

Its called contextualisation and exegesis.

[GPS]

What proof do we have here exactly

Sarabjeet

You need to spare sometime for reading scriptures before asking such questions.

guru sahib writes

ਗੁਰਮੁਖਿ ਸੰਗੀ ਕ੍ਰਿਸਨ ਮੁਰਾਰੇ ॥

गुरमुखि संगी क्रिसन मुरारे ॥

Gurmukẖ sangī krisan murāre.

ang 98 SGGS

In the above verse we do not interpret Krishna as God. it is metaphor for akal purakh.

[VanHelsingh]

I think people forget what a talented poet and writer Guru Gobind Singh Ji was. To take everything our great Guru wrote and interpret it one-dimensionally does a great disservice to him and his talents. Sadly those who have vested interests pluck a random line from Gurbani and use it to confuse the gullible or the genuinely un-informed.

[gurs1kh]

What proof do we have here exactly ?

Because in the same chaupai sahib , Guru Gobind Singh ji is referring to Vishnu as "bisan" .

"Kaal pae brahma bap dhara , Kaal pae siv ju avtara , Kaal pae kar bisan parkasa ".

It is interesting to note , GGS also saying "Kisan bisan kabhu na dhaeyun "

In Gurbani, Guru Ji uses ounkarhs ੁ and siharees ਿ at the end of words to reflect the certain meaning of that word.

For example, here it says ਬਿਸਨ, meaning Akal Purakh.

But in the tuk: ਕਾਲ ਪਾਇ ਕਰ ਬਿਸਨੁ ਪ੍ਰਕਾਸਾ ॥, it is ਬਿਸਨੁ, meaning Vishnu.

Here is another example of this in Sri Guru Granth Sahib Ji. The word Ram is excessively. When talking about Akal Purakh, it says: ਰਾਮ.

When talking about Ram, it says: ਰਾਮੁ, like in Salok Mahalla 9, it says ਰਾਮੁ ਗਇਓ ਰਾਵਨੁ ਗਇਓ ਜਾ ਕਉ ਬਹੁ ਪਰਵਾਰੁ ॥

When you read Gurbani, you will see many, many words with ounkars and siharees at the end.

By the way the line ਕਿਸਨ ਬਿਸਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ is not from Sri Guru Granth Sahib Ji, it is from Sri Dasam Granth Sahib.

[sikha]

By the way the line ਕਿਸਨ ਬਿਸਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ i

According to your above post should'n there be en ounkhaar in this line then since it talks about Vishnu the avatar and not Akal purakh.. Using your above grammar then this sentence would refer to Akal Purakh.