The detractors of Chandi charittars and Chandi di vaar contend that Guru ji worshipped Durga in these baanis. They have the misconception that in Vaar Sri Bhagauti ji ki, Guru Gobind Singh ji has worshipped Durga and hence hold the belief that in the baani “Bhagauti” is a reference to Durga. It has been alleged that this is not the Baani of Guru Gobind Singh ji at all, but is the baani of a Shakat poet Shyaam, who created this deception in order to make Sikhs worshippers of Durga. The claim is, he took the name of Durga before Guru Nanak dev ji and wrote this Baani in name of Guru Gobind singh ji to deceive Sikhs and portary them as a part of Hindus. So firstly we’ll do vichaar whether the word Bhagauti really means Durga and whether she is really “worshipped” in Baani. In the beginning of Baani of Akaal Ustat, Guruji makes clear his views on Durga and other Gods. Guruji says,
ਅਨਹਦ ਰੂਪ ਅਨਾਹਦ ਬਾਨੀ ॥
ਚਰਨ ਸਰਨ ਜਿਹ ਬਸਤ ਭਵਾਨੀ ॥
ਬ੍ਰਹਮਾ ਬਿਸਨ ਅੰਤੁ ਨਹ ਪਾਇਓ ॥
ਨੇਤ ਨੇਤ ਮੁਖਚਾਰ ਬਤਾਇਓ ॥ 5॥
In Shelter of his feet dwells Durga (the goddess of power).
Neither Brahma (god of creation) nor Vishnu (god of preservation) comprehends his bounds.
Brahma, having four faces, proclaimed that the Lord is Infinite. (5
At the start of baani of Candia di Vaar(as it is popularly known today) Guru ji says ‘Pritham Bhagauti simar ke’, this means first remember the Supreme Power, the Param Aaatma, the Super Soul and then Guru Nanak (Remember, in hindusim, devi has been reffered to as Bhagvati, not Bhagauti. These two are completely different words with different meanings). But if some one alleges no, Bhagauti is Durga, then we should go to second pauri of this baani. Here Guru ji says, O Supreme Mother (Bhagauti), first you created Khanda (an adjective for shabad). Out of Shabad you created Brahma, Vishnu and Shiva. Then you created the oceans, mountains, earth and the skies. You created Devas and demons (good and bad) and made them to fight each other. Then you created Durga to vanquish demons! If Bhagauti means Durga, then how it is possible that durga is creating durga again. The answer to this is that she isn’t, Bhagauti is the one supreme mother of all, the Param Aatma and it is she who has created Brahma, Vishnu, and Shiva, Durga, ram and krishan. Here is the entire second pauri of chandi di vaar.
ਪਉੜੀ ॥
ਖੰਡਾ ਪ੍ਰਿਥਮੈ ਸਾਜ ਕੈ ਜਿਨ ਸਭ ਸੈਸਾਰੁ ਉਪਾਇਆ ॥
ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਸਾਜਿ ਕੁਦਰਤਿ ਦਾ ਖੇਲੁ ਰਚਾਇ ਬਣਾਇਆ ॥
ਸਿੰਧ ਪਰਬਤ ਮੇਦਨੀ ਬਿਨੁ ਥੰਮ੍ਹਾ ਗਗਨਿ ਰਹਾਇਆ ॥
ਸਿਰਜੇ ਦਾਨੋ ਦੇਵਤੇ ਤਿਨ ਅੰਦਰਿ ਬਾਦੁ ਰਚਾਇਆ ॥
ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸੁ ਕਰਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਰਾਮ ਲੈ ਨਾਲ ਬਾਣਾ ਦਹਸਿਰੁ ਘਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਕ੍ਰਿਸਨ ਲੈ ਕੰਸੁ ਕੇਸੀ ਪਕੜਿ ਗਿਰਾਇਆ ॥
ਬਡੇ ਬਡੇ ਮੁਨਿ ਦੇਵਤੇ ਕਈ ਜੁਗ ਤਿਨੀ ਤਨੁ ਤਾਇਆ ॥
ਕਿਨੀ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ 2॥
Pauri (Stanza of an Epic)
At first, the Primeval Force (The Lord) created Khanda (Configuration of the two edges of sword signifying creation and destruction of the Universe) and then He originated the whole Universe.
Having created Brahma, Vishnu and Shiva, He composed the play of the cosmos and made it manifest.
He made the oceans, mountains and the earth and stabilized the sky without pillars.
He created demons and gods and caused contention between them.
O Lord! By creating Durga, You alone have caused destruction of demons by her.
Having received power from You, Rama killed Ravana with arrows.
Having acquired strength from You Krishna pulled Kansa's hair and dashed him down.
The great sages and deities, in order to perform austerities underwent suffering on their bodies for many ages.
None could find your end. (2)
There is a difference in worshipping someone and respecting, praising someone
There was and is a poetic tradition in Indian sub-continent that whenever a Sant or Poet started any composition, he/she would write about his/her God, in whom they believed and asked for their blessings. In Guru Granth Sahib ji, in the beginning, we have Mool Manatar, which is a beautiful explanation of Saroop (form) of Waheguru. Afterwards, at the start of every baani and raag, Guruji praised Waheguru and attributed the composition to Mercy of Waheguru ( Satgur Parsad). This was known as ‘Mangal’ or ‘mangala charan’. Now let’s have a look at the Mangal of Baani of Chandi charittar. Guruji writes
ਚੰਡੀ ਚਰਿਤ੍ਰ
ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥
ਅਥ ਚੰਡੀ ਚਰਿਤ੍ਰ ਚਰਿਤ੍ਰ ਉਕਤਿ ਬਿਲਾਸ ॥
After writing name of Baani, Chandi Charitra, Guru Gobind Singh ji writes,
There is but One wonderful Lord, the repository of enlightenment called Vaheguru and Victory is of the Lord.
Where is the ‘worship of Durga’ here? Why didn’t the poet say ‘Jai Durga’ or something like that? He could not have, because the poet here is Guru Gobind Singh ji Maharaj. Now in the first stanza of the baani, The Poet makes clear his concept of God and what he thinks about gods and goddesses. Guruji says,
ਸ੍ਹੈਯਾ ॥
ਆਦਿ ਅਪਾਰ ਅਲੇਖ ਅਨੰਤ ਅਕਾਲ ਅਭੇਖ ਅਲੱਖ ਅਨਾਸਾ ॥
ਕੈ ਸਿਵ ਸਕਤ ਦਏ ਸ੍ਰੁਤਿ ਚਾਰ ਰਜੋ ਤਮ ਸੱਤ ਤਿਹੂ ਪੁਰ ਬਾਸਾ ॥
ਦਿਉਸ ਨਿਸਾ ਸਸਿ ਸੂਰ ਕੈ ਦੀਪ ਸੁ ਸ੍ਰਿਸਟਿ ਰਚੀ ਪੰਚ ਤੱਤ ਪ੍ਰਕਾਸਾ ॥
ਬੈਰ ਬਢਾਇ ਲਰਾਇ ਸੁਰਾਸੁਰ ਆਪਹਿ ਦੇਖਤ ਬੈਠ ਤਮਾਸਾ ॥ 1॥
Swaiya
The Supreme Lord is primeval, unbounded, indescribable, without end, immortal, guise less, imperceptible and indestructible.
By dint of His auspicious Power, Created innumebarable Shiv and Shaktis (Durga), He created four revelations (the Vedas), He has infused the three constituents of nature: Rajas (passion), Tamas (darkness) and Sattva (goodness) and dwells in the three worlds.
He created day and night and in order to illuminate them, He made the sun and the moon as lamps. He devised five elements and formed the whole universe.
He incites animosity between the gods and the demons to make them fight and while sitting apart, watches this play. (1)
If the composer of these Baanis was some one who believed in Durga to be All-powerful creator, why was he singing glory of Akaal Purakh? In the first line, all the names of Lord Akaal Purakh which have been used are present in Guru Granth Sahib ji. These lines of baani clearly prove the composer of this baani to be believer of One Supreme God, who is Guru Gobind Singh ji.
Guru ji again asks for knowledge and blessings from the Supreme power to write story of Chandika( Durga). If he was worshipping Durga, why was he asking for blessings from someone else to write story of Durga? Would he not have asked for the blessings of Durga herself in order to write the story of her battles?
ਦੋਹਰਾ॥
ਕ੍ਰਿਪਾ ਸਿੰਧ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਜੋ ਕਛੁ ਮੋ ਪਰਿ ਹੋਇ ॥
ਰਚੋ ਚੰਡਕਾ ਕੀ ਕਥਾ ਬਾਣੀ ਸੁਭ ਸਭ ਹੋਇ ॥ 2॥
Dohra
O, the Ocean of mercy! If you shower a bit of your grace on me,
Then I may compose the story of Chandika (Durga). Help me so that this (poetic) composition may be befitting. (2)
Guru Gobind Singh ji did ardas to ‘Kirpa Sindhu’ (Ocean of Mercy, Waheguru) to bless him so that he could write story of Durga.
We can make out very clearly that Guru Gobind Singh ji was not worshipping Durga or asking for boons from her. Instead he was writing her story with the blessings of Akaal purakh Waheguru!
Now the question arises ‘why Guruji wrote the story of durga?’
When we look at the history of India before the time of our gurus, we don’t come across any great warrior icons that have selflessly fought for dharma. Ram fought for his wife and Krishna and Pandavs for their empire.
Guru ji wanted to inspire, wake up common man of India, to be able to stand up for his faith and against injustice. Before any type of empirical revolution, first the conscience and self-esteem of a human must wake up, so that when he goes to battlefield, he’s not afraid of death and most importantly he must have an icon to follow. He must have someone from whom he can draw his strength as a role model in a way. Today we have a rich history; we have Guru ji, Sahibazadey, Baba Deep singh ji, Baba Mani singh ji, Bhai Taru singh ji who gave their lives for dharma. There are millions of shaheed singhs whom we are proud to follow, whom we wish to emulate. We feel ready to walk on their footsteps, to fight in the battlefield like them. We feel pride to have a heritage containing so much selflessness that is why we listen to their history with so much passion; we listen to their Vaars (ballads) from Dhadhi Singhs. Ever thought when Guru Hargobind Sahib ji built Akaal Takhat and started Dhaadi tradition, whose ballads dhadis used to sing at that time? They sang Vaars of ancient Rajput heroes who died fighting mughals, turks, pathans but didn’t give up their honour. They were not worshipping them, but singing their ballads as heroes of battlefield, who fought and died for honour.
When Guru ji looked at Indian history he didn’t find anyone, except Durga, who on the orders of Waheguru, fought selflessly for sake of mankind. Despite having so much power she didn’t start her own religion, and lived a life of self less service to humanity. She was the one whom Indians had been worshipping as a goddess for centuries, but they never tried to walk on her footsteps or understand what Durga really stood for?
The reality of the situation was that ninety percent of those who were becoming Sikhs were coming from Hindu backgrounds. Hindus woken up by Guru’s call for freedom and independence had accepted Gurus as their masters and those who became part of the spiritual revolution started by the Gurus became Sikhs. In Baani, Maharaj uses the example of Durga to help awaken the Sipahi roop of sikhs. Guruji asked them, if Durga being a woman can ride a lion, why can you not ride a horse? If she can carry weapons in her eight hands, why can’t you in 2? If she can fight with millions of demons in battlefield alone, with Akaal Purakh’s blessings, why can’t you fight with those opposing your religious rights and freedom? He sang the Vaar of Durga, like a warrior praises another great warrior. He didn’t worship Durga as a goddess like Hindus; he praised her as a warrior woman. The Durga that Brahmins worship wears bangles in her hands; Durga of Guru Gobind Singh ji wears karras (bracelets) of iron. The Durga of a Brahmin wears sarree, Durga of Guruji wears Sarabloh armour. The Durga of Brahmin wears Mukat on her head, but Durga of Guruji wears Chakkars and Gajgah on her head.
So it’s just sheer foolishness or ignorance to doubt Gurbaani of Guru ji which inspires a Gursikh for Dharam yudh, the War for Truth. Thus baani chandi di vaar and chandi charritars was and is read by gursikhs from centuries. Baba deep singh ji did eleven paaths of Chandi di vaar everyday. This tradition still continues in Nihang dals. Gursikhs of Buddha dal, Tarna dal, Damdami Taksal, Akand kirtani jatha still read these baanis with love and respect.
Creating doubt about these baanis is only a ploy to de-weaponise, de arm and reduce the warrior spirit of Khalsa panth by removing these Baanis, full of Bir-ras, from the conscience of Panth. What we need today is a correct and honest translation and vichaar of Baani, with Bibek-Budh blessed by Guru Granth Sahib ji, otherwise there is always a possibility of erroneous interpretations, which may lead to more confusion among Sikhs. And further confusion about Baani or Baana or Rehat is going to be harmful for Sikhs. So for unity and Charhdi kala of Panth, we should all devote some time in reading, understanding and doing vichaar on Baani of Guru Granth Sahib ji and Sri Dasam Granth Sahib ji so that our lives are blessed and we live them according to golden principles of Gurubaani.
Akaal ji Sahai.
Tuesday 4 May 2010
Saturday 1 May 2010
Sikh Reality Blog
Please visit http://sikh-reality.blogspot.com/ great seva done by Nihang Jvala Singh.
Friday 30 April 2010
1 - Devi Pooja
Sikhi-The religion of Guru Nanak is based on root principle of ONE. The digit 1 stands for One Supreme God. What follows are the qualities and glory of this < (Ik Oankaar). Guru Nanak’s Sikhi (not Sikhism) is based on Love and devotion for one supreme God, the One Supreme Power. Sikhi is a monotheistic Religion, and Guru Baani ,Bhagat Baani, Bhatt baani, compositions of Sikhs in Guru Granth Sahib and Sri Dasam Granth, vaara and Kabitt Sawaiye of Bhai Gurdas ji and Bhai Nand Laal ji are proof enough that Sikhs never worshipped anyone else except The One. If we start giving references and proofs from these compositions, it’ll be an endless list. So we’ll stick to the root principle, the base of Sikhi, The One, Ik Oankaar and do some vichaar.
Lately there has been a vicious propaganda against Baani of Guru Gobind Singh ji, that these compositions of Dasam Granth contain reverence for Hindu Gods and Goddesses, therefore they can not be Baani of Dasmesh pita. This has been fuelled by some of our neo-scholars of dasam baani who have interpreted words like Kaalka, Bhagauti, Chandika, Kaal, Mahakaal for being Hindu deities Shiv and Parbati (Durga).
Guru Granth Sahib ji Maharaj is Supreme Guru of Sikhs. The concept of One enshrined in the Mool mantar at the beginning of Guru Granth Sahib forms the basis of any type of interpretation, translation or explanation of any Shabad or composition of Ten Gurus, as they were all here on this planet as representatives of One Akaal Purakh, not various Gods and goddesses. If something is contrary to teachings of Guru Granth Sahib ji or Dasmesh pita, that cannot be accepted as a honest and pure translation of Baani. Guru Granth Sahib ji talks about One, the authority and supremacy of One, how the Supreme Power manifests itself in different forms, how it is all-pervading and omnipresent. Guru Granth Sahib takes us from duality to non-duality; it’s a journey in which we go through this world to reach our True-self. It’s a process of identifying One’s real self, which is lost in duality of this creation. It’s a path which tell us that Waheguru is
ਅਨੇਕ ਹੈਂ ॥ ਫਿਰਿ ਏਕ ਹੈਂ ॥ 43॥
Though you have many forms yet you are one. (43) (Sri Jaap)
There’s a big ideological difference between Sikh and Hindu concept of God. Hindus claim God takes form to remove evil from this world and to bless his Bhagats. Hindus started worshipping those different forms, forgetting the One who was at the Core of that form, the one who was the real power behind that form. Hindus say Vishnu blessed Dhruv, Prahlaad and people like Ajaamal and Ganika. They say Krishna blessed Bidar and Draupadi and killed Kansa. They claim it was Ram, son of Dasrath who killed Ravana and blessed the world. They refused to see power of One Waheguru working through these forms and started worshipping them. Hindu books praised Vishnu, Ram and Krishna as Gods who performed these actions and started worshipping them instead of The One, whereas Guru Nanak’s Sikhi attributes all these actions to One Waheguru.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ਮਾਰੂ ਮਹਲਾ 9 ॥
ਹਰਿ ਕੋ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਈ ॥
ਜਾ ਕਉ ਸਿਮਰਿ ਅਜਾਮਲੁ ਉਧਰਿਓ ਗਨਿਕਾ ਹੂ ਗਤਿ ਪਾਈ ॥1॥ ਰਹਾਉ ॥
ਪੰਚਾਲੀ ਕਉ ਰਾਜ ਸਭਾ ਮਹਿ ਰਾਮ ਨਾਮ ਸੁਧਿ ਆਈ ॥
ਤਾ ਕੋ ਦੂਖੁ ਹਰਿਓ ਕਰੁਣਾ ਮੈ ਅਪਨੀ ਪੈਜ ਬਢਾਈ ॥1॥
ਜਿਹ ਨਰ ਜਸੁ ਕਿਰਪਾ ਨਿਧਿ ਗਾਇਓ ਤਾ ਕਉ ਭਇਓ ਸਹਾਈ ॥
ਕਹੁ ਨਾਨਕ ਮੈ ਇਹੀ ਭਰੋਸੈ ਗਹੀ ਆਨਿ ਸਰਨਾਈ ॥2॥1
Some people have interpreted Bhagauti, Shivaa, Kaalka as being Hindu Goddess Durga. In their translations of ancient texts, they have committed the same mistake, of considering Durga as the one whom Guru Gobind Singh ji worshipped, which goes against the Baani of Guru Granth Sahib ji and ideals of earlier nine gurus, and there is no way Guru Gobind Singh ji could have gone against principles of Guru Nanak dev ji. So who is this whom Guruji has actually worshipped and meditated upon? It’s the same ‘Ik Oankaar’ whom Guru Nanak worshipped as Niranjan, Nirankaar, Raam, Hari and many other names. It’s the Father or Lord Form of Supreme Power, which is essentially genderless according to Gurmat. And when Guru Gobind Singh ji worshipped same ‘Ik Oankaar’- Supreme Power-Param Aatma as Mother, he used names like Kaalka, Bhagauti, Chandi and Shivaa. If earlier Gurus using names of Vishnu and his incarnations for Waheguru didn’t make us Vaishnav Hindus, Guru Gobind Singh ji using female names of Hindu goddesses doesn’t make us Shakat Panthi Hindus. We are Sikhs, Khalsa, who believe in One Supreme Power, One Param Aatma, and Guru Gobind Singh ji never worshipped anyone else other than Ik Oankaar. It’s just that he used a different form, a different style for writing praises of Waheguru, but his loyalty is for none other than Waheguru. These Shabads of Guruji’s Baani make this concept very clear.
ਰੂਆਲ ਛੰਦ ॥ ਤ੍ਵ ਪ੍ਰਸਾਦਿ ॥
ਆਦਿ ਰੂਪ ਅਨਾਦਿ ਮੂਰਤਿ ਅਜੋਨਿ ਪੁਰਖ ਅਪਾਰ ॥
ਸਰਬ ਮਾਨ ਤ੍ਰਿਮਾਨ ਦੇਵ ਅਭੇਵ ਆਦਿ ਉਦਾਰ ॥
ਸਰਬ ਪਾਲਕ ਸਰਬ ਘਾਲਕ ਸਰਬ ਕੋ ਪੁਨਿ ਕਾਲ ॥
ਜੱਤ੍ਰ ਤੱਤ੍ਰ ਬਿਰਾਜਹੀ ਅਵਧੂਤ ਰੂਪ ਰਸਾਲ ॥ 79॥
Rooaal Chhand. By Thy grace.
Thou art Primeval Entity, Eternal Personality, Unborn Animation and boundless Cosmic Spirit.
Thou art venerated by all. Thou art the prestigious Deity of Three gods (Brahma, Vishnu and Shiva). Thou art Mysterious and benevolent since Inception.
Thou art all Sustainer and All prompter but later on Thou exterminate all.
Thou art majestically stationed here and there and art the source of Lusciousness but art Detached from Worldly enjoyments. (79)
ਸ੍ਵੈਯਾ ॥
ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀਂ ਆਨਯੋ ॥
ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤ ਏਕ ਨ ਮਾਨਯੋ ॥
ਸਿੰਮ੍ਰਿਤ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈਂ ਹਮ ਏਕ ਨ ਜਾਨਯੋ ॥
ਸ੍ਰੀ ਅਸਿਪਾਨ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਕਹਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਯੋ ॥
(ਰਾਮਾਵਤਾਰ, ਦਸਮ ਗ੍ਰੰਥ)
ਜਵਨ ਕਾਲ ਸਭ ਜਗਤ ਬਨਾਯੌ ॥ਦੇਵ ਦੈਤ ਜੱਛਨ ਉਪਜਾਯੋ ॥
ਆਦਿ ਅੰਤਿ ਏਕੈ ਅਵਤਾਰਾ ॥ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ ॥9॥
(ਚੌਪਈ, ਦਸਮ ਗ੍ਰੰਥ)
Ten Gurus were One Light, One Jot, One Power, and they all had one mission, to awake the world in consciousness of Holy Naam, Shabad, so that all beings of this world and Universe are blessed and realize their true self, without any hindrance from anyone. Their mission was to create God-conscious people who’ll be one with Him, whose loyalty will lie with one god. They had understood that until fake ritualism wasn’t abolished and fake God and goddesses weren’t removed from conscience of masses, there can’t be a spiritual awakening, people can’t enjoy the bliss of Naam, enjoy the Freedom of spirituality. This was the reason Guruji taught people of this world the principle of Oneness of God and Humanity. Guru Nanak’s mission was to wake up humans to the reality, the truth, that Waheguru was all-pervading, eternal, infinite and supreme. They wanted to remove to remove every hurdle between Param-Aatma and Aatma that had been created by cunning priests and Vikkars of mind. They wanted to wake up their Sikhs in Super-consciousness where they will be able to experience the Bliss of Naam and see their beloved God with them, around them. These two Shabads from Guru Granth Sahib ji and Dasam Granth Sahib ji explain this principle well.
ਸੋਰਠਿ ਮਹਲਾ 5 ਘਰੁ 2 ਦੁਪਦੇ
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ਸਗਲ ਬਨਸਪਤਿ ਮਹਿ ਬੈਸੰਤਰੁ ਸਗਲ ਦੂਧ ਮਹਿ ਘੀਆ ॥
ਊਚ ਨੀਚ ਮਹਿ ਜੋਤਿ ਸਮਾਣੀ ਘਟਿ ਘਟਿ ਮਾਧਉ ਜੀਆ ॥1॥
ਸੰਤਹੁ ਘਟਿ ਘਟਿ ਰਹਿਆ ਸਮਾਹਿਓ ॥
ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਸਰਬ ਮਹਿ ਜਲਿ ਥਲਿ ਰਮਈਆ ਆਹਿਓ ॥1॥ ਰਹਾਉ ॥
ਗੁਣ ਨਿਧਾਨ ਨਾਨਕੁ ਜਸੁ ਗਾਵੈ ਸਤਿਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਓ ॥
ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇਓ ॥2॥1॥29॥
Fire is contained in all firewood, and butter is contained in all milk.
God's Light is contained in the high and the low; the Lord is in the hearts of all beings. ||1||
O Saints, He is pervading and permeating each and every heart.
The Perfect Lord is completely permeating everyone, everywhere; He is diffused in the water and the land. ||1||Pause||
Nanak sings the Praises of the Lord, the treasure of excellence; the True Guru has dispelled his doubt.
The Lord is pervading everywhere, permeating all, and yet, He is unattached from all. ||2||1||29||
Guru Gobind Singh ji states in his baani of Akaal Ustat.
ਤ੍ਵ ਪ੍ਰਸਾਦਿ ਚਉਪਈ ॥
ਪ੍ਰਣਵੋ ਆਦਿ ਏਕੰਕਾਰਾ ॥
ਜਲ ਥਲ ਮਹੀਅਲ ਕੀਓ ਪਸਾਰਾ ॥
ਆਦਿ ਪੁਰਖ ਅਬਗਤਿ ਅਬਿਨਾਸੀ ॥
ਲੋਕ ਚੱਤ੍ਰੁ ਦਸ ਜੋਤਿ ਪ੍ਰਕਾਸੀ ॥ 1॥
ਹਸਤ ਕੀਟ ਕੇ ਬੀਚ ਸਮਾਨਾ ॥
ਰਾਵ ਰੰਕ ਜਿਹ ਇਕ ਸਰ ਜਾਨਾ ॥
ਅਦ੍ਵੈ ਅਲਖ ਪੁਰਖ ਅਬਿਗਾਮੀ ॥
ਸਭ ਘਟ ਘਟ ਕੇ ਅੰਤਰਜਾਮੀ ॥ 2॥
ਅਲਖ ਰੂਪ ਅਛੈ ਅਨਭੇਖਾ ॥
ਰਾਗ ਰੰਗ ਜਿਹ ਰੂਪ ਨ ਰੇਖਾ ॥
ਬਰਨ ਚਿਹਨ ਸਭਹੂੰ ਤੇ ਨਿਆਰਾ ॥
ਆਦਿ ਪੁਰਖ ਅਦ੍ਵੈ ਅਬਿਕਾਰਾ ॥ 3॥
ਬਰਨ ਚਿਹਨ ਜਿਹ ਜਾਤ ਨ ਪਾਤਾ ॥
ਸੱਤ੍ਰ ਮਿੱਤ੍ਰ ਜਿਹ ਤਾਤ ਨ ਪਾਤਾ ॥
ਸਭ ਤੇ ਦੂਰਿ ਸਭਨ ਤੇ ਨੇਰਾ ॥
ਜਲ ਥਲ ਮਹੀਅਲ ਜਾਹਿ ਬਸੇਰਾ ॥ 4॥
ਅਨਹਦ ਰੂਪ ਅਨਾਹਦ ਬਾਨੀ ॥
ਚਰਨ ਸਰਨ ਜਿਹ ਬਸਤ ਭਵਾਨੀ ॥
ਬ੍ਰਹਮਾ ਬਿਸਨ ਅੰਤੁ ਨਹ ਪਾਇਓ ॥
ਨੇਤ ਨੇਤ ਮੁਖਚਾਰ ਬਤਾਇਓ ॥ 5॥
Through Thy Grace, I Utter the Quatrain.
First of all, I bow down to the Immanent and Transcendental Lord
Who pervades in Waters, earth and throughout space.
He is the primordial Being, is without a body and is indestructible.
His light illumines the fourteen worlds. (1)
He dwells within a (gigantic) elephant as well as in a (diminutive) ant.
He reckons the King and the Pauper alike.
He is incomparable, unknowable and a Supreme Scholar of Realism.
He Knows the Inner thoughts and secrets of Every Heart. (2)
His Form is Invisible, Imperishable and without a Distinctive costume.
He is without attachment, without colour, without complexion and without outline.
He is not associated with the caste structure and symbols proclaimed thereof.
He is the origin of all mortals, is unequalled and changeless. (3)
He has neither caste marks, nor family class, nor sub caste.
He has neither foe, nor friends, neither Father, nor Mother
He is far away from all but is quite near, and immanent in the hearts of all.
He dwells in waters, on land and in interspace. (4)
His form (Configuration) is limitless and his melodious utterance is unstruck.
In Shelter of his feet dwells Durga (the goddess of power).
Neither Brahma (god of creation) nor Vishnu (god of preservation) comprehends his bounds.
Brahma, having four faces, proclaimed that the Lord is Infinite. (5)
So what we see is a perfect oneness in ideology and principles of All the Ten Gurus. If Guru Nanak dev ji or earlier Gurus didn’t worship Hindu Gods and Goddesses, there is no way Guru Gobind Singh ji could have done that, neither he did it.
It’s just because of ignorance or incomplete knowledge or some ulterior motives that people claim that in this Baani of Dasam Granth, Guruji has worshipped Devi or Devtas.
Contd.
Lately there has been a vicious propaganda against Baani of Guru Gobind Singh ji, that these compositions of Dasam Granth contain reverence for Hindu Gods and Goddesses, therefore they can not be Baani of Dasmesh pita. This has been fuelled by some of our neo-scholars of dasam baani who have interpreted words like Kaalka, Bhagauti, Chandika, Kaal, Mahakaal for being Hindu deities Shiv and Parbati (Durga).
Guru Granth Sahib ji Maharaj is Supreme Guru of Sikhs. The concept of One enshrined in the Mool mantar at the beginning of Guru Granth Sahib forms the basis of any type of interpretation, translation or explanation of any Shabad or composition of Ten Gurus, as they were all here on this planet as representatives of One Akaal Purakh, not various Gods and goddesses. If something is contrary to teachings of Guru Granth Sahib ji or Dasmesh pita, that cannot be accepted as a honest and pure translation of Baani. Guru Granth Sahib ji talks about One, the authority and supremacy of One, how the Supreme Power manifests itself in different forms, how it is all-pervading and omnipresent. Guru Granth Sahib takes us from duality to non-duality; it’s a journey in which we go through this world to reach our True-self. It’s a process of identifying One’s real self, which is lost in duality of this creation. It’s a path which tell us that Waheguru is
ਅਨੇਕ ਹੈਂ ॥ ਫਿਰਿ ਏਕ ਹੈਂ ॥ 43॥
Though you have many forms yet you are one. (43) (Sri Jaap)
There’s a big ideological difference between Sikh and Hindu concept of God. Hindus claim God takes form to remove evil from this world and to bless his Bhagats. Hindus started worshipping those different forms, forgetting the One who was at the Core of that form, the one who was the real power behind that form. Hindus say Vishnu blessed Dhruv, Prahlaad and people like Ajaamal and Ganika. They say Krishna blessed Bidar and Draupadi and killed Kansa. They claim it was Ram, son of Dasrath who killed Ravana and blessed the world. They refused to see power of One Waheguru working through these forms and started worshipping them. Hindu books praised Vishnu, Ram and Krishna as Gods who performed these actions and started worshipping them instead of The One, whereas Guru Nanak’s Sikhi attributes all these actions to One Waheguru.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ਮਾਰੂ ਮਹਲਾ 9 ॥
ਹਰਿ ਕੋ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਈ ॥
ਜਾ ਕਉ ਸਿਮਰਿ ਅਜਾਮਲੁ ਉਧਰਿਓ ਗਨਿਕਾ ਹੂ ਗਤਿ ਪਾਈ ॥1॥ ਰਹਾਉ ॥
ਪੰਚਾਲੀ ਕਉ ਰਾਜ ਸਭਾ ਮਹਿ ਰਾਮ ਨਾਮ ਸੁਧਿ ਆਈ ॥
ਤਾ ਕੋ ਦੂਖੁ ਹਰਿਓ ਕਰੁਣਾ ਮੈ ਅਪਨੀ ਪੈਜ ਬਢਾਈ ॥1॥
ਜਿਹ ਨਰ ਜਸੁ ਕਿਰਪਾ ਨਿਧਿ ਗਾਇਓ ਤਾ ਕਉ ਭਇਓ ਸਹਾਈ ॥
ਕਹੁ ਨਾਨਕ ਮੈ ਇਹੀ ਭਰੋਸੈ ਗਹੀ ਆਨਿ ਸਰਨਾਈ ॥2॥1
Some people have interpreted Bhagauti, Shivaa, Kaalka as being Hindu Goddess Durga. In their translations of ancient texts, they have committed the same mistake, of considering Durga as the one whom Guru Gobind Singh ji worshipped, which goes against the Baani of Guru Granth Sahib ji and ideals of earlier nine gurus, and there is no way Guru Gobind Singh ji could have gone against principles of Guru Nanak dev ji. So who is this whom Guruji has actually worshipped and meditated upon? It’s the same ‘Ik Oankaar’ whom Guru Nanak worshipped as Niranjan, Nirankaar, Raam, Hari and many other names. It’s the Father or Lord Form of Supreme Power, which is essentially genderless according to Gurmat. And when Guru Gobind Singh ji worshipped same ‘Ik Oankaar’- Supreme Power-Param Aatma as Mother, he used names like Kaalka, Bhagauti, Chandi and Shivaa. If earlier Gurus using names of Vishnu and his incarnations for Waheguru didn’t make us Vaishnav Hindus, Guru Gobind Singh ji using female names of Hindu goddesses doesn’t make us Shakat Panthi Hindus. We are Sikhs, Khalsa, who believe in One Supreme Power, One Param Aatma, and Guru Gobind Singh ji never worshipped anyone else other than Ik Oankaar. It’s just that he used a different form, a different style for writing praises of Waheguru, but his loyalty is for none other than Waheguru. These Shabads of Guruji’s Baani make this concept very clear.
ਰੂਆਲ ਛੰਦ ॥ ਤ੍ਵ ਪ੍ਰਸਾਦਿ ॥
ਆਦਿ ਰੂਪ ਅਨਾਦਿ ਮੂਰਤਿ ਅਜੋਨਿ ਪੁਰਖ ਅਪਾਰ ॥
ਸਰਬ ਮਾਨ ਤ੍ਰਿਮਾਨ ਦੇਵ ਅਭੇਵ ਆਦਿ ਉਦਾਰ ॥
ਸਰਬ ਪਾਲਕ ਸਰਬ ਘਾਲਕ ਸਰਬ ਕੋ ਪੁਨਿ ਕਾਲ ॥
ਜੱਤ੍ਰ ਤੱਤ੍ਰ ਬਿਰਾਜਹੀ ਅਵਧੂਤ ਰੂਪ ਰਸਾਲ ॥ 79॥
Rooaal Chhand. By Thy grace.
Thou art Primeval Entity, Eternal Personality, Unborn Animation and boundless Cosmic Spirit.
Thou art venerated by all. Thou art the prestigious Deity of Three gods (Brahma, Vishnu and Shiva). Thou art Mysterious and benevolent since Inception.
Thou art all Sustainer and All prompter but later on Thou exterminate all.
Thou art majestically stationed here and there and art the source of Lusciousness but art Detached from Worldly enjoyments. (79)
ਸ੍ਵੈਯਾ ॥
ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀਂ ਆਨਯੋ ॥
ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤ ਏਕ ਨ ਮਾਨਯੋ ॥
ਸਿੰਮ੍ਰਿਤ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈਂ ਹਮ ਏਕ ਨ ਜਾਨਯੋ ॥
ਸ੍ਰੀ ਅਸਿਪਾਨ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਕਹਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਯੋ ॥
(ਰਾਮਾਵਤਾਰ, ਦਸਮ ਗ੍ਰੰਥ)
ਜਵਨ ਕਾਲ ਸਭ ਜਗਤ ਬਨਾਯੌ ॥ਦੇਵ ਦੈਤ ਜੱਛਨ ਉਪਜਾਯੋ ॥
ਆਦਿ ਅੰਤਿ ਏਕੈ ਅਵਤਾਰਾ ॥ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ ॥9॥
(ਚੌਪਈ, ਦਸਮ ਗ੍ਰੰਥ)
Ten Gurus were One Light, One Jot, One Power, and they all had one mission, to awake the world in consciousness of Holy Naam, Shabad, so that all beings of this world and Universe are blessed and realize their true self, without any hindrance from anyone. Their mission was to create God-conscious people who’ll be one with Him, whose loyalty will lie with one god. They had understood that until fake ritualism wasn’t abolished and fake God and goddesses weren’t removed from conscience of masses, there can’t be a spiritual awakening, people can’t enjoy the bliss of Naam, enjoy the Freedom of spirituality. This was the reason Guruji taught people of this world the principle of Oneness of God and Humanity. Guru Nanak’s mission was to wake up humans to the reality, the truth, that Waheguru was all-pervading, eternal, infinite and supreme. They wanted to remove to remove every hurdle between Param-Aatma and Aatma that had been created by cunning priests and Vikkars of mind. They wanted to wake up their Sikhs in Super-consciousness where they will be able to experience the Bliss of Naam and see their beloved God with them, around them. These two Shabads from Guru Granth Sahib ji and Dasam Granth Sahib ji explain this principle well.
ਸੋਰਠਿ ਮਹਲਾ 5 ਘਰੁ 2 ਦੁਪਦੇ
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ਸਗਲ ਬਨਸਪਤਿ ਮਹਿ ਬੈਸੰਤਰੁ ਸਗਲ ਦੂਧ ਮਹਿ ਘੀਆ ॥
ਊਚ ਨੀਚ ਮਹਿ ਜੋਤਿ ਸਮਾਣੀ ਘਟਿ ਘਟਿ ਮਾਧਉ ਜੀਆ ॥1॥
ਸੰਤਹੁ ਘਟਿ ਘਟਿ ਰਹਿਆ ਸਮਾਹਿਓ ॥
ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਸਰਬ ਮਹਿ ਜਲਿ ਥਲਿ ਰਮਈਆ ਆਹਿਓ ॥1॥ ਰਹਾਉ ॥
ਗੁਣ ਨਿਧਾਨ ਨਾਨਕੁ ਜਸੁ ਗਾਵੈ ਸਤਿਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਓ ॥
ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇਓ ॥2॥1॥29॥
Fire is contained in all firewood, and butter is contained in all milk.
God's Light is contained in the high and the low; the Lord is in the hearts of all beings. ||1||
O Saints, He is pervading and permeating each and every heart.
The Perfect Lord is completely permeating everyone, everywhere; He is diffused in the water and the land. ||1||Pause||
Nanak sings the Praises of the Lord, the treasure of excellence; the True Guru has dispelled his doubt.
The Lord is pervading everywhere, permeating all, and yet, He is unattached from all. ||2||1||29||
Guru Gobind Singh ji states in his baani of Akaal Ustat.
ਤ੍ਵ ਪ੍ਰਸਾਦਿ ਚਉਪਈ ॥
ਪ੍ਰਣਵੋ ਆਦਿ ਏਕੰਕਾਰਾ ॥
ਜਲ ਥਲ ਮਹੀਅਲ ਕੀਓ ਪਸਾਰਾ ॥
ਆਦਿ ਪੁਰਖ ਅਬਗਤਿ ਅਬਿਨਾਸੀ ॥
ਲੋਕ ਚੱਤ੍ਰੁ ਦਸ ਜੋਤਿ ਪ੍ਰਕਾਸੀ ॥ 1॥
ਹਸਤ ਕੀਟ ਕੇ ਬੀਚ ਸਮਾਨਾ ॥
ਰਾਵ ਰੰਕ ਜਿਹ ਇਕ ਸਰ ਜਾਨਾ ॥
ਅਦ੍ਵੈ ਅਲਖ ਪੁਰਖ ਅਬਿਗਾਮੀ ॥
ਸਭ ਘਟ ਘਟ ਕੇ ਅੰਤਰਜਾਮੀ ॥ 2॥
ਅਲਖ ਰੂਪ ਅਛੈ ਅਨਭੇਖਾ ॥
ਰਾਗ ਰੰਗ ਜਿਹ ਰੂਪ ਨ ਰੇਖਾ ॥
ਬਰਨ ਚਿਹਨ ਸਭਹੂੰ ਤੇ ਨਿਆਰਾ ॥
ਆਦਿ ਪੁਰਖ ਅਦ੍ਵੈ ਅਬਿਕਾਰਾ ॥ 3॥
ਬਰਨ ਚਿਹਨ ਜਿਹ ਜਾਤ ਨ ਪਾਤਾ ॥
ਸੱਤ੍ਰ ਮਿੱਤ੍ਰ ਜਿਹ ਤਾਤ ਨ ਪਾਤਾ ॥
ਸਭ ਤੇ ਦੂਰਿ ਸਭਨ ਤੇ ਨੇਰਾ ॥
ਜਲ ਥਲ ਮਹੀਅਲ ਜਾਹਿ ਬਸੇਰਾ ॥ 4॥
ਅਨਹਦ ਰੂਪ ਅਨਾਹਦ ਬਾਨੀ ॥
ਚਰਨ ਸਰਨ ਜਿਹ ਬਸਤ ਭਵਾਨੀ ॥
ਬ੍ਰਹਮਾ ਬਿਸਨ ਅੰਤੁ ਨਹ ਪਾਇਓ ॥
ਨੇਤ ਨੇਤ ਮੁਖਚਾਰ ਬਤਾਇਓ ॥ 5॥
Through Thy Grace, I Utter the Quatrain.
First of all, I bow down to the Immanent and Transcendental Lord
Who pervades in Waters, earth and throughout space.
He is the primordial Being, is without a body and is indestructible.
His light illumines the fourteen worlds. (1)
He dwells within a (gigantic) elephant as well as in a (diminutive) ant.
He reckons the King and the Pauper alike.
He is incomparable, unknowable and a Supreme Scholar of Realism.
He Knows the Inner thoughts and secrets of Every Heart. (2)
His Form is Invisible, Imperishable and without a Distinctive costume.
He is without attachment, without colour, without complexion and without outline.
He is not associated with the caste structure and symbols proclaimed thereof.
He is the origin of all mortals, is unequalled and changeless. (3)
He has neither caste marks, nor family class, nor sub caste.
He has neither foe, nor friends, neither Father, nor Mother
He is far away from all but is quite near, and immanent in the hearts of all.
He dwells in waters, on land and in interspace. (4)
His form (Configuration) is limitless and his melodious utterance is unstruck.
In Shelter of his feet dwells Durga (the goddess of power).
Neither Brahma (god of creation) nor Vishnu (god of preservation) comprehends his bounds.
Brahma, having four faces, proclaimed that the Lord is Infinite. (5)
So what we see is a perfect oneness in ideology and principles of All the Ten Gurus. If Guru Nanak dev ji or earlier Gurus didn’t worship Hindu Gods and Goddesses, there is no way Guru Gobind Singh ji could have done that, neither he did it.
It’s just because of ignorance or incomplete knowledge or some ulterior motives that people claim that in this Baani of Dasam Granth, Guruji has worshipped Devi or Devtas.
Contd.
Charitropakhyan and I, a Woman
I am a woman with two teenage daughters and I have recently finished reading the English translation of Charitropakhyan. The whole text of Charitropakhyan deals with different aspects or shades of a woman's nature, some good some bad. The claims by some that these are useless sensual tales arise from incomplete reading of Chritropankhyan with a fickle mind already polluted by the kaamic mud which is all around us. Charitropakhyan should be read in its totality. If one finds them to be sensual tales, it is because all around us there is nothing but 'kaamic' play of the dark-age, kalyug, which has increased millions times more since the time of rachna of Sri Dasam Granth. Guru Granth Sahib Ji teaches us to do bhakti and have gyan too. Bhakti is like a boat which will carry us across this terrifying ocean of fire, and gyan will teach us how to swim across this dark ocean. Charitropankhyan read with a discerning mind will give us gyan so that we can build a strong fort of viveka to overcome one of the five vikaras called kam or lust.
If you all read Sri Guru Granth Shaib Ji, you will understand that we are asked to reach the turiya state where we become the knower or the observer in us. This observer in all of us who is gone through infinite experiences in infinite lifetimes, and is now here in this human body and has the great gift of being a Sikh and know Guru Granth Sahib Ji as our Supreme Guru, the King of this kalyug, that observer can greatly appreciate the lessons Guru Gobind Singh Ji is trying to teach to his beloved Khalsa in Charitropakhyan.
Let us think about a Sikh Sirdar, our Guru Sahib's beautiful incredible creation called Khalsa. Guru Gobind Singh Ji created the Khalsa and put him where? Did the great Guru create a perfectly pure place, sterile from all vices for his Khalsa to live in? No. Guru Ji ordered his Khalsa to live here amongst everyone else, to marry, to have family, to earn an honest living. You all know that to live in a grihasta jeevan one has to constantly interact with a woman in different forms - his mother, his wife, his daughter. All you women also know that not much harm can be done to a good man by his mother or daughter, but it is the stage of youth and the problems and the enjoyments that come with it, which can either raise a man or drown him into kaamic mud.
All the young women must be able to fully understand how much influence they can have over a man. Now do you all young women, Sikh or non-Sikh, have not come across some woman who is so vile and of bad character that you would never want your husband or fiancé to even know her? Would you not try to protect the man you love from such a woman? Of course you would. We all do, just as a man would protect his wife/daughters. Try to understand, though by keeping away from a bad person may work in case of a woman, but when it comes to protecting a good man from a woman of bad character, it would not be that simple. I bet you all have seen numerous ways women try to deceive a good man or lure him into doing the kinds of things which are sinful. Would we (all women of the world, Sikh and non-Sikh) not try to protect our sons and husbands from women of such low characters? And so did Guru Gobind Singh Ji through his composition, Charitropakhyan.
Why can't Guruji describe to his Sikhs, whom he considers his sons, different ways a woman can deceivingly lead a man down into the dark and twisted path of kaamic sins? If Guru Gobind Singh Ji said "Khalsa meero roop hai khaas" then how can he not try to protect his Khalsa from all kinds of deceit and sensual treachery of women? After all men and women are both present in kalyug and brahmacharya is not the way to moksha. If grahasta has and can lead to moksha then who is the other very important character of the grahsta jeevan other than man? Of course it is the woman. Can any woman on this earth say honestly that the men know all about how deceiving a woman can be? A man can be as evil as it can get, as is depicted and taught plenty of times to a girl while she is growing up. But the subject of a woman's deceit is still avoided due to various reasons including the fear that such an education can be considered as anti-feminine, or being unfair to the fair sex, or fear of being disrespectful to woman.
Haven't women all over the world, in different time periods, in different continents, in different yugas, in different lokas have done that? Is the woman of today not doing that? Do not Bollywood, Hollywood, Hindi songs and all kinds of this world's so called entertainment industry depict that? Can any woman Sikh or non-Sikh honestly deny that even one of the scenarios told in Charitropakhyan can never really happen? Can any woman Sikh or non-Sikh say that women are not capable of behaving in such shameful ways? No one can say it. I can also bet that all women in this world would have known some female with such deceitful character as described in Sri Dasam Granth.
Women are capable of committing such acts. Just as men can commit evil and heinous acts so can women.
Guru Gobind Singh Ji is the Great King who wanted to keep his Khalsa pure, and his composition Charitropakhyan plays that role of warning the Khalsa of the challenges it might face. The supreme Badshah has tried to show to his Sikhs that the fair sex is not so fair after all and has its own share of blame to take for the ills of the society. What is wrong in such a teaching? Is it not true that Guru Gobind Singh Ji is trying to protect his Khalsa? And is it not that this is what we all women want too and is it not that all the different chritras of women in Charitropakhyan, bad and good, are true? Guru teaches his Sikhs to be brave through all that.
If anyone finds these Charitars sexual it is because of two reasons, one he is not reading the whole chapter and just stopping because some of his hidden kaamic fantasies are popping up in his mind, or second he totally refused to see the tamasha of kaamic maya around him and failed to realize that our Great Guru did a great favor to his Sikhs by trying to protect them from all the deceitful sexual treacheries of women. There is no reason for any good man or woman to feel offended by it or feel sexually aroused by it. It is a dirty pile of all of our own fantasies gathered from the kaamic mud around us which is the cause of that. Our Guru is trying to give us his hand to pull us out of this kaamic quagmire.
If one reads Charitropakhyan and feels sexually aroused it is not the writings, but their fantasies which are responsible. Where do these fantasies come from? They come from Bollywood, Hollywood, billboards, and the list goes on. Everyday we all are bombarded by ashleel messages, overt or covert, from songs, movies, magazines which denigrate woman's physical integrity. Yes it is true that one cannot control and stop all that nonsense, but as a Sikh you should rise above this and should be able to see the futility of all this - the evil effect this all can have on us. How can we not understand that these sound waves emitting from all the ashleel songs around us do affect us. These are the cause of all your sexual fantasies. Getting rid of them is not easy, but if you read and understand Charitropakhyan it is bound to stop you from following that track and you will ask yourself, "Wait a minute, there is so much trash around me. This is not how my Guru wants me to be". You will try to make an effort to free yourself from all the kaamic quagmire which surrounds all of us. Remember that our Guru Granth Sahib Ji does not prescribe the solution of running to jungles. We have to be here, and become jeevan mukta in the grihasta jeevan. No matter what way you look at it this is a spiritual war and Charitropakhyan is one of the many different ways our great Guru Gobind Singh Ji has shown to win this war.
Rise above this kaamic quagmire and you can clearly see that it is the kaamic mud of our minds which is not letting us realize the true purpose intended by our Great Guru Gobind Singh Ji in composing Charitropakhyan.
The content of Charitropakhyan is not "ashleel" as described by some. The details about a woman's beauty and form wherever described in Charitropakhyan are there to explain about the twisted deceitful plan of action indented by her in all the tales.
Also as claimed by some, Charitropakhyan is not an attack on women. I think every woman should read Charitropakhyan and I assure all the Sikh women that you will not at all feel offended because Guru Gobind Singh Ji is not criticizing women. Once a woman has read Charitropakhyan in all its totality only then she can come to her conclusions about the main idea and teaching that this composition intends. In it she will find help, a guide, an eye opener, for the good men in her life, not to get entrapped in this kaamic pitfall. We all know that a woman of bad character can make the dark hole of sin appear like a paradise to an unsuspecting man. Charitropakhyan opens his eyes and shows him that it is a dark hole of sin and nothing else. This is one of the numerous gifts of Guru Gobind Singh Ji to his beautiful Khalsa. It is my request to all Sikh women that do not take it personally. I want to ask all Sikh women that you all know quite well the extents of the great goodness of a woman's heart, and you all also realize the devious and deceiving plans a woman is capable of plotting. There is not only the good heroine in the movie there is also a female villain, a vamp. Now project this to a real life. Don't you believe that there are real life female villains too who are amongst us all? I am sure you can come up with many examples where a female character is evil beyond description. Once again I will humbly request all the Sikh women to read the Charitropakhyan in its totality.
You would be surprised as how much Guru Gobind Singh Ji loved his Khalsa and how he will always protect him. After all it is Waheguru Ji Ka Khalsa. It is not some ordinary distinction. It is the greatest honor.
For those who think that Charitropakhyan cannot be read in front of their daughters and wives, probably do not understand that the intention of Guru Gobind Singh Ji in writing Charitropakhyan is not to insult women but to make men and women both understand how deceitful and devious a woman's character can be. I would request these people to sit with their wives or daughters or any other women dear and near to them and 'finish' reading Chritropankhyan. I am pretty sure no one will feel offended. There is one condition though - that you have to finish reading the whole tales. Why? Because, its only at the end of the tale that you will realize the warning which is given to a person to protect his honor.
Only after reading the whole of Charitropakhyan you will be saying "Oh my Great Guru Gobind Singh, you are amazing!"
------------
Sanjam Kaur
Long Island, NY, USA
http://patshahi10.org/index.php?option=com_content&view=article&id=347:charitropakhyan-and-i-a-woman-by-sanjam-kaur&catid=34:english&Itemid=63
If you all read Sri Guru Granth Shaib Ji, you will understand that we are asked to reach the turiya state where we become the knower or the observer in us. This observer in all of us who is gone through infinite experiences in infinite lifetimes, and is now here in this human body and has the great gift of being a Sikh and know Guru Granth Sahib Ji as our Supreme Guru, the King of this kalyug, that observer can greatly appreciate the lessons Guru Gobind Singh Ji is trying to teach to his beloved Khalsa in Charitropakhyan.
Let us think about a Sikh Sirdar, our Guru Sahib's beautiful incredible creation called Khalsa. Guru Gobind Singh Ji created the Khalsa and put him where? Did the great Guru create a perfectly pure place, sterile from all vices for his Khalsa to live in? No. Guru Ji ordered his Khalsa to live here amongst everyone else, to marry, to have family, to earn an honest living. You all know that to live in a grihasta jeevan one has to constantly interact with a woman in different forms - his mother, his wife, his daughter. All you women also know that not much harm can be done to a good man by his mother or daughter, but it is the stage of youth and the problems and the enjoyments that come with it, which can either raise a man or drown him into kaamic mud.
All the young women must be able to fully understand how much influence they can have over a man. Now do you all young women, Sikh or non-Sikh, have not come across some woman who is so vile and of bad character that you would never want your husband or fiancé to even know her? Would you not try to protect the man you love from such a woman? Of course you would. We all do, just as a man would protect his wife/daughters. Try to understand, though by keeping away from a bad person may work in case of a woman, but when it comes to protecting a good man from a woman of bad character, it would not be that simple. I bet you all have seen numerous ways women try to deceive a good man or lure him into doing the kinds of things which are sinful. Would we (all women of the world, Sikh and non-Sikh) not try to protect our sons and husbands from women of such low characters? And so did Guru Gobind Singh Ji through his composition, Charitropakhyan.
Why can't Guruji describe to his Sikhs, whom he considers his sons, different ways a woman can deceivingly lead a man down into the dark and twisted path of kaamic sins? If Guru Gobind Singh Ji said "Khalsa meero roop hai khaas" then how can he not try to protect his Khalsa from all kinds of deceit and sensual treachery of women? After all men and women are both present in kalyug and brahmacharya is not the way to moksha. If grahasta has and can lead to moksha then who is the other very important character of the grahsta jeevan other than man? Of course it is the woman. Can any woman on this earth say honestly that the men know all about how deceiving a woman can be? A man can be as evil as it can get, as is depicted and taught plenty of times to a girl while she is growing up. But the subject of a woman's deceit is still avoided due to various reasons including the fear that such an education can be considered as anti-feminine, or being unfair to the fair sex, or fear of being disrespectful to woman.
Haven't women all over the world, in different time periods, in different continents, in different yugas, in different lokas have done that? Is the woman of today not doing that? Do not Bollywood, Hollywood, Hindi songs and all kinds of this world's so called entertainment industry depict that? Can any woman Sikh or non-Sikh honestly deny that even one of the scenarios told in Charitropakhyan can never really happen? Can any woman Sikh or non-Sikh say that women are not capable of behaving in such shameful ways? No one can say it. I can also bet that all women in this world would have known some female with such deceitful character as described in Sri Dasam Granth.
Women are capable of committing such acts. Just as men can commit evil and heinous acts so can women.
Guru Gobind Singh Ji is the Great King who wanted to keep his Khalsa pure, and his composition Charitropakhyan plays that role of warning the Khalsa of the challenges it might face. The supreme Badshah has tried to show to his Sikhs that the fair sex is not so fair after all and has its own share of blame to take for the ills of the society. What is wrong in such a teaching? Is it not true that Guru Gobind Singh Ji is trying to protect his Khalsa? And is it not that this is what we all women want too and is it not that all the different chritras of women in Charitropakhyan, bad and good, are true? Guru teaches his Sikhs to be brave through all that.
If anyone finds these Charitars sexual it is because of two reasons, one he is not reading the whole chapter and just stopping because some of his hidden kaamic fantasies are popping up in his mind, or second he totally refused to see the tamasha of kaamic maya around him and failed to realize that our Great Guru did a great favor to his Sikhs by trying to protect them from all the deceitful sexual treacheries of women. There is no reason for any good man or woman to feel offended by it or feel sexually aroused by it. It is a dirty pile of all of our own fantasies gathered from the kaamic mud around us which is the cause of that. Our Guru is trying to give us his hand to pull us out of this kaamic quagmire.
If one reads Charitropakhyan and feels sexually aroused it is not the writings, but their fantasies which are responsible. Where do these fantasies come from? They come from Bollywood, Hollywood, billboards, and the list goes on. Everyday we all are bombarded by ashleel messages, overt or covert, from songs, movies, magazines which denigrate woman's physical integrity. Yes it is true that one cannot control and stop all that nonsense, but as a Sikh you should rise above this and should be able to see the futility of all this - the evil effect this all can have on us. How can we not understand that these sound waves emitting from all the ashleel songs around us do affect us. These are the cause of all your sexual fantasies. Getting rid of them is not easy, but if you read and understand Charitropakhyan it is bound to stop you from following that track and you will ask yourself, "Wait a minute, there is so much trash around me. This is not how my Guru wants me to be". You will try to make an effort to free yourself from all the kaamic quagmire which surrounds all of us. Remember that our Guru Granth Sahib Ji does not prescribe the solution of running to jungles. We have to be here, and become jeevan mukta in the grihasta jeevan. No matter what way you look at it this is a spiritual war and Charitropakhyan is one of the many different ways our great Guru Gobind Singh Ji has shown to win this war.
Rise above this kaamic quagmire and you can clearly see that it is the kaamic mud of our minds which is not letting us realize the true purpose intended by our Great Guru Gobind Singh Ji in composing Charitropakhyan.
The content of Charitropakhyan is not "ashleel" as described by some. The details about a woman's beauty and form wherever described in Charitropakhyan are there to explain about the twisted deceitful plan of action indented by her in all the tales.
Also as claimed by some, Charitropakhyan is not an attack on women. I think every woman should read Charitropakhyan and I assure all the Sikh women that you will not at all feel offended because Guru Gobind Singh Ji is not criticizing women. Once a woman has read Charitropakhyan in all its totality only then she can come to her conclusions about the main idea and teaching that this composition intends. In it she will find help, a guide, an eye opener, for the good men in her life, not to get entrapped in this kaamic pitfall. We all know that a woman of bad character can make the dark hole of sin appear like a paradise to an unsuspecting man. Charitropakhyan opens his eyes and shows him that it is a dark hole of sin and nothing else. This is one of the numerous gifts of Guru Gobind Singh Ji to his beautiful Khalsa. It is my request to all Sikh women that do not take it personally. I want to ask all Sikh women that you all know quite well the extents of the great goodness of a woman's heart, and you all also realize the devious and deceiving plans a woman is capable of plotting. There is not only the good heroine in the movie there is also a female villain, a vamp. Now project this to a real life. Don't you believe that there are real life female villains too who are amongst us all? I am sure you can come up with many examples where a female character is evil beyond description. Once again I will humbly request all the Sikh women to read the Charitropakhyan in its totality.
You would be surprised as how much Guru Gobind Singh Ji loved his Khalsa and how he will always protect him. After all it is Waheguru Ji Ka Khalsa. It is not some ordinary distinction. It is the greatest honor.
For those who think that Charitropakhyan cannot be read in front of their daughters and wives, probably do not understand that the intention of Guru Gobind Singh Ji in writing Charitropakhyan is not to insult women but to make men and women both understand how deceitful and devious a woman's character can be. I would request these people to sit with their wives or daughters or any other women dear and near to them and 'finish' reading Chritropankhyan. I am pretty sure no one will feel offended. There is one condition though - that you have to finish reading the whole tales. Why? Because, its only at the end of the tale that you will realize the warning which is given to a person to protect his honor.
Only after reading the whole of Charitropakhyan you will be saying "Oh my Great Guru Gobind Singh, you are amazing!"
------------
Sanjam Kaur
Long Island, NY, USA
http://patshahi10.org/index.php?option=com_content&view=article&id=347:charitropakhyan-and-i-a-woman-by-sanjam-kaur&catid=34:english&Itemid=63
Thursday 29 April 2010
Satkar for Guru Ji's Bana
http://www.petitiononline.com/Bana/petition.html
Dear all
Vaheguru ji ka khalsa, vaheguru ji ki fateh.
Please take a few minutes to click on this link and read and hopefully sign the petition. Punjabi terms are translated for anyone who may not be familiar with them.
Giani (a knowledgable one in Sikh practice, scriptures and history and other disciplines) Rann Singh ji, at the request of sikh youth in the UK and with the blessing of the leader of their jatha (battalion or group), arrived in the UK from Baba Bakala, near Amritsar to teach gurbani santhya (reading of scriptures) and vidya (sikh education) to Singhs in the UK. They are now posted as head granthi ji at Shepherds Bush Gurdwara.
Giani is head Granthi (chief practician of scriptures) at their jatha and has undergone immense training from a young age to reach this position. Already many if us have benefited greatly from their teachings and example. If you are interested in learning from them please note there is a gurbani santhya class run by Giani ji personally on Saturdys 4.30pm- 6.30pm. You will not regret attendance.
Unfortunately a very few but nonetheless vocal members of the Gurdwara committee at Shepherds Bush do not agree with their presence at the gurdwara if they are adorned in their resplendent bana (full traditional blue robes) and traditional warrior turban (dhamalla). They therefore wish Giani to change to 'regular granthi dresscode' or leave the gurdwara which would naturally cause outcry amongst the sikh youth.
Of course in the strict code they have adopted, Gianni cannot and should not bend to the will of the committee in this regard. However, rather than be confrontationally critical of the committee members, wise sikhs have chosen to demonstrate their support of gianni ji with this online petition. Hopefully unity among sikhs will allow sense to prevail.
http://www.youtube.com/watch?v=6ndGV9Y_zao - Sri Dasam Granth part 1
http://www.youtube.com/watch?v=egzcEWlLgD4 - Sri Dasam Granth part 2
http://www.youtube.com/watch?v=wz4XeFmAdyQ - Barsi Baba Kirtan Singh Ji - Giani ji does arti arta, nagara, ardas and hukamnama.
Dear all
Vaheguru ji ka khalsa, vaheguru ji ki fateh.
Please take a few minutes to click on this link and read and hopefully sign the petition. Punjabi terms are translated for anyone who may not be familiar with them.
Giani (a knowledgable one in Sikh practice, scriptures and history and other disciplines) Rann Singh ji, at the request of sikh youth in the UK and with the blessing of the leader of their jatha (battalion or group), arrived in the UK from Baba Bakala, near Amritsar to teach gurbani santhya (reading of scriptures) and vidya (sikh education) to Singhs in the UK. They are now posted as head granthi ji at Shepherds Bush Gurdwara.
Giani is head Granthi (chief practician of scriptures) at their jatha and has undergone immense training from a young age to reach this position. Already many if us have benefited greatly from their teachings and example. If you are interested in learning from them please note there is a gurbani santhya class run by Giani ji personally on Saturdys 4.30pm- 6.30pm. You will not regret attendance.
Unfortunately a very few but nonetheless vocal members of the Gurdwara committee at Shepherds Bush do not agree with their presence at the gurdwara if they are adorned in their resplendent bana (full traditional blue robes) and traditional warrior turban (dhamalla). They therefore wish Giani to change to 'regular granthi dresscode' or leave the gurdwara which would naturally cause outcry amongst the sikh youth.
Of course in the strict code they have adopted, Gianni cannot and should not bend to the will of the committee in this regard. However, rather than be confrontationally critical of the committee members, wise sikhs have chosen to demonstrate their support of gianni ji with this online petition. Hopefully unity among sikhs will allow sense to prevail.
http://www.youtube.com/watch?v=6ndGV9Y_zao - Sri Dasam Granth part 1
http://www.youtube.com/watch?v=egzcEWlLgD4 - Sri Dasam Granth part 2
http://www.youtube.com/watch?v=wz4XeFmAdyQ - Barsi Baba Kirtan Singh Ji - Giani ji does arti arta, nagara, ardas and hukamnama.
Monday 26 April 2010
5 - Charitropakhyan - Analysis and Clarifications of Sri Sabudh Baach (Charitar No. 404)
[Part V] Charitropakhyan - Analysis and Clarifications of Sri Sabudh Baach (Charitar No. 404)
--------------------------------------------------------------------------------
The third section of Charitropakhyan has generally remained neglected. Dialogues of minister 'Bhoop' end at Charitar 403 and the composition begins under a new title 'ਸਬੁਧੀ ਵਾਚ' (Sabuddhi Vaach). The word 'ਸਬੁਧਿ' is shortened form of 'ਸਦ-ਬੁਧਿ' which means 'ਚੰਗੀ ਬੁਧੀ' (good intellect). The metaphorical meaning is that King Chitr Singh eventually came to his senses with persistent inspiration from his wise ministers. A more comprehensive and global meaning is, when wise and responsible people present before society the dangers of crimes originating from kaam in a proper manner, people become prudent and pleasing atmosphere is created. The writer of Charitropakhyan tells that with the advent of prudence, Satjug-like age dawned again. Negating the age of Satjug as given in Shastars, it has been described as an age where expansion of positive reasoning takes place, ending society's seemingly inexhaustible preoccupation with bad habits. The pitch black night of Kaljug in which inexorable sexual misconducts take place is pleasantly transformed into Satjug by the light of positive intellect. In fact, this ideology is in complete harmony with that of Sri Guru Granth Sahib Ji, who tell us that it is not time that influences good or bad behaviour in society, rather it is human conduct that make time appear good or bad. With the end of Kaljug and rise of Satjug, a character named 'ਸਤਿ ਸੰਧਿ' (Satt Sandh) appears in the story. Word 'ਸਤਿ ਸੰਧਿ' (Satt Sandh) is a combination of two words - ਸਤਿ meaning 'truth 'and ਸੰਧਿ, which means 'union'. Thus, 'ਸਤਿ ਸੰਧਿ' is someone who has merged and become one with truth. Because Satt Sandh is a truthful person, as such he is king of Devtas. He ruled as a righteous king for long time but then a monstrous demon took birth and clashed with him. Many horrific battles were fought between them, with battlefields drenched with blood of thousands of perished soldiers. In Sri Dasam Granth Sahib Ji, wherever war scene are described, reader is also provided rendezvous with horrors of war. We are also told that, even if one faction might decide to fight out of sheer desperation to defend its faith, sadistic souls will always look to find cheap pleasures out of misery of others. Devils, foxes, dogs, vultures, etc.. are only satisfied when they see rivers of human blood flowing in front of their eyes. This important trait can be seen prevalent in almost every episode of Sri Dasam Granth Sahib Ji and the message delivered is universal: aftermath of war is never positive. Righteous men of faith have to pick up their swords in self-defence, a beautiful example of which is by Sri Guru Gobind Singh Sahib Ji in his eternal composition "Zafarnamah":
Quote
ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥
Meaning -"When an affair is past every other remedy, it is righteous, indeed to unsheath the sword." Contrary to this, evil forces tirelessly make efforts to create atmosphere of discontentment and unrest in society.
For twenty long years and through day and night, the torch-bearer of righteousness king Satt Sandh kept fighting with 'ਦੀਰਘਦਾੜ੍ਹ' (Deeragh Daarh), the king of demons. Eventually, both armies clashed with each other one final time and ended up wiping each other out. Thirty thousand Khoohni soldiers got killed (Khoohni is a unit used to measure size of an army - 1 Khoohni = 21,870 elephants, 21,870 chariots, 65,610 horses and 1,09,350 foot soldiers, it totals to 2,18,700 units. Multiply this number by 30,000 = 6,56,10,00,000 total soliders killed). After that, both kings ferociously clashed with each other. Horrifying battle ensued and there were flames of fire everywhere. Out of these flames, a girl named 'Baala' was born. Dictionary meanings of word 'Baala' are - girl, female younger than 16 years of age, youthful girl. It is important to keep in mind here that surname 'kaur' of Sikh women also represents same meaning. Baala's emergence from fire has a special metaphorical meaning - With the advent of Satjug, man became 'Satt Sandh' (pure, virtuous), and consequently, woman abandoned her corruptness (as depicted in Charitars) and took birth in a new, pure form. When virtuous Baala stepped into the battlefield with arsenal of weapons in her hands, she started slaying enemies, as:
Quote
ਚਾਰਹੁ ਦਿਸਾ ਫਿਰੀ ਜਬ ਬਾਲਾ ॥ ਜਾਨੋ ਨਾਗ ਰੂਪ ਕੀ ਮਾਲਾ ॥ ਐਸ ਨ ਕਤਹੂੰ ਪੁਰਖ ਨਿਹਾਰਾ ॥ ਨਾਥ ਕਰੈ ਜਿਹ ਆਪੁ ਸੁਧਾਰਾ ॥੩੦॥
Meaning - When Baala ran about in all four directions (it appeared as if she was) like a garland of snakes. There was no such male in sight, who could make her his own.
This is the ultimate aim of the creator of Sri Dasam Granth - to bestow women with power, to raise them from pits of helplessness and sexual exploitation and establish them at a level of power much higher than that of men. From this revolutionary successful attempt of Sri Guruji, brave and powerful women like Mai Bhago, Bibi Harsharan Kaur, women like those who lived in brutal conditions of the prisons of Mir Mannu, those who kept their devotion unwavering for Guruji even while having garlands of chopped babies around their necks, those who braved strenuous labour in captivity chanting 'satnaam', were born in Gurughar out of the bright flames of Chandi. By referring to women by names like Chandi, Bhagauti, Tulwar, Teer, Guruji blessed them with form of Maha-Chandi. In Guruji's composition "Sabudh Baach", protagonist 'Baala' has only one objective - to marry the lord of universe - Waheguru Ji. There is absolutely no affect of sexual urges on her body, mind and spirit. She has become like the soul whose only aim is to be one with The Supreme-Purity. The following verse shows her eagerness to obtain the Lord:
Quote
ਫਿਰ ਜਿਯ ਮੈ ਇਹ ਭਾਤਿ ਬਿਚਾਰੀ ॥ ਬਰੌ ਜਗਤ ਕੇ ਪਤਿਹਿ ਸੁਧਾਰੀ ॥ ਤਾ ਤੇ ਕਰੌ ਦੀਨ ਹ੍ਵੈ ਸੇਵਾ ॥ ਹੋਇ ਪ੍ਰਸੰਨ ਕਾਲਿਕਾ ਦੇਵਾ ॥੩੧॥
Then she considered in her heart - I will marry the lord of this universe. Now how do I serve her so that Kaalka Deva is pleased (with me)
This Kaalka Deva is not Mahakaal, but the creator of 'Kaal' - Akal Purakh Himself. The story gets immensely deep and absorbing from here on. Akal Purakh said to Baala that you will be able to attain me when the demon 'ਸ੍ਵਾਸ ਬੀਰਜ' (Swas Beeraj) gets killed by you.
Quote
ਅਰਧ ਰਾਤ੍ਰਿ ਬੀਤਤ ਭੀ ਜਬ ਹੀ ॥ ਆਗ੍ਯਾ ਭਈ ਨਾਥ ਕੀ ਤਬ ਹੀ ॥ ਸ੍ਵਾਸ ਬੀਰਜ ਦਾਨਵ ਜਬ ਮਰਿ ਹੈ ॥ ਤਿਹ ਪਾਛੇ ਸੁੰਦਰਿ ਮੁਹਿ ਬੁਰਿ ਹੈ ॥੩੫॥
Meaning -After midnight had passed, lord command - when demon Swas Beeraj gets killed (by you), after that you will be able to marry me
The verse means that when lustful tendencies get destroyed from the breath (Swas) of society (i.e when even minute dormant urges are eliminated), woman's only motive would be to attain Akal Purakh. According to the story, Baala fought ferociously and as a result many infamous demons got killed.
She has been given the name 'ਕਾਲਕਾ' (Kaalka) in verse no. 52, i.e. woman has been depicted as competent Devi. At this stage, 'Kaal Purakh' manifests himself in front of Baala, who bows in reverence and requests his help to eliminate demonic forces. Kaal Purakh agrees and they both join hands together in destroying the demons. It is worthy to note that in almost all episodes of Sri Granth Sahib Ji where Devi is mentioned, the prime motive is to provide befitting veneration and infuse such self-determination in woman so that she could even outperform men in the destroying the evil, i.e. men and women could be of assistance to each other. Guruji is not in favour of any sort of imbalance in society; he neither favours male-dominant nor female-dominant social structure. He is staunch supporter of absolute equality and fair justice to everyone. The plan to uproot sexist attitudes and gender discrimination comes to fruition in 'Sabudh Baach'. If these stories appear to have Puranic connotations, it is simply because during the time of Guruji's social revolution, Puranas and their contents were deeply imbibed in society's psyche for centuries. The only motive of Puranic references in Sri Dasam Granth Sahib Ji is to infuse passion for Dharam Yudh in minds of people. In the story, when Shiv (the Mahakaal of Shaakatpanthis) witnesses formidable alliance of Kaal and Baala proving relentless in war, his throne starts to shake:
Quote
ਮਹਾਦੇਵ ਆਸਨ ਤੇ ਟਰਾ ॥ ਬ੍ਰਹਮਾ ਤ੍ਰਸਤ ਬੂਟ ਮਹਿ ਦੁਰਾ ॥ ਨਿਰਖਿ ਬਿਸਨ ਰਨ ਅਧਿਕ ਡਰਾਨਾ ॥ ਦੁਰਾ ਸਿੰਧ ਕੇ ਬੀਚ ਲਜਾਨਾ ॥੮੦॥
Meaning -Mahadev (shiva) got scared and left his throne; Brahma got scared and hid in his lotus; Vishnu also got petrified; (and) hid under the ocean.
The poet has also exemplified 'Kaal Purakh' in the following verses, as:
Quote
ਤੁਮ ਹੋ ਸਕਲ ਲੋਕ ਸਿਰਤਾਜਾ ॥ ਗਰਬਨ ਗੰਜ ਗਰੀਬ ਨਿਵਾਜਾ ॥ ਆਦਿ ਅਕਾਲ ਅਜੋਨਿ ਬਿਨਾ ਭੈ ॥ ਨਿਰਬਿਕਾਰ ਨਿਰਲੰਬ ਜਗਤ ਮੈ ॥੯੧॥
ਨਿਰਬਿਕਾਰ ਨਿਰਜੁਰ ਅਬਿਨਾਸੀ ॥ ਪਰਮ ਜੋਗ ਕੇ ਤਤੁ ਪ੍ਰਕਾਸੀ ॥ ਨਿਰੰਕਾਰ ਨਵ ਨਿਤ੍ਯ ਸੁਯੰਭਵ ॥ ਤਾਤ ਮਾਤ ਜਹ ਜਾਤ ਨ ਬੰਧਵ ॥੯੨॥
ਸਤ੍ਰੁ ਬਿਹੰਡ ਸੁਰਿਦਿ ਸੁਖਦਾਇਕ ॥ ਚੰਡ ਮੁੰਡ ਦਾਨਵ ਕੇ ਘਾਇਕ ॥ ਸਤਿ ਸੰਧਿ ਸਤਿਤਾ ਨਿਵਾਸਾ ॥ ਭੂਤ ਭਵਿਖ ਭਵਾਨ ਨਿਰਾਸਾ ॥੯੩॥
ਆਦਿ ਅਨੰਤ ਅਰੂਪ ਅਭੇਸਾ ॥ ਘਟ ਘਟ ਭੀਤਰ ਕੀਯਾ ਪ੍ਰਵੇਸਾ ॥ ਅੰਤਰ ਬਸਤ ਨਿਰੰਤਰ ਰਹਈ ॥ ਸਨਕ ਸਨੰਦ ਸਨਾਤਨ ਕਹਈ ॥੯੪॥
ਆਦਿ ਜੁਗਾਦਿ ਸਦਾ ਪ੍ਰਭੁ ਏਕੈ ॥ ਧਰਿ ਧਰਿ ਮੂਰਤਿ ਫਿਰਤਿ ਅਨੇਕੈ ॥ ਸਭ ਜਗ ਕਹ ਇਹ ਬਿਧਿ ਭਰਮਾਯਾ ॥ ਆਪੇ ਏਕ ਅਨੇਕ ਦਿਖਾਯਾ ॥੯੫॥
ਘਟ ਘਟ ਮਹਿ ਸੋਇ ਪੁਰਖ ਬ੍ਯਾਪਕ ॥ ਸਕਲ ਜੀਵ ਜੰਤਨ ਕੇ ਥਾਪਕ ॥ ਜਾ ਤੇ ਜੋਤਿ ਕਰਤ ਆਕਰਖਨ ॥ ਤਾ ਕਹ ਕਹਤ ਮ੍ਰਿਤਕ ਜਗ ਕੇ ਜਨ ॥੯੬॥
ਤੁਮ ਜਗ ਕੇ ਕਾਰਨ ਕਰਤਾਰਾ ॥ ਘਟਿ ਘਟਿ ਕੀ ਮਤਿ ਜਾਨਨਹਾਰਾ ॥ ਨਿਰੰਕਾਰ ਨਿਰਵੈਰ ਨਿਰਾਲਮ ॥ ਸਭ ਹੀ ਕੇ ਮਨ ਕੀ ਤੁਹਿ ਮਾਲਮ ॥੯੭॥
ਤੁਮ ਹੀ ਬ੍ਰਹਮਾ ਬਿਸਨ ਬਨਾਯੋ ॥ ਮਹਾ ਰੁਦ੍ਰ ਤੁਮ ਹੀ ਉਪਜਾਯੋ ॥ ਤੁਮ ਹੀ ਰਿਖਿ ਕਸਪਹਿ ਬਨਾਵਾ ॥ ਦਿਤ ਅਦਿਤ ਜਨ ਬੈਰ ਬਢਾਵਾ ॥੯੮॥
ਜਗ ਕਾਰਨ ਕਰੁਨਾਨਿਧਿ ਸ੍ਵਾਮੀ ॥ ਕਮਲ ਨੈਨ ਅੰਤਰ ਕੇ ਜਾਮੀ ॥ ਦਯਾ ਸਿੰਧੁ ਦੀਨਨ ਕੇ ਦਯਾਲਾ ॥ ਹੂਜੈ ਕ੍ਰਿਪਾਨਿਧਾਨ ਕ੍ਰਿਪਾਲਾ ॥੯੯॥
Like the theme of compositions like 'Krishnavtar', in Subudh Baach too, characters like Khan, Mughals, Sayyed, and Sheikhs enter into battlefield to contend against Kaal Purakh. From the fire of Demons khans are born; and Mughals are born out of the fire from mouths of Pathans. Similarly, from the raging breath of Mughals, angry Sayyeds and Sheikhs are born. The opposers of Sri Dasam Granth find these descriptions meaningless while the fact is, these metaphorical statements exquisitely portrays similarities between the monstrosities of Mughals in India and evil Demons of Puranas. When Pathans invaded India, they burnt the Hindustanis with their fuming rage; when Mughals invaded, they put entire sub-continent into despair and turmoil. Similarly, Sayyeds and Sheikhs showered the locals with their extreme anger and hatred. No one came to India to establish peace and prosperity amongst the population. Just as demons like Nahar, Khan, Jharajhar Khan, Nihang Khan, Bharangh Khan, Jharangh Khan, Bairam Khan, Bahadur Khan, etc. fight against Mahakal, Mughals kept launching vitriolic attacks against religious beliefs of the people of India.
In the story, Mahakal has been portrayed in contemporary context, which provides clear hints that this Mahakal is certainly not Mahakal of Shaakats, because there is absolutely no references to wars between Mughals and Mahakal in any earlier historical or mythological episodes. This Mahakal is the One who has been constantly battling against unholy and impious forces right from Satjug to Kaljug, the present time of Guruji. Therefore, the Mahakal of Sri Dasam Granth Sahib Ji is none other than the ever-omnipresent Akal Purakh Waheguru. In the story, Mughals do not get scared when Mahakal first destroys Pathans. However, they flee when He starts annihilating them too. Then, He wipes out the Sayyeds and next in line are the Sheikhs. The word Sheikh refers to those sufis who had a definite, albeit implicit, religious agenda of initiating massive wave of conversions in India. They had totally different methodology of converting people than someone like Aurangzeb, nevertheless motives were the same. Descriptions of Mahakal destroying the very existence of all 'Turks' represents Sri Guruji's wish to eradicate the process of conversions, because they were inhumane and downright ugly. The opposers of Sri Dasam Granth Sahib Ji should never forget that someone who can turn any war episode to fit contemporary issues most certainly cannot be a Pandit of Puranas. He can only be a far-sighted leader whose aim is to break free the people of india from shackles of contemporary problems. There is another important facet to be kept in mind about Sabudh Baach - The protagonist Baala, who fought with immense courage on the advent of Satjug does not appear anywhere in this present episode for a long time. This, again, is a subtle hint that the present social order has rendered the otherwise capable woman absolutely powerless. However, she reappears in the form of Bhawani and joins Kaal Purakh again in war efforts once all the 'Turk' Demons have been destroyed. (A clear inspiration delivered through this event is, if women of today get up to fight against oppressors, they can also put an end to evil regimes.) In the end, the following verses appear, which we read daily in Chaupai Sahib:
Quote
ਪੁਨਿ ਰਾਛਸ ਕਾ ਕਾਟਾ ਸੀਸਾ ॥ ਸ੍ਰੀ ਅਸਿਕੇਤੁ ਜਗਤ ਕੇ ਈਸਾ ॥ ਪੁਹਪਨ ਬ੍ਰਿਸਟਿ ਗਗਨ ਤੇ ਭਈ ॥ ਸਭਹਿਨ ਆਨਿ ਬਧਾਈ ਦਈ ॥੩੭੫॥
ਧੰਨ੍ਯ ਧੰਨ੍ਯ ਲੋਗਨ ਕੇ ਰਾਜਾ ॥ ਦੁਸਟਨ ਦਾਹ ਗਰੀਬ ਨਿਵਾਜਾ ॥ ਅਖਲ ਭਵਨ ਕੇ ਸਿਰਜਨਹਾਰੇ ॥ ਦਾਸ ਜਾਨਿ ਮੁਹਿ ਲੇਹੁ ਉਬਾਰੇ ॥੩੭੬॥
--------------------------------------------------------------------------------
The third section of Charitropakhyan has generally remained neglected. Dialogues of minister 'Bhoop' end at Charitar 403 and the composition begins under a new title 'ਸਬੁਧੀ ਵਾਚ' (Sabuddhi Vaach). The word 'ਸਬੁਧਿ' is shortened form of 'ਸਦ-ਬੁਧਿ' which means 'ਚੰਗੀ ਬੁਧੀ' (good intellect). The metaphorical meaning is that King Chitr Singh eventually came to his senses with persistent inspiration from his wise ministers. A more comprehensive and global meaning is, when wise and responsible people present before society the dangers of crimes originating from kaam in a proper manner, people become prudent and pleasing atmosphere is created. The writer of Charitropakhyan tells that with the advent of prudence, Satjug-like age dawned again. Negating the age of Satjug as given in Shastars, it has been described as an age where expansion of positive reasoning takes place, ending society's seemingly inexhaustible preoccupation with bad habits. The pitch black night of Kaljug in which inexorable sexual misconducts take place is pleasantly transformed into Satjug by the light of positive intellect. In fact, this ideology is in complete harmony with that of Sri Guru Granth Sahib Ji, who tell us that it is not time that influences good or bad behaviour in society, rather it is human conduct that make time appear good or bad. With the end of Kaljug and rise of Satjug, a character named 'ਸਤਿ ਸੰਧਿ' (Satt Sandh) appears in the story. Word 'ਸਤਿ ਸੰਧਿ' (Satt Sandh) is a combination of two words - ਸਤਿ meaning 'truth 'and ਸੰਧਿ, which means 'union'. Thus, 'ਸਤਿ ਸੰਧਿ' is someone who has merged and become one with truth. Because Satt Sandh is a truthful person, as such he is king of Devtas. He ruled as a righteous king for long time but then a monstrous demon took birth and clashed with him. Many horrific battles were fought between them, with battlefields drenched with blood of thousands of perished soldiers. In Sri Dasam Granth Sahib Ji, wherever war scene are described, reader is also provided rendezvous with horrors of war. We are also told that, even if one faction might decide to fight out of sheer desperation to defend its faith, sadistic souls will always look to find cheap pleasures out of misery of others. Devils, foxes, dogs, vultures, etc.. are only satisfied when they see rivers of human blood flowing in front of their eyes. This important trait can be seen prevalent in almost every episode of Sri Dasam Granth Sahib Ji and the message delivered is universal: aftermath of war is never positive. Righteous men of faith have to pick up their swords in self-defence, a beautiful example of which is by Sri Guru Gobind Singh Sahib Ji in his eternal composition "Zafarnamah":
Quote
ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥
Meaning -"When an affair is past every other remedy, it is righteous, indeed to unsheath the sword." Contrary to this, evil forces tirelessly make efforts to create atmosphere of discontentment and unrest in society.
For twenty long years and through day and night, the torch-bearer of righteousness king Satt Sandh kept fighting with 'ਦੀਰਘਦਾੜ੍ਹ' (Deeragh Daarh), the king of demons. Eventually, both armies clashed with each other one final time and ended up wiping each other out. Thirty thousand Khoohni soldiers got killed (Khoohni is a unit used to measure size of an army - 1 Khoohni = 21,870 elephants, 21,870 chariots, 65,610 horses and 1,09,350 foot soldiers, it totals to 2,18,700 units. Multiply this number by 30,000 = 6,56,10,00,000 total soliders killed). After that, both kings ferociously clashed with each other. Horrifying battle ensued and there were flames of fire everywhere. Out of these flames, a girl named 'Baala' was born. Dictionary meanings of word 'Baala' are - girl, female younger than 16 years of age, youthful girl. It is important to keep in mind here that surname 'kaur' of Sikh women also represents same meaning. Baala's emergence from fire has a special metaphorical meaning - With the advent of Satjug, man became 'Satt Sandh' (pure, virtuous), and consequently, woman abandoned her corruptness (as depicted in Charitars) and took birth in a new, pure form. When virtuous Baala stepped into the battlefield with arsenal of weapons in her hands, she started slaying enemies, as:
Quote
ਚਾਰਹੁ ਦਿਸਾ ਫਿਰੀ ਜਬ ਬਾਲਾ ॥ ਜਾਨੋ ਨਾਗ ਰੂਪ ਕੀ ਮਾਲਾ ॥ ਐਸ ਨ ਕਤਹੂੰ ਪੁਰਖ ਨਿਹਾਰਾ ॥ ਨਾਥ ਕਰੈ ਜਿਹ ਆਪੁ ਸੁਧਾਰਾ ॥੩੦॥
Meaning - When Baala ran about in all four directions (it appeared as if she was) like a garland of snakes. There was no such male in sight, who could make her his own.
This is the ultimate aim of the creator of Sri Dasam Granth - to bestow women with power, to raise them from pits of helplessness and sexual exploitation and establish them at a level of power much higher than that of men. From this revolutionary successful attempt of Sri Guruji, brave and powerful women like Mai Bhago, Bibi Harsharan Kaur, women like those who lived in brutal conditions of the prisons of Mir Mannu, those who kept their devotion unwavering for Guruji even while having garlands of chopped babies around their necks, those who braved strenuous labour in captivity chanting 'satnaam', were born in Gurughar out of the bright flames of Chandi. By referring to women by names like Chandi, Bhagauti, Tulwar, Teer, Guruji blessed them with form of Maha-Chandi. In Guruji's composition "Sabudh Baach", protagonist 'Baala' has only one objective - to marry the lord of universe - Waheguru Ji. There is absolutely no affect of sexual urges on her body, mind and spirit. She has become like the soul whose only aim is to be one with The Supreme-Purity. The following verse shows her eagerness to obtain the Lord:
Quote
ਫਿਰ ਜਿਯ ਮੈ ਇਹ ਭਾਤਿ ਬਿਚਾਰੀ ॥ ਬਰੌ ਜਗਤ ਕੇ ਪਤਿਹਿ ਸੁਧਾਰੀ ॥ ਤਾ ਤੇ ਕਰੌ ਦੀਨ ਹ੍ਵੈ ਸੇਵਾ ॥ ਹੋਇ ਪ੍ਰਸੰਨ ਕਾਲਿਕਾ ਦੇਵਾ ॥੩੧॥
Then she considered in her heart - I will marry the lord of this universe. Now how do I serve her so that Kaalka Deva is pleased (with me)
This Kaalka Deva is not Mahakaal, but the creator of 'Kaal' - Akal Purakh Himself. The story gets immensely deep and absorbing from here on. Akal Purakh said to Baala that you will be able to attain me when the demon 'ਸ੍ਵਾਸ ਬੀਰਜ' (Swas Beeraj) gets killed by you.
Quote
ਅਰਧ ਰਾਤ੍ਰਿ ਬੀਤਤ ਭੀ ਜਬ ਹੀ ॥ ਆਗ੍ਯਾ ਭਈ ਨਾਥ ਕੀ ਤਬ ਹੀ ॥ ਸ੍ਵਾਸ ਬੀਰਜ ਦਾਨਵ ਜਬ ਮਰਿ ਹੈ ॥ ਤਿਹ ਪਾਛੇ ਸੁੰਦਰਿ ਮੁਹਿ ਬੁਰਿ ਹੈ ॥੩੫॥
Meaning -After midnight had passed, lord command - when demon Swas Beeraj gets killed (by you), after that you will be able to marry me
The verse means that when lustful tendencies get destroyed from the breath (Swas) of society (i.e when even minute dormant urges are eliminated), woman's only motive would be to attain Akal Purakh. According to the story, Baala fought ferociously and as a result many infamous demons got killed.
She has been given the name 'ਕਾਲਕਾ' (Kaalka) in verse no. 52, i.e. woman has been depicted as competent Devi. At this stage, 'Kaal Purakh' manifests himself in front of Baala, who bows in reverence and requests his help to eliminate demonic forces. Kaal Purakh agrees and they both join hands together in destroying the demons. It is worthy to note that in almost all episodes of Sri Granth Sahib Ji where Devi is mentioned, the prime motive is to provide befitting veneration and infuse such self-determination in woman so that she could even outperform men in the destroying the evil, i.e. men and women could be of assistance to each other. Guruji is not in favour of any sort of imbalance in society; he neither favours male-dominant nor female-dominant social structure. He is staunch supporter of absolute equality and fair justice to everyone. The plan to uproot sexist attitudes and gender discrimination comes to fruition in 'Sabudh Baach'. If these stories appear to have Puranic connotations, it is simply because during the time of Guruji's social revolution, Puranas and their contents were deeply imbibed in society's psyche for centuries. The only motive of Puranic references in Sri Dasam Granth Sahib Ji is to infuse passion for Dharam Yudh in minds of people. In the story, when Shiv (the Mahakaal of Shaakatpanthis) witnesses formidable alliance of Kaal and Baala proving relentless in war, his throne starts to shake:
Quote
ਮਹਾਦੇਵ ਆਸਨ ਤੇ ਟਰਾ ॥ ਬ੍ਰਹਮਾ ਤ੍ਰਸਤ ਬੂਟ ਮਹਿ ਦੁਰਾ ॥ ਨਿਰਖਿ ਬਿਸਨ ਰਨ ਅਧਿਕ ਡਰਾਨਾ ॥ ਦੁਰਾ ਸਿੰਧ ਕੇ ਬੀਚ ਲਜਾਨਾ ॥੮੦॥
Meaning -Mahadev (shiva) got scared and left his throne; Brahma got scared and hid in his lotus; Vishnu also got petrified; (and) hid under the ocean.
The poet has also exemplified 'Kaal Purakh' in the following verses, as:
Quote
ਤੁਮ ਹੋ ਸਕਲ ਲੋਕ ਸਿਰਤਾਜਾ ॥ ਗਰਬਨ ਗੰਜ ਗਰੀਬ ਨਿਵਾਜਾ ॥ ਆਦਿ ਅਕਾਲ ਅਜੋਨਿ ਬਿਨਾ ਭੈ ॥ ਨਿਰਬਿਕਾਰ ਨਿਰਲੰਬ ਜਗਤ ਮੈ ॥੯੧॥
ਨਿਰਬਿਕਾਰ ਨਿਰਜੁਰ ਅਬਿਨਾਸੀ ॥ ਪਰਮ ਜੋਗ ਕੇ ਤਤੁ ਪ੍ਰਕਾਸੀ ॥ ਨਿਰੰਕਾਰ ਨਵ ਨਿਤ੍ਯ ਸੁਯੰਭਵ ॥ ਤਾਤ ਮਾਤ ਜਹ ਜਾਤ ਨ ਬੰਧਵ ॥੯੨॥
ਸਤ੍ਰੁ ਬਿਹੰਡ ਸੁਰਿਦਿ ਸੁਖਦਾਇਕ ॥ ਚੰਡ ਮੁੰਡ ਦਾਨਵ ਕੇ ਘਾਇਕ ॥ ਸਤਿ ਸੰਧਿ ਸਤਿਤਾ ਨਿਵਾਸਾ ॥ ਭੂਤ ਭਵਿਖ ਭਵਾਨ ਨਿਰਾਸਾ ॥੯੩॥
ਆਦਿ ਅਨੰਤ ਅਰੂਪ ਅਭੇਸਾ ॥ ਘਟ ਘਟ ਭੀਤਰ ਕੀਯਾ ਪ੍ਰਵੇਸਾ ॥ ਅੰਤਰ ਬਸਤ ਨਿਰੰਤਰ ਰਹਈ ॥ ਸਨਕ ਸਨੰਦ ਸਨਾਤਨ ਕਹਈ ॥੯੪॥
ਆਦਿ ਜੁਗਾਦਿ ਸਦਾ ਪ੍ਰਭੁ ਏਕੈ ॥ ਧਰਿ ਧਰਿ ਮੂਰਤਿ ਫਿਰਤਿ ਅਨੇਕੈ ॥ ਸਭ ਜਗ ਕਹ ਇਹ ਬਿਧਿ ਭਰਮਾਯਾ ॥ ਆਪੇ ਏਕ ਅਨੇਕ ਦਿਖਾਯਾ ॥੯੫॥
ਘਟ ਘਟ ਮਹਿ ਸੋਇ ਪੁਰਖ ਬ੍ਯਾਪਕ ॥ ਸਕਲ ਜੀਵ ਜੰਤਨ ਕੇ ਥਾਪਕ ॥ ਜਾ ਤੇ ਜੋਤਿ ਕਰਤ ਆਕਰਖਨ ॥ ਤਾ ਕਹ ਕਹਤ ਮ੍ਰਿਤਕ ਜਗ ਕੇ ਜਨ ॥੯੬॥
ਤੁਮ ਜਗ ਕੇ ਕਾਰਨ ਕਰਤਾਰਾ ॥ ਘਟਿ ਘਟਿ ਕੀ ਮਤਿ ਜਾਨਨਹਾਰਾ ॥ ਨਿਰੰਕਾਰ ਨਿਰਵੈਰ ਨਿਰਾਲਮ ॥ ਸਭ ਹੀ ਕੇ ਮਨ ਕੀ ਤੁਹਿ ਮਾਲਮ ॥੯੭॥
ਤੁਮ ਹੀ ਬ੍ਰਹਮਾ ਬਿਸਨ ਬਨਾਯੋ ॥ ਮਹਾ ਰੁਦ੍ਰ ਤੁਮ ਹੀ ਉਪਜਾਯੋ ॥ ਤੁਮ ਹੀ ਰਿਖਿ ਕਸਪਹਿ ਬਨਾਵਾ ॥ ਦਿਤ ਅਦਿਤ ਜਨ ਬੈਰ ਬਢਾਵਾ ॥੯੮॥
ਜਗ ਕਾਰਨ ਕਰੁਨਾਨਿਧਿ ਸ੍ਵਾਮੀ ॥ ਕਮਲ ਨੈਨ ਅੰਤਰ ਕੇ ਜਾਮੀ ॥ ਦਯਾ ਸਿੰਧੁ ਦੀਨਨ ਕੇ ਦਯਾਲਾ ॥ ਹੂਜੈ ਕ੍ਰਿਪਾਨਿਧਾਨ ਕ੍ਰਿਪਾਲਾ ॥੯੯॥
Like the theme of compositions like 'Krishnavtar', in Subudh Baach too, characters like Khan, Mughals, Sayyed, and Sheikhs enter into battlefield to contend against Kaal Purakh. From the fire of Demons khans are born; and Mughals are born out of the fire from mouths of Pathans. Similarly, from the raging breath of Mughals, angry Sayyeds and Sheikhs are born. The opposers of Sri Dasam Granth find these descriptions meaningless while the fact is, these metaphorical statements exquisitely portrays similarities between the monstrosities of Mughals in India and evil Demons of Puranas. When Pathans invaded India, they burnt the Hindustanis with their fuming rage; when Mughals invaded, they put entire sub-continent into despair and turmoil. Similarly, Sayyeds and Sheikhs showered the locals with their extreme anger and hatred. No one came to India to establish peace and prosperity amongst the population. Just as demons like Nahar, Khan, Jharajhar Khan, Nihang Khan, Bharangh Khan, Jharangh Khan, Bairam Khan, Bahadur Khan, etc. fight against Mahakal, Mughals kept launching vitriolic attacks against religious beliefs of the people of India.
In the story, Mahakal has been portrayed in contemporary context, which provides clear hints that this Mahakal is certainly not Mahakal of Shaakats, because there is absolutely no references to wars between Mughals and Mahakal in any earlier historical or mythological episodes. This Mahakal is the One who has been constantly battling against unholy and impious forces right from Satjug to Kaljug, the present time of Guruji. Therefore, the Mahakal of Sri Dasam Granth Sahib Ji is none other than the ever-omnipresent Akal Purakh Waheguru. In the story, Mughals do not get scared when Mahakal first destroys Pathans. However, they flee when He starts annihilating them too. Then, He wipes out the Sayyeds and next in line are the Sheikhs. The word Sheikh refers to those sufis who had a definite, albeit implicit, religious agenda of initiating massive wave of conversions in India. They had totally different methodology of converting people than someone like Aurangzeb, nevertheless motives were the same. Descriptions of Mahakal destroying the very existence of all 'Turks' represents Sri Guruji's wish to eradicate the process of conversions, because they were inhumane and downright ugly. The opposers of Sri Dasam Granth Sahib Ji should never forget that someone who can turn any war episode to fit contemporary issues most certainly cannot be a Pandit of Puranas. He can only be a far-sighted leader whose aim is to break free the people of india from shackles of contemporary problems. There is another important facet to be kept in mind about Sabudh Baach - The protagonist Baala, who fought with immense courage on the advent of Satjug does not appear anywhere in this present episode for a long time. This, again, is a subtle hint that the present social order has rendered the otherwise capable woman absolutely powerless. However, she reappears in the form of Bhawani and joins Kaal Purakh again in war efforts once all the 'Turk' Demons have been destroyed. (A clear inspiration delivered through this event is, if women of today get up to fight against oppressors, they can also put an end to evil regimes.) In the end, the following verses appear, which we read daily in Chaupai Sahib:
Quote
ਪੁਨਿ ਰਾਛਸ ਕਾ ਕਾਟਾ ਸੀਸਾ ॥ ਸ੍ਰੀ ਅਸਿਕੇਤੁ ਜਗਤ ਕੇ ਈਸਾ ॥ ਪੁਹਪਨ ਬ੍ਰਿਸਟਿ ਗਗਨ ਤੇ ਭਈ ॥ ਸਭਹਿਨ ਆਨਿ ਬਧਾਈ ਦਈ ॥੩੭੫॥
ਧੰਨ੍ਯ ਧੰਨ੍ਯ ਲੋਗਨ ਕੇ ਰਾਜਾ ॥ ਦੁਸਟਨ ਦਾਹ ਗਰੀਬ ਨਿਵਾਜਾ ॥ ਅਖਲ ਭਵਨ ਕੇ ਸਿਰਜਨਹਾਰੇ ॥ ਦਾਸ ਜਾਨਿ ਮੁਹਿ ਲੇਹੁ ਉਬਾਰੇ ॥੩੭੬॥
4 - Charitropakhyan - Analysis and Clarifications of Charitars 25 - 403
[Part IV] Charitropakhyan - Analysis and Clarifications of Charitars 25 - 403
--------------------------------------------------------------------------------
The king in Charitar No. 25 (ਪ੍ਰੇਮ ਕੁਮਾਰੀ - Story of Prem Kumari) is an infertile aged man . Concerned about the lack of heir, his politically conscious wife makes physical relations with another man. It is important to note that it is the adulterous nature of the king that has brought about this situation. In Charitar No. 27 (ਬਿਓਮ ਕਲਾ - Story of Beom Kalaa), a similar story is depicted where the protagonist queen is forced to drop her morality because her husband is an old man incapable of procreating. The woman in Charitar No. 28 (ਸੂਰਛਟ - Story of Soorchatt) is extremely beautiful while her husband is disgustingly ugly. 30th Charitar (ਚਾਚਰ ਮਤੀ - Chaachar Mati) tells the story of a queen whose husband is one-eyed and she falls for a wandering juggler. In Charitar No. 32 (ਰਸ ਮੰਜਰੀ - Rass Manjari), the wise protagonist woman Rass Manjari kills the thieves. 49th Charitar (ਨੰਦ ਮਤੀ - Nand Mati) is the story of a woman named Nand Mati, who lives with her husband in Anandpur. Her husband keeps idling in Guruji's court the whole day while she keeps her engrossed with other men:
Quote
ਤਾ ਕੇ ਧਾਮ ਬਹੁਤ ਜਨ ਆਵੈ ॥ ਨਿਸ ਦਿਨ ਤਾ ਸੋ ਭੋਗ ਕਮਾਵੈ ॥ ਸੋ ਜੜ ਪਰਾ ਹਮਾਰੇ ਰਹਈ ॥ ਤਾ ਕੋ ਕਛੂ ਨ ਮੁਖ ਤੇ ਕਹਈ ॥੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਉਹਦੇ ਘਰ ਬਹੁਤ ਲੋਕ ਰਾਤ ਦਿਨ ਆਉਂਦੇ ਸਨ ਤੇ ਉਹਦੇ ਨਾਲ ਭੋਗ-ਬਿਲਾਸ ਕਰਦੇ ਸਨ, ਉਹ ਮੂਰਖ ਸਾਡੇ ਕੋਲ ਬੈਠਾ ਰਹਿੰਦਾ ਸੀ ਤੇ ਉਸ ਇਸਤ੍ਰੀ ਨੂੰ ਮੂੰਹੋ ਕਦੀ ਕੁਝ ਨਹੀਂ ਕਹਿੰਦਾ ਸੀ ।
The message being given through this story is that it is not a religious obligation to keep sitting in places of worship; it is important to live in and take care of the household affairs too. This is an appropriate admonition for those people who ignore their household responsibilities by staying only at religious places. The story of Charitar No. 80 (ਰਾਧਾ - Radha) is worth paying proper attention to. Under the influence of pessimistic talks of a Yogi, the king in the story makes up his mind to become yogi too. But his thoughtful wife correctly guides him thus:
Quote
ਜੋ ਨ੍ਰਿਪ ਨ੍ਯਾਇ ਕਰੈ ਨਹੀ ਬੋਲਤ ਝੂਠ ਬਨਾਇ ॥ ਰਾਜ ਤ੍ਯਾਗ ਤਪਸ੍ਯਾ ਕਰੈ ਪਰੈ ਨਰਕ ਮਹਿ ਜਾਇ ॥੯੧॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਰਾਜਾ ਇਨਸਾਫ ਨਹੀਂ ਕਰਦਾ ਤੇ ਝੂਠ ਬੋਲਦਾ ਹੈ, ਰਾਜ ਛੱਡਕੇ ਤਪੱਸਿਆ ਕਰਦਾ ਹੈ, ਉਹ ਨਰਕ ਵਿਚ ਜਾਂਦਾ ਹੈ ।
In this Charitar, woman's extremely sharp and constructive reasoning is portrayed; the prudent character of queen is able to bring the king back from the path of renunciation and onto the path of Raj-Yog:
Quote
ਮਹਾਰਾਜ ਜੈਸੀ ਸੁਨਿ ਬਾਨੀ ॥ ਚਿਤ ਕੈ ਬਿਖੈ ਸਾਚ ਕਰਿ ਮਾਨੀ ॥ ਦਿਨ ਕੌ ਰਾਜੁ ਆਪਨੌ ਕਰਿਹੌ ॥ ਪਰੇ ਰਾਤ੍ਰਿ ਕੇ ਰਾਮ ਸੰਭਰਿਹੌ ॥੯੬
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜੇ ਨੇ ਇਹ ਆਕਾਸ਼ ਬਾਣੀ ਸੁਣਕੇ ਉਹਨੂੰ ਮਨ ਵਿਚ ਸਚ ਕਰਕੇ ਮੰਨਿਆ ਕਿ ਦਿਨ ਸਮੇਂ ਮੈਂ ਰਾਜ ਕਰਾਂਗਾ ਅਤੇ ਰਾਤ ਸਮੇਂ ਪ੍ਰਮੇਸ਼ਰ ਦਾ ਭਜਨ ਕਰਾਂਗਾ ।
Charitar No. 119 (ਰਾਜਕੁਮਾਰੀ ਰੁਦ੍ਰਕਲਾ - Rajkumari RudraKalaa)has been a particular target of intense criticism. It's story is associated with the practice of sorcery, black magic, incantations, Rudra-Kala and Sambraatra in a state called ਤਿਰਹੁਤ (Terhut). In actuality, the word ਤਿਰਹੁਤ is a corrupted form of word ਤ੍ਰਿਪੁਰ+ਹਤ (Tripur+hatt), used for Shiva. ਸੰਬਰਾਤ੍ਰਿ (Sambraatra) is again used for Shiva and Rudrakalaa, the protagonist of the story, is 'ਰੁਦ੍ਰ-ਸ਼ਿਵ' (Rudra-Shiva), the wife of Shiva. The real motive of this story is to negate and criticise the Yantra-Mantra-Tantra (to possess and control, use of magic mantras, sorcery as specified in tantra-shastars) meditation techniques practised by the worshippers of Shiva. The abundance of vulgar words in this story is to reflect and highlight the filth propagated by Tantric faiths. The episode has been written with the specific purpose of repudiation of Shaatvik and similar faiths, therefore it is absolutely inappropriate and irresponsible to associate Charitropakhyan with practitioners of such belief systems. The next Charitar (No. 120 - ਵਿਸ਼ਨੂੰ - Vishnu) is also linked to Shiva, in which his rage is depicted as the root cause of creation of demons.
Charitar No. 266 (ਰਨਖੰਬ ਕਲਾ- RanKhambh Kala ) needs to be analysed in detail because there are lots of questions raised against it by the opposers of Sri Dasam Granth. They also love to distort the meanings of this Charitar in attempt to register an obscene version in the mind of readers, whereas in reality, this lengthy and important Charitar inspires the readers to renounce false beliefs of idol-worship and live in the remembrance of that one and only Akal Purakh Waheguru Ji. This advice comes from the female protagonist of the Charitar, which signifies their highly sensitive and conscious mind. In fact, it is a perfect tribute to the female's intellectual awareness and rationality against idol-worship, an example which is extremely rare to find in other religious texts of the world. King Sumatt Sen (In most stories, the characters have been named in accordance with their characteristics and personality traits) has one extremely beautiful daughter named Rankhambh Kala and four gallant sons - Saardul Dhuj, Naahar Dhuj, Singh Ket, and Har Ket. The king, in order to get his daughter educated, had given lots of money to a karam-kaandi Brahman expert in religious texts, their grammar and Vedas. One day, the princess goes to the Brahman. With folded hands, the Brahman kept bowing his head repeatedly in front of an idol. The princess laughed and asked him, 'Why are doing praying in front of this stone with folded hands?'. The Brahman replied, 'O Princess! The idol you are referring to is not a stone, it is God.' It is very important for the readers to know the replies made by the princess to refute the Brahman, because it is a vital component of the moral lessons delivered by the Charitars:
Quote
ਤਾਹਿ ਪਛਾਨਤ ਹੈ ਨ ਮਹਾ ਜੜ ਜਾ ਕੋ ਪ੍ਰਤਾਪ ਤਿਹੂੰ ਪੁਰ ਮਾਹੀ ॥ ਪੂਜਤ ਹੈ ਪ੍ਰਭੁ ਕੈ ਤਿਸ ਕੌ ਜਿਨ ਕੇ ਪਰਸੇ ਪਰਲੋਕ ਪਰਾਹੀ ॥
ਪਾਪ ਕਰੋ ਪਰਮਾਰਥ ਕੈ ਜਿਹ ਪਾਪਨ ਤੇ ਅਤਿ ਪਾਪ ਡਰਾਹੀ ॥ ਪਾਇ ਪਰੋ ਪਰਮੇਸ੍ਵਰ ਕੇ ਪਸੁ ਪਾਹਨ ਮੈ ਪਰਮੇਸ੍ਵਰ ਨਾਹੀ ॥੧੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜ ਕੁਮਾਰੀ ਨੇ ਕਿਹਾ ਕਿ ਮੂਰਖ ਲੋਕ ਪ੍ਰਭੂ ਨੂੰ ਪਛਾਣਦੇ ਨਹੀਂ ਹਨ ਜਿਸਦਾ ਪਰਤਾਪ ਤਿੰਨਾਂ ਲੋਕਾਂ ਵਿਚ ਵਿਆਪਕ ਹੈ । ਜੋ ਇਸ ਪੱਥਰ ਨੂੰ ਪ੍ਰਭੂ ਸਮਝਕੇ ਪੂਜਦੇ ਹਨ, ਉਸ ਨਾਲ ਪਰਲੋਕ ਹੋਰ ਵੀ ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ । ਪਰਮਾਰਥ ਦੇ ਨਾਂ ਤਾ ਏਨੇ ਪਾਪ ਕਰਦੇ ਹਨ ਕ੍ ਉਨ੍ਹਾਂ ਪਾਪਾਂ ਵੱਲ ਵੇਖ ਕੇ ਪਾਪ ਖੁਦ ਸ਼ਰਮਸਾਰ ਹੋ ਜਾਂਦੇ ਹਨ । ਹੇ ਮੂਰਖ ਪਰਮੇਸ਼ਰ ਦੇ ਚਰਨਾਂ ਵਿਚ ਡਿੱਗ, ਇਨ੍ਹਾਂ ਪੱਥਰਾਂ ਵਿਚ ਪਰਮੇਸ਼ਰ ਨਹੀਂ ਹੈ ।
Meaning - O fool!; Do you not recognise God, who is omnipresent in all three worlds? You worship this stone, which pushes you (further) away from God. You perform sins on pretext of faith, looking at which, even sin get ashamed. O fool! Drop at the feet of Lord, there is no God exclusively in stones.
Quote
ਜੀਵਨ ਮੈ ਜਲ ਮੈ ਥਲ ਮੈ ਸਭ ਰੂਪਨ ਮੈ ਸਭ ਭੂਪਨ ਮਾਹੀ ॥ ਸੂਰਜ ਮੈ ਸਸਿ ਮੈ ਨਭ ਮੈ ਜਹ ਹੇਰੌ ਤਹਾ ਚਿਤ ਲਾਇ ਤਹਾ ਹੀ ॥
ਪਾਵਕ ਮੈ ਅਰੁ ਪੌਨ ਹੂੰ ਮੈ ਪ੍ਰਿਥਵੀ ਤਲ ਮੈ ਸੁ ਕਹਾ ਨਹਿ ਜਾਹੀ ॥ ਬ੍ਯਾਪਕ ਹੈ ਸਭ ਹੀ ਕੇ ਬਿਖੈ ਕਛੁ ਪਾਹਨ ਮੈ ਪਰਮੇਸ੍ਵਵਰ ਨਾਹੀ ॥੧੩॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਪਰਮਾਤਮਾ ਸਭ ਵਿਚ ਵਸਦਾ ਹੈ । ਜਲ ਵਿਚ ਥਲ ਵਿਚ ਸਾਰਿਆਂ ਰੂਪਾਂ ਵਿਚ, ਰਾਜਿਆਂ ਵਿਚ, ਸੂਰਜ ਵਿਚ ਚੰਦ੍ਰਮਾਂ ਵਿਚ ਭਾਵ ਉਹ ਹਰ ਥਾਂ ਹੈ, ਜੇ ਉਸ ਨੂੰ ਮਨ ਲਾਕੇ ਭਾਲਿਆ ਜਾਵੇ । ਅੱਗ, ਹਵਾ, ਪ੍ਰਿਥਵੀ ਅਤੇ ਭਲਾ ਉਹ ਕਿਥੇ ਨਹੀਂ ਹੈ, ਉਹ ਪਰਮਾਤਮਾ ਸਭ ਵਿਚ ਵਿਆਪਕ ਹੈ । ਇਸ ਲਈ ਹੇ ਮੂਰਖ ਉਹ ਕੇਵਲ ਪੱਥਰਾਂ ਵਿਚ ਹੀ ਨਹੀਂ ਹੈ ।
Meaning -(That) God has manifested Himself everywhere; in water, on land, in all lifeforms, in every king, in the sun, in the moon, in the sky; He can be realised with love and grace in any of them. In fire, in air, on land; there is no place where He is not present. (He) is omnipresent in everything, and not just in stones.
Quote
ਕਾਗਜ ਦੀਪ ਸਭੈ ਕਰਿ ਕੈ ਅਰੁ ਸਾਤ ਸਮੁੰਦ੍ਰਨ ਕੀ ਮਸੁ ਕੈਯੈ ॥ ਕਾਟਿ ਬਨਾਸਪਤੀ ਸਿਗਰੀ ਲਿਖਬੇ ਹੂੰ ਕੌ ਲੇਖਨਿ ਕਾਜ ਬਨੈਯੈ ॥
ਸਾਰਸ੍ਵਤੀ ਬਕਤਾ ਕਰਿ ਕੈ ਸਭ ਜੀਵਨ ਤੇ ਜੁਗ ਸਾਠਿ ਲਿਖੈਯੈ ॥ ਜੋ ਪ੍ਰਭੁ ਪਾਯੁਤ ਹੈ ਨਹਿ ਕੈਸੇ ਹੂੰ ਸੋ ਜੜ ਪਾਹਨ ਮੌ ਠਹਰੈਯੈ ॥੧੪॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੇ ਸਾਰੀ ਧਰਤੀ ਨੂੰ ਕਾਗਜ਼ ਬਣਾਇਆ ਜਾਵੇ ਅਤੇ ਸੱਤਾਂ ਸਮੁੰਦਰਾਂ ਨੂੰ ਸਿਆਹੀ ਬਣਾਇਆ ਜਾਵੇ ਅਤੇ ਸਾਰੀ ਬਨਾਸਪਤੀ ਨੂੰ ਕਲਮ ਬਣਾਇਆ ਜਾਵੇ, ਸਰਸਵਤੀ ਖੁਦ ਬੋਲੇ ਅਤੇ ਸਾਰੇ ਜੀਵਾਂ ਦੁਆਰਾ ਸੱਠਾਂ ਜੁਗਾਂ ਤਕ ਵੀ ਲਿਖਿਆ ਜਾਵੇ, ਤਦ ਵੀ ਉਸ ਪ੍ਰਭੂ ਦਾ ਰਹਿਸ ਨਹੀਂ ਜਾਣਿਆਂ ਜਾ ਸਕਦਾ । ਹੇ ਮੂਰਖ ਤੁਸੀਂ ਉਸ ਨੂੰ ਪੱਥਰਾਂ ਵਿਚ ਕਿਵੇਂ ਮੰਨ ਰਹੇ ਹੋ ।
Meaning - (If we) make the whole earth (our) paper, and seven seas the ink; the entire vegetation cut down to make writing devices; (if we) get Saraswati as the narrator and entire mankind as scribe, (if we) get them to write continuously for 60 yugs (ages), (even then) nobody can find out the mysterious ways of the Lord. O fool! (and you think) you have got Him manifested in this stone.
Quote
ਏ ਜਨ ਭੇਵ ਨ ਹਰਿ ਕੋ ਪਾਵੈ ॥ ਪਾਹਨ ਮੈ ਹਰਿ ਕੌ ਠਹਰਾਵੈ ॥
ਜਿਹ ਕਿਹ ਬਿਧਿ ਲੋਗਨ ਭਰਮਾਹੀ ॥ ਗ੍ਰਿਹ ਕੋ ਦਰਬੁ ਲੂਟਿ ਲੈ ਜਾਹੀ ॥੧੫॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਪੱਥਰਾਂ ਵਿਚ ਪ੍ਰਭੂ ਨੂੰ ਮੰਨਦਾ ਹੈ ਉਹ ਉਸ ਦਾ ਭੇਤ ਨਹੀਂ ਪਾ ਸਕਦਾ । ਜਿਵੇਂ ਕਿਵੇਂ ਉਹ ਲੋਕਾਂ ਨੂੰ ਭਰਮ ਵਿਚ ਪਾਉਂਦਾ ਹੈ ਅਤੇ ਲੋਕਾਂ ਦੇ ਘਰਾਂ ਦਾ ਧਨ ਲੁੱਟ ਕੇ ਲੈ ਜਾਂਦਾ ਹੈ ।
Meaning -Anyone who believes God is only established in idols will never be able to realise His true nature. (You) misguide people in one way or another and vanish after robbing them off their wealth.
Quote
ਜਗ ਮੈ ਆਪੁ ਕਹਾਵਈ ਪੰਡਿਤ ਸੁਘਰ ਸੁਚੇਤ ॥ ਪਾਹਨ ਕੀ ਪੂਜਾ ਕਰੈ ਯਾ ਤੇ ਲਗਤ ਅਚੇਤ ॥੧੬॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਸੰਸਾਰ ਵਿਚ ਤਾਂ ਇਹ ਲੋਕ ਆਪਣੇ ਆਪ ਨੂੰ ਪੰਡਤ, ਸੁੱਘੜ ਅਤੇ ਸੁਚੇਤ ਕਹਾਉਂਦੇ ਹਨ ਪਰ ਪੱਥਰਾਂ ਦੀ ਪੁਜਾ ਕਰਦੇ ਇਹ ਬੀਲਕੁਲ ਮੂਰਖ ਲਗਦੇ ਹਨ ।
Meaning - (You) claim to be scholar, agile and wise; (you) worship the stones, that is why (you) look like a fool.
Quote
ਚਿਤ ਭੀਤਰ ਆਸਾ ਧਨ ਧਾਰੈ ॥ ਸਿਵ ਸਿਵ ਸਿਵ ਮੁਖ ਤੇ ਉਚਾਰੈ ॥
ਅਧਿਕ ਡਿੰਭ ਕਰਿ ਜਗਿ ਦਿਖਾਵੈ ॥ ਦ੍ਵਾਰ ਦ੍ਵਾਰ ਮਾਗਤ ਨ ਲਜਾਵੈ ॥੧੭॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਮਨ ਵਿਚ ਹਰ ਵੇਲੇ ਧਨ ਦੀ ਆਸ ਲਾਈ ਰੱਖਦੇ ਹਨ ਪਰ ਮੁੰਹ ਤੋਂ 'ਸ਼ਿਵ ਸ਼ਿਵ' ਉਚਾਰਣ ਕਰਦੇ ਰਹਿੰਦੇ ਹਨ । ਜਗਤ ਵਿਚ ਬੜੇ ਪਖੰਡ ਅਤੇ ਚਲਿੱਤਰ ਵਖਾਉਂਦੇ ਹਨ ਪਰ ਦਰ ਦਰ ਮੰਗਦੇ ਸ਼ਰਮ ਨਹੀਂ ਖਾਂਦੇ
Meaning - In (your) heart, you hope for money (etc.) while chant 'Shiv, Shiv' from (your) mouth. (You) take up many appearances to trick the world, (but) are not ashamed to beg from door to door.
Quote
ਨਾਕ ਮੂੰਦਿ ਕਰਿ ਚਾਰਿ ਘਰੀ ਠਾਢੇ ਰਹੈ ॥ ਸਿਵ ਸਿਵ ਸਿਵ ਹ੍ਵੈ ਏਕ ਚਰਨ ਇਸਥਿਤ ਕਹੈ ॥
ਜੋ ਕੋਊ ਪੈਸਾ ਏਕ ਦੇਤ ਕਰਿ ਆਇ ਕੈ ॥ ਹੋ ਦਾਤਨ ਲੇਤ ਉਠਾਇ ਸਿਵਹਿ ਬਿਸਰਾਇ ਕੈ ॥੧੮॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਨੱਕ ਬੰਦ ਕਰਕੇ ਇਹ ਚਾਰ ਘੜੀਆਂ ਤਕ ਖੜੇ ਰਹਿੰਦੇ ਹਨ ਅਤੇ 'ਸ਼ਿਵ ਸ਼ਿਵ' ਇਕ ਪੈਰ ਤੇ ਖੜੇ ਹੋ ਕੇ ਕਹਿੰਦੇ ਹਨ । ਜੇ ਕੋਈ ਇਨ੍ਹਾਂ ਨੂੰ ਆਕੇ ਇਕ ਪੈਸਾ ਵੀ ਦਿੰਦਾ ਹੈ ਤਾਂ ਇਹ ਓਸੇ ਵੇਲੇ ਸ਼ਿਵ ਦਾ ਸਿਮਰਣ ਬੰਦ ਕਰਕੇ ਉਸ ਦਾਨ ਨੂੰ ਚੁਕਣ ਵਿਚ ਲਗ ਜਾਂਦੇ ਹਨ ।
Meaning - (You) keep holding you breath for few moments and keep chanting 'Shiv Shiv' by standing on one leg. If someone comes and gives (you) even one paisa, (you) forget your chants and get busy picking it up with your teeth [like a greedy dog].
Quote
ਔਰਨੁਪਦੇਸ਼ ਕਰੈ ਆਪੁ ਧਯਾਨ ਕੌ ਨ ਧਰੈ ਲੋਗਨ ਕੌ ਸਦਾ ਤਯਾਗ ਧਨ ਕੋ ਦ੍ਰਿੜਾਤ ਹੈ ॥ ਤੇਹੀ ਧਨ ਲੋਭ ਊਚ ਨੀਚਨ ਕੋ ਦ੍ਵਾਰ ਦ੍ਵਾਰ ਲਾਜ ਕੌ ਤਿਯਾਗ ਜੇਹੀ ਤੇਹੀ ਪੈ ਘਿਘਾਤ ਹੈ ॥
ਕਹਤ ਪਵਿੱਤ੍ਰ ਹਮ ਰਹਤ ਅਪਵਿੱਤ੍ਰ ਖਰੇ ਚਾਕਰੀ ਮਲੇਛਨ ਕੀ ਕੈਕੈ ਟੂਕ ਖਾਤ ਹੈ ॥ ਬਡੇ ਅਸੰਤੋਖੀ ਹੈਂ ਕਹਾਵਤ ਸੰਤੋਖੀ ਮਹਾਂ ਏਕ ਦ੍ਵਾਰ ਛਾਡਿ ਮਾਂਗਿ ਦ੍ਵਾਰੇ ਦ੍ਵਾਰੇ ਜਾਤ ਹੈ ॥੧੯॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਦੂਸਰਿਆਂ ਨੂੰ ਉਪਦੇਸ਼ ਦਿੰਦੇ ਹਨ, ਖ਼ੁਦ ਉਸ ਉਪਦੇਸ਼ ਵਲ ਧਿਆਨ ਵੀ ਨਹੀਂ ਦਿੰਦੇ ਅਤੇ ਇਹ ਲੋਕ ਦੂਸਰੇ ਲੋਕਾਂ ਨੂੰ ਤਿਆਗ ਦਾ ਉਪਦੇਸ਼ ਦਿੰਦੇ ਹਨ । ਪਰ ਓਸ ਧਨ ਦੇ ਲੋਭ ਖਾਤਰ ਇਹ ਊਚ ਨੀਚ ਦਾ ਵਿਚਾਰ ਕੀਤੇ ਬਿਨਾਂ ਦਰ ਦਰ ਫਿਰਦੇ ਹਨ ਹਰ ਇਕ ਅਗੇ ਤਰਲੇ ਕਢਦੇ ਹਨ । ਆਪ ਕਹਿੰਦੇ ਹਨ ਕਿ ਅਸੀਂ ਪਵਿਤਰ ਹਾਂ, ਪਰ ਅਸਲ ਵਿਚ ਅਪਵਿਤਰ ਹੁੰਦੇ ਹਨ ਕਿਉਂਕਿ ਆਪ ਇਹ ਮਲੇਛਾਂ ਦੀ ਨੌਕਰੀ ਕਰਕੇ ਰੋਟੀ ਦਾ ਟੁਕੜਾ ਪ੍ਰਾਪਤ ਕਰਦੇ ਹਨ । ਆਪਣੇ ਆਪ ਨੂੰ ਕਹਿੰਦੇ ਹਨ ਕਿ ਅਸੀਂ ਬਹੁਤ ਸੰਤੋਖੀ ਹਾਂ, ਪਰ ਅਸਲ ਵਿਚ ਪਰਮ ਅਸੰਤੋਖੀ ਹਨ । ਉਹ ਇਕ ਪ੍ਰਭੂ ਦੇ ਦਵਾਰ ਨੂੰ ਛੱਡ ਕੇ ਹੋਰ ਲੋਕਾਂ ਦੇ ਦਰਵਾਜ਼ਿਆਂ ਤੇ ਜਾ ਕੇ ਮੰਗਦੇ ਹਨ ।
Meaning -(You) lecture others but do not follow the teachings (yourself) and (you) keep preaching others to renounce the love for money. In the greed of that money, (you) shamelessly keep begging at every door and from everyone, without considering their status. (You) say I am pure, but (in reality you) are highly impure (because) you work for the malechhs for bits of food. (You claim to be) content but in reality (you) are highly discontent (because you) leave God's door and beg at every other door.
Quote
ਮਾਟੀ ਕੇ ਸ਼ਿਵ ਬਨਾਏ ਪੂਜਿਕੈ ਬਹਾਇ ਆਏ ਆਇਕੈ ਬਨਾਏ ਫੇਰਿ ਮਾਟੀ ਕੇ ਸੁਧਾਰਿਕੈ ॥ ਤਾਕੇ ਪਾਏ ਪਰਯੋ ਮਾਥੋ ਘਰੀ ਦ੍ਵੈ ਰਗਰਯੋ ਐ ਰੇ ਤਾਂ ਮੈ ਕਹਾ ਹੈ ਰੇ ਦੈਹੈ ਤੋਹਿ ਕੌ ਬਿਚਾਰਕੈ ॥
ਲਿੰਗ ਕੀ ਤੂ ਪੂਜਾ ਕਰੈ ਸ਼ੰਭੁ ਜਾਨਿ ਪਾਇ ਪਰੈ ਸੋਈ ਅੰਤ ਦੈਹੈ ਤੇਰੇ ਕਰ ਨਿਕਾਰ ਕੈ ॥ ਦੁਹਿਤਾ ਕੌ ਦੈਹੈ ਕੀ ਤੂੰ ਆਪਨ ਖਬੈਹੈ ਤਾਕੌ ਯੌਹੀ ਤੋਹਿ ਮਾਰਿ ਹੈ ਸਦਾ ਸ਼ਿਵ ਖ੍ਵਾਰ ਕੈ ॥੨੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਇਹ ਮਿਟੀ ਦੇ ਸ਼ਿਵਜੀ ਬਣਾਉਂਦੇ ਹਨ, ਉਸ ਦੀ ਪੂਜਾ ਕਰਦੇ ਹਨ ਅਤੇ ਫਿਰ ਉਸਨੂੰ ਪਾਣੀ ਵਿਚ ਰੋੜ ਦਿੰਦੇ ਹਨ, ਫਿਰ ਦਬਾਰਾ ਮਿੱਟੀ ਨੂੰ ਗੋਹ ਕੇ ਉਸ ਨੂੰ ਬਣਾਉਂਦੇ ਹਨ । ਤੁਸੀਂ ਉਸ ਦੇ ਪੈਰੀਂ ਪੈਂਦੇ ਹੋ, ਮੱਥੇ ਰਗੜਦੇ ਹੋ: ਹੇ ਮੂਰਖੋ ਉਸ ਮਿਟੀ ਦੇ ਬੁੱਤ ਪਾਸ ਕੀ ਹੈ ਜੋ ਤੁਹਾਨੂੰ ਦੇਵੇਗਾ । ਤੁਸੀਂ ਉਸ ਦੇ ਲਿੰਗ ਦੀ ਪੂਜਾ ਕਰਦੇ ਹੋ ਅਤੇ ਸ਼ਿਵਜੀ ਸਮਝਕੇ ਉਸ ਦੇ ਪੈਰੀਂ ਪੈਂਦੇ ਹੋ । ਫਿਰ ਤਾਂ ਉਹ ਤੁਹਾਨੂੰ ਉਹੀ ਕੱਢ ਕੇ ਦੇਵੇਗਾ ਜਿਸਦੀ ਤੁਸੀਂ ਪੂਜਾ ਕਰਦੇ ਹੋ । ਕੀ ਉਸ ਲਿੰਗ ਨੂੰ ਆਪਣੀ ਪੁੱਤਰੀ ਨੂੰ ਦੇਵੇਂਗਾ ਜਾਂ ਖ਼ੁਦ ਹੀ ਚੱਬ ਲਵੇਂਗਾ ? ਸ਼ਿਵਜੀ ਤੈਨੂੰ ਉਥੇ ਹੀ ਖਿੱਚ ਕੇ ਮਾਰੇਗਾ ।
Meaning -(You) make clay Shivas and throw it in water after worshipping it and then knead clay to make some (more). (You) fall in the feet (of that idol) and rub foreheads; O (fool!), just think what it has got that it will give (you)? (You) worship its phallus and fall at its feet thinking it is Shiva. (Then) you will only get the thing that you worship (as reward). Will you give it (phallus) to your daughter or chew on it yourself? This is exactly how SadaShiv (God) will humiliate you.
Quote
ਪਾਹਨ ਕੌ ਸਿਵ ਤੂ ਜੋ ਕਹੈ ਪਸੁ ਯਾ ਤੇ ਕਛੁ ਤੁਹਿ ਹਾਥ ਨ ਐ ਹੈ ॥ ਤ੍ਰੈਯਕ ਜੋਨਿ ਜੁ ਆਪੁ ਪਰਾ ਹਸਿ ਕੈ ਤੁਹਿ ਕੋ ਕਹੁ ਕਾ ਬਰੁ ਦੈ ਹੈ ॥
ਆਪਨ ਸੋ ਕਰਿ ਹੈ ਕਬਹੂੰ ਤੁਹਿ ਪਾਹਨ ਕੀ ਪਦਵੀ ਤਬ ਪੈ ਹੈ ॥ ਜਾਨੁ ਰੇ ਜਾਨੁ ਅਜਾਨ ਮਹਾ ਫਿਰਿ ਜਾਨ ਗਈ ਕਛੁ ਜਾਨਿ ਨ ਜੈ ਹੈ ॥੨੧॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਹੇ ਮੂਰਖ ਜਿਸ ਪੱਥਰ ਨੂੰ ਤੂੰ ਸ਼ਿਵਜੀ ਕਹਿੰਦਾ ਹੈਂ ਉਸ ਪਾਸੋਂ ਤੈਨੂੰ ਕੁਝ ਨਹੀਂ ਮਿਲੇਗਾ । ਪੱਥਰ ਦੀ ਜੂਨ ਵਿਚ ਜਿਹੜਾ ਖ਼ੁਦ ਪਿਆ ਹੈ, ਉਹ ਪ੍ਰਸੰਨ ਹੋ ਕੇ ਤੈਨੂੰ ਕੀ ਵਰਦਾਨ ਦੇਵੇਗਾ ? ਉਹ ਪੱਥਰ ਵੀ ਤੈਨੂੰ ਆਪਣੇ ਵਰਗਾ ਪੱਥਰ ਬਣਾ ਲਵੇਗਾ ਅਤੇ ਤੈਨੂੰ ਪੱਥਰ ਦੀ ਪਦਵੀ ਦੇ ਦੇਵੇਗਾ । ਹੇ ਮੂਰਖ ਹੁਣ ਹੀ ਸਮਝ ਲੈ, ਬਾਅਦ ਵਿਚ ਤੈਨੂੰ ਇਸ ਦੀ ਸਮਝ ਨਹੀਂ ਆਉਣੀ ।
Meaning -O fool! The stone that you think is Shiva, (you) will not receive anything from it. That who itself has been reincarnated as stone, what can it give (you) if its pleased? It will make (you) like itself, then (you) will be conferred the title of stone. O fool! Be aware of this now!; (for you) will not be able to understand it later.
Quote
ਬੈਸ ਗਈ ਲਰਿਕਾਪਨ ਮੋ ਤਰੁਨਾਪਨ ਮੈ ਨਹਿ ਨਾਮ ਲਯੋ ਰੇ ॥ ਔਰਨ ਦਾਨ ਕਰਾਤ ਰਹਾ ਕਰ ਆਪ ਉਠਾਇ ਨ ਦਾਨ ਦਯੋ ਰੇ ॥ ਪਾਹਨ ਕੋ ਸਿਰ ਨ੍ਯਾਤਨ ਤੈ ਪਰਮੇਸ੍ਵਰ ਕੌ ਸਿਰ ਨ੍ਯਾਤ ਭਯੋ ਰੇ ॥ ਕਾਮਹਿ ਕਾਮ ਫਸਾ ਘਰ ਕੇ ਜੜ ਕਾਲਹਿ ਕਾਲ ਕੈ ਕਾਲ ਗਯੋ ਰੇ ॥੨੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਲੜਕਪਨ ਤੇਰਾ ਉਸ ਤਰ੍ਹਾਂ ਬੀਤ ਗਿਆ ਅਤੇ ਜਵਾਨੀ ਵਿਚ ਤੂੰ ਉਸ ਦਾ ਨਾਮ ਨਹੀਂ ਜਪਿਆ । ਤੂੰ ਦੂਸਰਿਆਂ ਪਾਸੋਂ ਤੇ ਦਾਨ ਕਰਵਾਉਂਦਾ ਰਿਹਾ ਏਂ, ਪਰ ਆਪ ਹੱਥ ਚੁਕ ਕੇ ਕਦੀ ਵੀ ਕਿਸੇ ਨੂੰ ਦਾਨ ਨਹੀਂ ਦਿੱਤਾ । ਪੱਥਰ ਅਗੇ ਸਿਰ ਝੁਕਾ ਕੇ ਕੀ ਤੁੰ ਪਰਮਾਤਮਾ ਦਾ ਸਿਰ ਨੀਵਾਂ ਕਰ ਰਿਹਾ ਹੈਂ, ਤੁੰ ਕਾਮਨਾਵਾਂ ਦਾ ਜਾਲ ਵਿਚ ਹੀ ਫਸਿਆ ਹੈਂ, ਹੇ ਮੂਰਖ ਕੱਲ ਕੱਲ ਕਰਦਿਆਂ ਸਾਰਾ ਜੀਵਨ ਹੀ ਸਮਾਪਤ ਹੋ ਗਿਆ ਹੈ ।
Meaning - (You) spent your life (unaware) in childhood and (you) did not remember Him in (your) youth. (You) kept getting others to donate, while (you) never lifted your hand to give donations (yourself). (You) have lowered God's head by bowing in front of idols. O fool! (you) remained trapped in web of desires, saying 'tomorrow, tomorrow'; (you) have wasted life away.
Quote
ਦ੍ਵੈਕ ਪੁਰਾਨਨ ਕੌ ਪੜਿ ਕੈ ਤੁਮ ਫੂਲਿ ਗਏ ਦਿਜ ਜੂ ਜਿਯ ਮਾਹੀ ॥ ਸੋ ਨ ਪੁਰਾਨ ਪੜਾ ਜਿਹ ਕੇ ਇਹ ਠੌਰ ਪੜੇ ਸਭ ਪਾਪ ਪਰਾਹੀ ॥
ਡਿੰਭ ਦਿਖਾਇ ਕਰੋ ਤਪਸਾ ਦਿਨ ਰੈਨਿ ਬਸੈ ਜਿਯਰਾ ਧਨ ਮਾਹੀ ॥ ਮੂਰਖ ਲੋਗ ਪ੍ਰਮਾਨ ਕਰੈ ਇਨ ਬਾਤਨ ਕੌ ਹਮ ਮਾਨਤ ਨਾਹੀ ॥੨੩॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਹੇ ਪੰਡਤ ! ਤੂੰ ਇਕ ਦੋ ਪੁਰਾਣ ਪੜ੍ਹਕੇ ਮਨ ਵਿਚ ਫੁੱਲ ਰਿਹਾ ਹੈਂ । ਤੂੰ ਉਹ ਪੁਰਾਣ ਨਹੀਂ ਪੜਿਆ ਜਿਸ ਦੇ ਪੜ੍ਹਨ ਨਾਲ ਸਾਰੇ ਪਾਪ ਨਸ਼ਟ ਹੋ ਜਾਂਦੇ ਹਨ । ਪਖੰਡ ਵਿਖਾਕੇ ਤੁਸੀਂ ਤਪੱਸਿਆ ਕਰਦੇ ਹੋ ਪਰ ਦਿਨ ਰਾਤ ਤੁਹਾਡਾ ਮਨ ਤਾਂ ਧਨ ਵਿਚ ਵਸਦਾ ਰਹਿੰਦਾ ਹੈ । ਮੂਰਖ ਲੋਕ ਭਾਵੇਂ ਤੁਹਾਡੀਆਂ ਗੱਲਾਂ ਨੂੰ ਪ੍ਰਮਾਨੀਕ ਮੰਨ ਲੈਣ, ਪਰ ਅਸੀਂ ਤਾਂ ਇਨ੍ਹਾਂ ਗੱਲਾਂ ਨੂੰ ਨਹੀਂ ਮੰਨ ਸਕਦੇ ।
Meaning - O Brahman! By reading one or two Puranas, (you) have become arrogant. But (you) have not read that Purana, reading which entire sins of the world are eradicated. You pretend to meditate, (but your) mind is engrossed with thoughts of money day and night. Fools may believe your theories, but I do not believe in any of them.
Quote
ਕਾਹੇ ਕੋ ਕਾਜ ਕਰੋ ਇਤਨੀ ਤੁਮ ਪਾਹਨ ਕੋ ਕਿਹ ਕਾਜ ਪੁਜਾਵੋ ॥ ਕਾਹੇ ਕੋ ਡਿੰਭ ਕਰੋ ਜਗ ਮੈ ਇਹ ਲੋਕ ਗਯੋ ਪਰਲੋਕ ਗਵਾਵੋ ॥
ਝੂਠੇ ਨ ਮੰਤ੍ਰ ਉਪਦੇਸ ਕਰੋ ਜੋਊ ਚਾਹਤ ਹੋ ਧਨ ਲੌ ਹਰਖਾਵੋ ॥ ਰਾਜ ਕੁਮਾਰਨ ਮੰਤ੍ਰ ਦਿਯੋ ਸੁ ਦਿਯੋ ਬਹੁਰੌ ਹਮ ਕੌ ਨ ਸਿਖਾਵੋ ॥੨੪॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਕਿਉਂ ਏਨਾ ਕਾਰਜ ਕਰਦੇ ਹੋ ਅਤੇ ਇਸ ਪੱਥਰ ਲਈ ਸਭ ਕੁਝ ਪਹੁੰਚਾ ਰਹੇ ਹੋ ? ਕਿਉਂ ਇਸ ਜਗ ਵਿਚ ਪਖੰਡ ਕਰ ਰਹੇ ਹੋ ਤੁਹਾਡਾ ਇਕ ਲੋਕ ਤੇ ਗਿਆ ਤੁਸੀਂ ਆਪਣਾ ਪਰਲੋਕ ਵੀ ਗਵਾ ਲੈਣਾ ਹੈ । ਮੈਨੂੰ ਝੂਠੇ ਮੰਤਰ ਅਤੇ ਉਪਦੇਸ਼ ਨ ਦੇਵੋ ਜੋ ਤੁਸੀਂ ਚਾਹੁੰਦੇ ਹੋ, ਉਸ ਧਨ ਨੂੰ ਲੈ ਕੇ ਖੁਸ਼ ਹੋ ਜਾਵੋ । ਤੁਸੀਂ ਰਾਜ ਕੁਮਾਰਾਂ ਨੂੰ ਹੀ ਇਹ ਮੰਤਰ ਸਿਖਾਓ ਮੈਨੂੰ ਕੁਝ ਵੀ ਸਿਖਾਉਣ ਦੀ ਲੋੜ ਨਹੀਂ ।
Meaning - Why do (you) make such effort, for what do (you)worship this idol? Why do you deceit the world? (Your) current life is destroyed; (now you) will lose afterlife too. Do not preach (me) false mantras. Whatever amount of money (you) want, take it and be merry. The mantras you have taught the princes has been taught, but do not teach me (any mantras).
The readers can now make up their own mind whether these supreme, inspirational precepts have been given by some avataree person or by some ordinary poet. Decide for yourself whether slander of such words is the path to emancipation or the path to hell? There are lots of similar motivational verses given in this long story. It appears as if it is neither the minister Bhoop dialogue, nor the advice given to the Brahman; instead, it is a divine message delivered to us by some enlightened soul:
Quote
ਮੰਤ੍ਰ ਦੇਤ ਸਿਖ ਅਪਨ ਕਰਤ ਹਿਤ ॥ ਜ੍ਯੋ ਤ੍ਯੋ ਭੇਟ ਲੈਤ ਤਾ ਤੇ ਬਿਤ ॥ ਸਤਿ ਬਾਤ ਤਾ ਕਹ ਨ ਸਿਖਾਵਹੁ ॥ ਤਾਹਿ ਲੋਕ ਪਰਲੋਕ ਗਵਾਵਹੁ ॥੨੮॥
ਸੁਨਹੁ ਬਿਪ ਤੁਮ ਮੰਤ੍ਰ ਦੇਤ ਜਿਹ ॥ ਲੂਟਿ ਲੇਤ ਤਿਹ ਘਰ ਬਿਧਿ ਜਿਹ ਕਿਹ ॥ ਤਾ ਕਹ ਕਛੂ ਗ੍ਯਾਨ ਨਹਿ ਆਵੈ ॥ ਮੂਰਖ ਅਪਨਾ ਮੂੰਡ ਮੁੰਡਾਵੈ ॥੨੯॥
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॥
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॥
ਉਲਟੋ ਡੰਡ ਤਿਸੀ ਤੇ ਲੇਹੀ ॥ ਪੁਨਿ ਤਿਹ ਮੰਤ੍ਰ ਰੁਦ੍ਰ ਕੋ ਦੇਹੀ ॥ ਭਾਤਿ ਭਾਤਿ ਤਾ ਕੌ ਭਟਕਾਵੈ ॥ ਅੰਤ ਬਾਰ ਇਮਿ ਭਾਖ ਸੁਨਾਵੈ ॥੩੨॥
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॥
ਇਹ ਬਿਧਿ ਮੰਤ੍ਰ ਸਿਖਾਵਤ ਤਾ ਕੋ ॥ ਲੂਟਾ ਚਾਹਤ ਬਿਪ੍ਰ ਘਰ ਜਾ ਕੋ ॥ ਜਬ ਵਹੁ ਦਰਬ ਰਹਤ ਹ੍ਵੈ ਜਾਈ ॥ ਔਰ ਧਾਮ ਤਬ ਚਲਤ ਤਕਾਈ ॥੩੪॥...
ਕਾਹੂ ਧਨ ਤ੍ਯਾਗ ਦ੍ਰਿੜਾਵਹਿ ॥ ਕਾਹੂ ਕੋ ਕੋਊ ਗ੍ਰਹਿ ਲਾਵਹਿ ॥ ਮਨ ਮਹਿ ਦਰਬ ਠਗਨ ਕੀ ਆਸਾ ॥ ਦ੍ਵਾਰ ਦ੍ਵਾਰ ਡੋਲਤ ਇਹ ਪ੍ਯਾਸਾ ॥੪੧॥
And extremely materialistic and greedy priests have been rebuked as:
Quote
ਏਕਨ ਜੰਤ੍ਰ ਸਿਖਾਵਤ ਹੈ ਦਿਜ ਏਕਨ ਮੰਤ੍ਰ ਪ੍ਰਯੋਗ ਬਤਾਵੈ ॥ ਜੋ ਨ ਭਿਜੈ ਇਨ ਬਾਤਨ ਤੇ ਤਿਹ ਗੀਤਿ ਕਬਿਤ ਸਲੋਕ ਸੁਨਾਵੈ ॥
ਦ੍ਯੋਸ ਹਿਰੈ ਧਨ ਲੋਗਨ ਕੇ ਗ੍ਰਿਹ ਚੋਰੁ ਚਕੈ ਠਗ ਦੇਖਿ ਲਜਾਵੈ ॥ ਕਾਨਿ ਕਰੈ ਨਹਿ ਕਾਜੀ ਕੁਟਵਾਰ ਕੀ ਮੂੰਡਿ ਕੈ ਮੂੰਡਿ ਮੁਰੀਦਨ ਖਾਵੈ ॥੫੭॥
Meaning -To some, these Brahmans teach the art of Tantra and to others, they teach the use of different Mantras. Those who do not get influenced by any of these, they sing songs, sloks and kabits for them. (These Brahmans) are daylight robbers who steal money from people's houses. (Their dexterity) amazes thieves and puts swindlers to shame. They have no fear of the priest or the law, and (they) do not hesitate to rip off even their own disciples.
The adversaries of Sri Dasam Granth Sahib Ji make a big accusation that the spiritual head of this story is the Maha Kaal of Shaakat Panthis. It is important to mention here that the Brahman in this story worships Rudra-Shiva. It is also Shiva as Bhairo, husband of Bhairavi, he is also Mahakal and Rudra, etc. Following are a few references from other granths as proofs:
"He who sees wine, fish, meat, woman should salute the Bhairavi Devi and say Om! Salutation to the beloved of Siva, the remover of all obstacles"[Chapter 25, Shaakat NandatRangini]
"Sankara has as many aspects as there are Mahasaktis, He who worships Her ever worships Him as husband... He who worships the Devis pleases Rudra."[Principles of Tantra, P.63]
"If it vexes Thee, drown me with a thrust of Thy foot, but then in so doing thou must first raise Thy foot from the breast of Mahakala (Siva). The Devi is represented as standing on Siva, who is, as it were, corpse, for he is bhokta only, whilst she is kartari."[Principles of Tantra, P.63]
The Mahakal mentioned in the above story is the formless Waheguru - the creator of Brahma, Vishnu and Rudra-Shiv. It is the same Waheguru who, in the bani 'Jaap', has been referred to as 'Sarb Kaal'; or 'Kaalaan Kaal';. The protagonist Rankhambh Kalaa preaches the Brahman to stop worshipping Rudra-Shiv and idols, and inspires him to worship the formless Mahakal instead. This Mahakal is different from Rudra-Shiv. See verse no. 96 below:
Quote
ਏਕੈ ਮਹਾ ਕਾਲ ਹਮ ਮਾਨੈ ॥ ਮਹਾ ਰੁਦ੍ਰ ਕਹ ਕਛੂ ਨ ਜਾਨੈ ॥ ਬ੍ਰਹਮ ਬਿਸਨ ਕੀ ਸੇਵ ਨ ਕਰਹੀ ॥ ਤਿਨ ਤੇ ਹਮ ਕਬਹੂੰ ਨਹੀ ਡਰਹੀ ॥੯੬॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜਕੁਮਾਰੀ ਨੇ ਫਿਰ ਕਿਹਾ ਕਿ ਮੈਂ ਕੇਵਲ ਇਕ ਮਹਾਂਕਾਲ ਨੂੰ ਹੀ ਮੰਨਦੀ ਹਾਂ, ਮੈਂ ਕਿਸੇ ਮਹਾਂਰੁਦਰ ਨੂੰ ਕੁਝ ਨਹੀਂ ਸਮਝਦੀ । ਮੈਂ ਬ੍ਰਹਮਾਂ ਬਿਸ਼ਨੂੰ ਦੀ ਵੀ ਸੇਵਾ ਨਹੀਂ ਕਰਾਂਗੀ ਅਤੇ ਇਨ੍ਹਾਂ ਪਾਸੋਂ ਰਤਾ ਭਰ ਵੀ ਨਹੀਂ ਡਰਾਂਗੀ ।
Meaning -(The princess then said) I only believe in One Mahakal, I do not give any importance to any Maha Rudra. I will (also) not worship Brahma or Vishnu, (nor) will I be fearful of them.
It is absolutely baseless to accuse Sri Dasam Granth Sahib Ji of having tendency to promote pro-Brahmanical philosophies. This Charitar staunchly criticises the ways of Brahmans and their deities, as:
Quote
ਜੌ ਇਨ ਮੰਤ੍ਰ ਜੰਤ੍ਰ ਸਿਧਿ ਹੋਈ ॥ ਦਰ ਦਰ ਭੀਖਿ ਨ ਮਾਂਗੈ ਕੋਈ ॥ ਏਕੈ ਮੁਖ ਤੇ ਮੰਤ੍ਰ ਉਚਾਰੈ ॥ ਧਨ ਸੌ ਸਕਲ ਧਾਮ ਭਰਿ ਡਾਰੈ ॥੧੧੪॥
ਰਾਮ ਕ੍ਰਿਸਨ ਏ ਜਿਨੈ ਬਖਾਨੈ ॥ ਸਿਵ ਬ੍ਰਹਮਾ ਏ ਜਾਹਿ ਪ੍ਰਮਾਨੈ ॥ ਤੇ ਸਭ ਹੀ ਸ੍ਰੀ ਕਾਲ ਸੰਘਾਰੇ ॥ ਕਾਲ ਪਾਇ ਕੈ ਬਹੁਰਿ ਸਵਾਰੇ ॥੧੧੫॥
ਕੇਤੇ ਰਾਮਚੰਦ ਅਰੁ ਕ੍ਰਿਸਨਾ ॥ ਕੇਤੇ ਚਤੁਰਾਨਨ ਸਿਵ ਬਿਸਨਾ ॥ ਚੰਦ ਸੂਰਜ ਏ ਕਵਨ ਬਿਚਾਰੇ ॥ ਪਾਨੀ ਭਰਤ ਕਾਲ ਕੇ ਦ੍ਵਾਰੇ ॥੧੧੬॥
ਕਾਲ ਪਾਇ ਸਭ ਹੀ ਏ ਭਏ ॥ ਕਾਲੋ ਪਾਇ ਕਾਲ ਹ੍ਵੈ ਗਏ ॥ ਕਾਲਹਿ ਪਾਇ ਬਹੁਰਿ ਅਵਤਰਿ ਹੈ ॥ ਕਾਲਹਿ ਕਾਲ ਪਾਇ ਸੰਘਰਿ ਹੈ ॥੧੧੭॥
Meaning - If they had any powers in their (false) mantras, they would not beg at every doorstep. (They) chant mantras from mouth and (with that deceit) are able to collect large amounts of wealth. Ram, Krishna, Shiva, Brahma, etc. have all been destroyed and resurrected by Kaal.
By labelling the following verse of this Charitar-story, opposers do widespread slandering of Sri Dasam Granth Sahib Ji. Actually, they derive wrong meanings from it to project indecency. In reality, however, Rankhambh Kala, after getting fed up with the Brahman's obstinacy and baseless logic,throws the stone phallus on his face and says the same phallus you worship everyday has struck you on your face today. The verse and its meanings are as follows:
Quote
ਕਹੋ ਮਿਸ੍ਰ ਅਬ ਰੁਦ੍ਰ ਤਿਹਾਰੋ ਕਹ ਗਯੋ ॥ ਜਿਹ ਸੇਵਤ ਥੋ ਸਦਾ ਦਾਂਤਿ ਛੈ ਤਿਨ ਕਿਯੋ ॥ ਜਿਹ ਲਿੰਗਹਿ ਕੌ ਜਪਤੇ ਕਾਲ ਬਤਾਇਯੋ ॥ ਹੋ ਅੰਤ ਕਾਲ ਸੋ ਤੁਮਰੇ ਮੁਖ ਮਹਿ ਆਇਯੋ ॥੧੧੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) - ਉਹ ਕਹਿਣ ਲਗੀ ਹੇ ਬ੍ਰਾਹਮਣ ! ਹੁਣ ਮੈਨੂੰ ਦੱਸ ਕਿ ਤੇਰਾ ਸ਼ਿਵਜੀ ਕਿਥੇ ਗਿਆ ? ਜਿਸਦੀ ਤੁਸੀਂ ਸਦਾ ਹੀ ਪੂਜਾ ਸੇਵਾ ਕਰਦੇ ਸੀ ਉਸ ਦੇ ਮੈਂ ਦੰਦ ਤੋੜ ਦਿੱਤੇ ਹਨ । ਜਿਸ ਲਿੰਗ ਦੀ ਪੂਜਾ ਕਰਦਿਆਂ ਤੂੰ ਏਨਾ ਸਮਾਂ ਨਸ਼ਟ ਕੀਤਾ ਹੈ ਉਹ ਹੀ ਤੇਰੇ ਮੁੰਹ ਤੇ ਆ ਕੇ ਵੱਜਾ ਹੈ ॥੧੧੦॥
Meaning (From Dr. Jaggi's translation) (..and she said) O Brahman! Now tell me, where has your Shiv gone now? Whom (you) used to worship all the time, he has broken (your) teeth. (you have) spent so much time worshipping the phallus, (that same phallus) has struck you in the face.
Therefore, there is no indecency in this verse nor anyone other than Akal Purakh has been given the status of the supreme being. Rebuttal of fake rituals of the Brahmans, idol-worship and deity-worship and the motivation for the worship of Only Waheguru Ji instead has been issued via the female protagonist of this Charitar. For rest of the world, it sets a prime example of the awakened state of women and issues an important message that a woman can play important role in spreading true faith as well as in the eradication of baseless traditions. Most Charitars deal with, and successfully portray, kings engrossed in wasteful pleasures, the sexual urges of people impersonating as yogis and great renuniciators, widespread exploitation on the pretexts of Jantra-Mantras, the co-relations between sex and drugs, actions of immorality emerging from incompatible marriages, and the evil nexus of wealth, power and intoxicants. The moral from all of the above is to abstain from such situations and to live a honest, virtuous life. In some stories, Guruji has attached himself as the protagonist to try to convey the message that such attacks of kaam happen on men of God too, and they are able to destroy them with their superior intellect. The following verse beautifully illustrates sharp power of reasoning of women:
Quote
ਗੰਧ੍ਰਬ ਜਛ ਭੁਜੰਗ ਗਨ ਨਰ ਬਪੁਰੇ ਕਿਨ ਮਾਹਿ ॥ ਦੇਵ ਅਦੇਵ ਤ੍ਰਿਯਾਨ ਕੇ ਭੇਵ ਪਛਾਨਤ ਨਾਹਿ ॥੧੩॥
It is unfortunate that influential people like Chitr Singh have turned woman of immense talents into Kamini, a symbol of desire. If aged people like him will forcefully establish physical relations with young girls like Chitravarti, it will result in immoral actions in the society as the desires of beautiful and young women cannot be fulfilled by weak, aged, and ugly people:
Quote
ਧਨੀ ਚਤੁਰ ਅਰੁ ਤਰੁਨਿ ਤਰੁਨਿ ਜੋ ਪਾਇ ਹੈ ॥ ਹੋ ਬਿਰਧ ਕੁਰੂਪ ਨਿਧਨ ਜੜ ਪੈ ਕਿਯੋ ਜਾਇ ਹੈ ॥੧੫॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜਦੋਂ ਕੋਈ ਜੁਆਨ ਇਸਤ੍ਰੀ ਧਨੀ, ਸਿਆਣੇ ਤੇ ਜੁਆਨ ਪੁਰਸ਼ ਨੂੰ ਪਾ ਲਵੇਗੀ ਤਾਂ ਭਲਾ ਫੇਰ ਉਹ ਬੁੱਢੇ, ਕੋਝੇ, ਗਰੀਬ ਤੇ ਮੂਰਖ ਮਨੁੱਖ ਪਾਸ ਕਿਉਂ ਜਾਵੇਗੀ ॥੧੫॥
Another accusation made by the opposition is that charitars give instructions to not disclose secrets to women, which is not in accordance with Gurmat. See the following verses from 12th and 13th charitars:
Quote
ਜੋ ਨਿਜੁ ਤ੍ਰਿਯ ਕੋ ਦੇਤ ਪੁਰਖ ਭੇਦ ਕਛੁ ਆਪਨੋ ॥ ਤਾ ਕੇ ਬਿਧਨਾ ਲੇਤ ਪ੍ਰਾਨ ਹਰਨ ਕਰਿ ਪਲਕ ਮੈ ॥੩੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਮਨੁੱਖ ਆਪਣੀ ਇਸਤ੍ਰੀ ਨੂੰ ਥੋੜਾ ਜਿਹਾ ਵੀ ਭੇਦ ਦੇਂਦਾ ਹੈ, ਪ੍ਰਭੂ ਪਲ ਵਿਚ ਉਸਦੇ ਪ੍ਰਾਣ ਨਸ਼ਟ ਕਰ ਦਿੰਦਾ ਹੈ ॥੩੦॥
Meaning -The person who gives even smallest of secrets to his woman, God takes away his life in a second.
Quote
ਜੋ ਨਰ ਅਪੁਨੇ ਚਿਤ ਕੌ ਤ੍ਰਿਯ ਕਰ ਦੇਤ ਬਨਾਇ ॥ ਜਰਾ ਤਾਹਿ ਜੋਬਨ ਹਰੈ ਪ੍ਰਾਨ ਹਰਤ ਜਮ ਜਾਇ ॥੯॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਆਦਮੀ ਆਪਣੇ ਮਨ ਦਾ ਭੇਦ ਇਸਤਰੀ ਨੂੰ ਦਸਦਾ ਏ, ਬੁਢਾਪਾ ਉਹਦੀ ਜਵਾਨੀ ਨੂੰ ਚੁਰਾ ਲੈਂਦਾ ਏ ਤੇ ਜਮਰਾਜ ਉਹਦੇ ਪ੍ਰਾਣ ਕਢ ਲੈਂਦਾ ਏ ॥੯॥
Meaning -The person who tells the secrets of heart to woman, old age snatches his youth and Yamraj takes away his life.
It is our opinion that these lines appear in those stories where woman has been blinded by sexual desires. It is instructed to not give away heart's secrets to an immoral woman as the consequences of it can be devastating. Even today, youthful female spies are deployed to spy on other countries. If someone gets lured in their trap and gives away any secrets, then destruction is inevitable. We have seen in previous verses that Sri Guruji has given immense motivation to increase love and affection with one's own woman, but has given stern warnings against falling for lustful women, as:
Quote
ਕੋਟ ਕਸਟ ਸ੍ਯਾਨੋ ਸਹਹਿ ਕੈਸੌ ਦਹੈ ਅਨੰਗ ॥ ਨੈਕ ਨੇਹ ਨਹਿ ਕੀਜਿਯੈ ਤਊ ਤਰਨਿ ਕੇ ਸੰਗ ॥੨੭॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਸਿਆਣੇ ਆਦਮੀ ਨੂੰ ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਦੁਖ ਸਹਿਣਾ ਪਵੇ ਅਤੇ ਕਾਮ ਵੀ ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਕਿਉਂ ਨਾ ਸਤਾਏ, ਜਵਾਨ ਇਸਤ੍ਰੀ ਦੇ ਪਿਆਰ ਵਿਚ ਕਦੇ ਨਹੀਂ ਫਸਣਾ ਚਾਹੀਦਾ॥੨੭॥
Meaning - No matter how much pain a wise man should go through and no matter how much kaam torments him, he should never fall in the trap of any youthful woman. (Charitar 17)
Quote
ਪ੍ਰੀਤਿ ਕੈਸਿਯੈ ਤਨ ਬਢੈ ਕਸਟ ਕੈਸਹੂ ਹੋਇ ॥ ਤਊ ਤਰੁਨਿ ਸੌ ਦੋਸਤੀ ਭੂਲਿ ਨ ਕਰਿਯਹੁ ਕੋਇ ॥੧੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) - ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਪ੍ਰੇਮ ਵਧੇ ਅਤੇ ਸਰੀਰ ਨੂੰ ਕਿੰਨਾ ਹੀ ਦ੍ਖ ਕਿਉਂ ਨਾ ਹੋਵੇ, ਪਰ ਜੁਆਨ ਇਸਤ੍ਰੀ ਨਾਲ ਭੁਲਕੇ ਵੀ ਪ੍ਰੀਤ ਨਹੀਂ ਕਰਨੀ ਚਾਹੀਦੀ ॥੧੦॥
Meaning -No matter how much love increases and body goes through torments, (one) should not fall for any other woman (except one's own) even by mistake.
Sri Guruji also gives the important message to mankind that it is not only woman who is responsible for widespread immorality in society, in fact it is male who is more responsible for this epidemic. That is why, it is inappropriate to be harsh on any woman for her immoral behaviour. As far as possible, It is befitting to forget about her mis-deeds:
Quote
ਚਾਕਰ ਕੀ ਅਰੁ ਨਾਰਿ ਕੀ ਏਕੈ ਬਡੀ ਸਜਾਇ ॥ ਜਿਯ ਤੇ ਕਬਹ ਨ ਮਾਰਿਯਹਿ ਮਨ ਤੇ ਮਿਲਹਿ ਭੁਲਾਇ ॥੪੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਨੌਕਰ ਅਤੇ ਇਸਤ੍ਰੀ ਦੀ ਇਕੋ ਹੀ ਵੱਡੀ ਸਜ਼ਾ ਹੈ ਕਿ ਇਨ੍ਹਾਂ ਨੂੰ ਜਾਨ ਤੋ ਮਾਰਨ ਦੀ ਥਾਂ, ਦਿਲ 'ਚੋਂ ਕਢ ਦੇਣਾ ਚਾਹੀਦਾ ਹੈ ॥੪੨॥
Meaning -This is the biggest punishment for the employee and woman - instead of physically hurting them, (one should) throw them out of heart.
Summary of the Charitars
The stories in these Charitars are not sexually provocative; On the contrary, they provide awareness of the social pain, criminal mentality, and exploitation of women that results from intense lust. The wealthy and ruling factions of society have been ridiculed by portraying the sorry state that emerges from their indulgence in lustful actions. The capitalistic mentality in which the only aim of earning and storing money has been shown to have adverse effect on the family network. Those who wear religious attire and pretend to be great renuniciators have been shown to be worse than a family man; they abandon their own houses and wish for others' wealth and bodies. People who believe in black magic and Tantra shastra have been portrayed rightly as sexually obsessed and of criminal tendencies. Incompatible marriages (aged man marrying young woman, ugly person getting married to beautiful, pleasant woman, a fool with clever woman, a poor man with materialistically ambitious wife) have been shown to bring about devastating consequences. The young widows who find it difficult to remarry have been shown to stray away towards wrongdoings. Conversely, a man marrying multiple women has been shown to develop bad character. And anyone who gives his secret to a nymph has been shown to be completely ruined. The unholy and unbreakable alliance of drugs and sex is told and most importantly, the male society has been held squarely responsible for the birth of immoralities in women. It is almost impossible to find any other such superb literary composition that has provided eloquent and minute disquisition of the psychology of sexually obsessed people the way these Charitars have.
--------------------------------------------------------------------------------
The king in Charitar No. 25 (ਪ੍ਰੇਮ ਕੁਮਾਰੀ - Story of Prem Kumari) is an infertile aged man . Concerned about the lack of heir, his politically conscious wife makes physical relations with another man. It is important to note that it is the adulterous nature of the king that has brought about this situation. In Charitar No. 27 (ਬਿਓਮ ਕਲਾ - Story of Beom Kalaa), a similar story is depicted where the protagonist queen is forced to drop her morality because her husband is an old man incapable of procreating. The woman in Charitar No. 28 (ਸੂਰਛਟ - Story of Soorchatt) is extremely beautiful while her husband is disgustingly ugly. 30th Charitar (ਚਾਚਰ ਮਤੀ - Chaachar Mati) tells the story of a queen whose husband is one-eyed and she falls for a wandering juggler. In Charitar No. 32 (ਰਸ ਮੰਜਰੀ - Rass Manjari), the wise protagonist woman Rass Manjari kills the thieves. 49th Charitar (ਨੰਦ ਮਤੀ - Nand Mati) is the story of a woman named Nand Mati, who lives with her husband in Anandpur. Her husband keeps idling in Guruji's court the whole day while she keeps her engrossed with other men:
Quote
ਤਾ ਕੇ ਧਾਮ ਬਹੁਤ ਜਨ ਆਵੈ ॥ ਨਿਸ ਦਿਨ ਤਾ ਸੋ ਭੋਗ ਕਮਾਵੈ ॥ ਸੋ ਜੜ ਪਰਾ ਹਮਾਰੇ ਰਹਈ ॥ ਤਾ ਕੋ ਕਛੂ ਨ ਮੁਖ ਤੇ ਕਹਈ ॥੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਉਹਦੇ ਘਰ ਬਹੁਤ ਲੋਕ ਰਾਤ ਦਿਨ ਆਉਂਦੇ ਸਨ ਤੇ ਉਹਦੇ ਨਾਲ ਭੋਗ-ਬਿਲਾਸ ਕਰਦੇ ਸਨ, ਉਹ ਮੂਰਖ ਸਾਡੇ ਕੋਲ ਬੈਠਾ ਰਹਿੰਦਾ ਸੀ ਤੇ ਉਸ ਇਸਤ੍ਰੀ ਨੂੰ ਮੂੰਹੋ ਕਦੀ ਕੁਝ ਨਹੀਂ ਕਹਿੰਦਾ ਸੀ ।
The message being given through this story is that it is not a religious obligation to keep sitting in places of worship; it is important to live in and take care of the household affairs too. This is an appropriate admonition for those people who ignore their household responsibilities by staying only at religious places. The story of Charitar No. 80 (ਰਾਧਾ - Radha) is worth paying proper attention to. Under the influence of pessimistic talks of a Yogi, the king in the story makes up his mind to become yogi too. But his thoughtful wife correctly guides him thus:
Quote
ਜੋ ਨ੍ਰਿਪ ਨ੍ਯਾਇ ਕਰੈ ਨਹੀ ਬੋਲਤ ਝੂਠ ਬਨਾਇ ॥ ਰਾਜ ਤ੍ਯਾਗ ਤਪਸ੍ਯਾ ਕਰੈ ਪਰੈ ਨਰਕ ਮਹਿ ਜਾਇ ॥੯੧॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਰਾਜਾ ਇਨਸਾਫ ਨਹੀਂ ਕਰਦਾ ਤੇ ਝੂਠ ਬੋਲਦਾ ਹੈ, ਰਾਜ ਛੱਡਕੇ ਤਪੱਸਿਆ ਕਰਦਾ ਹੈ, ਉਹ ਨਰਕ ਵਿਚ ਜਾਂਦਾ ਹੈ ।
In this Charitar, woman's extremely sharp and constructive reasoning is portrayed; the prudent character of queen is able to bring the king back from the path of renunciation and onto the path of Raj-Yog:
Quote
ਮਹਾਰਾਜ ਜੈਸੀ ਸੁਨਿ ਬਾਨੀ ॥ ਚਿਤ ਕੈ ਬਿਖੈ ਸਾਚ ਕਰਿ ਮਾਨੀ ॥ ਦਿਨ ਕੌ ਰਾਜੁ ਆਪਨੌ ਕਰਿਹੌ ॥ ਪਰੇ ਰਾਤ੍ਰਿ ਕੇ ਰਾਮ ਸੰਭਰਿਹੌ ॥੯੬
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜੇ ਨੇ ਇਹ ਆਕਾਸ਼ ਬਾਣੀ ਸੁਣਕੇ ਉਹਨੂੰ ਮਨ ਵਿਚ ਸਚ ਕਰਕੇ ਮੰਨਿਆ ਕਿ ਦਿਨ ਸਮੇਂ ਮੈਂ ਰਾਜ ਕਰਾਂਗਾ ਅਤੇ ਰਾਤ ਸਮੇਂ ਪ੍ਰਮੇਸ਼ਰ ਦਾ ਭਜਨ ਕਰਾਂਗਾ ।
Charitar No. 119 (ਰਾਜਕੁਮਾਰੀ ਰੁਦ੍ਰਕਲਾ - Rajkumari RudraKalaa)has been a particular target of intense criticism. It's story is associated with the practice of sorcery, black magic, incantations, Rudra-Kala and Sambraatra in a state called ਤਿਰਹੁਤ (Terhut). In actuality, the word ਤਿਰਹੁਤ is a corrupted form of word ਤ੍ਰਿਪੁਰ+ਹਤ (Tripur+hatt), used for Shiva. ਸੰਬਰਾਤ੍ਰਿ (Sambraatra) is again used for Shiva and Rudrakalaa, the protagonist of the story, is 'ਰੁਦ੍ਰ-ਸ਼ਿਵ' (Rudra-Shiva), the wife of Shiva. The real motive of this story is to negate and criticise the Yantra-Mantra-Tantra (to possess and control, use of magic mantras, sorcery as specified in tantra-shastars) meditation techniques practised by the worshippers of Shiva. The abundance of vulgar words in this story is to reflect and highlight the filth propagated by Tantric faiths. The episode has been written with the specific purpose of repudiation of Shaatvik and similar faiths, therefore it is absolutely inappropriate and irresponsible to associate Charitropakhyan with practitioners of such belief systems. The next Charitar (No. 120 - ਵਿਸ਼ਨੂੰ - Vishnu) is also linked to Shiva, in which his rage is depicted as the root cause of creation of demons.
Charitar No. 266 (ਰਨਖੰਬ ਕਲਾ- RanKhambh Kala ) needs to be analysed in detail because there are lots of questions raised against it by the opposers of Sri Dasam Granth. They also love to distort the meanings of this Charitar in attempt to register an obscene version in the mind of readers, whereas in reality, this lengthy and important Charitar inspires the readers to renounce false beliefs of idol-worship and live in the remembrance of that one and only Akal Purakh Waheguru Ji. This advice comes from the female protagonist of the Charitar, which signifies their highly sensitive and conscious mind. In fact, it is a perfect tribute to the female's intellectual awareness and rationality against idol-worship, an example which is extremely rare to find in other religious texts of the world. King Sumatt Sen (In most stories, the characters have been named in accordance with their characteristics and personality traits) has one extremely beautiful daughter named Rankhambh Kala and four gallant sons - Saardul Dhuj, Naahar Dhuj, Singh Ket, and Har Ket. The king, in order to get his daughter educated, had given lots of money to a karam-kaandi Brahman expert in religious texts, their grammar and Vedas. One day, the princess goes to the Brahman. With folded hands, the Brahman kept bowing his head repeatedly in front of an idol. The princess laughed and asked him, 'Why are doing praying in front of this stone with folded hands?'. The Brahman replied, 'O Princess! The idol you are referring to is not a stone, it is God.' It is very important for the readers to know the replies made by the princess to refute the Brahman, because it is a vital component of the moral lessons delivered by the Charitars:
Quote
ਤਾਹਿ ਪਛਾਨਤ ਹੈ ਨ ਮਹਾ ਜੜ ਜਾ ਕੋ ਪ੍ਰਤਾਪ ਤਿਹੂੰ ਪੁਰ ਮਾਹੀ ॥ ਪੂਜਤ ਹੈ ਪ੍ਰਭੁ ਕੈ ਤਿਸ ਕੌ ਜਿਨ ਕੇ ਪਰਸੇ ਪਰਲੋਕ ਪਰਾਹੀ ॥
ਪਾਪ ਕਰੋ ਪਰਮਾਰਥ ਕੈ ਜਿਹ ਪਾਪਨ ਤੇ ਅਤਿ ਪਾਪ ਡਰਾਹੀ ॥ ਪਾਇ ਪਰੋ ਪਰਮੇਸ੍ਵਰ ਕੇ ਪਸੁ ਪਾਹਨ ਮੈ ਪਰਮੇਸ੍ਵਰ ਨਾਹੀ ॥੧੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜ ਕੁਮਾਰੀ ਨੇ ਕਿਹਾ ਕਿ ਮੂਰਖ ਲੋਕ ਪ੍ਰਭੂ ਨੂੰ ਪਛਾਣਦੇ ਨਹੀਂ ਹਨ ਜਿਸਦਾ ਪਰਤਾਪ ਤਿੰਨਾਂ ਲੋਕਾਂ ਵਿਚ ਵਿਆਪਕ ਹੈ । ਜੋ ਇਸ ਪੱਥਰ ਨੂੰ ਪ੍ਰਭੂ ਸਮਝਕੇ ਪੂਜਦੇ ਹਨ, ਉਸ ਨਾਲ ਪਰਲੋਕ ਹੋਰ ਵੀ ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ । ਪਰਮਾਰਥ ਦੇ ਨਾਂ ਤਾ ਏਨੇ ਪਾਪ ਕਰਦੇ ਹਨ ਕ੍ ਉਨ੍ਹਾਂ ਪਾਪਾਂ ਵੱਲ ਵੇਖ ਕੇ ਪਾਪ ਖੁਦ ਸ਼ਰਮਸਾਰ ਹੋ ਜਾਂਦੇ ਹਨ । ਹੇ ਮੂਰਖ ਪਰਮੇਸ਼ਰ ਦੇ ਚਰਨਾਂ ਵਿਚ ਡਿੱਗ, ਇਨ੍ਹਾਂ ਪੱਥਰਾਂ ਵਿਚ ਪਰਮੇਸ਼ਰ ਨਹੀਂ ਹੈ ।
Meaning - O fool!; Do you not recognise God, who is omnipresent in all three worlds? You worship this stone, which pushes you (further) away from God. You perform sins on pretext of faith, looking at which, even sin get ashamed. O fool! Drop at the feet of Lord, there is no God exclusively in stones.
Quote
ਜੀਵਨ ਮੈ ਜਲ ਮੈ ਥਲ ਮੈ ਸਭ ਰੂਪਨ ਮੈ ਸਭ ਭੂਪਨ ਮਾਹੀ ॥ ਸੂਰਜ ਮੈ ਸਸਿ ਮੈ ਨਭ ਮੈ ਜਹ ਹੇਰੌ ਤਹਾ ਚਿਤ ਲਾਇ ਤਹਾ ਹੀ ॥
ਪਾਵਕ ਮੈ ਅਰੁ ਪੌਨ ਹੂੰ ਮੈ ਪ੍ਰਿਥਵੀ ਤਲ ਮੈ ਸੁ ਕਹਾ ਨਹਿ ਜਾਹੀ ॥ ਬ੍ਯਾਪਕ ਹੈ ਸਭ ਹੀ ਕੇ ਬਿਖੈ ਕਛੁ ਪਾਹਨ ਮੈ ਪਰਮੇਸ੍ਵਵਰ ਨਾਹੀ ॥੧੩॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਪਰਮਾਤਮਾ ਸਭ ਵਿਚ ਵਸਦਾ ਹੈ । ਜਲ ਵਿਚ ਥਲ ਵਿਚ ਸਾਰਿਆਂ ਰੂਪਾਂ ਵਿਚ, ਰਾਜਿਆਂ ਵਿਚ, ਸੂਰਜ ਵਿਚ ਚੰਦ੍ਰਮਾਂ ਵਿਚ ਭਾਵ ਉਹ ਹਰ ਥਾਂ ਹੈ, ਜੇ ਉਸ ਨੂੰ ਮਨ ਲਾਕੇ ਭਾਲਿਆ ਜਾਵੇ । ਅੱਗ, ਹਵਾ, ਪ੍ਰਿਥਵੀ ਅਤੇ ਭਲਾ ਉਹ ਕਿਥੇ ਨਹੀਂ ਹੈ, ਉਹ ਪਰਮਾਤਮਾ ਸਭ ਵਿਚ ਵਿਆਪਕ ਹੈ । ਇਸ ਲਈ ਹੇ ਮੂਰਖ ਉਹ ਕੇਵਲ ਪੱਥਰਾਂ ਵਿਚ ਹੀ ਨਹੀਂ ਹੈ ।
Meaning -(That) God has manifested Himself everywhere; in water, on land, in all lifeforms, in every king, in the sun, in the moon, in the sky; He can be realised with love and grace in any of them. In fire, in air, on land; there is no place where He is not present. (He) is omnipresent in everything, and not just in stones.
Quote
ਕਾਗਜ ਦੀਪ ਸਭੈ ਕਰਿ ਕੈ ਅਰੁ ਸਾਤ ਸਮੁੰਦ੍ਰਨ ਕੀ ਮਸੁ ਕੈਯੈ ॥ ਕਾਟਿ ਬਨਾਸਪਤੀ ਸਿਗਰੀ ਲਿਖਬੇ ਹੂੰ ਕੌ ਲੇਖਨਿ ਕਾਜ ਬਨੈਯੈ ॥
ਸਾਰਸ੍ਵਤੀ ਬਕਤਾ ਕਰਿ ਕੈ ਸਭ ਜੀਵਨ ਤੇ ਜੁਗ ਸਾਠਿ ਲਿਖੈਯੈ ॥ ਜੋ ਪ੍ਰਭੁ ਪਾਯੁਤ ਹੈ ਨਹਿ ਕੈਸੇ ਹੂੰ ਸੋ ਜੜ ਪਾਹਨ ਮੌ ਠਹਰੈਯੈ ॥੧੪॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੇ ਸਾਰੀ ਧਰਤੀ ਨੂੰ ਕਾਗਜ਼ ਬਣਾਇਆ ਜਾਵੇ ਅਤੇ ਸੱਤਾਂ ਸਮੁੰਦਰਾਂ ਨੂੰ ਸਿਆਹੀ ਬਣਾਇਆ ਜਾਵੇ ਅਤੇ ਸਾਰੀ ਬਨਾਸਪਤੀ ਨੂੰ ਕਲਮ ਬਣਾਇਆ ਜਾਵੇ, ਸਰਸਵਤੀ ਖੁਦ ਬੋਲੇ ਅਤੇ ਸਾਰੇ ਜੀਵਾਂ ਦੁਆਰਾ ਸੱਠਾਂ ਜੁਗਾਂ ਤਕ ਵੀ ਲਿਖਿਆ ਜਾਵੇ, ਤਦ ਵੀ ਉਸ ਪ੍ਰਭੂ ਦਾ ਰਹਿਸ ਨਹੀਂ ਜਾਣਿਆਂ ਜਾ ਸਕਦਾ । ਹੇ ਮੂਰਖ ਤੁਸੀਂ ਉਸ ਨੂੰ ਪੱਥਰਾਂ ਵਿਚ ਕਿਵੇਂ ਮੰਨ ਰਹੇ ਹੋ ।
Meaning - (If we) make the whole earth (our) paper, and seven seas the ink; the entire vegetation cut down to make writing devices; (if we) get Saraswati as the narrator and entire mankind as scribe, (if we) get them to write continuously for 60 yugs (ages), (even then) nobody can find out the mysterious ways of the Lord. O fool! (and you think) you have got Him manifested in this stone.
Quote
ਏ ਜਨ ਭੇਵ ਨ ਹਰਿ ਕੋ ਪਾਵੈ ॥ ਪਾਹਨ ਮੈ ਹਰਿ ਕੌ ਠਹਰਾਵੈ ॥
ਜਿਹ ਕਿਹ ਬਿਧਿ ਲੋਗਨ ਭਰਮਾਹੀ ॥ ਗ੍ਰਿਹ ਕੋ ਦਰਬੁ ਲੂਟਿ ਲੈ ਜਾਹੀ ॥੧੫॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਪੱਥਰਾਂ ਵਿਚ ਪ੍ਰਭੂ ਨੂੰ ਮੰਨਦਾ ਹੈ ਉਹ ਉਸ ਦਾ ਭੇਤ ਨਹੀਂ ਪਾ ਸਕਦਾ । ਜਿਵੇਂ ਕਿਵੇਂ ਉਹ ਲੋਕਾਂ ਨੂੰ ਭਰਮ ਵਿਚ ਪਾਉਂਦਾ ਹੈ ਅਤੇ ਲੋਕਾਂ ਦੇ ਘਰਾਂ ਦਾ ਧਨ ਲੁੱਟ ਕੇ ਲੈ ਜਾਂਦਾ ਹੈ ।
Meaning -Anyone who believes God is only established in idols will never be able to realise His true nature. (You) misguide people in one way or another and vanish after robbing them off their wealth.
Quote
ਜਗ ਮੈ ਆਪੁ ਕਹਾਵਈ ਪੰਡਿਤ ਸੁਘਰ ਸੁਚੇਤ ॥ ਪਾਹਨ ਕੀ ਪੂਜਾ ਕਰੈ ਯਾ ਤੇ ਲਗਤ ਅਚੇਤ ॥੧੬॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਸੰਸਾਰ ਵਿਚ ਤਾਂ ਇਹ ਲੋਕ ਆਪਣੇ ਆਪ ਨੂੰ ਪੰਡਤ, ਸੁੱਘੜ ਅਤੇ ਸੁਚੇਤ ਕਹਾਉਂਦੇ ਹਨ ਪਰ ਪੱਥਰਾਂ ਦੀ ਪੁਜਾ ਕਰਦੇ ਇਹ ਬੀਲਕੁਲ ਮੂਰਖ ਲਗਦੇ ਹਨ ।
Meaning - (You) claim to be scholar, agile and wise; (you) worship the stones, that is why (you) look like a fool.
Quote
ਚਿਤ ਭੀਤਰ ਆਸਾ ਧਨ ਧਾਰੈ ॥ ਸਿਵ ਸਿਵ ਸਿਵ ਮੁਖ ਤੇ ਉਚਾਰੈ ॥
ਅਧਿਕ ਡਿੰਭ ਕਰਿ ਜਗਿ ਦਿਖਾਵੈ ॥ ਦ੍ਵਾਰ ਦ੍ਵਾਰ ਮਾਗਤ ਨ ਲਜਾਵੈ ॥੧੭॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਮਨ ਵਿਚ ਹਰ ਵੇਲੇ ਧਨ ਦੀ ਆਸ ਲਾਈ ਰੱਖਦੇ ਹਨ ਪਰ ਮੁੰਹ ਤੋਂ 'ਸ਼ਿਵ ਸ਼ਿਵ' ਉਚਾਰਣ ਕਰਦੇ ਰਹਿੰਦੇ ਹਨ । ਜਗਤ ਵਿਚ ਬੜੇ ਪਖੰਡ ਅਤੇ ਚਲਿੱਤਰ ਵਖਾਉਂਦੇ ਹਨ ਪਰ ਦਰ ਦਰ ਮੰਗਦੇ ਸ਼ਰਮ ਨਹੀਂ ਖਾਂਦੇ
Meaning - In (your) heart, you hope for money (etc.) while chant 'Shiv, Shiv' from (your) mouth. (You) take up many appearances to trick the world, (but) are not ashamed to beg from door to door.
Quote
ਨਾਕ ਮੂੰਦਿ ਕਰਿ ਚਾਰਿ ਘਰੀ ਠਾਢੇ ਰਹੈ ॥ ਸਿਵ ਸਿਵ ਸਿਵ ਹ੍ਵੈ ਏਕ ਚਰਨ ਇਸਥਿਤ ਕਹੈ ॥
ਜੋ ਕੋਊ ਪੈਸਾ ਏਕ ਦੇਤ ਕਰਿ ਆਇ ਕੈ ॥ ਹੋ ਦਾਤਨ ਲੇਤ ਉਠਾਇ ਸਿਵਹਿ ਬਿਸਰਾਇ ਕੈ ॥੧੮॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਨੱਕ ਬੰਦ ਕਰਕੇ ਇਹ ਚਾਰ ਘੜੀਆਂ ਤਕ ਖੜੇ ਰਹਿੰਦੇ ਹਨ ਅਤੇ 'ਸ਼ਿਵ ਸ਼ਿਵ' ਇਕ ਪੈਰ ਤੇ ਖੜੇ ਹੋ ਕੇ ਕਹਿੰਦੇ ਹਨ । ਜੇ ਕੋਈ ਇਨ੍ਹਾਂ ਨੂੰ ਆਕੇ ਇਕ ਪੈਸਾ ਵੀ ਦਿੰਦਾ ਹੈ ਤਾਂ ਇਹ ਓਸੇ ਵੇਲੇ ਸ਼ਿਵ ਦਾ ਸਿਮਰਣ ਬੰਦ ਕਰਕੇ ਉਸ ਦਾਨ ਨੂੰ ਚੁਕਣ ਵਿਚ ਲਗ ਜਾਂਦੇ ਹਨ ।
Meaning - (You) keep holding you breath for few moments and keep chanting 'Shiv Shiv' by standing on one leg. If someone comes and gives (you) even one paisa, (you) forget your chants and get busy picking it up with your teeth [like a greedy dog].
Quote
ਔਰਨੁਪਦੇਸ਼ ਕਰੈ ਆਪੁ ਧਯਾਨ ਕੌ ਨ ਧਰੈ ਲੋਗਨ ਕੌ ਸਦਾ ਤਯਾਗ ਧਨ ਕੋ ਦ੍ਰਿੜਾਤ ਹੈ ॥ ਤੇਹੀ ਧਨ ਲੋਭ ਊਚ ਨੀਚਨ ਕੋ ਦ੍ਵਾਰ ਦ੍ਵਾਰ ਲਾਜ ਕੌ ਤਿਯਾਗ ਜੇਹੀ ਤੇਹੀ ਪੈ ਘਿਘਾਤ ਹੈ ॥
ਕਹਤ ਪਵਿੱਤ੍ਰ ਹਮ ਰਹਤ ਅਪਵਿੱਤ੍ਰ ਖਰੇ ਚਾਕਰੀ ਮਲੇਛਨ ਕੀ ਕੈਕੈ ਟੂਕ ਖਾਤ ਹੈ ॥ ਬਡੇ ਅਸੰਤੋਖੀ ਹੈਂ ਕਹਾਵਤ ਸੰਤੋਖੀ ਮਹਾਂ ਏਕ ਦ੍ਵਾਰ ਛਾਡਿ ਮਾਂਗਿ ਦ੍ਵਾਰੇ ਦ੍ਵਾਰੇ ਜਾਤ ਹੈ ॥੧੯॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਦੂਸਰਿਆਂ ਨੂੰ ਉਪਦੇਸ਼ ਦਿੰਦੇ ਹਨ, ਖ਼ੁਦ ਉਸ ਉਪਦੇਸ਼ ਵਲ ਧਿਆਨ ਵੀ ਨਹੀਂ ਦਿੰਦੇ ਅਤੇ ਇਹ ਲੋਕ ਦੂਸਰੇ ਲੋਕਾਂ ਨੂੰ ਤਿਆਗ ਦਾ ਉਪਦੇਸ਼ ਦਿੰਦੇ ਹਨ । ਪਰ ਓਸ ਧਨ ਦੇ ਲੋਭ ਖਾਤਰ ਇਹ ਊਚ ਨੀਚ ਦਾ ਵਿਚਾਰ ਕੀਤੇ ਬਿਨਾਂ ਦਰ ਦਰ ਫਿਰਦੇ ਹਨ ਹਰ ਇਕ ਅਗੇ ਤਰਲੇ ਕਢਦੇ ਹਨ । ਆਪ ਕਹਿੰਦੇ ਹਨ ਕਿ ਅਸੀਂ ਪਵਿਤਰ ਹਾਂ, ਪਰ ਅਸਲ ਵਿਚ ਅਪਵਿਤਰ ਹੁੰਦੇ ਹਨ ਕਿਉਂਕਿ ਆਪ ਇਹ ਮਲੇਛਾਂ ਦੀ ਨੌਕਰੀ ਕਰਕੇ ਰੋਟੀ ਦਾ ਟੁਕੜਾ ਪ੍ਰਾਪਤ ਕਰਦੇ ਹਨ । ਆਪਣੇ ਆਪ ਨੂੰ ਕਹਿੰਦੇ ਹਨ ਕਿ ਅਸੀਂ ਬਹੁਤ ਸੰਤੋਖੀ ਹਾਂ, ਪਰ ਅਸਲ ਵਿਚ ਪਰਮ ਅਸੰਤੋਖੀ ਹਨ । ਉਹ ਇਕ ਪ੍ਰਭੂ ਦੇ ਦਵਾਰ ਨੂੰ ਛੱਡ ਕੇ ਹੋਰ ਲੋਕਾਂ ਦੇ ਦਰਵਾਜ਼ਿਆਂ ਤੇ ਜਾ ਕੇ ਮੰਗਦੇ ਹਨ ।
Meaning -(You) lecture others but do not follow the teachings (yourself) and (you) keep preaching others to renounce the love for money. In the greed of that money, (you) shamelessly keep begging at every door and from everyone, without considering their status. (You) say I am pure, but (in reality you) are highly impure (because) you work for the malechhs for bits of food. (You claim to be) content but in reality (you) are highly discontent (because you) leave God's door and beg at every other door.
Quote
ਮਾਟੀ ਕੇ ਸ਼ਿਵ ਬਨਾਏ ਪੂਜਿਕੈ ਬਹਾਇ ਆਏ ਆਇਕੈ ਬਨਾਏ ਫੇਰਿ ਮਾਟੀ ਕੇ ਸੁਧਾਰਿਕੈ ॥ ਤਾਕੇ ਪਾਏ ਪਰਯੋ ਮਾਥੋ ਘਰੀ ਦ੍ਵੈ ਰਗਰਯੋ ਐ ਰੇ ਤਾਂ ਮੈ ਕਹਾ ਹੈ ਰੇ ਦੈਹੈ ਤੋਹਿ ਕੌ ਬਿਚਾਰਕੈ ॥
ਲਿੰਗ ਕੀ ਤੂ ਪੂਜਾ ਕਰੈ ਸ਼ੰਭੁ ਜਾਨਿ ਪਾਇ ਪਰੈ ਸੋਈ ਅੰਤ ਦੈਹੈ ਤੇਰੇ ਕਰ ਨਿਕਾਰ ਕੈ ॥ ਦੁਹਿਤਾ ਕੌ ਦੈਹੈ ਕੀ ਤੂੰ ਆਪਨ ਖਬੈਹੈ ਤਾਕੌ ਯੌਹੀ ਤੋਹਿ ਮਾਰਿ ਹੈ ਸਦਾ ਸ਼ਿਵ ਖ੍ਵਾਰ ਕੈ ॥੨੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਇਹ ਮਿਟੀ ਦੇ ਸ਼ਿਵਜੀ ਬਣਾਉਂਦੇ ਹਨ, ਉਸ ਦੀ ਪੂਜਾ ਕਰਦੇ ਹਨ ਅਤੇ ਫਿਰ ਉਸਨੂੰ ਪਾਣੀ ਵਿਚ ਰੋੜ ਦਿੰਦੇ ਹਨ, ਫਿਰ ਦਬਾਰਾ ਮਿੱਟੀ ਨੂੰ ਗੋਹ ਕੇ ਉਸ ਨੂੰ ਬਣਾਉਂਦੇ ਹਨ । ਤੁਸੀਂ ਉਸ ਦੇ ਪੈਰੀਂ ਪੈਂਦੇ ਹੋ, ਮੱਥੇ ਰਗੜਦੇ ਹੋ: ਹੇ ਮੂਰਖੋ ਉਸ ਮਿਟੀ ਦੇ ਬੁੱਤ ਪਾਸ ਕੀ ਹੈ ਜੋ ਤੁਹਾਨੂੰ ਦੇਵੇਗਾ । ਤੁਸੀਂ ਉਸ ਦੇ ਲਿੰਗ ਦੀ ਪੂਜਾ ਕਰਦੇ ਹੋ ਅਤੇ ਸ਼ਿਵਜੀ ਸਮਝਕੇ ਉਸ ਦੇ ਪੈਰੀਂ ਪੈਂਦੇ ਹੋ । ਫਿਰ ਤਾਂ ਉਹ ਤੁਹਾਨੂੰ ਉਹੀ ਕੱਢ ਕੇ ਦੇਵੇਗਾ ਜਿਸਦੀ ਤੁਸੀਂ ਪੂਜਾ ਕਰਦੇ ਹੋ । ਕੀ ਉਸ ਲਿੰਗ ਨੂੰ ਆਪਣੀ ਪੁੱਤਰੀ ਨੂੰ ਦੇਵੇਂਗਾ ਜਾਂ ਖ਼ੁਦ ਹੀ ਚੱਬ ਲਵੇਂਗਾ ? ਸ਼ਿਵਜੀ ਤੈਨੂੰ ਉਥੇ ਹੀ ਖਿੱਚ ਕੇ ਮਾਰੇਗਾ ।
Meaning -(You) make clay Shivas and throw it in water after worshipping it and then knead clay to make some (more). (You) fall in the feet (of that idol) and rub foreheads; O (fool!), just think what it has got that it will give (you)? (You) worship its phallus and fall at its feet thinking it is Shiva. (Then) you will only get the thing that you worship (as reward). Will you give it (phallus) to your daughter or chew on it yourself? This is exactly how SadaShiv (God) will humiliate you.
Quote
ਪਾਹਨ ਕੌ ਸਿਵ ਤੂ ਜੋ ਕਹੈ ਪਸੁ ਯਾ ਤੇ ਕਛੁ ਤੁਹਿ ਹਾਥ ਨ ਐ ਹੈ ॥ ਤ੍ਰੈਯਕ ਜੋਨਿ ਜੁ ਆਪੁ ਪਰਾ ਹਸਿ ਕੈ ਤੁਹਿ ਕੋ ਕਹੁ ਕਾ ਬਰੁ ਦੈ ਹੈ ॥
ਆਪਨ ਸੋ ਕਰਿ ਹੈ ਕਬਹੂੰ ਤੁਹਿ ਪਾਹਨ ਕੀ ਪਦਵੀ ਤਬ ਪੈ ਹੈ ॥ ਜਾਨੁ ਰੇ ਜਾਨੁ ਅਜਾਨ ਮਹਾ ਫਿਰਿ ਜਾਨ ਗਈ ਕਛੁ ਜਾਨਿ ਨ ਜੈ ਹੈ ॥੨੧॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਹੇ ਮੂਰਖ ਜਿਸ ਪੱਥਰ ਨੂੰ ਤੂੰ ਸ਼ਿਵਜੀ ਕਹਿੰਦਾ ਹੈਂ ਉਸ ਪਾਸੋਂ ਤੈਨੂੰ ਕੁਝ ਨਹੀਂ ਮਿਲੇਗਾ । ਪੱਥਰ ਦੀ ਜੂਨ ਵਿਚ ਜਿਹੜਾ ਖ਼ੁਦ ਪਿਆ ਹੈ, ਉਹ ਪ੍ਰਸੰਨ ਹੋ ਕੇ ਤੈਨੂੰ ਕੀ ਵਰਦਾਨ ਦੇਵੇਗਾ ? ਉਹ ਪੱਥਰ ਵੀ ਤੈਨੂੰ ਆਪਣੇ ਵਰਗਾ ਪੱਥਰ ਬਣਾ ਲਵੇਗਾ ਅਤੇ ਤੈਨੂੰ ਪੱਥਰ ਦੀ ਪਦਵੀ ਦੇ ਦੇਵੇਗਾ । ਹੇ ਮੂਰਖ ਹੁਣ ਹੀ ਸਮਝ ਲੈ, ਬਾਅਦ ਵਿਚ ਤੈਨੂੰ ਇਸ ਦੀ ਸਮਝ ਨਹੀਂ ਆਉਣੀ ।
Meaning -O fool! The stone that you think is Shiva, (you) will not receive anything from it. That who itself has been reincarnated as stone, what can it give (you) if its pleased? It will make (you) like itself, then (you) will be conferred the title of stone. O fool! Be aware of this now!; (for you) will not be able to understand it later.
Quote
ਬੈਸ ਗਈ ਲਰਿਕਾਪਨ ਮੋ ਤਰੁਨਾਪਨ ਮੈ ਨਹਿ ਨਾਮ ਲਯੋ ਰੇ ॥ ਔਰਨ ਦਾਨ ਕਰਾਤ ਰਹਾ ਕਰ ਆਪ ਉਠਾਇ ਨ ਦਾਨ ਦਯੋ ਰੇ ॥ ਪਾਹਨ ਕੋ ਸਿਰ ਨ੍ਯਾਤਨ ਤੈ ਪਰਮੇਸ੍ਵਰ ਕੌ ਸਿਰ ਨ੍ਯਾਤ ਭਯੋ ਰੇ ॥ ਕਾਮਹਿ ਕਾਮ ਫਸਾ ਘਰ ਕੇ ਜੜ ਕਾਲਹਿ ਕਾਲ ਕੈ ਕਾਲ ਗਯੋ ਰੇ ॥੨੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਲੜਕਪਨ ਤੇਰਾ ਉਸ ਤਰ੍ਹਾਂ ਬੀਤ ਗਿਆ ਅਤੇ ਜਵਾਨੀ ਵਿਚ ਤੂੰ ਉਸ ਦਾ ਨਾਮ ਨਹੀਂ ਜਪਿਆ । ਤੂੰ ਦੂਸਰਿਆਂ ਪਾਸੋਂ ਤੇ ਦਾਨ ਕਰਵਾਉਂਦਾ ਰਿਹਾ ਏਂ, ਪਰ ਆਪ ਹੱਥ ਚੁਕ ਕੇ ਕਦੀ ਵੀ ਕਿਸੇ ਨੂੰ ਦਾਨ ਨਹੀਂ ਦਿੱਤਾ । ਪੱਥਰ ਅਗੇ ਸਿਰ ਝੁਕਾ ਕੇ ਕੀ ਤੁੰ ਪਰਮਾਤਮਾ ਦਾ ਸਿਰ ਨੀਵਾਂ ਕਰ ਰਿਹਾ ਹੈਂ, ਤੁੰ ਕਾਮਨਾਵਾਂ ਦਾ ਜਾਲ ਵਿਚ ਹੀ ਫਸਿਆ ਹੈਂ, ਹੇ ਮੂਰਖ ਕੱਲ ਕੱਲ ਕਰਦਿਆਂ ਸਾਰਾ ਜੀਵਨ ਹੀ ਸਮਾਪਤ ਹੋ ਗਿਆ ਹੈ ।
Meaning - (You) spent your life (unaware) in childhood and (you) did not remember Him in (your) youth. (You) kept getting others to donate, while (you) never lifted your hand to give donations (yourself). (You) have lowered God's head by bowing in front of idols. O fool! (you) remained trapped in web of desires, saying 'tomorrow, tomorrow'; (you) have wasted life away.
Quote
ਦ੍ਵੈਕ ਪੁਰਾਨਨ ਕੌ ਪੜਿ ਕੈ ਤੁਮ ਫੂਲਿ ਗਏ ਦਿਜ ਜੂ ਜਿਯ ਮਾਹੀ ॥ ਸੋ ਨ ਪੁਰਾਨ ਪੜਾ ਜਿਹ ਕੇ ਇਹ ਠੌਰ ਪੜੇ ਸਭ ਪਾਪ ਪਰਾਹੀ ॥
ਡਿੰਭ ਦਿਖਾਇ ਕਰੋ ਤਪਸਾ ਦਿਨ ਰੈਨਿ ਬਸੈ ਜਿਯਰਾ ਧਨ ਮਾਹੀ ॥ ਮੂਰਖ ਲੋਗ ਪ੍ਰਮਾਨ ਕਰੈ ਇਨ ਬਾਤਨ ਕੌ ਹਮ ਮਾਨਤ ਨਾਹੀ ॥੨੩॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਹੇ ਪੰਡਤ ! ਤੂੰ ਇਕ ਦੋ ਪੁਰਾਣ ਪੜ੍ਹਕੇ ਮਨ ਵਿਚ ਫੁੱਲ ਰਿਹਾ ਹੈਂ । ਤੂੰ ਉਹ ਪੁਰਾਣ ਨਹੀਂ ਪੜਿਆ ਜਿਸ ਦੇ ਪੜ੍ਹਨ ਨਾਲ ਸਾਰੇ ਪਾਪ ਨਸ਼ਟ ਹੋ ਜਾਂਦੇ ਹਨ । ਪਖੰਡ ਵਿਖਾਕੇ ਤੁਸੀਂ ਤਪੱਸਿਆ ਕਰਦੇ ਹੋ ਪਰ ਦਿਨ ਰਾਤ ਤੁਹਾਡਾ ਮਨ ਤਾਂ ਧਨ ਵਿਚ ਵਸਦਾ ਰਹਿੰਦਾ ਹੈ । ਮੂਰਖ ਲੋਕ ਭਾਵੇਂ ਤੁਹਾਡੀਆਂ ਗੱਲਾਂ ਨੂੰ ਪ੍ਰਮਾਨੀਕ ਮੰਨ ਲੈਣ, ਪਰ ਅਸੀਂ ਤਾਂ ਇਨ੍ਹਾਂ ਗੱਲਾਂ ਨੂੰ ਨਹੀਂ ਮੰਨ ਸਕਦੇ ।
Meaning - O Brahman! By reading one or two Puranas, (you) have become arrogant. But (you) have not read that Purana, reading which entire sins of the world are eradicated. You pretend to meditate, (but your) mind is engrossed with thoughts of money day and night. Fools may believe your theories, but I do not believe in any of them.
Quote
ਕਾਹੇ ਕੋ ਕਾਜ ਕਰੋ ਇਤਨੀ ਤੁਮ ਪਾਹਨ ਕੋ ਕਿਹ ਕਾਜ ਪੁਜਾਵੋ ॥ ਕਾਹੇ ਕੋ ਡਿੰਭ ਕਰੋ ਜਗ ਮੈ ਇਹ ਲੋਕ ਗਯੋ ਪਰਲੋਕ ਗਵਾਵੋ ॥
ਝੂਠੇ ਨ ਮੰਤ੍ਰ ਉਪਦੇਸ ਕਰੋ ਜੋਊ ਚਾਹਤ ਹੋ ਧਨ ਲੌ ਹਰਖਾਵੋ ॥ ਰਾਜ ਕੁਮਾਰਨ ਮੰਤ੍ਰ ਦਿਯੋ ਸੁ ਦਿਯੋ ਬਹੁਰੌ ਹਮ ਕੌ ਨ ਸਿਖਾਵੋ ॥੨੪॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਕਿਉਂ ਏਨਾ ਕਾਰਜ ਕਰਦੇ ਹੋ ਅਤੇ ਇਸ ਪੱਥਰ ਲਈ ਸਭ ਕੁਝ ਪਹੁੰਚਾ ਰਹੇ ਹੋ ? ਕਿਉਂ ਇਸ ਜਗ ਵਿਚ ਪਖੰਡ ਕਰ ਰਹੇ ਹੋ ਤੁਹਾਡਾ ਇਕ ਲੋਕ ਤੇ ਗਿਆ ਤੁਸੀਂ ਆਪਣਾ ਪਰਲੋਕ ਵੀ ਗਵਾ ਲੈਣਾ ਹੈ । ਮੈਨੂੰ ਝੂਠੇ ਮੰਤਰ ਅਤੇ ਉਪਦੇਸ਼ ਨ ਦੇਵੋ ਜੋ ਤੁਸੀਂ ਚਾਹੁੰਦੇ ਹੋ, ਉਸ ਧਨ ਨੂੰ ਲੈ ਕੇ ਖੁਸ਼ ਹੋ ਜਾਵੋ । ਤੁਸੀਂ ਰਾਜ ਕੁਮਾਰਾਂ ਨੂੰ ਹੀ ਇਹ ਮੰਤਰ ਸਿਖਾਓ ਮੈਨੂੰ ਕੁਝ ਵੀ ਸਿਖਾਉਣ ਦੀ ਲੋੜ ਨਹੀਂ ।
Meaning - Why do (you) make such effort, for what do (you)worship this idol? Why do you deceit the world? (Your) current life is destroyed; (now you) will lose afterlife too. Do not preach (me) false mantras. Whatever amount of money (you) want, take it and be merry. The mantras you have taught the princes has been taught, but do not teach me (any mantras).
The readers can now make up their own mind whether these supreme, inspirational precepts have been given by some avataree person or by some ordinary poet. Decide for yourself whether slander of such words is the path to emancipation or the path to hell? There are lots of similar motivational verses given in this long story. It appears as if it is neither the minister Bhoop dialogue, nor the advice given to the Brahman; instead, it is a divine message delivered to us by some enlightened soul:
Quote
ਮੰਤ੍ਰ ਦੇਤ ਸਿਖ ਅਪਨ ਕਰਤ ਹਿਤ ॥ ਜ੍ਯੋ ਤ੍ਯੋ ਭੇਟ ਲੈਤ ਤਾ ਤੇ ਬਿਤ ॥ ਸਤਿ ਬਾਤ ਤਾ ਕਹ ਨ ਸਿਖਾਵਹੁ ॥ ਤਾਹਿ ਲੋਕ ਪਰਲੋਕ ਗਵਾਵਹੁ ॥੨੮॥
ਸੁਨਹੁ ਬਿਪ ਤੁਮ ਮੰਤ੍ਰ ਦੇਤ ਜਿਹ ॥ ਲੂਟਿ ਲੇਤ ਤਿਹ ਘਰ ਬਿਧਿ ਜਿਹ ਕਿਹ ॥ ਤਾ ਕਹ ਕਛੂ ਗ੍ਯਾਨ ਨਹਿ ਆਵੈ ॥ ਮੂਰਖ ਅਪਨਾ ਮੂੰਡ ਮੁੰਡਾਵੈ ॥੨੯॥
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॥
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॥
ਉਲਟੋ ਡੰਡ ਤਿਸੀ ਤੇ ਲੇਹੀ ॥ ਪੁਨਿ ਤਿਹ ਮੰਤ੍ਰ ਰੁਦ੍ਰ ਕੋ ਦੇਹੀ ॥ ਭਾਤਿ ਭਾਤਿ ਤਾ ਕੌ ਭਟਕਾਵੈ ॥ ਅੰਤ ਬਾਰ ਇਮਿ ਭਾਖ ਸੁਨਾਵੈ ॥੩੨॥
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॥
ਇਹ ਬਿਧਿ ਮੰਤ੍ਰ ਸਿਖਾਵਤ ਤਾ ਕੋ ॥ ਲੂਟਾ ਚਾਹਤ ਬਿਪ੍ਰ ਘਰ ਜਾ ਕੋ ॥ ਜਬ ਵਹੁ ਦਰਬ ਰਹਤ ਹ੍ਵੈ ਜਾਈ ॥ ਔਰ ਧਾਮ ਤਬ ਚਲਤ ਤਕਾਈ ॥੩੪॥...
ਕਾਹੂ ਧਨ ਤ੍ਯਾਗ ਦ੍ਰਿੜਾਵਹਿ ॥ ਕਾਹੂ ਕੋ ਕੋਊ ਗ੍ਰਹਿ ਲਾਵਹਿ ॥ ਮਨ ਮਹਿ ਦਰਬ ਠਗਨ ਕੀ ਆਸਾ ॥ ਦ੍ਵਾਰ ਦ੍ਵਾਰ ਡੋਲਤ ਇਹ ਪ੍ਯਾਸਾ ॥੪੧॥
And extremely materialistic and greedy priests have been rebuked as:
Quote
ਏਕਨ ਜੰਤ੍ਰ ਸਿਖਾਵਤ ਹੈ ਦਿਜ ਏਕਨ ਮੰਤ੍ਰ ਪ੍ਰਯੋਗ ਬਤਾਵੈ ॥ ਜੋ ਨ ਭਿਜੈ ਇਨ ਬਾਤਨ ਤੇ ਤਿਹ ਗੀਤਿ ਕਬਿਤ ਸਲੋਕ ਸੁਨਾਵੈ ॥
ਦ੍ਯੋਸ ਹਿਰੈ ਧਨ ਲੋਗਨ ਕੇ ਗ੍ਰਿਹ ਚੋਰੁ ਚਕੈ ਠਗ ਦੇਖਿ ਲਜਾਵੈ ॥ ਕਾਨਿ ਕਰੈ ਨਹਿ ਕਾਜੀ ਕੁਟਵਾਰ ਕੀ ਮੂੰਡਿ ਕੈ ਮੂੰਡਿ ਮੁਰੀਦਨ ਖਾਵੈ ॥੫੭॥
Meaning -To some, these Brahmans teach the art of Tantra and to others, they teach the use of different Mantras. Those who do not get influenced by any of these, they sing songs, sloks and kabits for them. (These Brahmans) are daylight robbers who steal money from people's houses. (Their dexterity) amazes thieves and puts swindlers to shame. They have no fear of the priest or the law, and (they) do not hesitate to rip off even their own disciples.
The adversaries of Sri Dasam Granth Sahib Ji make a big accusation that the spiritual head of this story is the Maha Kaal of Shaakat Panthis. It is important to mention here that the Brahman in this story worships Rudra-Shiva. It is also Shiva as Bhairo, husband of Bhairavi, he is also Mahakal and Rudra, etc. Following are a few references from other granths as proofs:
"He who sees wine, fish, meat, woman should salute the Bhairavi Devi and say Om! Salutation to the beloved of Siva, the remover of all obstacles"[Chapter 25, Shaakat NandatRangini]
"Sankara has as many aspects as there are Mahasaktis, He who worships Her ever worships Him as husband... He who worships the Devis pleases Rudra."[Principles of Tantra, P.63]
"If it vexes Thee, drown me with a thrust of Thy foot, but then in so doing thou must first raise Thy foot from the breast of Mahakala (Siva). The Devi is represented as standing on Siva, who is, as it were, corpse, for he is bhokta only, whilst she is kartari."[Principles of Tantra, P.63]
The Mahakal mentioned in the above story is the formless Waheguru - the creator of Brahma, Vishnu and Rudra-Shiv. It is the same Waheguru who, in the bani 'Jaap', has been referred to as 'Sarb Kaal'; or 'Kaalaan Kaal';. The protagonist Rankhambh Kalaa preaches the Brahman to stop worshipping Rudra-Shiv and idols, and inspires him to worship the formless Mahakal instead. This Mahakal is different from Rudra-Shiv. See verse no. 96 below:
Quote
ਏਕੈ ਮਹਾ ਕਾਲ ਹਮ ਮਾਨੈ ॥ ਮਹਾ ਰੁਦ੍ਰ ਕਹ ਕਛੂ ਨ ਜਾਨੈ ॥ ਬ੍ਰਹਮ ਬਿਸਨ ਕੀ ਸੇਵ ਨ ਕਰਹੀ ॥ ਤਿਨ ਤੇ ਹਮ ਕਬਹੂੰ ਨਹੀ ਡਰਹੀ ॥੯੬॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਰਾਜਕੁਮਾਰੀ ਨੇ ਫਿਰ ਕਿਹਾ ਕਿ ਮੈਂ ਕੇਵਲ ਇਕ ਮਹਾਂਕਾਲ ਨੂੰ ਹੀ ਮੰਨਦੀ ਹਾਂ, ਮੈਂ ਕਿਸੇ ਮਹਾਂਰੁਦਰ ਨੂੰ ਕੁਝ ਨਹੀਂ ਸਮਝਦੀ । ਮੈਂ ਬ੍ਰਹਮਾਂ ਬਿਸ਼ਨੂੰ ਦੀ ਵੀ ਸੇਵਾ ਨਹੀਂ ਕਰਾਂਗੀ ਅਤੇ ਇਨ੍ਹਾਂ ਪਾਸੋਂ ਰਤਾ ਭਰ ਵੀ ਨਹੀਂ ਡਰਾਂਗੀ ।
Meaning -(The princess then said) I only believe in One Mahakal, I do not give any importance to any Maha Rudra. I will (also) not worship Brahma or Vishnu, (nor) will I be fearful of them.
It is absolutely baseless to accuse Sri Dasam Granth Sahib Ji of having tendency to promote pro-Brahmanical philosophies. This Charitar staunchly criticises the ways of Brahmans and their deities, as:
Quote
ਜੌ ਇਨ ਮੰਤ੍ਰ ਜੰਤ੍ਰ ਸਿਧਿ ਹੋਈ ॥ ਦਰ ਦਰ ਭੀਖਿ ਨ ਮਾਂਗੈ ਕੋਈ ॥ ਏਕੈ ਮੁਖ ਤੇ ਮੰਤ੍ਰ ਉਚਾਰੈ ॥ ਧਨ ਸੌ ਸਕਲ ਧਾਮ ਭਰਿ ਡਾਰੈ ॥੧੧੪॥
ਰਾਮ ਕ੍ਰਿਸਨ ਏ ਜਿਨੈ ਬਖਾਨੈ ॥ ਸਿਵ ਬ੍ਰਹਮਾ ਏ ਜਾਹਿ ਪ੍ਰਮਾਨੈ ॥ ਤੇ ਸਭ ਹੀ ਸ੍ਰੀ ਕਾਲ ਸੰਘਾਰੇ ॥ ਕਾਲ ਪਾਇ ਕੈ ਬਹੁਰਿ ਸਵਾਰੇ ॥੧੧੫॥
ਕੇਤੇ ਰਾਮਚੰਦ ਅਰੁ ਕ੍ਰਿਸਨਾ ॥ ਕੇਤੇ ਚਤੁਰਾਨਨ ਸਿਵ ਬਿਸਨਾ ॥ ਚੰਦ ਸੂਰਜ ਏ ਕਵਨ ਬਿਚਾਰੇ ॥ ਪਾਨੀ ਭਰਤ ਕਾਲ ਕੇ ਦ੍ਵਾਰੇ ॥੧੧੬॥
ਕਾਲ ਪਾਇ ਸਭ ਹੀ ਏ ਭਏ ॥ ਕਾਲੋ ਪਾਇ ਕਾਲ ਹ੍ਵੈ ਗਏ ॥ ਕਾਲਹਿ ਪਾਇ ਬਹੁਰਿ ਅਵਤਰਿ ਹੈ ॥ ਕਾਲਹਿ ਕਾਲ ਪਾਇ ਸੰਘਰਿ ਹੈ ॥੧੧੭॥
Meaning - If they had any powers in their (false) mantras, they would not beg at every doorstep. (They) chant mantras from mouth and (with that deceit) are able to collect large amounts of wealth. Ram, Krishna, Shiva, Brahma, etc. have all been destroyed and resurrected by Kaal.
By labelling the following verse of this Charitar-story, opposers do widespread slandering of Sri Dasam Granth Sahib Ji. Actually, they derive wrong meanings from it to project indecency. In reality, however, Rankhambh Kala, after getting fed up with the Brahman's obstinacy and baseless logic,throws the stone phallus on his face and says the same phallus you worship everyday has struck you on your face today. The verse and its meanings are as follows:
Quote
ਕਹੋ ਮਿਸ੍ਰ ਅਬ ਰੁਦ੍ਰ ਤਿਹਾਰੋ ਕਹ ਗਯੋ ॥ ਜਿਹ ਸੇਵਤ ਥੋ ਸਦਾ ਦਾਂਤਿ ਛੈ ਤਿਨ ਕਿਯੋ ॥ ਜਿਹ ਲਿੰਗਹਿ ਕੌ ਜਪਤੇ ਕਾਲ ਬਤਾਇਯੋ ॥ ਹੋ ਅੰਤ ਕਾਲ ਸੋ ਤੁਮਰੇ ਮੁਖ ਮਹਿ ਆਇਯੋ ॥੧੧੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) - ਉਹ ਕਹਿਣ ਲਗੀ ਹੇ ਬ੍ਰਾਹਮਣ ! ਹੁਣ ਮੈਨੂੰ ਦੱਸ ਕਿ ਤੇਰਾ ਸ਼ਿਵਜੀ ਕਿਥੇ ਗਿਆ ? ਜਿਸਦੀ ਤੁਸੀਂ ਸਦਾ ਹੀ ਪੂਜਾ ਸੇਵਾ ਕਰਦੇ ਸੀ ਉਸ ਦੇ ਮੈਂ ਦੰਦ ਤੋੜ ਦਿੱਤੇ ਹਨ । ਜਿਸ ਲਿੰਗ ਦੀ ਪੂਜਾ ਕਰਦਿਆਂ ਤੂੰ ਏਨਾ ਸਮਾਂ ਨਸ਼ਟ ਕੀਤਾ ਹੈ ਉਹ ਹੀ ਤੇਰੇ ਮੁੰਹ ਤੇ ਆ ਕੇ ਵੱਜਾ ਹੈ ॥੧੧੦॥
Meaning (From Dr. Jaggi's translation) (..and she said) O Brahman! Now tell me, where has your Shiv gone now? Whom (you) used to worship all the time, he has broken (your) teeth. (you have) spent so much time worshipping the phallus, (that same phallus) has struck you in the face.
Therefore, there is no indecency in this verse nor anyone other than Akal Purakh has been given the status of the supreme being. Rebuttal of fake rituals of the Brahmans, idol-worship and deity-worship and the motivation for the worship of Only Waheguru Ji instead has been issued via the female protagonist of this Charitar. For rest of the world, it sets a prime example of the awakened state of women and issues an important message that a woman can play important role in spreading true faith as well as in the eradication of baseless traditions. Most Charitars deal with, and successfully portray, kings engrossed in wasteful pleasures, the sexual urges of people impersonating as yogis and great renuniciators, widespread exploitation on the pretexts of Jantra-Mantras, the co-relations between sex and drugs, actions of immorality emerging from incompatible marriages, and the evil nexus of wealth, power and intoxicants. The moral from all of the above is to abstain from such situations and to live a honest, virtuous life. In some stories, Guruji has attached himself as the protagonist to try to convey the message that such attacks of kaam happen on men of God too, and they are able to destroy them with their superior intellect. The following verse beautifully illustrates sharp power of reasoning of women:
Quote
ਗੰਧ੍ਰਬ ਜਛ ਭੁਜੰਗ ਗਨ ਨਰ ਬਪੁਰੇ ਕਿਨ ਮਾਹਿ ॥ ਦੇਵ ਅਦੇਵ ਤ੍ਰਿਯਾਨ ਕੇ ਭੇਵ ਪਛਾਨਤ ਨਾਹਿ ॥੧੩॥
It is unfortunate that influential people like Chitr Singh have turned woman of immense talents into Kamini, a symbol of desire. If aged people like him will forcefully establish physical relations with young girls like Chitravarti, it will result in immoral actions in the society as the desires of beautiful and young women cannot be fulfilled by weak, aged, and ugly people:
Quote
ਧਨੀ ਚਤੁਰ ਅਰੁ ਤਰੁਨਿ ਤਰੁਨਿ ਜੋ ਪਾਇ ਹੈ ॥ ਹੋ ਬਿਰਧ ਕੁਰੂਪ ਨਿਧਨ ਜੜ ਪੈ ਕਿਯੋ ਜਾਇ ਹੈ ॥੧੫॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜਦੋਂ ਕੋਈ ਜੁਆਨ ਇਸਤ੍ਰੀ ਧਨੀ, ਸਿਆਣੇ ਤੇ ਜੁਆਨ ਪੁਰਸ਼ ਨੂੰ ਪਾ ਲਵੇਗੀ ਤਾਂ ਭਲਾ ਫੇਰ ਉਹ ਬੁੱਢੇ, ਕੋਝੇ, ਗਰੀਬ ਤੇ ਮੂਰਖ ਮਨੁੱਖ ਪਾਸ ਕਿਉਂ ਜਾਵੇਗੀ ॥੧੫॥
Another accusation made by the opposition is that charitars give instructions to not disclose secrets to women, which is not in accordance with Gurmat. See the following verses from 12th and 13th charitars:
Quote
ਜੋ ਨਿਜੁ ਤ੍ਰਿਯ ਕੋ ਦੇਤ ਪੁਰਖ ਭੇਦ ਕਛੁ ਆਪਨੋ ॥ ਤਾ ਕੇ ਬਿਧਨਾ ਲੇਤ ਪ੍ਰਾਨ ਹਰਨ ਕਰਿ ਪਲਕ ਮੈ ॥੩੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਮਨੁੱਖ ਆਪਣੀ ਇਸਤ੍ਰੀ ਨੂੰ ਥੋੜਾ ਜਿਹਾ ਵੀ ਭੇਦ ਦੇਂਦਾ ਹੈ, ਪ੍ਰਭੂ ਪਲ ਵਿਚ ਉਸਦੇ ਪ੍ਰਾਣ ਨਸ਼ਟ ਕਰ ਦਿੰਦਾ ਹੈ ॥੩੦॥
Meaning -The person who gives even smallest of secrets to his woman, God takes away his life in a second.
Quote
ਜੋ ਨਰ ਅਪੁਨੇ ਚਿਤ ਕੌ ਤ੍ਰਿਯ ਕਰ ਦੇਤ ਬਨਾਇ ॥ ਜਰਾ ਤਾਹਿ ਜੋਬਨ ਹਰੈ ਪ੍ਰਾਨ ਹਰਤ ਜਮ ਜਾਇ ॥੯॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਜੋ ਆਦਮੀ ਆਪਣੇ ਮਨ ਦਾ ਭੇਦ ਇਸਤਰੀ ਨੂੰ ਦਸਦਾ ਏ, ਬੁਢਾਪਾ ਉਹਦੀ ਜਵਾਨੀ ਨੂੰ ਚੁਰਾ ਲੈਂਦਾ ਏ ਤੇ ਜਮਰਾਜ ਉਹਦੇ ਪ੍ਰਾਣ ਕਢ ਲੈਂਦਾ ਏ ॥੯॥
Meaning -The person who tells the secrets of heart to woman, old age snatches his youth and Yamraj takes away his life.
It is our opinion that these lines appear in those stories where woman has been blinded by sexual desires. It is instructed to not give away heart's secrets to an immoral woman as the consequences of it can be devastating. Even today, youthful female spies are deployed to spy on other countries. If someone gets lured in their trap and gives away any secrets, then destruction is inevitable. We have seen in previous verses that Sri Guruji has given immense motivation to increase love and affection with one's own woman, but has given stern warnings against falling for lustful women, as:
Quote
ਕੋਟ ਕਸਟ ਸ੍ਯਾਨੋ ਸਹਹਿ ਕੈਸੌ ਦਹੈ ਅਨੰਗ ॥ ਨੈਕ ਨੇਹ ਨਹਿ ਕੀਜਿਯੈ ਤਊ ਤਰਨਿ ਕੇ ਸੰਗ ॥੨੭॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਸਿਆਣੇ ਆਦਮੀ ਨੂੰ ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਦੁਖ ਸਹਿਣਾ ਪਵੇ ਅਤੇ ਕਾਮ ਵੀ ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਕਿਉਂ ਨਾ ਸਤਾਏ, ਜਵਾਨ ਇਸਤ੍ਰੀ ਦੇ ਪਿਆਰ ਵਿਚ ਕਦੇ ਨਹੀਂ ਫਸਣਾ ਚਾਹੀਦਾ॥੨੭॥
Meaning - No matter how much pain a wise man should go through and no matter how much kaam torments him, he should never fall in the trap of any youthful woman. (Charitar 17)
Quote
ਪ੍ਰੀਤਿ ਕੈਸਿਯੈ ਤਨ ਬਢੈ ਕਸਟ ਕੈਸਹੂ ਹੋਇ ॥ ਤਊ ਤਰੁਨਿ ਸੌ ਦੋਸਤੀ ਭੂਲਿ ਨ ਕਰਿਯਹੁ ਕੋਇ ॥੧੦॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) - ਭਾਵੇਂ ਕਿੰਨਾ ਹੀ ਪ੍ਰੇਮ ਵਧੇ ਅਤੇ ਸਰੀਰ ਨੂੰ ਕਿੰਨਾ ਹੀ ਦ੍ਖ ਕਿਉਂ ਨਾ ਹੋਵੇ, ਪਰ ਜੁਆਨ ਇਸਤ੍ਰੀ ਨਾਲ ਭੁਲਕੇ ਵੀ ਪ੍ਰੀਤ ਨਹੀਂ ਕਰਨੀ ਚਾਹੀਦੀ ॥੧੦॥
Meaning -No matter how much love increases and body goes through torments, (one) should not fall for any other woman (except one's own) even by mistake.
Sri Guruji also gives the important message to mankind that it is not only woman who is responsible for widespread immorality in society, in fact it is male who is more responsible for this epidemic. That is why, it is inappropriate to be harsh on any woman for her immoral behaviour. As far as possible, It is befitting to forget about her mis-deeds:
Quote
ਚਾਕਰ ਕੀ ਅਰੁ ਨਾਰਿ ਕੀ ਏਕੈ ਬਡੀ ਸਜਾਇ ॥ ਜਿਯ ਤੇ ਕਬਹ ਨ ਮਾਰਿਯਹਿ ਮਨ ਤੇ ਮਿਲਹਿ ਭੁਲਾਇ ॥੪੨॥
ਅਰਥ (ਗਿਆਨੀ ਨਰੈਣ ਸਿੰਘ) -ਨੌਕਰ ਅਤੇ ਇਸਤ੍ਰੀ ਦੀ ਇਕੋ ਹੀ ਵੱਡੀ ਸਜ਼ਾ ਹੈ ਕਿ ਇਨ੍ਹਾਂ ਨੂੰ ਜਾਨ ਤੋ ਮਾਰਨ ਦੀ ਥਾਂ, ਦਿਲ 'ਚੋਂ ਕਢ ਦੇਣਾ ਚਾਹੀਦਾ ਹੈ ॥੪੨॥
Meaning -This is the biggest punishment for the employee and woman - instead of physically hurting them, (one should) throw them out of heart.
Summary of the Charitars
The stories in these Charitars are not sexually provocative; On the contrary, they provide awareness of the social pain, criminal mentality, and exploitation of women that results from intense lust. The wealthy and ruling factions of society have been ridiculed by portraying the sorry state that emerges from their indulgence in lustful actions. The capitalistic mentality in which the only aim of earning and storing money has been shown to have adverse effect on the family network. Those who wear religious attire and pretend to be great renuniciators have been shown to be worse than a family man; they abandon their own houses and wish for others' wealth and bodies. People who believe in black magic and Tantra shastra have been portrayed rightly as sexually obsessed and of criminal tendencies. Incompatible marriages (aged man marrying young woman, ugly person getting married to beautiful, pleasant woman, a fool with clever woman, a poor man with materialistically ambitious wife) have been shown to bring about devastating consequences. The young widows who find it difficult to remarry have been shown to stray away towards wrongdoings. Conversely, a man marrying multiple women has been shown to develop bad character. And anyone who gives his secret to a nymph has been shown to be completely ruined. The unholy and unbreakable alliance of drugs and sex is told and most importantly, the male society has been held squarely responsible for the birth of immoralities in women. It is almost impossible to find any other such superb literary composition that has provided eloquent and minute disquisition of the psychology of sexually obsessed people the way these Charitars have.
Sunday 18 April 2010
Khalsa Panth 3
Guru Nanak laid foundation of Sikhi on the Principle of One. Root of Sikhi is One Lord, The Creator, Preserver and the Transformer. The One Supreme power was to be the source of Sikhi’s Power, Knowledge, Pious deeds and Unity. Gurus tried for 230 years and created a society which was to firmly believe in Oneness of God and Humanity, a society which was to be based on principles of Love and Equality, with Gurubaani and Naam being the uniting factor. This God-conscious society of Saints was to be representative of God on this Earth, working for betterment of whole humanity, uniting mankind, and if need arises, fighting for Truth. Gurus served as examples themselves, with Two Sikh Gurus sacrificing their lives and lighting the lamp of sacrifice and revolution in Sikh society, which was to light up Path of Sikh Panth. Guru Gobind Singh ji formalised this society of Saints in a fighting force, where God-conscious Souls were to shed their blood purified by Naam for the sake of Humanity and Justice, for the protection of Pure and upholding the Universal law-The Dharma. This group of Saint-warriors was named Khalsa Panth.
Khalsa Panth, in its 311 year old history fought hundreds of Battles, created Kingdoms, protected Poor, destroyed Evil regimes and upheld Dharam. But it paid a heavy price for all this. In this short period of 311 years, we have 4 holocausts, hundreds of massacres and Millions of Martyrs, who all fought and died for One Supreme truth, Waheguru.
But today what we see is same Khalsa Panth, the Brotherhood of Pure getting divided in parts and fighting against one-another. Today this Panth, which was created to fight for Dharam and uphold it, which was created to protect every poor and helpless on Planet is not able to protect itself. Today we see the traditions, customs, rules and regulations of this Panth being challenged and destroyed everyday, still this Panth is watching helplessly, waiting for some miracle, when Guru had transferred His whole Power and authority in It. There was a time empires tried to divide us and finish us, but they couldn’t, but I don’t understand from where this Panth acquired properties of an Amoeba, to divide itself without effort from anyone else? Why has this happened?
The basic strength of any society is its Principles. When values are lost, when traditions are broken, the Unity is lost. And with Unity, power is lost. Today if we are powerless, helpless, virtually getting beaten everywhere is just due to these reasons.
Did anyone from Khalsa Panth of 18th century ever doubted Supremacy and Purity of Guru Granth Sahib ji??
Did any Sikh of 18th century question the Baani of Guru Gobind Singh ji?
Did any Sikh of 18th century question Amrit of Guru, or Power of Guru?
Did any Sikh of Guru in 18th century question Panth, its Maryada or Traditions?
The Answer is NO. They were firm in their beliefs, their commitment and their faith in Guru. They had faith that their Guru was watching over their heads. They had faith that Guru is omnipresent and always with them. They had faith that their Guru will lead them in every situation, help them out and take them on the Path of Immortality. They had Baani in their hearts, Naam of Waheguru on their lips and Sword of Guru in their hands, which made them pure souls, ever ready to die. They didn’t fear death, because they knew their Guru had made them Immortal. They didn’t wish for worldly pleasures for themselves or their families, as they knew that dasmesh pita had given them Eternal place in his ‘Anand Pur’ –The City of Bliss. They were the ones who had power of Japji and Jaap in their hearts, the vairaag from Sawaiyes. They had Chaupai sahib with them, to ask for protection from Guru. They had Anand of Guru Amardass ji to take them beyond worries of this World. When they recited Akaal ustat of Guru and chanted ‘Tuhi Tuhi’, their eyes used to turn divinely beautiful, and they used to see Akaal Purakh in every atom of creation. They had Chandi of Guru Gobind Singh ji to arouse them in battlefield, where One Khalsa used to fight with hundreds of enemies. And due to this, those Khalse were able to live through those hard times, face holocausts, massacres and atrocities and create an independent Kingdom-Khalsa Raaj.
Those who had with them, Baani, Naam, Baana, Faith, Love and Commitment for Guru, they lived and died for Guru and Truth in all ages. We had those blessed souls in 18th, 19th and 20th century. But today the situation is turning worse day by day. Time has come to choose between Guru and World, between History and Present, between faith and Faithlessness. If today we didn’t wake up, realized our True-self, didn’t turn in Khalsa Guru Gobind Singh ji made us on 30th March 1699, we will never be able to.
Let’s have our Guru and Shaheeds as our ideals, have complete faith in Guru Granth Sahib ji, Sri Dasam Granth Sahib ji, Our Rehat Maryada, our Traditions and Our Panth.
Let’s move back to the Root, our source – The One Lord Akaal Purakh Waheguru!
Akaal ji Sahai
Mahakaal ji Sahai
Kamaljeet Singh Khalsa Shaheedsar
Khalsa Panth, in its 311 year old history fought hundreds of Battles, created Kingdoms, protected Poor, destroyed Evil regimes and upheld Dharam. But it paid a heavy price for all this. In this short period of 311 years, we have 4 holocausts, hundreds of massacres and Millions of Martyrs, who all fought and died for One Supreme truth, Waheguru.
But today what we see is same Khalsa Panth, the Brotherhood of Pure getting divided in parts and fighting against one-another. Today this Panth, which was created to fight for Dharam and uphold it, which was created to protect every poor and helpless on Planet is not able to protect itself. Today we see the traditions, customs, rules and regulations of this Panth being challenged and destroyed everyday, still this Panth is watching helplessly, waiting for some miracle, when Guru had transferred His whole Power and authority in It. There was a time empires tried to divide us and finish us, but they couldn’t, but I don’t understand from where this Panth acquired properties of an Amoeba, to divide itself without effort from anyone else? Why has this happened?
The basic strength of any society is its Principles. When values are lost, when traditions are broken, the Unity is lost. And with Unity, power is lost. Today if we are powerless, helpless, virtually getting beaten everywhere is just due to these reasons.
Did anyone from Khalsa Panth of 18th century ever doubted Supremacy and Purity of Guru Granth Sahib ji??
Did any Sikh of 18th century question the Baani of Guru Gobind Singh ji?
Did any Sikh of 18th century question Amrit of Guru, or Power of Guru?
Did any Sikh of Guru in 18th century question Panth, its Maryada or Traditions?
The Answer is NO. They were firm in their beliefs, their commitment and their faith in Guru. They had faith that their Guru was watching over their heads. They had faith that Guru is omnipresent and always with them. They had faith that their Guru will lead them in every situation, help them out and take them on the Path of Immortality. They had Baani in their hearts, Naam of Waheguru on their lips and Sword of Guru in their hands, which made them pure souls, ever ready to die. They didn’t fear death, because they knew their Guru had made them Immortal. They didn’t wish for worldly pleasures for themselves or their families, as they knew that dasmesh pita had given them Eternal place in his ‘Anand Pur’ –The City of Bliss. They were the ones who had power of Japji and Jaap in their hearts, the vairaag from Sawaiyes. They had Chaupai sahib with them, to ask for protection from Guru. They had Anand of Guru Amardass ji to take them beyond worries of this World. When they recited Akaal ustat of Guru and chanted ‘Tuhi Tuhi’, their eyes used to turn divinely beautiful, and they used to see Akaal Purakh in every atom of creation. They had Chandi of Guru Gobind Singh ji to arouse them in battlefield, where One Khalsa used to fight with hundreds of enemies. And due to this, those Khalse were able to live through those hard times, face holocausts, massacres and atrocities and create an independent Kingdom-Khalsa Raaj.
Those who had with them, Baani, Naam, Baana, Faith, Love and Commitment for Guru, they lived and died for Guru and Truth in all ages. We had those blessed souls in 18th, 19th and 20th century. But today the situation is turning worse day by day. Time has come to choose between Guru and World, between History and Present, between faith and Faithlessness. If today we didn’t wake up, realized our True-self, didn’t turn in Khalsa Guru Gobind Singh ji made us on 30th March 1699, we will never be able to.
Let’s have our Guru and Shaheeds as our ideals, have complete faith in Guru Granth Sahib ji, Sri Dasam Granth Sahib ji, Our Rehat Maryada, our Traditions and Our Panth.
Let’s move back to the Root, our source – The One Lord Akaal Purakh Waheguru!
Akaal ji Sahai
Mahakaal ji Sahai
Kamaljeet Singh Khalsa Shaheedsar
Friday 16 April 2010
Shaster Naam Mala
Waheguru ji ka Khalsa Waheguru ji ki fateh!
[One of my sisters from UK had asked abt purpose and history behind Baani of Shastarnaam maala. With Maharaj ji's and Shaheed Singha di Kirpa,i tried to explain reason and purpose of this Baani. i would like to share with rest of Sangat vichaar i sent to sister.If there is any Bhul-Chuk, sangat is bakshanhaar,forgive me and plz dont hesitate to correct me and pray that Maharaj ji bless me with Sumat to do service of Panth and stand up for Baani of Dasmesh pita Guru Gobind Singh ji Maharaj].
Guru Gobind Singh ji Maharaj Sache patshah was a Master, General, Poet, writer par excellence, but most importantly he was a Revolutionary! His entire composition is revolutionary in nature. His basic aim was to shake and wake up conscience of a Sleeping nation, which was being killed, looted, raped and destroyed from centuries. And the protectors, who were given duty of protecting the society and Nation, Kshatriyas (Khatris), had left this virtue of Bir-Ras and War and taken to business and other professions. Gautam Buddha was a Kshatriya himself, he started Buddhism and exhorted people to follow the path of Non-Violence. People gave up weapons, love of weapons, respect of warriors. For this very reason Brahmins like Shankaracharya went in jungles of Rajasthan, collected various tribes living in jungles at Mount Abu and gave them title of Rajputs, who were to fight for Dharam and nation after that. When Guru Nanak dev ji saw this situation, Kshatriyas, The warriors, defenders of Dharam had become slaves and money- minded, he had to say in his Baani:-
ਖਤ੍ਰੀਆ ਤ ਧਰਮੁ ਛੋਡਿਆ ਮਲੇਛ ਭਾਖਿਆ ਗਹੀ ॥
ਸ੍ਰਿਸਟਿ ਸਭ ਇਕ ਵਰਨ ਹੋਈ ਧਰਮ ਕੀ ਗਤਿ ਰਹੀ ॥੩
The K'shatriyas have abandoned their religion, and have adopted a foreign language.
The whole world has been reduced to the same social status; the state of righteousness and Dharma has been lost. ||3||
Which Social Status Maharaj was talking abt? It was status of ‘’Vaishya’’, The baniya,the shopkeeper whose only aim in life was to make money. Kshatriyas had taken up profession of Vaishyas. As time changed, even Rajputs started giving their daughters to mughals in marriages. There was no pride or honour left in general Indian society that time.
Guru Nanak’s mission was not only spiritual awakening of Society, not just to make Saints or Bhagats, but he also dreamt of a society free from Injustice, Tyranny and atrocities, where all could profess their faith freely and breathe in free air. He wanted to create a society of God-conscious Sant-Sipahis who’ll be Spiritual Warriors, who with Name of Waheguru on their tongues and in their hearts and Swords in their hands will vanquish tyrants and create a Halemi Raaj-‘’Kingdom of Peace’’. But this mission took 230 years, from 1469 to 1699, when Guru Gobind Singh ji created Khalsa Panth-Army of Timeless Lord (Akaal). Guru Gobind Singh ji’s baani played a very important role in this mass awakening of a sleeping nation which was committed to Dharamyudh for its rights. It was at such time when Dasmesh Pita had declared:-
ਸਵੈਯਾ ॥
ਛਤ੍ਰੀ ਕੌ ਪੂਤ ਹੌ ਬਾਮਨ ਕੋ ਨਹਿ ਕੈ ਤਪੁ ਆਵਤ ਹੌ ਜੁ ਕਰੋ ॥
ਅਰੁ ਅਉਰ ਜੰਜਾਰ ਜਿਤੋ ਗ੍ਰਹ ਕੋ ਤੁਹਿ ਤਿਆਗ ਕਹਾ ਚਿਤ ਤਾ ਮੈ ਧਰੋ ॥
ਅਬ ਰੀਝ ਕੈ ਦੇਹੁ ਵਹੈ ਹਮ ਕਉ ਜੋਉ ਹਉ ਬਿਨਤੀ ਕਰ ਜੋਰ ਕਰੋ ॥
ਜਬ ਆਉ ਕੀ ਅਉਧ ਨਿਧਾਨ ਬਨੈ ਅਤਿ ਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋ ॥੨੪੮੯॥੫੧੩॥
That was a time when talking about War by religious masters was considered a anathema, Gurus were supposed to be orange or white robed Sadhus who were to give sermons on how to reach God, or how to do Karam-Kands. Non-violence was considered a very great Virtue (Thanks to Buddha) and anyone speaking about War or weapons was seen as against the virtues of Love, peace and God. But Guru Gobind Singh ji didn’t care about this, he knew that without a strong committed force, backed by a strong united society, freedom was impossible. A Nation can only have freedom when it’s each and every constituent understands the value of Freedom and is ready to shed blood for this Aim (which we Sikhs of today lack in us). Gurus had tested each and every component of Indian society, The Brahmins, The Khatris, The Rajputs, The Vaishyas, the Shudras……but no one met the standard Sikh Gurus wanted them to be of, and all failed. For this very reason Guru Gobind Singh ji Maharaj was chosen by Lord Akaal WaheGuru to create a Panth, An Army of Akal Purakh which was to fight for Dharam! But that army was to be created out of Humans living on this planet, Gods were not going to come from heavens to be a part of it. It was a tough task, for this very reason Guru Gobind Singh ji had asked Waheguru ji in Sachkhand to help him and bless the Panth and always be its protector which He was going to create on this earth.
ਕਬਿ ਬਾਚ ॥ ਦੋਹਰਾ ॥
ਠਾਢ ਭਯੋ ਮੈ ਜੋਰਿ ਕਰ ਬਚਨ ਕਹਾ ਸਿਰ ਨਿਆਇ ॥
ਪੰਥ ਚਲੈ ਤਬ ਜਗਤ ਮੈ ਜਬ ਤੁਮ ਕਰਹੁ ਸਹਾਇ ॥੩੦॥
Guru Gobind Singh ji Maharaj had called upon Brahmins and Hindu Kings to take part in the revolution which was to take place in North India, but they simply refused to be a part of Guruji’s mission, for the sole reason that Guruji had abolished Caste system in Sikhi and all Gursikhs used to sit in one pangat and have langar, carried out their Shastarvidya together and did Simran together. They couldn’t tolerate Guruji giving equal status to all and refuses bluntly to support Maharaj. They put up two conditions before Dasmesh pita, that he’ll not ask them to sit with Shudras and he’ll let them worship their Gods. Guruji refused to accept these conditions which were against Sikh principles. That time Guruji had said
ਜਿਨ ਕੀ ਜਾਤ ਬਰਨ ਕੁਲ ਮਾਹੀ ,ਸਰਦਾਰੀ ਨ ਭਈ ਕਦਾਹੀੰਂ
ਤਿਨ ਹੀ ਕੋ ਸਰਦਾਰ ਬਨਾਓੂਂ, ਤਬੈ ਗੋਬਿੰਦ ਸਿੰਘ ਨਾਮ ਕਹਾਓੂਂ
Earlier Nine Gurus had composed Baani which was in praise of Waheguru ,His Naam, His ‘Nadar and Karam’’Love and Peace, but Guru Gobind Singh ji Maharaj was given a mission to create a Fighting Force, an Army of Sant-Sipahis which was to face tyrants and butchers for centuries and crush them, and to infuse the warrior spirit in them, he undertook a heavy and momentous task of composing Bir-Ras Literature, unheard and Unmatched in history of world literature, after reading which even Cowards would take swords in their hands and fight like Lions in Battlefield. Every cut on their body, every drop of blood falling from their body was to arouse their fury in Battlefield, the fury seeing which enemies would just flee from Battle. For this, there was a need to arouse love for War, Dharamyudh in them, and for Dharamyudh to be fought and won, most important components are Weapons. Without weapons Wars cannot be fought, empires cannot be created, Nations cannot be freed. Weapons are needed to defend our self and others who cannot protect themselves. Sri Mukhvaak goes like this:-
ਸ਼੍ਰੀ ਮੁਖ ਭਣਿਓ ਗਰੀਬ ਨਿਵਾਜ, ਸ਼ਸਤ੍ਰਨ ਕੇ ਅਧੀਨ ਹੈ ਰਾਜ
ਰਾਜ ਬਿਨਾ ਨਹ ਧਰਮ ਚਲੈ ਹੈਂ, ਧਰਮ ਬਿਨਾ ਸਭ ਦਲੇ ਮਲੇ ਹੈਂ
Thus Guruji composed Shastarnaam maala Puran, The first formal Granth in history of mankind dedicated entirely to Glory of Weapons.
Shastarnaam Maala Puran is now a part of Sri Dasam Granth Sahib ji. Puran means Ancient text. Ancient Indians had a way of glorifying their respective Devi-Devtas. 1400 years ago there was nothing such as Hinduism; there were various Sects like Vaishnavs, Shaivas and Shakats. All wrote books glorifying their Respective Gods, giving their various names, their deeds, their acts and their family history. Vaishnavs wrote for Vishnu, Vishnu puran, Bhagwat Puran, Varah Puran, Garurh Puran. Shiavs wrote Skand, Shiv and Ling puran for Shiv and Shakats had their own Devi puran and Markanday Puran. There are a total of 18 hindu purans.
Guru Gobind singh ji maharaj saw the futility of worship of these fake gods and goddesses, the negative effect their worship was having on Society as a whole. There was no unity in society that time. And to unite the masses, to infuse a spirit of Dharamyudh in them, to make people love the weapons he wrote Shastarnaam maala Puran! Guruji saw Waheguru’s light, Akaal’s Power in every atom of Universe. Waheguru was everywhere and still Is, and best way to reach him, to be one with him is to see him in the thing u LOVE the MOST. Guruji glorified Three forms of Waheguru Akaal Purakh in his Baani the most, First as Gyaan saroop( Divine Knowledge, Baani) , second as a Shastardhari(Armed With Weapons) and Third as Shastars itself. When we believe Waheguruji to be in Gyaan Saroop, We love Gurbaani, we love it, respect it, try to be One with Waheguru ji! Second Saroop of Waheguru ji, Shastardhari saroop has been glorified in baani of Guru granth Sahib ji also, although it deals with merciful saroop of Waheguru ji. Guru Arjan dev ji says in Baani:-
ਬਨਮਾਲਾ ਬਿਭੂਖਨ ਕਮਲ ਨੈਨ ॥
ਸੁੰਦਰ ਕੁੰਡਲ ਮੁਕਟ ਬੈਨ ॥
ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਹੈ ਧਾਰੀ ਮਹਾ ਸਾਰਥੀ ਸਤਸੰਗਾ ॥੧੦॥
He is adorned with garlands of flowers, with lotus eyes.
His ear-rings, crown and flute are so beautiful.
He carries the conch, the chakra and the war club; He is the Great Charioteer, who stays with His Saints. ||10|
ਪੀਤ ਪੀਤੰਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥
ਜਗੰਨਾਥੁ ਗੋਪਾਲੁ ਮੁਖਿ ਭਣੀ ॥
ਸਾਰਿੰਗਧਰ ਭਗਵਾਨ ਬੀਠੁਲਾ ਮੈ ਗਣਤ ਨ ਆਵੈ ਸਰਬੰਗਾ ॥੧੧
The Lord of yellow robes, the Master of the three worlds.
The Lord of the Universe, the Lord of the world; with my mouth, I chant His Name.
The Archer who draws the bow, the Beloved Lord God; I cannot count all His limbs. ||11||
Guru Arjan dev ji Maharaj praises Waheguruji’s Sargun Saroop as wearing Yellow Baana, and holding Conch (used in wars in ancient times to start the war),Chakkar, Gada and Bow and arrows, its in Shingaar-Ras. Guru Gobind Singh ji in his Baani uses more of Bir-Ras in his definition of Akaal Purakh’s warrior form, thus he becomes Maha-Kaal or Sarab-Kaal Sri Dasam Granth Sahib ji. Guru ji uses many Bir-Rasi Shastardhari names of Waheguru ji, such as,Sri Asdhuj, Sri Asket, Kharag ket, Chakkardhar so that it infuses a warrior spirit in us. This form of Waheguru ji is present there in whole of Sri Dasam Guru Granth Sahib ji beginning with Jaap Sahib,
ਨਮੋ ਸਸਤ੍ਰ ਪਾਣੇ ॥ ਨਮੋ ਅਸਤ੍ਰ ਮਾਣੇ ॥
ਨਮੋ ਪਰਮ ਗਿਆਤਾ ॥ ਨਮੋ ਲੋਕ ਮਾਤਾ ॥ ੫੨॥
This Baani inspires us to be Shastardhari as our God. Waheguru Akaal is Shastardhari himself, loving him, his Bir-Ras saroop, one day we’ll become like him, Blissful Shastardhari Khalsa.
Guruji saw Shastars as manifestation of Divine Power ,Supreme power,Aadi Shakti! When we see Waheguru ji as Shastar Saroop, when we’ll see his light and his power in them, we’ll love them, we’ll respect them, we’ll always keep them with us, we’ll value them and we’ll use them as Gift of Waheguru for a Holy Purpose. Khalsa never did and will never use his Shastars against weak, helpless, women or children. So that his Sikh loves his Shastars, Guruji invoked blessings of Divine power, Aadi-Shakti, Param-Aatma in Shastar Roop. As in beginning of bhachittar Natak,
ਦੋਹਰਾ ॥
ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ ਕਰੋਂ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ ॥
ਪੂਰਨ ਕਰੋਂ ਗਿਰੰਥ ਇਹੁ ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ ॥੧
I pray you, O Supreme Lord (Sword as symbol), grant your divine assistance that this holy Book may be brought to completion. (1)
In Bhagauti Chhand Guruji says
ਨਮੋ ਸ੍ਰੀ ਭਗੌਤੀ ਬਢੈਲੀ ਸਰੋਹ
ਕਰੇ ਏਕ ਤੇ ਦਵੈ ਸੁਭਟ ਹਾਥ ਸੋਹੀ
Guruji says in Uggardanti Chhand
ਨਮੋ ਕਾਲਕਾ ਕਾਲ ਰੂਪੀ ਕ੍ਰਿਪਾਨੀ
ਨਮੋ ਸੁੰਭ ਨੈਸੁੰਭ ਨਾਸਨ ਭਵਾਨੀ
SO what we see is that Guru Gobind Singh ji maharaj was setting a very high ideal before Khalsa Panth, getting his Sikhs attracted towards Shastars, Baana and Dharamyudh. Guruji always used to be tyar bar tyar, always having loads of Shastars on his body, looking at which, Sikhs also starting dressing up like Guruji. Guruji even ordered Sikhs in his Hukamnaamas and Baani to be tyar bar tyarand come to him.
ਬਿਨਾ ਸ਼ਸਤ੍ਰ ਕੇਸੰ ਨਰੰ ਭੇਡ ਜਾਨੋ
ਪਕੜ ਕਾਨ ਤਾਕੋ ਕਿਤੇ ਲੈ ਸਿਧਾਨੋ।।
ਇਹੈ ਮੋਰ ਆਗਿਆ ਸੁਨੋ ਤੁਮ ਪਿਆਰੇ
ਬਿਨਾ ਸਸਤ੍ਰ ਕੇਸੰ ਨ ਦੇਵਹੁ ਦਿਦਾਰੇ।।
Sikhs saw Guruji as their idol, their Master, their General and wanted to be like him, and it’s a very lovely concept of Sikhi, in which Guru transforms Sikh in his Saroop, his Form! And Guruji himself used to dress up as Akaal Purakh ordered him in Sachkhand. So we see, this Akali Baana, Shastardhaari Saroop of Khalsa has been blessed by Akaal Purakh himself. Guruji followed his Hukam and Khalsa followed its Guru’s Hukam. To immortalise this love of Shastars , Shastarvidya, Baana and Dharamyudh in His Khalsa Panth, Guruji composed Baani of Shastarnaam maala Puran
Shastarnaam Maala has various names and qualities of 5 important weapons.
1. Sword ( Kirpaan)
2. Arrow (Teer)
3. Chakkar
4. Paash( a leather or iron rope used to suffocate enemy in battlefield)
5. Pistol (Tupak)
Like ancient Purans had various Names, kathas, Qualities of their respective Gods and goddesses, Guruji praised Shastars in his Baani, as he considered them as Form of Akaal, Mahakaal, Maha Loh, Sarabloh. Shastars were his ‘’Peer’’ (Master). So he used the best composing technique prevalent that time to show his love, his affection for shastars. Thus came into existence Puraan of Shastars, Shastar naam maala Puran! It starts with salutation to Supreme Power, Aadi-shakti Bhagauti.
ਸ਼ਸਤ੍ਰ ਨਾਮ ਮਾਲਾ
ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ ਅਥ ਸ੍ਰੀ ਸ਼ਸਤ੍ਰ ਨਾਮ ਮਾਲਾ ਪੁਰਾਣ ਲਿਖਯਤੇ ॥
ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ ਪਾਤਿਸ਼ਾਹੀ ॥੧੦॥
ਦੋਹਰਾ ॥
ਸਾਂਗ ਸਰੋਹੀ ਸੈਫ ਅਸ ਤੀਰ ਤੁਪਕ ਤਲਵਾਰ ॥ ਸੱਤ੍ਰਾਂਤਕ ਕਵਚਾਂਤਿ ਕਰ ਕਰੀਐ ਰੱਛ ਹਮਾਰ ॥੧॥ ਅਸ ਕ੍ਰਿਪਾਨ ਧਾਰਾਧਰੀ ਸੈਲ ਸੂਫ ਜਮਦਾਢ ॥ ਕਵਚਾਂਤਕ ਸੱਤ੍ਰਾਂਤ ਕਰ ਤੇਗ ਤੀਰ ਧਰਬਾਢ ॥੨॥
ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥
ਤੀਰ ਤੁਹੀ ਸੈਹਥੀ ਤੁਹੀ ਤੁਹੀ ਤਬਰ ਤਲਵਾਰ ॥ ਨਾਮ ਤਿਹਾਰੋ ਜੋ ਜਪੈ ਭਏ ਸਿੰਧ ਭਵ ਪਾਰ ॥੪॥
ਕਾਲ ਤੁਹੀ ਕਾਲੀ ਤੁਹੀ ਤੁਹੀ ਤੇਗ ਅਰੁ ਤੀਰ ॥ ਤੁਹੀ ਨਿਸ਼ਾਨੀ ਜੀਤ ਕੀ ਆਜੁ ਤੁਹੀ ਜਗਬੀਰ ॥੫॥ ਤੁਹੀ ਸੂਲ ਸੈਹਥੀ ਤਬਰ ਤੂੰ ਨਿਖੰਗ ਅਰੁ ਬਾਨ ॥ ਤੁਹੀ ਕਟਾਰੀ ਸੇਲ ਸਭ ਤੁਮਹੀ ਕਰਦ ਕ੍ਰਿਪਾਨ ॥੬॥
ਸ਼ਸਤ੍ਰ ਅਸਤ੍ਰ ਤੁਮਹੀ ਸਿਪਰ ਤੁਮਹੀ ਕਵਚ ਨਿਖੰਗ ॥ ਕਵਚਾਂਤਕ ਤੁਮਹੀ ਬਨੇ ਤੁਮ ਬਯਾਪਕ ਸਰਬੰਗ ॥੭॥
ਸ੍ਰੀ ਤੂੰ ਸਭ ਕਾਰਨ ਤੁਹੀ ਤੂੰ ਬਿੱਦਯਾ ਕੋ ਸਾਰ ॥ ਤੁਮ ਸਭ ਕੋ ਉਪਰਾਜਹੀ ਤੁਮਹੀ ਲੇਹੁ ਉਬਾਰ ॥੮॥
This Baani has a total of 1318 Chhands presently. Original saroop had 1455 Chhands but rest couldn’t be recovered from any source. The description of Chhands follows as:-
1-27 is the Salutation to all the Shastars as form of Akaal Waheguru.
28-56 – Names of Kirpaan
57-74- Names of Chakkar
75-252- Names of Arrow
253-460- Names of Paash (leather Rope)
461-1318- Names of Pistol
It’s a true fact that Guruji loved Weapons very much, He called his Kirpaan ‘’Siri Sahib’’! Siri Sahib is used for Waheguru in Guru Granth Sahib ji, and Guruji didn’t differentiate between Waheguru and Shastars, so Guruji called it ‘’Siri Sahib’’! He wanted his Sikhs to be Shastardhari, fully tyar bar tyar, and Kirpan was the minimum he wanted his Sikhs to be having all time. Kirpaan is the first Shastar praised in his Baani. It’s the name Guruji gave to this Shastar. It comes from Kirpa+ Aan ( Blessing+pride). Its Guru’s blessing to us, to protect our and our Panth’s pride and honour! Guruji always used to have many Shastars on him, he even had a kirpan in his Kesh, which sangat can see at Sri Hazoor sahib at diwan after Rehraas Sahib ji.
In Shastarnaam mala baani, second weapon to be glorifired is Arrow (Teer). In ancient times Bow-Arrow was the most used weapon after Kirpan. It was used by Ram, Arjun, Karna and other warriors of India in ancient times. But after them, this wasn’t used famously by anyone. It was Guru Gobind Singh ji Maharaj who glorified the Arrow, worshipped it as Mahakaal. Guruji was a skilled arrow-shooter, best of his time. No one used it like Guru Gobind Singh ji in ages. Guruji’s skill of using Bow-Arrow was unmatched. It was far greater than Raam, Arjun, Karna. Only one warrior who used it with perfection at Guruji’s time was Raja Harichand, about whom Guruji tells us in Bachittar Natak. Only Guru Gobind Singh ji Maharaj is magnanimous enough to praise even his enemy’s bravery and skill in Battlefield. Harichand could use his bows, shoot arrows with both his hands. When one of his arrows went past Guruji’s belt touching it and creating a small wound, Guruji depicts his awastha and scene in battlefield with these words of Bachittar Natak:-
ਜਬੈ ਬਾਣ ਲਾਗਿਯੋ ॥
ਤਬੈ ਰੋਸ ਜਾਗਿਯੋ ॥
ਕਰੰ ਲੈ ਕਮਾਣੰ ॥
ਹਨੰ ਬਾਣ ਤਾਣੰ ॥੩੧॥
ਸਬੈ ਬੀਰ ਧਾਏ ॥
ਸਰੋਘੰ ਚਲਾਏ ॥
ਤਬੈ ਤਾਕਿ ਬਾਣੰ ॥
ਹਨਿਯੋ ਏਕ ਜੁਆਣੰ ॥੩੨॥
ਹਰੀ ਚੰਦ ਮਾਰੇ ॥
ਸੁ ਜੋਧਾ ਲਤਾਰੇ ॥
ਸੁ ਕਾਰੋੜ ਰਾਯੰ ॥
ਵਹੈ ਕਾਲ ਘਾਯੰ ॥੩੩॥
ਰਣੰ ਤਿਆਗਿ ਭਾਗੇ ॥
ਸਬੈ ਤ੍ਰਾਸ ਪਾਗੇ ॥
ਭਈ ਜੀਤ ਮੇਰੀ ॥
ਕ੍ਰਿਪਾ ਕਾਲ ਕੇਰੀ ॥੩੪॥
Guruji’s arrows were known as ‘’ Sonmukhi’’- Gold faced! Each arrow had 12.5 grams of gold on its tip! Guruji wanted victim of his weapon to be cremated respectfully and the one who got injured to be treated properly. That’s why he used this much gold on his arrow as that gold could be used for these reasons. Merciful Master Guru Gobind Singh ji Maharaj! Guruji’s skill of shooting arrows was unmatched; he had the quality to shoot 7 arrows at one time, each arrow having the power to pierce 100 enemies. His arrows used to strike at range of more than 1.5 miles. When Guruji blessed Baba Banda Singh ji was ordered by Guruji to destroy Mughal Empire, Maharaj blessed him with 5 arrows. It was through Baani and Shastars with which Guruji used to bless his Sikhs.
Third Shastar eulogised in Shastar naam maala is Chakkar. Chakkar was used in ancient times by Durga and Krishna. We don’t find any other instance in Indian history or mythology of use of Chakkars by anyone, until Guru Gobind Singh ji Maharaj. Guruji had studied all Vedas, purans, shastars, and other books to carry out a research on ancient weapons. He wanted to revive the ancient Shastars and Shastarvidya. Chakkar was an important weapon, which could be used as Astra (weapon which strikes from far). Guruji honoured it by placing it on his Dastar. All four sahibzadey, Panj piare, Baba Deep Singh ji and other Singhs placed this on their Dastars. After wards this Shastar was used mainly by Nihang Singhs of ‘Misal Shaheedan’. History tells how this weapon was used destructively by Nihang Singh’s in their battles, especially in Battle of Gohalwarh, The Final Battle of Baba Deep Singh ji. In this Battle Sikhs counted 10,000 whereas Muslim army was around 42,000. This army was led by Generals like Jahaan Khan, Jamaal Khan, Yakoob Khan, Amir Jaan Khan, Zabardast Khan, Rustam Khan! Khalsa army was led by Babaji, other generals being Baba Gurbaksh Singh ji, Baba Naudh Singh ji, Baba Dyaal Singh ji, Baba Balwant Singh ji and others. Muslim generals were on elephants, except Jahaan Khan, all were killed in this battle, Jaamal khan and Yakoob Khan were cut by Baba Deep Singh ji with his Khanda, while all others were killed by using Chakkars by Baba Balwant Singh ji and Baba Dyaal Singh ji. Muslim army had canons, Khalsa ji attacked the Topchis( Cannon-men) with their Chakkars, cut them and re-turned the Cannon fire on muslim army. Thousands of enemies were killed by Khalsa army by using Chakkars. Baba Deep Singh ji had 10 Chakkars for use in Battlefield while one was placed on right side of his Dumalla always, as it had complete mool-Mantar on it and Babaji kept it as Guruji’s Nishan. All these 11 Chakkars can be seen at Sri Akaal Takhat Sahib ji.
Fourth weapon, Shastar, mentioned in Shastarnaam maala baani is ‘’ Paash’’- a very strong rope made up of leather or fibre. As Chakkar was an ancient weapon used by Vishnu, Krishna and Durga only, before being revived by Guru Gobind Singh ji for Battle use, Paash was also very little known Shastar, used mainly to suffocate or bind the Enemy. In Baani of Guru Granth Sahib ji, Maharaj mentions 'Paash' as ‘Kaal Faas’, whose other names are Faaha, Faahi, Faasi. There it has been described as weapon of Messenger of death (jamdoot). It was also firstly used by Durga and kaalika in Battle against demon Rakt-beej ( Shravanbeej) in Satyug. The demon, whose blood had the power to create lookalikes from every drop of it, was killed by Durga and Kaalika in battlefield. While kaalka drank blood of the demon, Durga used Paash to suffocate the clones of Demon. Second instance of its use is found in Ramayan, when Meghnaad, Son of Raavan used Paash to bind, suffocate and make unconscious Raam and Lakshman, and as he neared to capture them, they were saved by Hanumaan and Garurh(Eagle) which cut the ropes. After this we don’t find any other case of Paash being used in Battlefield in Indian (Hindu) History or mythology. As Guru Gobind Singh ji studied various Granths and old books, he came around this weapon, and saw its use in battles Khalsa Panth was to fight in future. Keeping this in mind, Guruji wrote Baani eulogising Paash as a form of Akaal!
Guru Gobind Singh ji taught how to use it to his Singhs. This weapon cannot be used as other weapons in a battle, but still Guruji ordered his Jathedar Singhs to always keep it with them. It was to be used to capture, tie, and suffocate ONLY the generals or commanders of enemy Army by the elite Khalsa forces. Guruji used to take his singhs with him for Shikaar in jungles and Singhs used Paash to capture wild animals, it was used by singhs to tire the animal, which made its shikaar easy and sometimes Singhs would just bring an tiger or lion or panther or wild boar to guruji,tied with Paash! In Sikh history, we don’t have record of many battles where Khalsa ji used this Shastar, but we come across a very important Battle in Sikh History where this was used by Khalsa, Battle of Sirhind on 12 May 1710. Nawab Wazeer Khan led the mughal army of 25,000 whereas Baba Banda Singh ji was commanding 12,000 Khalsa Army. Mughals had cannons, and it was looking tough for Khalsa Army to win this battle. Baba Banda Singh ji and Dal Khalsa was fighting to avenge Shaheedi of Sahibzadas and shaheeds of Chamkaur who were martyred fighting against Mughal and hindu army led by Wazeer Khan. Wazeer Khan was being guarded by an elite force of 2000 and was on an elephant. Baba Deep Singh ji, Baba Baaz Singh ji and Baba Fateh Singh ji attacked him, as both sides got busy fighting, these three brave Khalsa Gursikhs surrounded Wazeer khan’s elephant, Baba Baaz Singh ji hit Wazeer khan with an Arrow, which pierced his shoulder, and as his Gun fell down, Baba Fateh Singh ji and Baba Deep Singh ji threw ‘Paash’ at him, tied his arms and neck and he was brought down from elephant and arrested by Khalsa army, to be given death penalty in Sirhind, same sirhind where he had bricked alive innocent sons of Guru Gobind Singh ji.
Paash was used by Singhs in 18th and 19th century. In 1730’s, its more destructive version was created, wherein the handle part was covered by extra leather and the attacking part of Paash was made of harsh fibre, sometimes nails being fitted in it, which would seriously injure the enemy’s neck or other body parts and cut the veins. But as the hand to hand battles reduced with time, importance of Paash has been reduced, but still memory of a very important weapon, part of Khalsa Panth’s Shastar treasure, remains alive due to Guruji;s Baani’s Grace!
Tupak – means Gun. Guru Nanak dev ji mentioned about Gun in his baani, when he depicts the Battle of Emnabaad. Mughal king Babar had attacked India and Lodhis fought him, but Lodhi Pathans lost,because Babar’s Army had Guns and canons. It was babar who brought Guns to India first. With help of this new technology that time, Mughals were able to conquer whole of india. Indian kings had elephants or horses or chariots or Swords and bows and arrows as weapons. Guru Gobind Singh ji studied world history very carefully, and he came to conclusion that ‘The Nation’ which has a dedicated, motivated, inspired ,disciplined and brave army fully loaded with best arms and weapons and a united society to back it up can only create powerful and stable empire. Guruji knew it very well that
ਰਾਜ ਬਿਨਾ ਨਹ ਧਰਮ ਚਲੈ ਹੈਂ, ਧਰਮ ਬਿਨਾ ਸਭ ਦਲੇ ਮਲੇ ਹੈਂ।
But to create a Raaj, Empire, weapons are a must, Guruji says-
ਸ਼੍ਰੀ ਮੁਖ ਭਣਿਓ ਗਰੀਬ ਨਿਵਾਜ, ਸ਼ਸਤ੍ਰਨ ਕੇ ਅਧੀਨ ਹੈ ਰਾਜ
Why was Shastar needed? To protect the Poor and weak and destroy the Tyrants and oppressors. Motto of a Sikh holding Shastars is:-
ਸ਼ਸਤ੍ਰ- ਗਰੀਬ ਕੀ ਰਖਿਆ, ਜਰਵਾਣੇ ਕੀ ਭਖਿਆ
This was the only reason Guruji armed his Sikhs, with best of weapons, Shastras and Astras. Guru Gobind Singh ji Maharaj was TriKaal-Darshi, the one who could see in all the times, past, present and Future. He knew about the times to come, and he knew what an important role Gun-Tupak, was going to play in future wars. He knew future wars would be fought with Guns and Bombs and Missiles. But this technology was in its initial stages of development, so to make his Sikhs interested in this weapon, Guruji ordered best arm-makers ( Sikligar Sikhs) to prepare best quality guns for Him and his Sikhs. At Paonta Sahib, to popularise Weapons amongst his Sikhs, Guruji used to hold diwan at banks of Yamuna, here his Sikhs and poets sat and Guruji used to test intelligence of Sikhs and Poets. Guruji used to take sum un-common and difficult names of Shastars and ask his Sikhs to de-code them. Thus came into existence baani of Shastarnaam maala! Here Guruji asked his Sikhs and Poets hundreds of coded names of Gun-Tupak and other shastars.
28 Names of Kirpaan
17 Names of Chakkar
177 Names of Arrow
207 Names of Paash (leather Rope)
857 Names of Gun
This is the importance Gun held in Guruji’s eyes that he wrote so many names and characters of a Gun. Imagine Guruji being present in Human form today, how much he would have loved SLR’s, Kalashnikovs, Ak’s, Pistols, Shot guns, LMG’s, GPM’s. His first wish from Sikhs of today would have been that ‘O my Sons and daughters,
Bring me good guns’! How much he would have been pleased seeing his Khalsa Sikhs armed with the Shastars he loved so much, Fully Loaded!
Its not without any reason Santji used to stay Shastardhari!
I rememeber when we were kids, my father used to tell us that Santji had predicted what was going to happen in Delhi. When Santji went to delhi in 1981, he used to address sangat there! His oft repeated words there were ‘’ Khalsa ji, Guru Gobind Singh ji made us Shastardhari Khalse, when we were Shastardhari we had our own Raaj, world bowed before us, Our Guru, Our Gurudwaras, our Traditions were honoured, Why? Because we had Power, Shakti of Shastars. Listen to my words carefully, Buy a TV worth 10,000 rupees, buy a fridge worth 15,000, buy a scooter or motorcycle worth 40,000, buy a car worth 4 Lakh rupees, its ok, but don’t forget to buy a Kirpaan, a Revolver!Cars and motorcycles help u in times of peace and happiness, But Shastars will be ur friends in times of distress! These things will not help u when ppl come to kill u, only Shastars will help u! Be shastardhari, have guns, pistols and revolvers! Stay Tyar bar tyar’’! Those who heeded to his words saved themselves and their families! What is a Sikh without Shastars? I’m often asked here by ppl, some brainwashed by RSS, some by Communists, what is the use of a Kirpaan in this modern world? My answer usually is brother, u haven’t read Baani of Guru Gobind Singh ji, Our Guru Wants us to be Shastardhari at all the times, and Kirpaan is the MINIMUM , minimum he wants us to have at all the times, maximum we can park Tanks also in our parkings, have LMG’s fitted in our houses and carry AK-47’s and 56’s with us! And all this with order of our Guru Gobind Singh ji Maharaj! Guruji kept best Guns of his time, so did his Singhs! Till today u can see Pistols of Baba Deep Singh ji and Baba Gurbaksh Singh ji Nihang at Sri Akaal Takhat Sahib ji! Today also at all our Takhats, it’s the Shastars which are Parkash in Sanctum Sanctorum, not Guru Granth Sahib ji Maharaj! Maharaj ji is on Right side of Sanctorum, and Sri Dasam Guru Granth Sahib ji is on Left! And this was the maryada at all the takhats, till 1920! Till today at Akaal takhat, there is empty space on left side of Shastar Palki where Sri Dasam Maharaj was Parkash till 1920! Now its upto us how and when we again install Baani of Dasamesh pita at that very place from where it was removed by Giani Kartar singh party!
Sikhs love Shastars, These Shastars are our Peer (Master) as Guru Dasmesh pita ji said! The day Sikhs again start loving and respecting and learning How to use Shhastars (it’s most important), we’ll again be in Charhdi Kala! Panth will rise again! But as I say always, for every extra Shastar we carry on our body, One Extra Baani in addition to seven Baani Nitnem is important! Then only we will be able to live life of a Sant-Sipahi, as our beloved Dasmesh Pita ji wanted us to!
Akaaaaaaaaaaaallllluuuuuuuuuuuhh!
Akaal Ji Sahai!
Mahakaal Ji Sahai!
Kamaljeet Singh Khalsa Shaheedsar
[One of my sisters from UK had asked abt purpose and history behind Baani of Shastarnaam maala. With Maharaj ji's and Shaheed Singha di Kirpa,i tried to explain reason and purpose of this Baani. i would like to share with rest of Sangat vichaar i sent to sister.If there is any Bhul-Chuk, sangat is bakshanhaar,forgive me and plz dont hesitate to correct me and pray that Maharaj ji bless me with Sumat to do service of Panth and stand up for Baani of Dasmesh pita Guru Gobind Singh ji Maharaj].
Guru Gobind Singh ji Maharaj Sache patshah was a Master, General, Poet, writer par excellence, but most importantly he was a Revolutionary! His entire composition is revolutionary in nature. His basic aim was to shake and wake up conscience of a Sleeping nation, which was being killed, looted, raped and destroyed from centuries. And the protectors, who were given duty of protecting the society and Nation, Kshatriyas (Khatris), had left this virtue of Bir-Ras and War and taken to business and other professions. Gautam Buddha was a Kshatriya himself, he started Buddhism and exhorted people to follow the path of Non-Violence. People gave up weapons, love of weapons, respect of warriors. For this very reason Brahmins like Shankaracharya went in jungles of Rajasthan, collected various tribes living in jungles at Mount Abu and gave them title of Rajputs, who were to fight for Dharam and nation after that. When Guru Nanak dev ji saw this situation, Kshatriyas, The warriors, defenders of Dharam had become slaves and money- minded, he had to say in his Baani:-
ਖਤ੍ਰੀਆ ਤ ਧਰਮੁ ਛੋਡਿਆ ਮਲੇਛ ਭਾਖਿਆ ਗਹੀ ॥
ਸ੍ਰਿਸਟਿ ਸਭ ਇਕ ਵਰਨ ਹੋਈ ਧਰਮ ਕੀ ਗਤਿ ਰਹੀ ॥੩
The K'shatriyas have abandoned their religion, and have adopted a foreign language.
The whole world has been reduced to the same social status; the state of righteousness and Dharma has been lost. ||3||
Which Social Status Maharaj was talking abt? It was status of ‘’Vaishya’’, The baniya,the shopkeeper whose only aim in life was to make money. Kshatriyas had taken up profession of Vaishyas. As time changed, even Rajputs started giving their daughters to mughals in marriages. There was no pride or honour left in general Indian society that time.
Guru Nanak’s mission was not only spiritual awakening of Society, not just to make Saints or Bhagats, but he also dreamt of a society free from Injustice, Tyranny and atrocities, where all could profess their faith freely and breathe in free air. He wanted to create a society of God-conscious Sant-Sipahis who’ll be Spiritual Warriors, who with Name of Waheguru on their tongues and in their hearts and Swords in their hands will vanquish tyrants and create a Halemi Raaj-‘’Kingdom of Peace’’. But this mission took 230 years, from 1469 to 1699, when Guru Gobind Singh ji created Khalsa Panth-Army of Timeless Lord (Akaal). Guru Gobind Singh ji’s baani played a very important role in this mass awakening of a sleeping nation which was committed to Dharamyudh for its rights. It was at such time when Dasmesh Pita had declared:-
ਸਵੈਯਾ ॥
ਛਤ੍ਰੀ ਕੌ ਪੂਤ ਹੌ ਬਾਮਨ ਕੋ ਨਹਿ ਕੈ ਤਪੁ ਆਵਤ ਹੌ ਜੁ ਕਰੋ ॥
ਅਰੁ ਅਉਰ ਜੰਜਾਰ ਜਿਤੋ ਗ੍ਰਹ ਕੋ ਤੁਹਿ ਤਿਆਗ ਕਹਾ ਚਿਤ ਤਾ ਮੈ ਧਰੋ ॥
ਅਬ ਰੀਝ ਕੈ ਦੇਹੁ ਵਹੈ ਹਮ ਕਉ ਜੋਉ ਹਉ ਬਿਨਤੀ ਕਰ ਜੋਰ ਕਰੋ ॥
ਜਬ ਆਉ ਕੀ ਅਉਧ ਨਿਧਾਨ ਬਨੈ ਅਤਿ ਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋ ॥੨੪੮੯॥੫੧੩॥
That was a time when talking about War by religious masters was considered a anathema, Gurus were supposed to be orange or white robed Sadhus who were to give sermons on how to reach God, or how to do Karam-Kands. Non-violence was considered a very great Virtue (Thanks to Buddha) and anyone speaking about War or weapons was seen as against the virtues of Love, peace and God. But Guru Gobind Singh ji didn’t care about this, he knew that without a strong committed force, backed by a strong united society, freedom was impossible. A Nation can only have freedom when it’s each and every constituent understands the value of Freedom and is ready to shed blood for this Aim (which we Sikhs of today lack in us). Gurus had tested each and every component of Indian society, The Brahmins, The Khatris, The Rajputs, The Vaishyas, the Shudras……but no one met the standard Sikh Gurus wanted them to be of, and all failed. For this very reason Guru Gobind Singh ji Maharaj was chosen by Lord Akaal WaheGuru to create a Panth, An Army of Akal Purakh which was to fight for Dharam! But that army was to be created out of Humans living on this planet, Gods were not going to come from heavens to be a part of it. It was a tough task, for this very reason Guru Gobind Singh ji had asked Waheguru ji in Sachkhand to help him and bless the Panth and always be its protector which He was going to create on this earth.
ਕਬਿ ਬਾਚ ॥ ਦੋਹਰਾ ॥
ਠਾਢ ਭਯੋ ਮੈ ਜੋਰਿ ਕਰ ਬਚਨ ਕਹਾ ਸਿਰ ਨਿਆਇ ॥
ਪੰਥ ਚਲੈ ਤਬ ਜਗਤ ਮੈ ਜਬ ਤੁਮ ਕਰਹੁ ਸਹਾਇ ॥੩੦॥
Guru Gobind Singh ji Maharaj had called upon Brahmins and Hindu Kings to take part in the revolution which was to take place in North India, but they simply refused to be a part of Guruji’s mission, for the sole reason that Guruji had abolished Caste system in Sikhi and all Gursikhs used to sit in one pangat and have langar, carried out their Shastarvidya together and did Simran together. They couldn’t tolerate Guruji giving equal status to all and refuses bluntly to support Maharaj. They put up two conditions before Dasmesh pita, that he’ll not ask them to sit with Shudras and he’ll let them worship their Gods. Guruji refused to accept these conditions which were against Sikh principles. That time Guruji had said
ਜਿਨ ਕੀ ਜਾਤ ਬਰਨ ਕੁਲ ਮਾਹੀ ,ਸਰਦਾਰੀ ਨ ਭਈ ਕਦਾਹੀੰਂ
ਤਿਨ ਹੀ ਕੋ ਸਰਦਾਰ ਬਨਾਓੂਂ, ਤਬੈ ਗੋਬਿੰਦ ਸਿੰਘ ਨਾਮ ਕਹਾਓੂਂ
Earlier Nine Gurus had composed Baani which was in praise of Waheguru ,His Naam, His ‘Nadar and Karam’’Love and Peace, but Guru Gobind Singh ji Maharaj was given a mission to create a Fighting Force, an Army of Sant-Sipahis which was to face tyrants and butchers for centuries and crush them, and to infuse the warrior spirit in them, he undertook a heavy and momentous task of composing Bir-Ras Literature, unheard and Unmatched in history of world literature, after reading which even Cowards would take swords in their hands and fight like Lions in Battlefield. Every cut on their body, every drop of blood falling from their body was to arouse their fury in Battlefield, the fury seeing which enemies would just flee from Battle. For this, there was a need to arouse love for War, Dharamyudh in them, and for Dharamyudh to be fought and won, most important components are Weapons. Without weapons Wars cannot be fought, empires cannot be created, Nations cannot be freed. Weapons are needed to defend our self and others who cannot protect themselves. Sri Mukhvaak goes like this:-
ਸ਼੍ਰੀ ਮੁਖ ਭਣਿਓ ਗਰੀਬ ਨਿਵਾਜ, ਸ਼ਸਤ੍ਰਨ ਕੇ ਅਧੀਨ ਹੈ ਰਾਜ
ਰਾਜ ਬਿਨਾ ਨਹ ਧਰਮ ਚਲੈ ਹੈਂ, ਧਰਮ ਬਿਨਾ ਸਭ ਦਲੇ ਮਲੇ ਹੈਂ
Thus Guruji composed Shastarnaam maala Puran, The first formal Granth in history of mankind dedicated entirely to Glory of Weapons.
Shastarnaam Maala Puran is now a part of Sri Dasam Granth Sahib ji. Puran means Ancient text. Ancient Indians had a way of glorifying their respective Devi-Devtas. 1400 years ago there was nothing such as Hinduism; there were various Sects like Vaishnavs, Shaivas and Shakats. All wrote books glorifying their Respective Gods, giving their various names, their deeds, their acts and their family history. Vaishnavs wrote for Vishnu, Vishnu puran, Bhagwat Puran, Varah Puran, Garurh Puran. Shiavs wrote Skand, Shiv and Ling puran for Shiv and Shakats had their own Devi puran and Markanday Puran. There are a total of 18 hindu purans.
Guru Gobind singh ji maharaj saw the futility of worship of these fake gods and goddesses, the negative effect their worship was having on Society as a whole. There was no unity in society that time. And to unite the masses, to infuse a spirit of Dharamyudh in them, to make people love the weapons he wrote Shastarnaam maala Puran! Guruji saw Waheguru’s light, Akaal’s Power in every atom of Universe. Waheguru was everywhere and still Is, and best way to reach him, to be one with him is to see him in the thing u LOVE the MOST. Guruji glorified Three forms of Waheguru Akaal Purakh in his Baani the most, First as Gyaan saroop( Divine Knowledge, Baani) , second as a Shastardhari(Armed With Weapons) and Third as Shastars itself. When we believe Waheguruji to be in Gyaan Saroop, We love Gurbaani, we love it, respect it, try to be One with Waheguru ji! Second Saroop of Waheguru ji, Shastardhari saroop has been glorified in baani of Guru granth Sahib ji also, although it deals with merciful saroop of Waheguru ji. Guru Arjan dev ji says in Baani:-
ਬਨਮਾਲਾ ਬਿਭੂਖਨ ਕਮਲ ਨੈਨ ॥
ਸੁੰਦਰ ਕੁੰਡਲ ਮੁਕਟ ਬੈਨ ॥
ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਹੈ ਧਾਰੀ ਮਹਾ ਸਾਰਥੀ ਸਤਸੰਗਾ ॥੧੦॥
He is adorned with garlands of flowers, with lotus eyes.
His ear-rings, crown and flute are so beautiful.
He carries the conch, the chakra and the war club; He is the Great Charioteer, who stays with His Saints. ||10|
ਪੀਤ ਪੀਤੰਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥
ਜਗੰਨਾਥੁ ਗੋਪਾਲੁ ਮੁਖਿ ਭਣੀ ॥
ਸਾਰਿੰਗਧਰ ਭਗਵਾਨ ਬੀਠੁਲਾ ਮੈ ਗਣਤ ਨ ਆਵੈ ਸਰਬੰਗਾ ॥੧੧
The Lord of yellow robes, the Master of the three worlds.
The Lord of the Universe, the Lord of the world; with my mouth, I chant His Name.
The Archer who draws the bow, the Beloved Lord God; I cannot count all His limbs. ||11||
Guru Arjan dev ji Maharaj praises Waheguruji’s Sargun Saroop as wearing Yellow Baana, and holding Conch (used in wars in ancient times to start the war),Chakkar, Gada and Bow and arrows, its in Shingaar-Ras. Guru Gobind Singh ji in his Baani uses more of Bir-Ras in his definition of Akaal Purakh’s warrior form, thus he becomes Maha-Kaal or Sarab-Kaal Sri Dasam Granth Sahib ji. Guru ji uses many Bir-Rasi Shastardhari names of Waheguru ji, such as,Sri Asdhuj, Sri Asket, Kharag ket, Chakkardhar so that it infuses a warrior spirit in us. This form of Waheguru ji is present there in whole of Sri Dasam Guru Granth Sahib ji beginning with Jaap Sahib,
ਨਮੋ ਸਸਤ੍ਰ ਪਾਣੇ ॥ ਨਮੋ ਅਸਤ੍ਰ ਮਾਣੇ ॥
ਨਮੋ ਪਰਮ ਗਿਆਤਾ ॥ ਨਮੋ ਲੋਕ ਮਾਤਾ ॥ ੫੨॥
This Baani inspires us to be Shastardhari as our God. Waheguru Akaal is Shastardhari himself, loving him, his Bir-Ras saroop, one day we’ll become like him, Blissful Shastardhari Khalsa.
Guruji saw Shastars as manifestation of Divine Power ,Supreme power,Aadi Shakti! When we see Waheguru ji as Shastar Saroop, when we’ll see his light and his power in them, we’ll love them, we’ll respect them, we’ll always keep them with us, we’ll value them and we’ll use them as Gift of Waheguru for a Holy Purpose. Khalsa never did and will never use his Shastars against weak, helpless, women or children. So that his Sikh loves his Shastars, Guruji invoked blessings of Divine power, Aadi-Shakti, Param-Aatma in Shastar Roop. As in beginning of bhachittar Natak,
ਦੋਹਰਾ ॥
ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ ਕਰੋਂ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ ॥
ਪੂਰਨ ਕਰੋਂ ਗਿਰੰਥ ਇਹੁ ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ ॥੧
I pray you, O Supreme Lord (Sword as symbol), grant your divine assistance that this holy Book may be brought to completion. (1)
In Bhagauti Chhand Guruji says
ਨਮੋ ਸ੍ਰੀ ਭਗੌਤੀ ਬਢੈਲੀ ਸਰੋਹ
ਕਰੇ ਏਕ ਤੇ ਦਵੈ ਸੁਭਟ ਹਾਥ ਸੋਹੀ
Guruji says in Uggardanti Chhand
ਨਮੋ ਕਾਲਕਾ ਕਾਲ ਰੂਪੀ ਕ੍ਰਿਪਾਨੀ
ਨਮੋ ਸੁੰਭ ਨੈਸੁੰਭ ਨਾਸਨ ਭਵਾਨੀ
SO what we see is that Guru Gobind Singh ji maharaj was setting a very high ideal before Khalsa Panth, getting his Sikhs attracted towards Shastars, Baana and Dharamyudh. Guruji always used to be tyar bar tyar, always having loads of Shastars on his body, looking at which, Sikhs also starting dressing up like Guruji. Guruji even ordered Sikhs in his Hukamnaamas and Baani to be tyar bar tyarand come to him.
ਬਿਨਾ ਸ਼ਸਤ੍ਰ ਕੇਸੰ ਨਰੰ ਭੇਡ ਜਾਨੋ
ਪਕੜ ਕਾਨ ਤਾਕੋ ਕਿਤੇ ਲੈ ਸਿਧਾਨੋ।।
ਇਹੈ ਮੋਰ ਆਗਿਆ ਸੁਨੋ ਤੁਮ ਪਿਆਰੇ
ਬਿਨਾ ਸਸਤ੍ਰ ਕੇਸੰ ਨ ਦੇਵਹੁ ਦਿਦਾਰੇ।।
Sikhs saw Guruji as their idol, their Master, their General and wanted to be like him, and it’s a very lovely concept of Sikhi, in which Guru transforms Sikh in his Saroop, his Form! And Guruji himself used to dress up as Akaal Purakh ordered him in Sachkhand. So we see, this Akali Baana, Shastardhaari Saroop of Khalsa has been blessed by Akaal Purakh himself. Guruji followed his Hukam and Khalsa followed its Guru’s Hukam. To immortalise this love of Shastars , Shastarvidya, Baana and Dharamyudh in His Khalsa Panth, Guruji composed Baani of Shastarnaam maala Puran
Shastarnaam Maala has various names and qualities of 5 important weapons.
1. Sword ( Kirpaan)
2. Arrow (Teer)
3. Chakkar
4. Paash( a leather or iron rope used to suffocate enemy in battlefield)
5. Pistol (Tupak)
Like ancient Purans had various Names, kathas, Qualities of their respective Gods and goddesses, Guruji praised Shastars in his Baani, as he considered them as Form of Akaal, Mahakaal, Maha Loh, Sarabloh. Shastars were his ‘’Peer’’ (Master). So he used the best composing technique prevalent that time to show his love, his affection for shastars. Thus came into existence Puraan of Shastars, Shastar naam maala Puran! It starts with salutation to Supreme Power, Aadi-shakti Bhagauti.
ਸ਼ਸਤ੍ਰ ਨਾਮ ਮਾਲਾ
ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ ਅਥ ਸ੍ਰੀ ਸ਼ਸਤ੍ਰ ਨਾਮ ਮਾਲਾ ਪੁਰਾਣ ਲਿਖਯਤੇ ॥
ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ ਪਾਤਿਸ਼ਾਹੀ ॥੧੦॥
ਦੋਹਰਾ ॥
ਸਾਂਗ ਸਰੋਹੀ ਸੈਫ ਅਸ ਤੀਰ ਤੁਪਕ ਤਲਵਾਰ ॥ ਸੱਤ੍ਰਾਂਤਕ ਕਵਚਾਂਤਿ ਕਰ ਕਰੀਐ ਰੱਛ ਹਮਾਰ ॥੧॥ ਅਸ ਕ੍ਰਿਪਾਨ ਧਾਰਾਧਰੀ ਸੈਲ ਸੂਫ ਜਮਦਾਢ ॥ ਕਵਚਾਂਤਕ ਸੱਤ੍ਰਾਂਤ ਕਰ ਤੇਗ ਤੀਰ ਧਰਬਾਢ ॥੨॥
ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥
ਤੀਰ ਤੁਹੀ ਸੈਹਥੀ ਤੁਹੀ ਤੁਹੀ ਤਬਰ ਤਲਵਾਰ ॥ ਨਾਮ ਤਿਹਾਰੋ ਜੋ ਜਪੈ ਭਏ ਸਿੰਧ ਭਵ ਪਾਰ ॥੪॥
ਕਾਲ ਤੁਹੀ ਕਾਲੀ ਤੁਹੀ ਤੁਹੀ ਤੇਗ ਅਰੁ ਤੀਰ ॥ ਤੁਹੀ ਨਿਸ਼ਾਨੀ ਜੀਤ ਕੀ ਆਜੁ ਤੁਹੀ ਜਗਬੀਰ ॥੫॥ ਤੁਹੀ ਸੂਲ ਸੈਹਥੀ ਤਬਰ ਤੂੰ ਨਿਖੰਗ ਅਰੁ ਬਾਨ ॥ ਤੁਹੀ ਕਟਾਰੀ ਸੇਲ ਸਭ ਤੁਮਹੀ ਕਰਦ ਕ੍ਰਿਪਾਨ ॥੬॥
ਸ਼ਸਤ੍ਰ ਅਸਤ੍ਰ ਤੁਮਹੀ ਸਿਪਰ ਤੁਮਹੀ ਕਵਚ ਨਿਖੰਗ ॥ ਕਵਚਾਂਤਕ ਤੁਮਹੀ ਬਨੇ ਤੁਮ ਬਯਾਪਕ ਸਰਬੰਗ ॥੭॥
ਸ੍ਰੀ ਤੂੰ ਸਭ ਕਾਰਨ ਤੁਹੀ ਤੂੰ ਬਿੱਦਯਾ ਕੋ ਸਾਰ ॥ ਤੁਮ ਸਭ ਕੋ ਉਪਰਾਜਹੀ ਤੁਮਹੀ ਲੇਹੁ ਉਬਾਰ ॥੮॥
This Baani has a total of 1318 Chhands presently. Original saroop had 1455 Chhands but rest couldn’t be recovered from any source. The description of Chhands follows as:-
1-27 is the Salutation to all the Shastars as form of Akaal Waheguru.
28-56 – Names of Kirpaan
57-74- Names of Chakkar
75-252- Names of Arrow
253-460- Names of Paash (leather Rope)
461-1318- Names of Pistol
It’s a true fact that Guruji loved Weapons very much, He called his Kirpaan ‘’Siri Sahib’’! Siri Sahib is used for Waheguru in Guru Granth Sahib ji, and Guruji didn’t differentiate between Waheguru and Shastars, so Guruji called it ‘’Siri Sahib’’! He wanted his Sikhs to be Shastardhari, fully tyar bar tyar, and Kirpan was the minimum he wanted his Sikhs to be having all time. Kirpaan is the first Shastar praised in his Baani. It’s the name Guruji gave to this Shastar. It comes from Kirpa+ Aan ( Blessing+pride). Its Guru’s blessing to us, to protect our and our Panth’s pride and honour! Guruji always used to have many Shastars on him, he even had a kirpan in his Kesh, which sangat can see at Sri Hazoor sahib at diwan after Rehraas Sahib ji.
In Shastarnaam mala baani, second weapon to be glorifired is Arrow (Teer). In ancient times Bow-Arrow was the most used weapon after Kirpan. It was used by Ram, Arjun, Karna and other warriors of India in ancient times. But after them, this wasn’t used famously by anyone. It was Guru Gobind Singh ji Maharaj who glorified the Arrow, worshipped it as Mahakaal. Guruji was a skilled arrow-shooter, best of his time. No one used it like Guru Gobind Singh ji in ages. Guruji’s skill of using Bow-Arrow was unmatched. It was far greater than Raam, Arjun, Karna. Only one warrior who used it with perfection at Guruji’s time was Raja Harichand, about whom Guruji tells us in Bachittar Natak. Only Guru Gobind Singh ji Maharaj is magnanimous enough to praise even his enemy’s bravery and skill in Battlefield. Harichand could use his bows, shoot arrows with both his hands. When one of his arrows went past Guruji’s belt touching it and creating a small wound, Guruji depicts his awastha and scene in battlefield with these words of Bachittar Natak:-
ਜਬੈ ਬਾਣ ਲਾਗਿਯੋ ॥
ਤਬੈ ਰੋਸ ਜਾਗਿਯੋ ॥
ਕਰੰ ਲੈ ਕਮਾਣੰ ॥
ਹਨੰ ਬਾਣ ਤਾਣੰ ॥੩੧॥
ਸਬੈ ਬੀਰ ਧਾਏ ॥
ਸਰੋਘੰ ਚਲਾਏ ॥
ਤਬੈ ਤਾਕਿ ਬਾਣੰ ॥
ਹਨਿਯੋ ਏਕ ਜੁਆਣੰ ॥੩੨॥
ਹਰੀ ਚੰਦ ਮਾਰੇ ॥
ਸੁ ਜੋਧਾ ਲਤਾਰੇ ॥
ਸੁ ਕਾਰੋੜ ਰਾਯੰ ॥
ਵਹੈ ਕਾਲ ਘਾਯੰ ॥੩੩॥
ਰਣੰ ਤਿਆਗਿ ਭਾਗੇ ॥
ਸਬੈ ਤ੍ਰਾਸ ਪਾਗੇ ॥
ਭਈ ਜੀਤ ਮੇਰੀ ॥
ਕ੍ਰਿਪਾ ਕਾਲ ਕੇਰੀ ॥੩੪॥
Guruji’s arrows were known as ‘’ Sonmukhi’’- Gold faced! Each arrow had 12.5 grams of gold on its tip! Guruji wanted victim of his weapon to be cremated respectfully and the one who got injured to be treated properly. That’s why he used this much gold on his arrow as that gold could be used for these reasons. Merciful Master Guru Gobind Singh ji Maharaj! Guruji’s skill of shooting arrows was unmatched; he had the quality to shoot 7 arrows at one time, each arrow having the power to pierce 100 enemies. His arrows used to strike at range of more than 1.5 miles. When Guruji blessed Baba Banda Singh ji was ordered by Guruji to destroy Mughal Empire, Maharaj blessed him with 5 arrows. It was through Baani and Shastars with which Guruji used to bless his Sikhs.
Third Shastar eulogised in Shastar naam maala is Chakkar. Chakkar was used in ancient times by Durga and Krishna. We don’t find any other instance in Indian history or mythology of use of Chakkars by anyone, until Guru Gobind Singh ji Maharaj. Guruji had studied all Vedas, purans, shastars, and other books to carry out a research on ancient weapons. He wanted to revive the ancient Shastars and Shastarvidya. Chakkar was an important weapon, which could be used as Astra (weapon which strikes from far). Guruji honoured it by placing it on his Dastar. All four sahibzadey, Panj piare, Baba Deep Singh ji and other Singhs placed this on their Dastars. After wards this Shastar was used mainly by Nihang Singhs of ‘Misal Shaheedan’. History tells how this weapon was used destructively by Nihang Singh’s in their battles, especially in Battle of Gohalwarh, The Final Battle of Baba Deep Singh ji. In this Battle Sikhs counted 10,000 whereas Muslim army was around 42,000. This army was led by Generals like Jahaan Khan, Jamaal Khan, Yakoob Khan, Amir Jaan Khan, Zabardast Khan, Rustam Khan! Khalsa army was led by Babaji, other generals being Baba Gurbaksh Singh ji, Baba Naudh Singh ji, Baba Dyaal Singh ji, Baba Balwant Singh ji and others. Muslim generals were on elephants, except Jahaan Khan, all were killed in this battle, Jaamal khan and Yakoob Khan were cut by Baba Deep Singh ji with his Khanda, while all others were killed by using Chakkars by Baba Balwant Singh ji and Baba Dyaal Singh ji. Muslim army had canons, Khalsa ji attacked the Topchis( Cannon-men) with their Chakkars, cut them and re-turned the Cannon fire on muslim army. Thousands of enemies were killed by Khalsa army by using Chakkars. Baba Deep Singh ji had 10 Chakkars for use in Battlefield while one was placed on right side of his Dumalla always, as it had complete mool-Mantar on it and Babaji kept it as Guruji’s Nishan. All these 11 Chakkars can be seen at Sri Akaal Takhat Sahib ji.
Fourth weapon, Shastar, mentioned in Shastarnaam maala baani is ‘’ Paash’’- a very strong rope made up of leather or fibre. As Chakkar was an ancient weapon used by Vishnu, Krishna and Durga only, before being revived by Guru Gobind Singh ji for Battle use, Paash was also very little known Shastar, used mainly to suffocate or bind the Enemy. In Baani of Guru Granth Sahib ji, Maharaj mentions 'Paash' as ‘Kaal Faas’, whose other names are Faaha, Faahi, Faasi. There it has been described as weapon of Messenger of death (jamdoot). It was also firstly used by Durga and kaalika in Battle against demon Rakt-beej ( Shravanbeej) in Satyug. The demon, whose blood had the power to create lookalikes from every drop of it, was killed by Durga and Kaalika in battlefield. While kaalka drank blood of the demon, Durga used Paash to suffocate the clones of Demon. Second instance of its use is found in Ramayan, when Meghnaad, Son of Raavan used Paash to bind, suffocate and make unconscious Raam and Lakshman, and as he neared to capture them, they were saved by Hanumaan and Garurh(Eagle) which cut the ropes. After this we don’t find any other case of Paash being used in Battlefield in Indian (Hindu) History or mythology. As Guru Gobind Singh ji studied various Granths and old books, he came around this weapon, and saw its use in battles Khalsa Panth was to fight in future. Keeping this in mind, Guruji wrote Baani eulogising Paash as a form of Akaal!
Guru Gobind Singh ji taught how to use it to his Singhs. This weapon cannot be used as other weapons in a battle, but still Guruji ordered his Jathedar Singhs to always keep it with them. It was to be used to capture, tie, and suffocate ONLY the generals or commanders of enemy Army by the elite Khalsa forces. Guruji used to take his singhs with him for Shikaar in jungles and Singhs used Paash to capture wild animals, it was used by singhs to tire the animal, which made its shikaar easy and sometimes Singhs would just bring an tiger or lion or panther or wild boar to guruji,tied with Paash! In Sikh history, we don’t have record of many battles where Khalsa ji used this Shastar, but we come across a very important Battle in Sikh History where this was used by Khalsa, Battle of Sirhind on 12 May 1710. Nawab Wazeer Khan led the mughal army of 25,000 whereas Baba Banda Singh ji was commanding 12,000 Khalsa Army. Mughals had cannons, and it was looking tough for Khalsa Army to win this battle. Baba Banda Singh ji and Dal Khalsa was fighting to avenge Shaheedi of Sahibzadas and shaheeds of Chamkaur who were martyred fighting against Mughal and hindu army led by Wazeer Khan. Wazeer Khan was being guarded by an elite force of 2000 and was on an elephant. Baba Deep Singh ji, Baba Baaz Singh ji and Baba Fateh Singh ji attacked him, as both sides got busy fighting, these three brave Khalsa Gursikhs surrounded Wazeer khan’s elephant, Baba Baaz Singh ji hit Wazeer khan with an Arrow, which pierced his shoulder, and as his Gun fell down, Baba Fateh Singh ji and Baba Deep Singh ji threw ‘Paash’ at him, tied his arms and neck and he was brought down from elephant and arrested by Khalsa army, to be given death penalty in Sirhind, same sirhind where he had bricked alive innocent sons of Guru Gobind Singh ji.
Paash was used by Singhs in 18th and 19th century. In 1730’s, its more destructive version was created, wherein the handle part was covered by extra leather and the attacking part of Paash was made of harsh fibre, sometimes nails being fitted in it, which would seriously injure the enemy’s neck or other body parts and cut the veins. But as the hand to hand battles reduced with time, importance of Paash has been reduced, but still memory of a very important weapon, part of Khalsa Panth’s Shastar treasure, remains alive due to Guruji;s Baani’s Grace!
Tupak – means Gun. Guru Nanak dev ji mentioned about Gun in his baani, when he depicts the Battle of Emnabaad. Mughal king Babar had attacked India and Lodhis fought him, but Lodhi Pathans lost,because Babar’s Army had Guns and canons. It was babar who brought Guns to India first. With help of this new technology that time, Mughals were able to conquer whole of india. Indian kings had elephants or horses or chariots or Swords and bows and arrows as weapons. Guru Gobind Singh ji studied world history very carefully, and he came to conclusion that ‘The Nation’ which has a dedicated, motivated, inspired ,disciplined and brave army fully loaded with best arms and weapons and a united society to back it up can only create powerful and stable empire. Guruji knew it very well that
ਰਾਜ ਬਿਨਾ ਨਹ ਧਰਮ ਚਲੈ ਹੈਂ, ਧਰਮ ਬਿਨਾ ਸਭ ਦਲੇ ਮਲੇ ਹੈਂ।
But to create a Raaj, Empire, weapons are a must, Guruji says-
ਸ਼੍ਰੀ ਮੁਖ ਭਣਿਓ ਗਰੀਬ ਨਿਵਾਜ, ਸ਼ਸਤ੍ਰਨ ਕੇ ਅਧੀਨ ਹੈ ਰਾਜ
Why was Shastar needed? To protect the Poor and weak and destroy the Tyrants and oppressors. Motto of a Sikh holding Shastars is:-
ਸ਼ਸਤ੍ਰ- ਗਰੀਬ ਕੀ ਰਖਿਆ, ਜਰਵਾਣੇ ਕੀ ਭਖਿਆ
This was the only reason Guruji armed his Sikhs, with best of weapons, Shastras and Astras. Guru Gobind Singh ji Maharaj was TriKaal-Darshi, the one who could see in all the times, past, present and Future. He knew about the times to come, and he knew what an important role Gun-Tupak, was going to play in future wars. He knew future wars would be fought with Guns and Bombs and Missiles. But this technology was in its initial stages of development, so to make his Sikhs interested in this weapon, Guruji ordered best arm-makers ( Sikligar Sikhs) to prepare best quality guns for Him and his Sikhs. At Paonta Sahib, to popularise Weapons amongst his Sikhs, Guruji used to hold diwan at banks of Yamuna, here his Sikhs and poets sat and Guruji used to test intelligence of Sikhs and Poets. Guruji used to take sum un-common and difficult names of Shastars and ask his Sikhs to de-code them. Thus came into existence baani of Shastarnaam maala! Here Guruji asked his Sikhs and Poets hundreds of coded names of Gun-Tupak and other shastars.
28 Names of Kirpaan
17 Names of Chakkar
177 Names of Arrow
207 Names of Paash (leather Rope)
857 Names of Gun
This is the importance Gun held in Guruji’s eyes that he wrote so many names and characters of a Gun. Imagine Guruji being present in Human form today, how much he would have loved SLR’s, Kalashnikovs, Ak’s, Pistols, Shot guns, LMG’s, GPM’s. His first wish from Sikhs of today would have been that ‘O my Sons and daughters,
Bring me good guns’! How much he would have been pleased seeing his Khalsa Sikhs armed with the Shastars he loved so much, Fully Loaded!
Its not without any reason Santji used to stay Shastardhari!
I rememeber when we were kids, my father used to tell us that Santji had predicted what was going to happen in Delhi. When Santji went to delhi in 1981, he used to address sangat there! His oft repeated words there were ‘’ Khalsa ji, Guru Gobind Singh ji made us Shastardhari Khalse, when we were Shastardhari we had our own Raaj, world bowed before us, Our Guru, Our Gurudwaras, our Traditions were honoured, Why? Because we had Power, Shakti of Shastars. Listen to my words carefully, Buy a TV worth 10,000 rupees, buy a fridge worth 15,000, buy a scooter or motorcycle worth 40,000, buy a car worth 4 Lakh rupees, its ok, but don’t forget to buy a Kirpaan, a Revolver!Cars and motorcycles help u in times of peace and happiness, But Shastars will be ur friends in times of distress! These things will not help u when ppl come to kill u, only Shastars will help u! Be shastardhari, have guns, pistols and revolvers! Stay Tyar bar tyar’’! Those who heeded to his words saved themselves and their families! What is a Sikh without Shastars? I’m often asked here by ppl, some brainwashed by RSS, some by Communists, what is the use of a Kirpaan in this modern world? My answer usually is brother, u haven’t read Baani of Guru Gobind Singh ji, Our Guru Wants us to be Shastardhari at all the times, and Kirpaan is the MINIMUM , minimum he wants us to have at all the times, maximum we can park Tanks also in our parkings, have LMG’s fitted in our houses and carry AK-47’s and 56’s with us! And all this with order of our Guru Gobind Singh ji Maharaj! Guruji kept best Guns of his time, so did his Singhs! Till today u can see Pistols of Baba Deep Singh ji and Baba Gurbaksh Singh ji Nihang at Sri Akaal Takhat Sahib ji! Today also at all our Takhats, it’s the Shastars which are Parkash in Sanctum Sanctorum, not Guru Granth Sahib ji Maharaj! Maharaj ji is on Right side of Sanctorum, and Sri Dasam Guru Granth Sahib ji is on Left! And this was the maryada at all the takhats, till 1920! Till today at Akaal takhat, there is empty space on left side of Shastar Palki where Sri Dasam Maharaj was Parkash till 1920! Now its upto us how and when we again install Baani of Dasamesh pita at that very place from where it was removed by Giani Kartar singh party!
Sikhs love Shastars, These Shastars are our Peer (Master) as Guru Dasmesh pita ji said! The day Sikhs again start loving and respecting and learning How to use Shhastars (it’s most important), we’ll again be in Charhdi Kala! Panth will rise again! But as I say always, for every extra Shastar we carry on our body, One Extra Baani in addition to seven Baani Nitnem is important! Then only we will be able to live life of a Sant-Sipahi, as our beloved Dasmesh Pita ji wanted us to!
Akaaaaaaaaaaaallllluuuuuuuuuuuhh!
Akaal Ji Sahai!
Mahakaal Ji Sahai!
Kamaljeet Singh Khalsa Shaheedsar
Subscribe to:
Posts (Atom)