vijaydeep Singh

RAM SETU AND SARBLOH GURU DARBAR Baba Baldev Singh Ji ragi were once Mahant of Delhi Chhvani of Budha Dal(Gurdwara Rab Da <banned word filter activated>), he was instrumental in Das's undergoing baptism at Guru Ki Kashi from Budhadal.(Baba Ji are presently in jail due to being accused in Patiala Killing sept. 2007). Few days before that incident, he told das on phone that as per last part of Sarbloh Guru Darbar, some info of Ram Setu is there.(as per that King of sea told Ram Ji that there is "place" in sea which could be used as bridge. This was sent to RSS head K S Sudershan, which talked about justifiability of finding that Adam Bridge is natural but was used by Ram Ji. Some <banned word filter activated> from RSS made comments that Tenth Master worshiped Ram Ji from such Data, which showed the intellectual bankruptcy. Das once noticed again use of Gurdwara stage by a VHP personal during the bhog S S Bajwa Ji regarding the Ram Ji's worship in Gurmat, Sarna Ji refuted that. God knows how all that effected the departed soul. Crux of all info in that this text could be useful to non Sikhs also. Forgive for wrong language.

Gurfateh There was a possibility that some one could have scanned the translated Budhadal Version in Gurmukhi published from Budhadal and made that copy online on perhaps some free site. But the stuff is copy righted by Budhadal. At present which is true Budhadal in either factions is a matter of debate. Anyway if Nihungs in UK want they can make it online and give its link to Nihungsingh.org. Later on online Sangat can carry out Translation. Rest up to the Sangat, It is anyway more a work of previous life of Guru, Das assumes, Guru only knows.

Gurfateh Das has visited the said site. Presently Bhai Kamal Roop Singh Ji and Bhai Charandhur Singh etc. could be of some help. http://www.neo-sikhism.blogspot.com/ http://www.neo-sikhism.blogspot.com/

Gurfateh Dear Brother, Forgive das for his snobbish behavior. About Rashtriya Sikh Sangat. There has been a an allegation of economic irregularities by one person, who left them. With regard to their new head quarter near New Delhi railway station. God only knows the truth. Two main functionaries of them have doubt on the conduct of das as they are aware that das is by know well associated with various panthic organization on some issues which will include missionaries, taksal, akj etc. By mercy of God, all trust Das their own, das tries to bring in arbitration in their mutual conflicts yet not with much success. As two people doubt das and something happens to them, das could be entrapped uselessly so inspite of their calling das to their office das does not goes their as they do not call das in their think tank meeting at present. Another thing has that das was not well for last year or so maybe due to sins of this and past birth. So not much public activities. Lastly das never fought for Shri Dasam Granth Sahib but was against the misinterpretation of Shri Guru Granth Sahib. As result now there are attacks on Shri Guru Granth Sahib Ji with the same logic. Anyway by now das realizes during ailment that das is hypocrate, who himself oes not follow that holy text.

Gurfateh Dear Comrade Inqalabi Ji, Kindly visit the website of Jathedar Takaht Patna Sahib or contact Nanak Singh ji Nishtar about the actions being taken in the east. http://www.jathedartakhatpatnasahib.org/index.php?option=com_msphotos&view=list&cid=3&r=2723002&by=c_l&from=3 and for Nanak Singh Nishtar http://www.forgottensikhs.com/Contact%20Us.htm Lastly about das's relation with RSS. By the way das is interested to know your identity first? Were you in Rashtriya Sikh Sangat and saw das there ? Are you aware about the people with whom das is working? or aware of job profile of das, first let your identity be established. your name talks of leftism as we in Sikhism are swampped by Inqlabi comrades like Ghugga Ji,Jeonawala Brar, Harmann Mann, so on and so forth. So only if you have any association with Panthic bodies like AKJ, SGPC or DDT, then only das will share his details on email else nothing could be extracted from him. Just to prove his identity das is posting the link of his own photo from a third independant site sorry for being harsh but at present there are many sheeps hiding in the hide of lion. Das is anyway a donkey and not a brave Sikh or Singh even but distrust to brethren is rampant due to intruders in faith. Again forgive das and give your identity.

Gurfateh Well use akalustatvijaydeep@gmail.com mobile is 9891523837(country code 0091). After the death of Rulda Singh, these guys never Das has any info about their meetings.

Gurfateh Swami Brahmdev/Bhai Gopal Singh Ji in bad health Today das had a talk with Swami Brahmdev Ji. Das wanted him to give a lecture at Mata Sundari College. On talking das came with the facts about his health. He has a fracture in leg for last 7 to 8 months. He is being operated upon twice and now doctors want the third operation which is differed due to his history of diabetes. As perSikh Jagriti Manch, he is the best scholar of the Panth. In spite of ill health he is still hell bent to serve the Panth and is in Chardi Kala. He could be contacted at his mobile 0091-9815446481 regards vd Singh

Gurfateh Bhujang Prayat Chand(a form of poetry with style given the name of serpent(Das does not knows the meaning of Prayat)) Again with all, Lord (made them ) Listen(his saying). Brethren do not stay without arrows and sabers. Behold man as sheep, who is without arms and hairs. Hold his ear and leave towards anywhere(He can be taken to any direction as sheep are taken, held by their ear). This is my order, listen oh ! beloved. Without hairs and saber/blade (i) will not give (my) Glimpse. Who so ever will listen to these words of mine. Of that person, behold all wishes fulfilled. Translation is given above.

Gurfateh Kindly see the file attached. Gurmat Bibek Goshaat 2.pdf

Gurfateh For the fear of leftist, possing as Sikhs in guise of missionaries, we may not have to go with Duja Bhav. Anyway some links of demigoddess being in south.(Incidentaly eastern part of India is again hub of non Aryans,Vaishnavi Devi/Trikuta Devi/Vaishnu Devi is relativly newer then Dash Mahvidya concept and forms Dakshin MArgi Shakta with Vaishnavite influence. So see the links below: http://en.wikipedia.org/wiki/Durga http://en.wikipedia.org/wiki/Mariamman http://en.wikipedia.org/wiki/Ammathiruvadi_Temple

Gurfateh Health in improving by the mercy of Akal.

Gurfateh Das is no longer is discussion now, but will give few inputs. There is no religion called "Hinduism". RSS claims that Hindu means Indian, living on banks of Indus. While good lot of people including Arya Samaj consider Hindu as derogatory term. But in either case term Hindu is not Indian but Farsi based. Vaishnavites rever Durga as Yog Maya while Shaktas rever Vishnu as Kamal, male companion of KamalaOut of Das Mahavidya) Demigoddess was main worshiped deity of native Indians so both Dalits and south Indian so called Hindus rever her. In Indus vally civilisation idols of same were found. But in Shakta and Tantric text as well as Puranas related to Godess, same is beheld as formless, as being in all forms. So is the case with Purana related to Vishnu Ji, where there is a concept of Gobind or that Vishnu, which manifests self in all and is formless, yet takes three forms of Brahma, Vishnu and Shiva(refer to Padma Purana, Vishnu Purana among others(Das did some work on them to refute Bhag Singh Ambala and Dalbir Singh Faridabad). In order to bring upper caste Aryans into true faith of Sikhism. Attribute of Akal Purakh are termed as Gobind, Ram etc in Shri Guru Granth Sahib Ji.anyway Akal itself is an attribute so is Purakh. To bring out caste Chandals, who were not allowed into temples so were not knowing the name like Gobind etc., name of their deity like Durga, Kali etc. were also termed as attributes of Akal in Shri Dasam Granth Sahib. so itis more a Dalit literature. Hatred of ex Arya Samaji S. Bhag Singh Ambala and upper caste Kala Afghana etc. may not like non Aryan terms so they opposed Shri Dasam Granth Sahib. In past Churha(Supach), Doom(Chandal) etc. use to have their place of worship near cremation ground, and thier diety were like Mahakal/Kalka. Lord Krishna being black in skin over here and his contemporary one worshipping demigoddess give signal that Krishna too was Dravidian hero. Just a few thoughts from the bookish knowledge only Akal knows the truth. Das in past has tried to bring out meanings of Shri Dasam Granth Sahib, more like "missionary type" but found loosing his own faith. So for both Adi Guru Darbar and Dasam Guru Darbar, das thinks that meanings could be much more spritual then normal human mind can think. Better is to go for Bhagti then wasting the time of rest of the Sangat in futile debate.Akal Bless.

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. ________________________________________ 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. ________________________________________ Line 1 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 ________________________________________ Line 2 (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). ________________________________________ Line 13 ਅਛੇਦੀ ਅਭੇਦੀ ਸਦਾ ਏਕ ਧਰਮੰ ॥ Achhediabhedisadaa ek dharamang|| Thou art Unassailable, Indiscriminate and ever of One Discipline. ________________________________________ Line 14 ਕਲੰਕੰ ਬਿਨਾ ਨਿਹਕਲੰਕੀ ਸਰੂਪੇ ॥ Kalankang binaa nihkalankisaroope|| Thou art without blemishes, O Unblemished entity. ________________________________________ Page 326, Line 1 ਅਛੇਦੰ ਅਭੇਦੰ ਅਖੇਦੰ ਅਨੂਪੇ ॥੧॥ Achhedang abhedang akhedang anoope||1|| Invvincible, Unmysterious, Unharmed and Unequalled Lord.1. ________________________________________ 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; ________________________________________ Line 13 ਬਿਸਨ ਮਹੇਸ੍ਵਰ ਕਉਨ ਬਿਚਾਰੇ ॥ Bisan Mahesvar kaun bichaare|| Who are the helpless gods Vishnu and Shiva? ________________________________________ 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; ________________________________________ Line 4 ਤਾਤੇ ਭਥੋ ਤੇਜ ਬਿਖਯਾਤਾ ॥ Taate bhayo tej bikhyaataa|| And from him emanated the Powerful Lustre; ________________________________________ Line 5 ਸੋਈ ਭਵਾਨੀ ਨਾਮੁ ਕਹਾਈ ॥ SoiBhavaaninaam(u) kahaaee|| The same Lord was considered as Bhavani, ________________________________________ Line 6 ਜਿਨ ਸਿਗਰੀ ਯਹ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥੨੯॥ Jin sigariyah sristtee upaaee||29|| Who created the whole world.29. ________________________________________ Line 7 (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. ________________________________________ 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|| ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ Line 14 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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; ________________________________________ 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 ________________________________________ 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. ________________________________________ Line 8 ”(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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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; ________________________________________ Line 13 ” (S. Hazare Patshahi10) “ ਆਦਿ ਪੁਰਖ ਜਿਨ ਏਕੁ ਪਛਾਨਾ॥ aadh Purakh jin ek(u) pachhaanaa|| Those who have recognized that Primal Purusha, ________________________________________ Line 8 ਦੁਤੀਆ ਭਾਵ ਨ ਮਨ ਮਹਿ ਆਨਾ ॥੨੧॥ Duteeaa bhaav na man maih aanaa||21|| The duality is destroyed form their hearts.21. ________________________________________ Line 9 ਚੌਪਈ ॥ Chaupaee|| CHAUPAI ________________________________________ Line 10 ਜੋ ਜੋ ਭਾਵ ਦੁਤਿਯ ਮਹਿ ਰਾਚੇ ॥ Jo jo bhaav dutiya maih raache|| Those who are absorbed in duality, ________________________________________ 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; ________________________________________ Line 12 ਏਕ ਪੁਰਖ ਜਿਨ ਨੈਕ ਪਛਾਨਾ ॥ Ek purakh jin naik pachhaanaa|| They who have recognized the Supreme Purusha even a little, ________________________________________ Line 13 ਤਿਨ ਹੀ ਪਰਮ ਤੱਤ ਕਹ ਜਾਨਾ ॥੨੨॥ Tin hiparam tatt kah jaanaa||22|| They have Comprehended Him as the Supreme Essence.22. ________________________________________ 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. ________________________________________ 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). ________________________________________ 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. ________________________________________ ” 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. ________________________________________ 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. ________________________________________ 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: ________________________________________ “ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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”. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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; ________________________________________ Line 11 ਕਿਨੀ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥੨॥ Kinoo teraa ant(u) na paaiaa||2|| None could know Thy end.2. ________________________________________ 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 ________________________________________ 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; ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ Line 5 ਸਰਬ ਲੋਹ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥ Sarab loh doo rachhiaa hamnai|| The All-Steel Lord is my Protector. ________________________________________ Line 6 ਸਰਬ ਕਾਲ ਜੀ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥ Sarab kaal joo doo rachhiaa hamnai|| The All-Destroying Lord is my Protector. ________________________________________ Line 7 ਸਰਬ ਲੋਹ ਜੀ ਦੀ ਸਦਾ ਰਛਿਆ ਹਮਨੈ ॥ Sarab loh joo doo sadaa racchiaa hamnai|| The All-Steel Lord is ever my Protector. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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). ________________________________________ 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. ________________________________________ 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). ________________________________________ 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. ________________________________________ 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: ________________________________________ 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: ________________________________________ Line 4 ਚੌਪਈ ॥ Chaupaoo|| CHAUPAI ________________________________________ 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). ________________________________________ 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. ________________________________________ Line 7 ਕਬਿਬਾਚ ॥ Kabibaach|| The World of the Poet: ________________________________________ Line 8 ਦੇਹਰਾ ॥ Dohraa|| DOHRA ________________________________________ 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: ________________________________________ 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. ________________________________________ Line 11 ਚੌਪਈ ॥ Chaupaoo|| CHAUPI ________________________________________ 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. ________________________________________ 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). ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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; ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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; ________________________________________ 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; ________________________________________ 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; ________________________________________ 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. ________________________________________ 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; ________________________________________ 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. ________________________________________ 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; ________________________________________ 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 ________________________________________ 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. ________________________________________ 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; ________________________________________ 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. ________________________________________ 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; ________________________________________ 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. ________________________________________ 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; ________________________________________ 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. ________________________________________ Line 11 ਦੋਹਰਾ ॥ Dohraa|| DOHRA ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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; ________________________________________ 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. ________________________________________ 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. ________________________________________ 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. ________________________________________ 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; ________________________________________ 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. ________________________________________ 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. ________________________________________ 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 ________________________________________ 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. ________________________________________ Line 13 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. ________________________________________ Line 5 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. Line 6 ” 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. ________________________________________ Line 8 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. ________________________________________ Line 10 ” 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.

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.

Gurfateh Well das is very weak in expressing the mental thoughts so all things have gone wrong for the understanding of the Sangat. Why was not the first quote of Anand Sahib not understood ? There is nothing in physical form, mental form or spiritual form other then Akal Purakh. Guru was united with Akal, So not only 24 incarnations of Vishnu Ji(Which are different then one told in texts belonging to so called Hinduism) but Aurnagzeb, Bahadur Shah, Medini Prakash, Bhai Bachitar Singh Ji, all were form of Guru. Thats why Bhai Kannaya gave water even to Hindu and Muslims on the opposite side, seeing Guru in Them. Das concedes the defeat. Forgive das but there is no Deity, who is "Hindu". They all are attributes of Akal.Or may be das is yet to learn a lot. Anyway as per Dr Harbhajan Singh Ji, we find that before exposing some thing not as per standard of present day world, some acts of Lord Krishna with Gopis, just to let world understand that female too is manifestation of God another glorification of God in form of Devi/devine was done in Shri Krishna Avtar Sahib. ਅਥ ਦੇਵੀ ਜੂ ਕੀ ਉਸਤਤ ਕਥਨੰ ॥ Ath devijoo kiustat kathanang|| Now beginsa the description of the praise of the goddess: Page 731, Line 2 ਭੁਜੰਗ ਪ੍ਰਯਾਤ ਛੰਦ ॥ Bhujang Prayaat Chhand|| BHUJANG PRAYAAT STANZA Page 731, Line 3 ਤੁਹੀ ਅਸਤ੍ਰਣੀ ਆਪ ਰੂਪਾ ॥ ਤੁਹੀ ਅੰਬਕਾ ਜੰਭ ਹੰਤੀ ਅਨੂਪਾ ॥ ਤੁਹੀ ਅੰਬਕਾ ਸੀਤਲਾ ਤੋਤਲਾ ਹੈ ॥ ਪ੍ਰਿਥਵੀ ਭੂਮ ਆਕਾਸ਼ ਤੈ ਹੀ ਕੀਆ ਹੈ ॥੪੨੧॥ Tuhiastraniaap roopaa|| TuhiAnbakaa bantianoopaa|| TuhiAnbakaa totlaa hai|| Pithvibhoom aakaash tai hikeeaa hai||421|| O Goddess! Thou art Ambika, the wielder of arms weapons and also the destroyer of Jambhasura; Thou art Ambika, Shitala etc.; Thou art also the installed of the world, earth and sky.421. Page 731, Line 4 ਤੁਹੀ ਮੁੰਡ ਮਰਦੀ ਕਪਰਦੀ ਭਵਾਨੀ ॥ ਤੁਹੀ ਕਾਲਕਾ ਜਾਲਪਾ ਰਾਜਧਾਨੀ ॥ਮਹਾ ਜੋਗ ਮਾਇਆ ਤੁਹੀ ਈਸ਼੍ਵਰੀ ਹੈ ॥ ਤੁਹੀ ਤੇਜ ਆਕਾਸ਼ ਥੰਭੋ ਮਹੀ ਹੈ ॥੪੨੨॥ Tuhinmun? mardikapardibhavaanee|| TuhiKaalkaa Jaalapaa raajdhaanee|| Mahaa jog maaiaa tuhieeshvarihai|| Tuhitej aakaaash thanbho mahihai||422|| Thou art Bhavani, the smasher of heads in the battlefield; Thou art also Kalka, Jalpa and giver of the kingdom to gods; thou art the great Yogmaya and Parvati; Thou art the Light of the sky and the support of the earth.422. Page 731, Line 5 ਤੁਹੀ ਰਿਸ਼ਟਣੀ ਪੁਸ਼ਟਣੀ ਜੋਗ ਮਾਇਆ ॥ ਤੁਹੀ ਮੋਹ ਸੁ ਚਉਦਹੂੰ ਲੋਕ ਛਾਇਆ ॥ ਤੁਹੀ ਸੁੰਭ ਨੈਸੁੰਭ ਹੰਤੀ ਭਵਾਨੀ ॥ ਤੁਹੀ ਚਉਦਹੂੰ ਲੋਗ ਕੀ ਜੋਤਿ ਜਾਨੀ ॥੪੨੩॥ Tuhirishtanipushtanijog maaiaa|| Tuhimoh su chaudahoon lok chhaaiaa|| Tuhisunbh Naisunbh hantibhavaanee|| Tuhichaudahoon log kijot(i) jaanee||423|| Thou art Yogmaya, the Sustainer of all; all the fourteen worlds are illumined by Thy Light; Thou art Bhavani, the destroyer of Sumbh and Nisumbh; Thou art the brilliance of the fourteen worlds.423. Page 731, Line 6 ਤੁਹੀ ਰਿਸ਼ਟਣੀ ਪੁਸ਼ਟਣੀ ਸ਼ਸਤ੍ਰਣੀ ਹੈ ॥ ਤੁਹੀ ਕਸ਼ਟਣੀ ਹਰਤਣੀ ਅਸਤ੍ਰਣੀ ਹੈ ॥ ਤੁਹੀ ਜੋਗ ਮਾਇਆ ਤੁਹੀ ਬਾਕ ਬਾਨੀ ॥ ਤੁਹੀ ਅੰਬਕਾ ਜੰਭਰਾ ਰਾਜਧਾਨੀ ॥੪੨੪॥ Tuhirishtanipushtanijog maaiaa tuhibaak baanee|| TuhiAnbakaa janbhahaa raajdhaanee||424|| Thou art the Sustainer of all and also the wielder of weapons; Thou art the remover of the sufferings of all and also the wielder of arms; Thou art Yogmaya and power of speech; O Goddess! Thou, as Ambika, art the destroyer of Jambhasura and the giver of t Page 731, Line 7 ਮਹਾ ਜੋਗ ਮਾਇਆ ਮਹਾਰਾਜ ਧਾਨੀ ॥ ਭਵੀ ਭਾਵਨੀ ਭੂਤ ਭਬਿਅੰ ਭਵਾਨੀ ॥ ਚਰੀ ਆਚਰਣੀ ਖੇਚਰਣੀ ਭੂਪਣੀ ਹੈ ॥ ਮਹਾ ਬਾਹਣੀ ਆਪ ਨੀਰੂਪਣੀ ਹੈ ॥੪੨੫॥ Mahaa jog maaiaa mahaaraaj dhaanee|| Bhavibhaavanibhoot bhabiang bhavaanee|| Chariaacharanikhecharanibhoopanihai|| Mahaa baahanihai||425|| O great Yogmaya ! Thou art the eternal Bhavani in the past, present and future; Thou art consciousness-incarnate, pervading as Sovereign in the sky; Thy vehicle is supreme and Thou art the revealer of all the sciences.425. Page 731, Line 8 ਮਹਾ ਭੈਰਵੀ ਭੂਤਨੇਸੁਰੀ ਭਵਾਨੀ ॥ ਭਵੀ ਭਾਵਨੀ ਭਬਯੰ ਕਾਲੀ ਕ੍ਰਿਪਾਣੀ ॥ ਜਯਾ ਆਜਯਾ ਹਿੰਗੁਲਾ ਪਿੰਗੁਲਾ ਹੈ ॥ ਸ਼ਿਵਾ ਸੀਤਲਾ ਮੰਗਲਾ ਤੋਤਲਾ ਹੈ ॥੪੨੬॥ Mahaa BhairaviBhootnesuriBhavaanee|| Bhavibhaavanibhabyang kaalikirpaanee|| Jayaa aajayaa hingulaa pingulaa hai|| Shivaa Sitalaa Manglaa totlaa hai||426|| Thou art the great Bhairavi, Bhuteshvari and Bhavani; Thou art Kali, the wielder of the sword in all the three tenses; Thou art the conqueror of ll, residing on Hinglaj mountain; Thou art Shiva, Shitala and stammering Mangala.426. Page 731, Line 9 ਤੁਹੀ ਅੱਛਰਾ ਪੱਛਰਾ ਬੁੱਧ ਬ੍ਰਿੱਧਿਆ ॥ ਤੁਹੀ ਭੈਰਵੀ ਭੂਪਣੀ ਸੁੱਧ ਸਿੱਧਿਆ ॥ ਮਹਾ ਬਾਹਣੀ ਅਸਤ੍ਰਣੀ ਸ਼ਸਤ੍ਰ ਧਾਰੀ ॥ ਤੁਹੀ ਤੀਰ ਤਰਵਾਰ ਕਾਤੀ ਕਟਾਰੀ ॥੪੨੭॥ Tuhiachchhraa pachchhraa buddh briddhiaa|| Tuhibriddhiaa|| TuhiBhairavibhoopanisuddh siddhiaa|| Mahaa baahanishastra dhaaree|| Tuhiteer tarvaar kaatikataaree||427|| Thou art in the form of Syllable (Akshana), heavenly damsels, Buddha, Bhairavi, Sovereign and an adept; thou hast a supreme vehile (i.e. lion), Thou art also in the form of an arrow, a a sword and a dagger.427. Page 731, Line 10 ਤੁਹੀ ਰਾਜਸੀ ਸਾਤਕੀ ਤਾਮਸੀ ਹੈ ॥ ਤੁਹੀ ਬਾਲਕਾ ਬ੍ਰਿਧਣੀ ਅਉ ਜੁਆ ਹੈ ॥ ਤੁਹੀ ਦਾਨਵੀ ਦੇਵਣੀ ਜੱਛਣੀ ਹੈ ॥ ਤੁਹੀ ਕਿੰਨ੍ਰਣੀ ਮੱਛਣੀ ਕੱਛਣੀ ਹੈ ॥੪੨੮॥ Toohiraajasisaatakitaamasihai|| Tuhibaalkaa briddhaniau juaa hai|| Tuhidaanavidevanijachchhanihai|| Toohikinnranimachchhanikacchhanihai||428|| Thou art Rajas, tamas and Sattva, the three modes of maya; Thou art the three ages of life i.e. childhood, youth and old age; Thou art demoness, goddess and Dakshini; Thou art also Kinnar-woman, fish-girt and Kashyap-woman.428. Page 731, Line 11 ਤੁਹੀ ਦੇਵਤੇਸ਼ੇਸ਼ਣੀ ਦਾਨਵੇਸਾ ॥ ਸਰਹ ਬ੍ਰਿਸ਼ਟਣੀ ਹੈ ਤੁਹੀ ਅਸਤ੍ਰ ਭੇਸਾ ॥ ਤੁਹੀ ਰਾਜ ਰਾਜੇਸ਼੍ਵਰੀ ਜੋਗ ਮਾਯਾ ॥ ਮਹਾ ਮੋਹ ਸੋ ਚਉਦਹੂੰ ਲੋਕ ਛਾਯਾ ॥੪੨੯॥ Tuhidevte-sheshanee|| Sarah brishtanihai tuhiastra bhesaa|| TuhiRaaj rajeshvarijog maayaa|| Mahaa moh so chaudahoon lok chhaayaa||429|| Thou art the power of gods and the vision of the demons; Thou art the steel-striker and wielder of arms; Thou art Rajrajeshwari and Yogmaya and there is the prevalence of your maya in all the fourteen worlds.429. Page 731, Line 12 ਤੁਹੀ ਬ੍ਰਾਹਮੀ ਬੈਸ਼ਨਵੀ ਸ੍ਰੀ ਭਵਾਨੀ ॥ ਤੁਹੀ ਬਾਸਵੀ ਈਸ਼੍ਵਰੀ ਕਾਰਤਕਯਾਨੀ ॥ ਤੁਹੀ ਅੰਬਕਾ ਦੁਸ਼ਟਹਾ ਮੁੰਡ ਮਾਲੀ ॥ ਤੁਹੀ ਕਸ਼ਟ ਹੰਤੀ ਕ੍ਰਿਪਾ ਕੈ ਕ੍ਰਿਪਾਲੀ ॥੪੩੦॥ TuhiBraahamiBaishnavisriBhavaaniooshvariKaartakyaanee|| TuhiAnbakaa dushtahaa mun? maalee|| Tuhikasht hantikripaa kai kripaalee||430|| Thou art the power the of Brahmani, Vaishnavi, Bhavani, Basavi, Parvati and Kartikeya; Thou art Ambika and the wearer of the necklace of skulls; O Goddess! Thou art the destroyer of the sufferings of all and also gracious towards all.430. Page 731, Line 13 ਤੁਮੀ ਬ੍ਰਾਹਮਣੀ ਹ੍ਵੈ ਹਿਰੰਨਾਛ ਮਾਰਯੋ ॥ ਹਰੰਨਾਕਸ਼ੰ ਸਿੰਘਣੀ ਹ੍ਵੈ ਪਛਾਰਯੋ ॥ ਤੁਮੀ ਬਾਵਨੀ ਹ੍ਵੈ ਤਿਨੋ ਲੋਗ ਮਾਪੇ ॥ ਤੁਮੀ ਦੇਵ ਦਾਨੋ ਕੀਏ ਜੱਛ ਥਾਪੇ ॥੪੩੧॥ Tumibraahamanihvai hirannaachh maarryo|| Harannaakashang singhanihvai pachhaaryo|| Tumidev daano keee jachchh thaape||431|| As the power of Brahm and as the lion, Thou didst overthrow Hiranyakashipu; Thou didst measure the three worlds as the power of Vaman an dThou didst establish the gods, demons and Yakshas.431. Page 731, Line 14 ਤੁਮੀ ਰਾਮ ਹ੍ਵੈਕੈ ਦਸਾਗ੍ਰੀਵ ਖੰਡਯੋ ॥ ਤੁਮੀ ਕ੍ਰਿਸ਼ਨ ਹ੍ਵੈ ਕੰਸ ਕੇਸੀ ਬਿਹੰਡਯੋ ॥ ਤੁਮੀ ਜਾਲਪਾ ਹ੍ਵੈ ਬਿੜਾਲਾਛ ਘਾਯੋ ॥ ਤੁਮੀ ਸੁੰਭ ਸੁੰਭ ਨੈਸੁੰਭ ਦਾਨੋ ਖਪਾਯੋ ॥੪੩੨॥ Tumiraam hvaikai dasaagriv khan?yo|| TumiKrishan hvai Kans Kesibihan?yo|| Tumijaalpaa hvai bi?aalaachh ghaayo|| TumiSunbh Naisunbh daano khapaayo||432|| Thou didst kill Ravana as Ram; Thou didst kill the demon Keshi as Krishna; Thou didst annihilate the demon Biraksha as Jalapa and Thou didst destroy the demons Sumbh and Nisumbh.432. Page 732, Line 1 ਦੋਹਰਾ ॥ Dohraa|| DOHRA Page 732, Line 2 ਦਾਸ ਜਾਨ ਕਰਿ ਦਾਸ ਪਰਿ ਕੀਜੈ ਕ੍ਰਿਪਾ ਅਪਾਰ ॥ ਹਾਥ ਦੈ ਰਾਖ ਦੈ ਰਾਖ ਮੁਹਿ ਮਨ ਕ੍ਰਮ ਬਚਨ ਬਿਚਾਰ ॥੪੩੩॥ Daas jaan kar(i) daas par(i) keejai kripaa apaar|| Haath dai raakh muh(i) man kram bachan bichaar||433|| Considering me as Thy slave, be Gracius towards me and keep Thy hand over my head and protect me with Thy mind, action, speech and thought.433. Page 732, Line 3 ਚੌਪਈ ॥ Chaupaee CHUPAI Page 732, Line 4 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. Page 732, Line 5 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. Page 732, Line 6 ਅਪਨਾ ਜਾਨ ਮੁਝੇ ਪ੍ਰਤਿਪਰੀਐ ॥ ਚੁਨ ਚੁਨ ਸ਼ੱਤੁ ਹਮਾਰੇ ਮਰੀਐ ॥ ਦੇਗ ਤੇਗ ਜਗ ਮੈ ਦੋਊ ਚਲੈ ॥ ਰਾਖ ਆਪ ਮੁਹਿ ਅਉਰੁ ਨ ਦਲੈ ॥੪੩੬॥ Apnaa jaan muje pratipareeai|| Chun chun shattru hamaare mareeai|| Deg teg jag mai dooo chalai|| Raakh aap muh(i) aur(u) ma dalai|| 436|| Sustain me, considering me as Thy own and destroy my enemies, picking them up; O Lord with Thy Grace, let the free kitchen and Sword (for the protection of the lowly;) ever flourish through me and none should be able to kill me except You.436. Page 732, Line 7 ਤੁਮ ਮਮ ਕਰਹੁ ਸਦਾ ਪ੍ਰਤਿਪਾਰਾ ॥ ਤੁਮ ਸਾਹਿਬ ਮੈ ਦਾਸ ਤਿਹਾਰਾ ॥ ਜਾਨ ਆਪਨਾ ਮੁਝੈ ਨਿਵਾਜ ॥ ਆਪ ਕਰੋ ਹਮਰੇ ਸਭ ਕਾਜ ॥੪੩੭॥ Tum mam karoh sadaa pratipaaraa|| Tum saahib mai daas tihaaraa|| Jaan aapnaa mujhai nivaaj|| oop karo hamre sabh kaaj||437|| Sustain me ever, O Lord! Thou art my Master and I am Thy slave; be Gracious towards me, considering me as Thy own and complete all my works.437. Page 732, Line 8 ਤੁਮ ਹੋ ਸਭ ਰਾਜਨ ਕੇ ਰਾਜਾ ॥ ਆਪੇ ਆਪੁ ਗਰੀਬ ਨਿਵਾਜਾ ॥ ਦਾਸ ਜਾਨ ਕਰਿ ਕ੍ਰਿਪਾ ਕਰਹੁ ਮੁਹਿ ॥ ਹਾਰ ਪਰਾ ਮੈ ਆਨ ਦ੍ਵਾਰ ਤੁਹਿ ॥੪੩੮॥ Tum ho sabh raajan ke raajaa|| oope aap(u) gareeb nivaajaa|| Daas jaan kar(i) kripaa karodh muh(i)|| Haar paraa mai aan dvaar tuh(i)||438|| O Lord! Thou art eh king of all kings and Gracious towards the poor; be Benevolent towards me, considering me as Thy own, because, I have surrendered and fallen at Thy Gate.438. Page 732, Line 9 ਅਪਨਾ ਜਾਨ ਕਰੋ ਪ੍ਰਤਿਪਾਰਾ ॥ ਤੁਮ ਸਾਹਿਬੁ ਮੈ ਕਿੰਕਰ ਥਾਰਾ ॥ ਦਾਸ ਜਾਨ ਦੈ ਹਾਥ ਉਬਾਰੋ ॥ ਹਮਰੇ ਸਭ ਬੈਰੀਅਨ ਸੰਘਾਰੋ ॥੪੩੯॥ Apnaa jaan karo pratipaaraa|| Tum saahib(u) mai kinkar thaaraa|| Daas jaan dai haath ubaaro|| Hamre sabh baireean sanghaaro||439|| Sustain me, considering me as Thy own; Thou art my Lord and I am Thy slave; considering me as Thy slave, save me with Thy own hands and destroy all my enemies.439. Page 732, Line 10 ਪ੍ਰਥਮ ਧਰੋ ਭਗਵਤ ਕੋ ਧਯਾਨਾ ॥ ਬਹੁਰ ਕਰੋ ਕਬਿਤਾ ਬਿਧਿ ਨਾਨਾ ॥ ਕਿਸ਼ਨ ਜਥਾ ਮਤ ਚਰਿਤ੍ਰ ਉਚਾਰੋ ॥ ਚੂਕ ਹੋਇ ਕਬਿ ਲੇਹੁ ਸੁਧਾਰੋ ॥੪੪੦॥ Pratham dharo Bhagvat ko dhyaanaa|| Bahur karo kabitaa bidh(i) naanaa|| Kishan jathaa mat charitra uchaaro|| Chook hoe kabi leh(u) sudhaaro||440|| At the very outset, I meditate on Bhagavata (Lord-God) and then endeavour to compose various types of poesy; I speak out the memories of Krishna according to my; intellect and if there remins any shortcoming in it, then the poets may improve it.440. Page 732, Line 11 ਇਤਿ ਸ੍ਰੀ ਦੇਵੀ ਉਸਤਤਿ ਸਮਾਪਤਮ ॥ It(i) SriDeviustat(i) samaaptam|| End of the eulogy of the Goddess. After this Raas Mandal starts. Das when talks about Tenth Master, that deals with what we have Arti by First Master, in there is light and that light is that(God). It is in that context of extermination of Duja Bhav or considering some thing other/second to Akal in existence. If Durga Ji ever existed, or will exists, in spirit or in mind or in matter, there is nothing but Akal. This applies to Lord Jesus, Prophet Mohamad(SWAS), Hazrat Musa(AS). It is in hand of Guru and let Guru decide.