Bhai Methab Singh Bhangoo (who brought Massa Rangar to justice) talks about Singhs who fear fighting the enemy.
ਤੁਰਕਨ ਲਰਨੈ ਮਰਨੋ ਡਰੇ ॥
A Singh who fears fighting Turks,
ਧ੍ਰਿਕ ਤਿਸ ਜਨਨੀ ਧ੍ਰਿਕ ਪਿਤ ਕਰੇ ॥
Worthless is his mother and father, (for what reason have they gave birth to such a Singh?)
ਦੋਹਰਾ ॥
ਮਰਨੇ ਤੇ ਕਯਾ ਡਰਪਨਾ ਲੇ ਪਾਹੁਲ ਖੰਡੇ ਧਾਰ ॥
After receiving Khande Di Pahul, then what reason is there to fear death?
(Panth Prakhash, Volume two, page 97)
This saying comes after Methab Singh declares to the Sangat he will go and bring justice to Massa Rangar.
ਆਪਿ ਨ ਡਰਉ ਨ ਅਵਰ ਡਰਾਵਉ ॥੩॥੧੭॥
I do not fear anyone, and I do not strike fear into anyone else.
ਤੁਰਕਨ ਲਰਨੈ ਮਰਨੋ ਡਰੇ ॥
A Singh who fears fighting Turks,
ਧ੍ਰਿਕ ਤਿਸ ਜਨਨੀ ਧ੍ਰਿਕ ਪਿਤ ਕਰੇ ॥
Worthless is his mother and father, (for what reason have they gave birth to such a Singh?)
ਦੋਹਰਾ ॥
ਮਰਨੇ ਤੇ ਕਯਾ ਡਰਪਨਾ ਲੇ ਪਾਹੁਲ ਖੰਡੇ ਧਾਰ ॥
After receiving Khande Di Pahul, then what reason is there to fear death?
(Panth Prakhash, Volume two, page 97)
This saying comes after Methab Singh declares to the Sangat he will go and bring justice to Massa Rangar.
ਆਪਿ ਨ ਡਰਉ ਨ ਅਵਰ ਡਰਾਵਉ ॥੩॥੧੭॥
I do not fear anyone, and I do not strike fear into anyone else.
Lineage and Shastarvidiya - Naveen Panth Prakash
Naveen Panth Prakash [Naveen means newer] is written by Giani Gian Singh Ji who comes from the Nirmala Sikh order, and was written in 1880 CE. This is not to be confused with Pracheen Panth Prakash [Pracheen means older] by Rattan Singh Bhangu which was written in 1804. Giani Gian Singh Ji's works are very famous in the Sikh Historical books, and it is the same book in which we first find the shabad, "Sab Sikhan Ko Hukam Hai, Guru Maniyo Granth".
The following quotes deal with the Khalsa's lineage [Jaat] and some of the Rehat given to the Khalsa.
ਜਾਂ ਦਿਨ ਅੰਮ੍ਰਿਤ ਛਕਤ ਯਹਿ, ਰਹਤ ਨ ਪਿਛਲੀ ਜਾਤਿ ।
On that day when you take Amrit [Khandey Di Pahul], the commandment is that you do not have a previous Caste.
ਜ੍ਯੋਂ ਭ੍ਰਿੰਗੀ ਹ੍ਵੈ ਕੀਟ ਤੈ, ਤ੍ਯੋਂ ਸਿਖ ਹ੍ਵੈ ਗੁਰੁ ਜਾਤਿ ॥੨੪॥
In the same way a Bhringi, which transforms a [low] insect into a beautiful butterfly, a Sikh turns [beautiful] and adopts the Gurus Caste.
ਸੂਰਜ ਬੰਸੀ ਦਸਮ ਗੁਰੁ, ਛੱਤ੍ਰੀ ਭਏ ਪ੍ਰਸਿੱਧ ।
The Tenth Guru is from the Suraj Bans [Lineage], the famous Kshatriya caste.
*Suraj Bans refers to how Guru Gobind Singh Ji's lineage traces back to Ram Chandra's lineage.
ਯਾਹੀਂ ਤੇ ਸਭਿ ਖਾਲਸਾ, ਛੱਤ੍ਰੀ ਬਰਣ ਅਬਿੱਧ ॥੨੫॥
In this way all the Khalsa turn into one [caste] of Kshastriya.
[Naveen Panth Prakash, pg. 1581, Vol. 3]
Later on in Naveen Panth Prakash, Giani Gian Singh mentions some of the Rehat that was given to the Khalsa Singhs.
ਪਾਹੁਲ ਖੰਡੇ ਕੇਰ ਛਜੱਈਏ । ਸ਼ਸਤ੍ਰ ਬਿਦ੍ਯਾ ਸਬੈ ਸਿਖੱਈਏ ।
Take Khandey Di Pahul and all should learn Shastar Bidiya [the science of arms].
ਵਾਹਿਗੁਰੂ ਕੀ ਫਤੇ ਗਜੱਈਏ । ਸ਼ਸਤ੍ਰ ਬਸਤ੍ਰ ਤਨ ਸਜਵੱਈਏ ॥੪੦॥
Chant Vahiguru Ki Fateh [The victory is the Lords], and adorn yourself with weapons and clothes.
ਸਿਖ੍ਯਾ ਜੰਗ ਕਰਨ ਕੀ ਦੱਈਏ । ਸਿੰਘ ਨਾਮ ਇਨਿ ਕੇ ਰਖਵੱਈਏ ।
Give the teachings of how to wage war, in this way you shall retain the name Singh.
ਗਾਥ ਬੀਰ ਰਸ ਸੀ ਸੁਨਵੱਈਏ ।
Listen to the stories which inspire 'Bir Ras' [warrior spirit].
[Naveen Panth Prakash, pg. 1571, Vol. 3]
Again Giani Gian Singh mentions the Rehat that was told to the Singhs.
ਖੇਲੈਂ ਨਿੱਤ ਸ਼ਿਕਾਰ ਬਨਨ ਮੈਂ, ਮਾਰਿ ਮ੍ਰਿਗ ਬਹੁ ਖਾਵੈਂ ।
Always partake in hunting, [practice] killing deer and then eat your hunt.
ਘੋੜਨ ਪਰ ਅਸਵਾਰ ਹੋਇ ਕਰਿ, ਸਜ ਕੈ ਸ਼ਸਤ੍ਰ ਸਾਰੇ ।
Ride horses and wear all sorts of weapons.
ਸ਼ਸਤ੍ਰ ਬ੍ਯਿਾ ਸੀਖ ਸਿਖਾਵੈਂ, ਜਪੈ ਅਕਾਲ ਅਕਾਲੇ ।
Learn Shastar Bidya [the science of Arms], and chant Akaal Akaal
[Naveen Panth Prakash, pg. 1589, Vol. 3]
Naveen Panth Prakash [Naveen means newer] is written by Giani Gian Singh Ji who comes from the Nirmala Sikh order, and was written in 1880 CE. This is not to be confused with Pracheen Panth Prakash [Pracheen means older] by Rattan Singh Bhangu which was written in 1804. Giani Gian Singh Ji's works are very famous in the Sikh Historical books, and it is the same book in which we first find the shabad, "Sab Sikhan Ko Hukam Hai, Guru Maniyo Granth".
The following quotes deal with the Khalsa's lineage [Jaat] and some of the Rehat given to the Khalsa.
ਜਾਂ ਦਿਨ ਅੰਮ੍ਰਿਤ ਛਕਤ ਯਹਿ, ਰਹਤ ਨ ਪਿਛਲੀ ਜਾਤਿ ।
On that day when you take Amrit [Khandey Di Pahul], the commandment is that you do not have a previous Caste.
ਜ੍ਯੋਂ ਭ੍ਰਿੰਗੀ ਹ੍ਵੈ ਕੀਟ ਤੈ, ਤ੍ਯੋਂ ਸਿਖ ਹ੍ਵੈ ਗੁਰੁ ਜਾਤਿ ॥੨੪॥
In the same way a Bhringi, which transforms a [low] insect into a beautiful butterfly, a Sikh turns [beautiful] and adopts the Gurus Caste.
ਸੂਰਜ ਬੰਸੀ ਦਸਮ ਗੁਰੁ, ਛੱਤ੍ਰੀ ਭਏ ਪ੍ਰਸਿੱਧ ।
The Tenth Guru is from the Suraj Bans [Lineage], the famous Kshatriya caste.
*Suraj Bans refers to how Guru Gobind Singh Ji's lineage traces back to Ram Chandra's lineage.
ਯਾਹੀਂ ਤੇ ਸਭਿ ਖਾਲਸਾ, ਛੱਤ੍ਰੀ ਬਰਣ ਅਬਿੱਧ ॥੨੫॥
In this way all the Khalsa turn into one [caste] of Kshastriya.
[Naveen Panth Prakash, pg. 1581, Vol. 3]
Later on in Naveen Panth Prakash, Giani Gian Singh mentions some of the Rehat that was given to the Khalsa Singhs.
ਪਾਹੁਲ ਖੰਡੇ ਕੇਰ ਛਜੱਈਏ । ਸ਼ਸਤ੍ਰ ਬਿਦ੍ਯਾ ਸਬੈ ਸਿਖੱਈਏ ।
Take Khandey Di Pahul and all should learn Shastar Bidiya [the science of arms].
ਵਾਹਿਗੁਰੂ ਕੀ ਫਤੇ ਗਜੱਈਏ । ਸ਼ਸਤ੍ਰ ਬਸਤ੍ਰ ਤਨ ਸਜਵੱਈਏ ॥੪੦॥
Chant Vahiguru Ki Fateh [The victory is the Lords], and adorn yourself with weapons and clothes.
ਸਿਖ੍ਯਾ ਜੰਗ ਕਰਨ ਕੀ ਦੱਈਏ । ਸਿੰਘ ਨਾਮ ਇਨਿ ਕੇ ਰਖਵੱਈਏ ।
Give the teachings of how to wage war, in this way you shall retain the name Singh.
ਗਾਥ ਬੀਰ ਰਸ ਸੀ ਸੁਨਵੱਈਏ ।
Listen to the stories which inspire 'Bir Ras' [warrior spirit].
[Naveen Panth Prakash, pg. 1571, Vol. 3]
Again Giani Gian Singh mentions the Rehat that was told to the Singhs.
ਖੇਲੈਂ ਨਿੱਤ ਸ਼ਿਕਾਰ ਬਨਨ ਮੈਂ, ਮਾਰਿ ਮ੍ਰਿਗ ਬਹੁ ਖਾਵੈਂ ।
Always partake in hunting, [practice] killing deer and then eat your hunt.
ਘੋੜਨ ਪਰ ਅਸਵਾਰ ਹੋਇ ਕਰਿ, ਸਜ ਕੈ ਸ਼ਸਤ੍ਰ ਸਾਰੇ ।
Ride horses and wear all sorts of weapons.
ਸ਼ਸਤ੍ਰ ਬ੍ਯਿਾ ਸੀਖ ਸਿਖਾਵੈਂ, ਜਪੈ ਅਕਾਲ ਅਕਾਲੇ ।
Learn Shastar Bidya [the science of Arms], and chant Akaal Akaal
[Naveen Panth Prakash, pg. 1589, Vol. 3]
The Five Rehats - Gurbilas Patshahi 10
Gurbilas Patshahi Dasvee [10] was written in 1751 CE by Koer Singh and covers the history of Guru Gobind Singh Ji. The following passage are some instructions given to the Khalsa after the first initiation in 1699 CE at Anandpur Sahib.
Guru Gobind Singh Ji instructed the Singhs with five core Rehats:
ਸ਼ਸਤ੍ਰ ਮੇਲ ਗੁਰ ਸਬਦ ਸੋ, ਕਛ ਕੇਸਨ ਸਦ ਪ੍ਰੇਮ ।
[Always] stay with your Weapons [shastar] and the Guru's Word [Shabad], always have love for your Kachera [undergarment] and Kes [uncut hair].
ਕਰਦ ਰਾਖਨੀ ਪੰਚ ਏ, ਤਜੈ ਨ ਕਬ ਹੀ ਨੇਮ ।
Keeping a Karad [small dagger] is the fifth [commandment/rehat], do not abandon these in your daily discipline.
ਨੋਵਾਂ ਅਧਿਆਇ, ਪੰਨਾ ੧੧੧
ਗੁਰਬਿਲਾਸ ਪਾਤਿਸ਼ਾਹੀ ੧੦, ਕੁਇਰ ਸਿੰਘ
Chapter Nine, Pg. 111
Gurbilas Patshahi 10, Koer Singh
Guru Gobind Singh Ji instructed the Singhs with five core Rehats:
ਸ਼ਸਤ੍ਰ ਮੇਲ ਗੁਰ ਸਬਦ ਸੋ, ਕਛ ਕੇਸਨ ਸਦ ਪ੍ਰੇਮ ।
[Always] stay with your Weapons [shastar] and the Guru's Word [Shabad], always have love for your Kachera [undergarment] and Kes [uncut hair].
ਕਰਦ ਰਾਖਨੀ ਪੰਚ ਏ, ਤਜੈ ਨ ਕਬ ਹੀ ਨੇਮ ।
Keeping a Karad [small dagger] is the fifth [commandment/rehat], do not abandon these in your daily discipline.
ਨੋਵਾਂ ਅਧਿਆਇ, ਪੰਨਾ ੧੧੧
ਗੁਰਬਿਲਾਸ ਪਾਤਿਸ਼ਾਹੀ ੧੦, ਕੁਇਰ ਸਿੰਘ
Chapter Nine, Pg. 111
Gurbilas Patshahi 10, Koer Singh
The Creation of Khalsa - Khalsa Di Saajna - Sri Sarbloh Granth Tika
Sri Guru Gobind Singh Ji himself comments on the creation of the Khalsa in his Sarbloh Granth. Below are some verses that are translated.
Sri Sarbloh Granth Tika, Second Volume, page 495
ਸ੍ਰੀ ਸਰਬਲੋਹ ਗ੍ਰੰਥ ਟੀਕਾ, ਭਾਗ ਦੂਜਾ, ੪੯੫
ਅਕਾਲ ਪੁਰਖ ਕੀ ਆਗਯਾ ਪਾਇ, ਪ੍ਰਗਟਿ ਭਯੋ ਰੂਪ ਮੁਨਿਵਰ ਕੋ ॥
By the command of Akal Purkh, [the Khalsa was created] with the form of [sacred]Muni's.
ਜਟਾ ਜੂਟ ਨਖ ਸਿਖ ਕਰ ਪਾਵਨ, ਭਗਤ ਸੂਰ ਦ੍ਵ ਰੂਪ ਨਰਵਰ ਕੋ ॥
With the long hair from the topnot to the nail of the toe, like a Muni, and the form of both a devoted worshipper [bhagat] and warrior [soor].
ਚਕ੍ਰਵੈ-ਪਦ ਦਾਤ ਧੁਰਿ ਪਾਯੋ, ਧਰਮਰਾਜ ਭੁੰਚਤਿ ਗਿਰਿਵਰ ਕੋ ॥
The 'Chakarvarti Raj' [Kingdom which is victorious wherever the Army is present] has been given by the Lord, not even Dharamraj has been given such a high status
ਉਦਯ ਅਸਤ ਸਾਮੁਦ੍ਰ ਪ੍ਰਯੰਤੰ, ਅਬਿਚਲ ਰਾਜ ਮਿਲਯੋ ਸੁਰਪੁਰ ਕੋ ॥੪॥
From where the sun rises to where it sets, across all the oceans, [The Khalsa] has received the timeless Raj [kingdom] from Sachkhand
ਪੰਥ ਖਾਲਸਾ ਭਯੋ ਪੁਨੀਤਾ, ਪ੍ਰਭੁ ਆਗਯਾ ਕਰਿ ਉਦਿਤ-ਭਏ॥
The Panth Khalsa has been created Pure, under the permission of the Lord, [the Khalsa] is shining bright [of purity]
ਮਿਟਯੋ ਦ੍ਵੈਤ ਸੰਜੁਗਤਿ ਉਪਾਧਿਨਿ ਅਸੁਰ ਮਲੇਛਨ ਮੂਲ ਗਏ॥
Duality [in the mind] was destroyed, they attained the highest position and became One [with the Lord], the root of their bad [asur malech] qualities were destroyed.
Asur [demons] Malech [invaders] can also refer to the Turks at the time who were destroyed by the Khalsa.
ਧਰਮ ਪੰਥ ਖਾਲਸਾ ਪ੍ਰਚੁਰ-ਭਯੋ, ਸਤਿ ਸ਼ਿਵੰ ਪੁਨਯ ਰੂਪ ਜਏ ॥
The manifestation of Panth Khalsa's Dharam [was created], they are the form of truth, liberation and purity.
*Alternate interpretation is that this to how Khalsa is Sat Shiv Saroop, the true form of Shiv Ji
ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭਏ॥੫॥
Kach, Kesh, and Kirpan – these three signs made followers of the Guru the servants [also] of the Lord
ਕਾਲ ਉਪਾਸਕ ਛਤ੍ਰਿਯ ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅਏ॥
Worshipers of Death and followers of the Kshatriya way, wearing a waistband [kamarkasa] they [the Khalsa] are the supreme warriors.
Sri Sarbloh Granth Tika, Second Volume, page 495
ਸ੍ਰੀ ਸਰਬਲੋਹ ਗ੍ਰੰਥ ਟੀਕਾ, ਭਾਗ ਦੂਜਾ, ੪੯੫
ਅਕਾਲ ਪੁਰਖ ਕੀ ਆਗਯਾ ਪਾਇ, ਪ੍ਰਗਟਿ ਭਯੋ ਰੂਪ ਮੁਨਿਵਰ ਕੋ ॥
By the command of Akal Purkh, [the Khalsa was created] with the form of [sacred]Muni's.
ਜਟਾ ਜੂਟ ਨਖ ਸਿਖ ਕਰ ਪਾਵਨ, ਭਗਤ ਸੂਰ ਦ੍ਵ ਰੂਪ ਨਰਵਰ ਕੋ ॥
With the long hair from the topnot to the nail of the toe, like a Muni, and the form of both a devoted worshipper [bhagat] and warrior [soor].
ਚਕ੍ਰਵੈ-ਪਦ ਦਾਤ ਧੁਰਿ ਪਾਯੋ, ਧਰਮਰਾਜ ਭੁੰਚਤਿ ਗਿਰਿਵਰ ਕੋ ॥
The 'Chakarvarti Raj' [Kingdom which is victorious wherever the Army is present] has been given by the Lord, not even Dharamraj has been given such a high status
ਉਦਯ ਅਸਤ ਸਾਮੁਦ੍ਰ ਪ੍ਰਯੰਤੰ, ਅਬਿਚਲ ਰਾਜ ਮਿਲਯੋ ਸੁਰਪੁਰ ਕੋ ॥੪॥
From where the sun rises to where it sets, across all the oceans, [The Khalsa] has received the timeless Raj [kingdom] from Sachkhand
ਪੰਥ ਖਾਲਸਾ ਭਯੋ ਪੁਨੀਤਾ, ਪ੍ਰਭੁ ਆਗਯਾ ਕਰਿ ਉਦਿਤ-ਭਏ॥
The Panth Khalsa has been created Pure, under the permission of the Lord, [the Khalsa] is shining bright [of purity]
ਮਿਟਯੋ ਦ੍ਵੈਤ ਸੰਜੁਗਤਿ ਉਪਾਧਿਨਿ ਅਸੁਰ ਮਲੇਛਨ ਮੂਲ ਗਏ॥
Duality [in the mind] was destroyed, they attained the highest position and became One [with the Lord], the root of their bad [asur malech] qualities were destroyed.
Asur [demons] Malech [invaders] can also refer to the Turks at the time who were destroyed by the Khalsa.
ਧਰਮ ਪੰਥ ਖਾਲਸਾ ਪ੍ਰਚੁਰ-ਭਯੋ, ਸਤਿ ਸ਼ਿਵੰ ਪੁਨਯ ਰੂਪ ਜਏ ॥
The manifestation of Panth Khalsa's Dharam [was created], they are the form of truth, liberation and purity.
*Alternate interpretation is that this to how Khalsa is Sat Shiv Saroop, the true form of Shiv Ji
ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭਏ॥੫॥
Kach, Kesh, and Kirpan – these three signs made followers of the Guru the servants [also] of the Lord
ਕਾਲ ਉਪਾਸਕ ਛਤ੍ਰਿਯ ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅਏ॥
Worshipers of Death and followers of the Kshatriya way, wearing a waistband [kamarkasa] they [the Khalsa] are the supreme warriors.
Rattan Singh Bhangu in his Pracheen Panth Prakash - The Creation of Khalsa - Khalsa Di Saajna
Rattan Singh Bhangu in his Pracheen Panth Prakash (1804), writes about the instructions Guru Gobind Singh Ji gave to his Sikhs after administering Khandey Di Pahul [initiation from the double-edged sword].
Pracheen Panth Prakash, Story about the Creation of Khalsa at Kesgarh Sahib
ਪ੍ਰਾਚੀਨ ਪੰਥ ਪ੍ਰਕਾਸ਼, ਕੇਸਗੜ੍ਹ ਸ੍ਰੀ ਖਾਲਸਾ ਕੋ ਪੰਥ ਕੀ ਉਤਪਤੀ ਕੀ ਸਾਖੀ ॥
ਪੁਨ ਸਤਿਗੁਰ ਉਨ ਸਿੱਛਯਾ ਦਈ । ਮੀਣੇ ਮਸੰਦਨ ਬਰਤਯੋ ਨਹੀਂ ।
ਕੁੜੀਮਾਰ ਰਮਰਈ ਨੜੀਮਾਰ । ਜੋ ਇਨ ਮਿਲੇ ਸੁ ਹੁਇ ਹੈ ਖ੍ਵਾਰ ॥੧੩॥
[After the initiation] Satiguru gave [the Khalsa] the teaching: They would not associate with Meenay, Masands, those who kill their infant daughters, or followers of Ram Rai, and those who smoke. Whoever associates with them is cursed.
ਜਥਾ ਸ਼ਕਤ ਗੁਰ ਗੋਲਕ ਪਾਯੋ । ਕੜਾਹ ਕਰਾਇ ਖਾਲਸੇ ਛਕਾਯੋ ।
ਪਹਿਰ ਕਛਹਿਰੇ ਸਿਰ ਬੰਧਯੋ ਪਾਗ । ਗੁਰ ਗ੍ਰੰਥ ਬਚਨ ਪਰ ਰਹਯੋ ਲਾਗ ॥੧੪॥
They must contribute towards the Guru's Golak, and serve the Khalsa sacred 'karah prashaad'. They must wear a Kachera and on their head a Turban. They stay true to the teachings of the Guru Granth.
ਦੋਹਰਾ ।
ਯੌ ਕਹਿਕੈ ਸ੍ਰੀ ਸਤਿਗੁਰੁ ਗਲ ਤੇਗੋ ਦੀਨੋ ਪਾਇ ।
ਕਰਦ ਚਕਰ ਸਿਰ ਪਰ ਧਰੇਂ ਮੁਖੋਂ ਅਕਾਲ ਜਪਾਇ ॥੧੫॥
After delivering these instructions, Sri Satiguru placed a sword around their neck. Satiguru made them wear a Karad [dagger], a Chakar [quoit] on their head, and recite 'Akal' from their mouth.
ਚੌਪਈ ।
ਔਰ ਕਹੀ ਗੁਰਬਾਣੀ ਪੜ੍ਹਾਯੋ । ਜਪੁ ਜਾਪ ਦੋਇ ਵੇਲੇ ਜਪਾਯੋ ।
ਔ ਅਨੰਦ ਰਹਿਰਾਸ ਜਪੱਯੋ । ਚੰਡੀ ਬਾਣੀ ਖੜੇ ਪੜੱਯੋ ॥੧੬॥
[Satiguru instructed them] to recite Gurbani. Japji and Jaap was to be recited at twice a day. Along with this Anand Sahib and Rehraas were to be recited. Chandi Di Vaar was to be recited while standing.
ਦੇਇ ਵੇਲੇ ਉਠ ਬੰਧਯੋ ਦਸਤਾਰੇ । ਪਹਰ ਆਠ ਰਖੱਯੋ ਸ਼ਸਤ੍ਰ ਸੰਭਾਰੇ ।
ਪੀੳ ਸੁਧਾ ਔੌ ਖੇਲੋ ਸ਼ਿਕਾਰ । ਸ਼ਸਤ੍ਰ ਵਿਦਯਾ ਜਿਮ ਹੋਇ ਸੰਭਾਰ ॥੧੭॥
[Satiguru instructed that] Twice a day their turban was to be tied and twenty four hours a day they should keep their weapons close. Drinking Amrit [initiation] they should engage in hunting and learn 'Shastar Vidiya' [the knowledge of weapons].
ਕਰ ਝਟਕੈ ਬਕਰਨ ਕੋ ਖੱਯੋ । ਮੁਰਦੈ ਕੁੱਠੈ ਨਿਕਟ ਨ ਜੱਯੋ ।
ਕੇਸਨ ਕੀ ਕੀਜੋ ਪ੍ਰਤਿਪਾਲ । ਨਹਿ ਉਸਤ੍ਰਨ ਸੋ ਕਟਯੋ ਬਾਲ ॥੧੮॥
[Satiguru instructed that] they should conduct 'Jhatka' of goats, but should not go near dead animals and Kutha [halal meat]. Take good care of your Kes [long hair],do not cut your hair with razors.
Pracheen Panth Prakash, Story about the Creation of Khalsa at Kesgarh Sahib
ਪ੍ਰਾਚੀਨ ਪੰਥ ਪ੍ਰਕਾਸ਼, ਕੇਸਗੜ੍ਹ ਸ੍ਰੀ ਖਾਲਸਾ ਕੋ ਪੰਥ ਕੀ ਉਤਪਤੀ ਕੀ ਸਾਖੀ ॥
ਪੁਨ ਸਤਿਗੁਰ ਉਨ ਸਿੱਛਯਾ ਦਈ । ਮੀਣੇ ਮਸੰਦਨ ਬਰਤਯੋ ਨਹੀਂ ।
ਕੁੜੀਮਾਰ ਰਮਰਈ ਨੜੀਮਾਰ । ਜੋ ਇਨ ਮਿਲੇ ਸੁ ਹੁਇ ਹੈ ਖ੍ਵਾਰ ॥੧੩॥
[After the initiation] Satiguru gave [the Khalsa] the teaching: They would not associate with Meenay, Masands, those who kill their infant daughters, or followers of Ram Rai, and those who smoke. Whoever associates with them is cursed.
ਜਥਾ ਸ਼ਕਤ ਗੁਰ ਗੋਲਕ ਪਾਯੋ । ਕੜਾਹ ਕਰਾਇ ਖਾਲਸੇ ਛਕਾਯੋ ।
ਪਹਿਰ ਕਛਹਿਰੇ ਸਿਰ ਬੰਧਯੋ ਪਾਗ । ਗੁਰ ਗ੍ਰੰਥ ਬਚਨ ਪਰ ਰਹਯੋ ਲਾਗ ॥੧੪॥
They must contribute towards the Guru's Golak, and serve the Khalsa sacred 'karah prashaad'. They must wear a Kachera and on their head a Turban. They stay true to the teachings of the Guru Granth.
ਦੋਹਰਾ ।
ਯੌ ਕਹਿਕੈ ਸ੍ਰੀ ਸਤਿਗੁਰੁ ਗਲ ਤੇਗੋ ਦੀਨੋ ਪਾਇ ।
ਕਰਦ ਚਕਰ ਸਿਰ ਪਰ ਧਰੇਂ ਮੁਖੋਂ ਅਕਾਲ ਜਪਾਇ ॥੧੫॥
After delivering these instructions, Sri Satiguru placed a sword around their neck. Satiguru made them wear a Karad [dagger], a Chakar [quoit] on their head, and recite 'Akal' from their mouth.
ਚੌਪਈ ।
ਔਰ ਕਹੀ ਗੁਰਬਾਣੀ ਪੜ੍ਹਾਯੋ । ਜਪੁ ਜਾਪ ਦੋਇ ਵੇਲੇ ਜਪਾਯੋ ।
ਔ ਅਨੰਦ ਰਹਿਰਾਸ ਜਪੱਯੋ । ਚੰਡੀ ਬਾਣੀ ਖੜੇ ਪੜੱਯੋ ॥੧੬॥
[Satiguru instructed them] to recite Gurbani. Japji and Jaap was to be recited at twice a day. Along with this Anand Sahib and Rehraas were to be recited. Chandi Di Vaar was to be recited while standing.
ਦੇਇ ਵੇਲੇ ਉਠ ਬੰਧਯੋ ਦਸਤਾਰੇ । ਪਹਰ ਆਠ ਰਖੱਯੋ ਸ਼ਸਤ੍ਰ ਸੰਭਾਰੇ ।
ਪੀੳ ਸੁਧਾ ਔੌ ਖੇਲੋ ਸ਼ਿਕਾਰ । ਸ਼ਸਤ੍ਰ ਵਿਦਯਾ ਜਿਮ ਹੋਇ ਸੰਭਾਰ ॥੧੭॥
[Satiguru instructed that] Twice a day their turban was to be tied and twenty four hours a day they should keep their weapons close. Drinking Amrit [initiation] they should engage in hunting and learn 'Shastar Vidiya' [the knowledge of weapons].
ਕਰ ਝਟਕੈ ਬਕਰਨ ਕੋ ਖੱਯੋ । ਮੁਰਦੈ ਕੁੱਠੈ ਨਿਕਟ ਨ ਜੱਯੋ ।
ਕੇਸਨ ਕੀ ਕੀਜੋ ਪ੍ਰਤਿਪਾਲ । ਨਹਿ ਉਸਤ੍ਰਨ ਸੋ ਕਟਯੋ ਬਾਲ ॥੧੮॥
[Satiguru instructed that] they should conduct 'Jhatka' of goats, but should not go near dead animals and Kutha [halal meat]. Take good care of your Kes [long hair],do not cut your hair with razors.
Gurpratap Suraj Prakash Granth - Khandey Di Pahul to Sikhs.
Gurpratap Suraj Prakash Granth also mentions the teachings of Sri Guru Gobind Singh Ji after administering Khandey Di Pahul to his Sikhs.
Gurpratap Suraj Prakash Granth, Rut 3, Adyai 19
ਗੁਰਪ੍ਰਤਾਪ ਸੂਰਜ ਪ੍ਰਕਾਸ਼ ਗ੍ਰੰਥ, ਰੁਤ ੩, ਅਧਿਆਇ ੧੯
'ਅਬਿ ਤੇ ਕਹਹੁ ਅਨੰਦਪੁਰ ਵਾਸੀ' ।
ਮੀਣੇ ਅਰੁ ਮਸੰਦ ਧਿਰਮਲੀਏ । ਕੁੜੀਮਾਰਿ ਰਮਰਈ ਨ ਮਿਲੀਏ ।
[The Guru commanded] From now you shall declare you are from Anandpur Sahib !
You shall not meet with Meenay, Masands, Dhirmals, those who kill their infant daughters, or Ram Rai's.
ਪਠਹੁ ਪ੍ਰੇਮ ਕਰਿ ਨਿਤ ਗੁਰਬਾਨੀ । ਸਿੰਘਨਿ ਸੇਵਾ ਕਰਹੁ ਮਹਾਨੀ ।
ਆਪਸ ਬਿਖੈ ਪ੍ਰੇਮ ਕੋ ਧਰਨਾ । ਗੁਰ ਨਿੰਦਕ ਸ਼ੱਤ੍ਰੁਨਿ ਹਤਿ ਕਰਨਾ ॥੩੬॥
Always have love and recite Gurbani and perform selfless service to the Singhs. With [the Panth] have great love [for each other], and destroy those who slander the Guru.
ਸ਼ਸਤ੍ਰਨਿ ਕੋ ਨਿਤ ਪ੍ਰਤਿ ਅੱਭਯਾਸਹੁ । ਨਹੀਂ ਤੁਰਕ ਪਰ ਉਰ ਬਿਸਵਾਸਹੁ ।
ਕੇਸਨ ਅਦਬ, ਨ ਕਛ ਬਿਨ ਰਹਿਨਾ । ਅਰਧ ਨਾਮ ਸਿੰਘਨਿ ਨਹਿਂ ਕਹਿਨਾ ॥੩੭॥
Always, with love, train with your weapons [Shastarvidiya], and do not ever trust a Turk. Always respect your Kes and always wear your Kachera. Do not call a Singh by his half name [without adding Singh].
Gurpratap Suraj Prakash Granth, Rut 3, Adyai 19
ਗੁਰਪ੍ਰਤਾਪ ਸੂਰਜ ਪ੍ਰਕਾਸ਼ ਗ੍ਰੰਥ, ਰੁਤ ੩, ਅਧਿਆਇ ੧੯
'ਅਬਿ ਤੇ ਕਹਹੁ ਅਨੰਦਪੁਰ ਵਾਸੀ' ।
ਮੀਣੇ ਅਰੁ ਮਸੰਦ ਧਿਰਮਲੀਏ । ਕੁੜੀਮਾਰਿ ਰਮਰਈ ਨ ਮਿਲੀਏ ।
[The Guru commanded] From now you shall declare you are from Anandpur Sahib !
You shall not meet with Meenay, Masands, Dhirmals, those who kill their infant daughters, or Ram Rai's.
ਪਠਹੁ ਪ੍ਰੇਮ ਕਰਿ ਨਿਤ ਗੁਰਬਾਨੀ । ਸਿੰਘਨਿ ਸੇਵਾ ਕਰਹੁ ਮਹਾਨੀ ।
ਆਪਸ ਬਿਖੈ ਪ੍ਰੇਮ ਕੋ ਧਰਨਾ । ਗੁਰ ਨਿੰਦਕ ਸ਼ੱਤ੍ਰੁਨਿ ਹਤਿ ਕਰਨਾ ॥੩੬॥
Always have love and recite Gurbani and perform selfless service to the Singhs. With [the Panth] have great love [for each other], and destroy those who slander the Guru.
ਸ਼ਸਤ੍ਰਨਿ ਕੋ ਨਿਤ ਪ੍ਰਤਿ ਅੱਭਯਾਸਹੁ । ਨਹੀਂ ਤੁਰਕ ਪਰ ਉਰ ਬਿਸਵਾਸਹੁ ।
ਕੇਸਨ ਅਦਬ, ਨ ਕਛ ਬਿਨ ਰਹਿਨਾ । ਅਰਧ ਨਾਮ ਸਿੰਘਨਿ ਨਹਿਂ ਕਹਿਨਾ ॥੩੭॥
Always, with love, train with your weapons [Shastarvidiya], and do not ever trust a Turk. Always respect your Kes and always wear your Kachera. Do not call a Singh by his half name [without adding Singh].
Good Deeds - Sarbloh Granth
Good Deeds - Sarbloh Granth
ਬਿਸਨੁਪਦ ਕਲ੍ਯਾਨ ਦੂਜੀ ਤਰਹ ॥
ਸੁਕ੍ਰਿਤ ਕਰਹੁ ਤਰਹੁ ਭੈ ਸਾਗਰ, ਚਰਨ ਕਮਲ ਚਿਤ ਧਾਰੋ ॥
Perform good deeds and you shall swim across the terrifying ocean [of life], focus your attention towards the Lotus-Feet [of Bhagvaan].
ਸਾਸ ਸਾਸ ਸਿਮਰੋ ਪਦ ਪੰਕਜ, ਮਨ ਮਕਰੰਦ ਗੁੰਜਾਰੋ ॥
With each and every breathe contemplate upon the Lotus-Feet [of Bhagvaan], make your mind like a honey bee and enjoy the nectar from the flower [of Vahiguru's Name].
ਧਰਹੁ ਧ੍ਯਾਨ ਮੂਰਤਿ ਭਵਖੰਡਨਿ, ਪੁਨਰਪਿ ਦੋਖ ਨਿਵਾਰੋ ॥
Establish meditation upon the form of the Destroyer of Reincarnation, [Bhagvaan] takes away lifetimes upon lifetimes of pain.
ਅਜਪਾ ਜਾਪੁ ਰੇ ਜਪਹੁ ਜੀਅਰੇ, ਦੁਖ ਮੋਚਨ ਕਰਤਾਰੋ ॥7॥319॥
Oh mortal, recite the unrecitable Name of the Creator, who takes all pain away.
ਸਰਬਲੋਹ ਗ੍ਰੰਥ, ਅਧ੍ਯਾਯ ਪਹਿਲਾ, ਪਨਾ 80
Sarbloh Granth, Chapter 1, pg. 80
ਬਿਸਨੁਪਦ ਕਲ੍ਯਾਨ ਦੂਜੀ ਤਰਹ ॥
ਸੁਕ੍ਰਿਤ ਕਰਹੁ ਤਰਹੁ ਭੈ ਸਾਗਰ, ਚਰਨ ਕਮਲ ਚਿਤ ਧਾਰੋ ॥
Perform good deeds and you shall swim across the terrifying ocean [of life], focus your attention towards the Lotus-Feet [of Bhagvaan].
ਸਾਸ ਸਾਸ ਸਿਮਰੋ ਪਦ ਪੰਕਜ, ਮਨ ਮਕਰੰਦ ਗੁੰਜਾਰੋ ॥
With each and every breathe contemplate upon the Lotus-Feet [of Bhagvaan], make your mind like a honey bee and enjoy the nectar from the flower [of Vahiguru's Name].
ਧਰਹੁ ਧ੍ਯਾਨ ਮੂਰਤਿ ਭਵਖੰਡਨਿ, ਪੁਨਰਪਿ ਦੋਖ ਨਿਵਾਰੋ ॥
Establish meditation upon the form of the Destroyer of Reincarnation, [Bhagvaan] takes away lifetimes upon lifetimes of pain.
ਅਜਪਾ ਜਾਪੁ ਰੇ ਜਪਹੁ ਜੀਅਰੇ, ਦੁਖ ਮੋਚਨ ਕਰਤਾਰੋ ॥7॥319॥
Oh mortal, recite the unrecitable Name of the Creator, who takes all pain away.
ਸਰਬਲੋਹ ਗ੍ਰੰਥ, ਅਧ੍ਯਾਯ ਪਹਿਲਾ, ਪਨਾ 80
Sarbloh Granth, Chapter 1, pg. 80
Tribute to Patshahi 10 - Passage from Suraj and Dasam Granth
Tribute to Patshahi 10 - Passage from Suraj and Dasam Granth
In memory of Sri Guru Gobind Singh Ji's Avatarpurb
Sri Gurpratap Suraj Granth is the great historical scripture written by Kavi [poet] Santhok Singh Ji. The passage describes the avatar [birth/manifestation] of Guru Gobind Singh Ji in this world. After the passage from Suraj Granth there is a small passage from Sri Dasam Granth Sahib Ji, written by Sri Guru Gobind Singh Ji describing why He came into this world.
ਸ੍ਰੀ ਗੁਰਪ੍ਰਤਾਪ ਸੂਰਜ ਗ੍ਰੰਥ, ਰਾਸ ੧੨, ਅਧਿਆਇ ੧੨
Sri Gurpratap Suraj Granth, Raas 12, Chapter 12
ਸ੍ਵੈਯਾ
ਗਨ ਮੰਗਲ ਕ ਗੁਰ ਮੰਗਲ ਰੂਪ, ਮਹਾਂ ਉਤਸ਼ਾਹਨਿ ਕੇ ਉਤਸ਼ਾਹੂ ।
ਸਭਿ ਤੇਜਨਿ ਕੇ ਅਤਿ ਤੇਜ ਦਿਪੈਂ, ਸਭਿ ੳਜਨ ੳਜ, ਗਰੂਰਨਿ ਗਾਹੂ ।
ਸ਼ੁਭ ਆਦਿ ਮ੍ਰਿਜਾਦ ਟਿਕਾਵਨਿ ਕੋ, ਬਿਗਸਾਵਨਿ ਸੰਤਨਿ ਕੋ, ਰਿਪੁ ਦਾਹੂ ।
ਤੁਰਕਾਨਿ ਤਰੂ ਜਰ ਨਾਸ਼ਨਿ ਕੋ ਅਵਤਾਰ ਉਦਾਰ ਲਯੋ ਜਗ ਮਾਂਹੂ ।।੧।।
[Guru Gobind Singh Ji] is the bliss within all bliss, the greatest inspiration out of all inspiration.
[Their] glory shines brighter than all others, the greatest power out of all powerful beings and the destoryer of the egotistical.
[Guru Gobind Singh Ji] lays down the primordial [aad] pure way of life, gives bliss to saints, and destroys the enemies.
[Guru Gobind Singh Ji] is the destroyer of the roots of the tree of the Turks, has taken the highest avtar [birth/manifestation] in this world. (1)
ਸਰਦੂਲ ਕਿ ਤੂਲ ਅਭੂਲ ਭਏ ਪ੍ਰਤਿਕੂਲ ਨਦੀ ਗਿਰ ਰਾਜਨਿ ਕੋ ।
ਹਿੰਦਵਾਇਨ ਤੀਰਥ ਪਾਵਨ ਕੋ ਥਿਰਤਾਵਨ ਕੋ ਅਘ ਮਾਂਜਨ ਕੋ ।
ਸਰਬੋਤਮ ਖਾਲਸਾ ਪੰਥ ਸਤੇਜ ਅਮੇਜ ਹ੍ਵੈ ਆਪ ਹੀ ਸਾਜਨ ਕੋ ।
ਕਵਿ ਸਿੰਘ ਕਹੈ ਅਵਿਤਾਰ ਭਯੋ ਹਮ ਜੈਸੇ ਗਰੀਬ ਨਿਵਾਜਨ ਕੋ ।।੨।।
[Guru Gobind Singh Ji] walked like a lion against the flow of the river of hate of the Hill Kings, You did not make the mistake of the tree and passively stay seated.
You are the purifier of the tiraths [pilgrimages] of the Hindus, You made [existence of] Hindu [Dharam] stable, and You are the destroyer of sins !
The highest order, the Khalsa Panth, was created by You ! You did not stay separate from the Panth, You became apart of it [the Khalsa] Yourself !
Kavi Santhok Singh says, Guru Gobind Singh Ji took avatar [birth/manifestation] to give glory to the meek, like us! (2)
ਸਭਿ ਨਿੰਦਕ ਮੋਦ ਕਮੋਦਨਿ ਕੋ ਬਨ, ਦੰਭ ਉਲੂਕ ਦੁਰੇ ਸਮੁਦਾਏ ।
ਭਗਤੀ ਅਤਿ ਆਤਪ ਕੋ ਬਿਸਤਾਰਨਿ ਤਾਰਨ ਸੋ ਗਰਬੀ ਨ ਦਿਸਾਏ ।
ਪਸਰਯੋ ਅੰਧਕਾਰ ਅਧਰਮ ਮਹਾਂਦਿਢ, ਏਕਹੀ ਬਾਰ ਸੁ ਦੀਨਿ ਪਲਾਏ ।
ਸਮ ਸੂਰਜ ਕੇ ਅਵਿਤਾਰ ਭਯੋ, ਹਮ ਸੇ ਜਨ ਪੰਕਜ ਕੋ ਬਿਕਸਾਏ ।।੩।।
He [Guru Gobind Singh] cut down all the slanders as if there were a jungle of flowers that blossom at night. The owls of hypocrisy went all went hiding.
He shined and spread the sunlight of devotion [bhagati] and the egotistical beings, like stars, were no where to be seen !
The great darkness of unrighteousness [Adharam], which was spread over the whole world, was in one moment destroyed him Him !
Guru Gobind Singh ji's avatar [birth manifestation] was like that sun; his blessings let his lotus-flower like followers blossom ! (3)
In memory of Sri Guru Gobind Singh Ji's Avatarpurb
Sri Gurpratap Suraj Granth is the great historical scripture written by Kavi [poet] Santhok Singh Ji. The passage describes the avatar [birth/manifestation] of Guru Gobind Singh Ji in this world. After the passage from Suraj Granth there is a small passage from Sri Dasam Granth Sahib Ji, written by Sri Guru Gobind Singh Ji describing why He came into this world.
ਸ੍ਰੀ ਗੁਰਪ੍ਰਤਾਪ ਸੂਰਜ ਗ੍ਰੰਥ, ਰਾਸ ੧੨, ਅਧਿਆਇ ੧੨
Sri Gurpratap Suraj Granth, Raas 12, Chapter 12
ਸ੍ਵੈਯਾ
ਗਨ ਮੰਗਲ ਕ ਗੁਰ ਮੰਗਲ ਰੂਪ, ਮਹਾਂ ਉਤਸ਼ਾਹਨਿ ਕੇ ਉਤਸ਼ਾਹੂ ।
ਸਭਿ ਤੇਜਨਿ ਕੇ ਅਤਿ ਤੇਜ ਦਿਪੈਂ, ਸਭਿ ੳਜਨ ੳਜ, ਗਰੂਰਨਿ ਗਾਹੂ ।
ਸ਼ੁਭ ਆਦਿ ਮ੍ਰਿਜਾਦ ਟਿਕਾਵਨਿ ਕੋ, ਬਿਗਸਾਵਨਿ ਸੰਤਨਿ ਕੋ, ਰਿਪੁ ਦਾਹੂ ।
ਤੁਰਕਾਨਿ ਤਰੂ ਜਰ ਨਾਸ਼ਨਿ ਕੋ ਅਵਤਾਰ ਉਦਾਰ ਲਯੋ ਜਗ ਮਾਂਹੂ ।।੧।।
[Guru Gobind Singh Ji] is the bliss within all bliss, the greatest inspiration out of all inspiration.
[Their] glory shines brighter than all others, the greatest power out of all powerful beings and the destoryer of the egotistical.
[Guru Gobind Singh Ji] lays down the primordial [aad] pure way of life, gives bliss to saints, and destroys the enemies.
[Guru Gobind Singh Ji] is the destroyer of the roots of the tree of the Turks, has taken the highest avtar [birth/manifestation] in this world. (1)
ਸਰਦੂਲ ਕਿ ਤੂਲ ਅਭੂਲ ਭਏ ਪ੍ਰਤਿਕੂਲ ਨਦੀ ਗਿਰ ਰਾਜਨਿ ਕੋ ।
ਹਿੰਦਵਾਇਨ ਤੀਰਥ ਪਾਵਨ ਕੋ ਥਿਰਤਾਵਨ ਕੋ ਅਘ ਮਾਂਜਨ ਕੋ ।
ਸਰਬੋਤਮ ਖਾਲਸਾ ਪੰਥ ਸਤੇਜ ਅਮੇਜ ਹ੍ਵੈ ਆਪ ਹੀ ਸਾਜਨ ਕੋ ।
ਕਵਿ ਸਿੰਘ ਕਹੈ ਅਵਿਤਾਰ ਭਯੋ ਹਮ ਜੈਸੇ ਗਰੀਬ ਨਿਵਾਜਨ ਕੋ ।।੨।।
[Guru Gobind Singh Ji] walked like a lion against the flow of the river of hate of the Hill Kings, You did not make the mistake of the tree and passively stay seated.
You are the purifier of the tiraths [pilgrimages] of the Hindus, You made [existence of] Hindu [Dharam] stable, and You are the destroyer of sins !
The highest order, the Khalsa Panth, was created by You ! You did not stay separate from the Panth, You became apart of it [the Khalsa] Yourself !
Kavi Santhok Singh says, Guru Gobind Singh Ji took avatar [birth/manifestation] to give glory to the meek, like us! (2)
ਸਭਿ ਨਿੰਦਕ ਮੋਦ ਕਮੋਦਨਿ ਕੋ ਬਨ, ਦੰਭ ਉਲੂਕ ਦੁਰੇ ਸਮੁਦਾਏ ।
ਭਗਤੀ ਅਤਿ ਆਤਪ ਕੋ ਬਿਸਤਾਰਨਿ ਤਾਰਨ ਸੋ ਗਰਬੀ ਨ ਦਿਸਾਏ ।
ਪਸਰਯੋ ਅੰਧਕਾਰ ਅਧਰਮ ਮਹਾਂਦਿਢ, ਏਕਹੀ ਬਾਰ ਸੁ ਦੀਨਿ ਪਲਾਏ ।
ਸਮ ਸੂਰਜ ਕੇ ਅਵਿਤਾਰ ਭਯੋ, ਹਮ ਸੇ ਜਨ ਪੰਕਜ ਕੋ ਬਿਕਸਾਏ ।।੩।।
He [Guru Gobind Singh] cut down all the slanders as if there were a jungle of flowers that blossom at night. The owls of hypocrisy went all went hiding.
He shined and spread the sunlight of devotion [bhagati] and the egotistical beings, like stars, were no where to be seen !
The great darkness of unrighteousness [Adharam], which was spread over the whole world, was in one moment destroyed him Him !
Guru Gobind Singh ji's avatar [birth manifestation] was like that sun; his blessings let his lotus-flower like followers blossom ! (3)
Guru Gobind Singh Ji giving Sermon to Sangat - Passage from Suraj Prakash
Below is a discussion between Sri Guru Gobind Singh ji and the congregation. This is just before Sri Guru Ji is about to ascend to Sach Khand [the realm of Truth]. This is from Gurpratap Suraj Prakash Granth, which is a historical writing by Kavi [poet] Santhok Singh Ji. It can be easily said to be the most used book from where Gyanis, Kathavachiks [one's who give discourse] and Vidans [scholars] get their knowledge of Sikh history from.
ਸੁਨਤਿ ਖਾਲਸੇ ਕੀਨਸਿ ਬਿਨਤੀ । ਸ਼੍ਰੀ ਪ੍ਰਭੁ ! ਹਮ ਸਭਿ ਕੇ ਮਨ ਗਿਨਤੀ
ਨੌ ਪਤਿਸ਼ਾਹਿ ਅੰਤ ਕੋ ਸਾਰੇ । ਸੰਗਤਿ ਲਰ ਪਕਰਾਇ ਉਦਾਰੇ ।੭।
The gathering of Khalsa asked a request, ‘Oh Lord, within our mind we have calculated that, from the first to the ninth Guru, the Satiguru has provided his Sikhs with a cloth which the Sikhs hold on to [metaphorically speaking about the connection between Guru and Sikh]
ਪੁਨ ਬੈਕੁੰਠ ਗਮਨ ਕੋ ਕਰੈ । ਹਮ ਕਿਸ ਕੇ ਪਗ ਪਰ ਸਿਰ ਧਰੈ ? ।
ਕਿਹ ਕੇ ਕਰਿ ਅਲੰਬ ਕੋ ਚਲੇ ? । ਪੰਥ ਖਾਲਸਾ ਤੁਮਰੋ ਭਲੇ ?।੮।
[By the Sikh holding on to this] the Satiguru would take us to Baikunt [heaven]. Who's Lotus Feet should we now place our head before? Who's support are you leaving us with? Is your Panth Khalsa truely blessed then?
ਸ਼੍ਰੀ ਮੁਖ ਤੇ ਤਬਿ ਧੀਰਜ ਦੀਨ । ‘ਹਮ ਸਭਿ ਬਾਤ ਪ੍ਰਥਮ ਕਰਿ ਲੀਨਿ ।
ਗੰਢ ਅਕਾਲ ਪੁਰਖ ਸੋਂ ਪਾਯੋ । ਸੌਪਨ ਕਰਿ ਅੰਚਰ ਪਕਰਾਯੋ ।੯।
Guru Gobind Singh spoke consoling words, “We have already discussed this earlier [Guru Ji talks about Gurgadi already in a previous sakhi]. I have tied the knot [metaphorically speaking about the cloth] with Akal Purkh and I have given you [the congregation] the cloth.
ਸਦਾ ਰਹਹੁ ਪ੍ਰਭੁ ਚਰਨਨਿ ਸ਼ਰਨੀ । ਅਪਰਨ ਕੀ ਆਸਾ ਨਹਿਂ ਕਰਨੀ ।
ਲੋਕ ਸੁਖੀ ਪਰਲੋਕ ਸੰਤੋਸ਼ਾ । ਨਿਤ ਪ੍ਰਤਿ ਰਾਖੁਹ ਗੁਰੂ ਭਰੋਸਾ ।੧੦।
Always remain in the Lotus Feet [charan] and protection of the Lord, do not put your faith in any other. In this life you will experience pleasure and in the next you will be satisfied, always keep your faith in the Guru.
ਪਢੀਯਹਿ ਸਰਬ ਗੁਰਨਿ ਕੀ ਬਾਨੀ । ਰਖੀਯਹਿ ਰਹਤ ਜੁ ਹਮਹੁਂ ਬਖਾਨੀ ।
ਪਾਯਹੁ ਮਾਤ ਕਾਲਿਕਾ ਗੋਦਿ । ਪੰਥ ਖਾਲਸਾ ਲਹੈ ਪ੍ਰਮੋਦ ।੧੧।
Read all of the Guru's Bani [Words/scriptures], and keep the Conduct [rehat] for which you have been told [also discussed in a previous section]. I have placed you in the lap of Mata Kalika, the Khalsa Panth will experience great happiness.
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[note: Mata Kalika is a form of Chandi and represents Adi Shakti. This line can be interpreted many ways from meaning Guru Sahib put the Khalsa under the protection of the Devi [Adi Shakti], to meaning Guru Sahib placed the Khalsa under protection of Weapons [which also represent Adi Shakti], to meaning that Guru Sahib placed the Khalsa under the protection of Mata Sahib Devi [Kaur], who was traditionally seen as representing that Adi Shakti. When speaking to Gyani Baba Inderjit Singh about this line he quoted a line from Sri Sarbloh Granth
ਮਾਤ ਭਗਵਤੀ ਪਿਤਾ ਕਾਲ ਪੁਰੁਖ, ਗਦੋ ਲਿਯੋ ਦੈ ਖਾਲ ਪਲੀ ॥
Maat Bhagvati Pita Kaal Purkh, Godh Liyo Dai Khaal Pali
[Oh Khalsa!], your Mother is Bhagavati [a term used for Devi/Adi Shakti], your father is Kaal Purkh, you [the Khalsa] are placed in their lap and will be nurtured by them
The concept of Bhagauti/Chandi/Adi Shakti and their role in the Khalsa will be further examined with katha [discourse] by Gyani Baba Inderjit Singh Ji, which shall be posted soon.
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ਸਿੰਘ ਸੁ ਰਹਤ ਪੰਚ ਜਹਿਂ ਮਿਲੇਂ । ਮਮ ਸਰੂਪ ਸੋ ਦੇਖਹੁ ਭਲੇ ।
ਭੋਜਨ ਛਾਦਨ ਜੋ ਤਿਨ ਦੇਹਿ । ਮੋਕਹੁ ਕਹੁਂਚਾਵਤਿ ਸਿਖ ਸੇਇ ।੧੨।
Recognize five Singhs of good conduct as my own form. Whoever gives them clothes and food, those items will not only be of use to the Singhs but they will reach Me.
ਮਨਹੁਂ ਕਾਮਨਾ ਤਿਨ ਤੇ ਪ੍ਰਾਪਤਿ । ਸ਼ਰਧਾ ਧਰੇ ਚਿੰਤ ਦੁਖ ਖਾਪਤਿ ।
ਸਿਖ ਪੰਚਨ ਮਹਿਂ ਮੇਰੋ ਬਾਸਾ । ਪੂਰਨ ਕਰੌ ਧਰਹਿਂ ਜੇ ਆਸਾ ।੧੩।
From them [the five Singhs] all your desires will come into being. Whosoever puts their love and faith to them their doubts and pain will be dispelled. Within the Five Singhs I am always present, whosoever uses thas their support will be made liberated.
ਆਯੁਧ ਬਿੱਦਯਾ ਕੋ ਅੱਭਯਾਸਹੁ ! । ਬਨਹੁ ਬੀਰ ਅਰਿ ਸਮੁਖ ਬਿਨਾਸ਼ਹੁ ! ।
ਜਗਤ ਪਦਾਰਥ ਸਗਰ ਪਾਵਹੁ । ਭੋਗਹੁ ਆਪ ਭਿ ਅਵਰ ਭੁਗਾਵਹੁ ।੧੪।
Practise the science of war (Ayudh Bidiya), become warriors and destroy whoever steps to you ! Distribute the goods of the world around, enjoy them and make others enjoy them as well.
ਮਰਹੁ ਜੁੱਧ ਮਹਿਂ ਸੁਰਗ ਸਿਧਾਰਹੁ । ਸਹਿਕਾਮੀ ਸੁਖ ਸਕਲ ਬਿਹਾਰਹੁ ।
ਨਿਹਕਾਮੀ ਹੁਇ ਮੁਝ ਮੋ ਮੇਲ । ਪਰਹਿ ਨ ਜਨਮ ਮਰਨ ਕੋ ਗੈਲ ।੧੫।
In war if you shall die you will go to heaven. Those who do [good] action for their own good [sehkami], they will [still] receive great happiness. The ones who do [good] without any desire, they will be united with Me, they will not be placed in the birth and death cycle [reincarnation] again.
ਕਰੋ ਸ਼ਨਾਨ ਨਾਮ ਅਰੁ ਦਾਨ । ਪ੍ਰੇਮ ਸਮੇਤ ਲਹਹੁ ਕੱਲਯਾਨ ।
ਬਿਦਤ ਖਾਲਸਾ ਪੰਥ ਭਵਿੱਖਯ । ਅਵਨੀ ਰਾਜ ਕਰਹਿਂ ਮਿਲਿ ਸਿੱਖਯ ।੧੬।
Bathe, recite the Name and give charity. The Khalsa Panth will expand in great numbers, all the Sikhs will get together and organize a Kingdom [raj] for the whole world.
ਦਿਨ ਪ੍ਰਤਿ ਤੁਰਕ ਨਾਸ਼ ਕੋ ਪ੍ਰਾਪਤਿ । ਬਚਹਿਂ ਜਿ, ਰੰਕ ਹੋਹਿਂ ਲਹਿਂ ਆਪਤਿ ।
ਕੀਨੇ ਗਨ ਅਪਰਾਧ ਬਿਸਾਲਾ । ਤਿਨ ਕੋ ਫਲ ਹ੍ਵੈ ਹੈ ਇਨ ਕਾਲਾ ।੧੭।
Day by day the Turks will be destroyed, those who remain will be extremely poor and will demise. They have committed great crimes [against humanity], and for these great crimes they shall be rewarded with death.
ਅੰਗ ਸੰਗ ਮੁਝਕੋ ਨਿਤ ਜਾਨਹੁਂ । ਸਦਾ ਸਹਾਇਕ ਅਪਨੋ ਮਾਨਹੁਂ ।
ਨਿਤ ਪ੍ਰਤਿ ਗੁਰਬਾਣੀ ਅੱਭਯਾਸਹੁ । ਕੈ ਸ਼ਸਤ੍ਰਨਿ ਸਨ ਸ਼ੱਤ੍ਰੁ ਬਿਨਾਸ਼ਹੁ ।੧੮।
Recognize my presence by your side at all times, I am constantly protecting you [My Khalsa]. Always recite Gurbani, or take weapons and destroy the enemies.
ਦਸਹੁਂ ਗੁਰੁਨਿ ਜਿਮ ਕਰੇ ਬਿਲਾਸਾ । ਸੁਨਹੁਂ ਪ੍ਰੇਮ ਧਰਿ ਸਭਿ ਇਤਿਹਾਸਾ ।
ਅਭਿਮਤਿ ਦੇਤਿ ਸਹਤ ਕੱਲਯਾਨ । ਸੁਖ ਪ੍ਰਾਪਤਿ ਪਾਠਕ ਸ਼੍ਰੋਤਾਨਿ ।੧੯।
From the Ten Gurus, whatever stories/events took place, with great love listen and speak of this history. They bring both happiness and good thinking, reading as well as listen[to the stories] both receive great happiness.
ਗੁਰੂ ਖਾਲਸਾ ਖਾਲਸਾ ਗੁਰੂ । ਅਬਿ ਤੇ ਹੁਇ ਐਸੀ ਬਿਧਿ ਸ਼ੁਰੂ ।
ਅਪਨੀ ਜੋਤਿ ਖਾਲਸੇ ਬਿਖੈ । ਹਮ ਨੇ ਧਰੀ ਸਕਲ ਜਗ ਪਿਖੈ ।੨੦।
The Guru is Khalsa and Khalsa is the Guru, this is the new practice which We have started. Recognize Our light, from which We have come, within the Khalsa, the whole world has now seen this."
ਇਮ ਕਹਿ ਸ਼੍ਰੀ ਪ੍ਰਭ ਸ਼ੋਕ ਨਿਵਾਰਾ । ਸਭਿ ਕੇ ਰਿਦੇ ਹਰਖ ਕੋ ਧਾਰਾ ।
By saying these words the Guru took away all the pain from followers, those who had questions within their hearts were fulfilled [by the Guru's response].
- Sri Gurpratap Suraj Prakash Granth, Guru Gobind Singh Ji Katha, Ain Dooja, Adiaaie (chapter), 23
ਸੁਨਤਿ ਖਾਲਸੇ ਕੀਨਸਿ ਬਿਨਤੀ । ਸ਼੍ਰੀ ਪ੍ਰਭੁ ! ਹਮ ਸਭਿ ਕੇ ਮਨ ਗਿਨਤੀ
ਨੌ ਪਤਿਸ਼ਾਹਿ ਅੰਤ ਕੋ ਸਾਰੇ । ਸੰਗਤਿ ਲਰ ਪਕਰਾਇ ਉਦਾਰੇ ।੭।
The gathering of Khalsa asked a request, ‘Oh Lord, within our mind we have calculated that, from the first to the ninth Guru, the Satiguru has provided his Sikhs with a cloth which the Sikhs hold on to [metaphorically speaking about the connection between Guru and Sikh]
ਪੁਨ ਬੈਕੁੰਠ ਗਮਨ ਕੋ ਕਰੈ । ਹਮ ਕਿਸ ਕੇ ਪਗ ਪਰ ਸਿਰ ਧਰੈ ? ।
ਕਿਹ ਕੇ ਕਰਿ ਅਲੰਬ ਕੋ ਚਲੇ ? । ਪੰਥ ਖਾਲਸਾ ਤੁਮਰੋ ਭਲੇ ?।੮।
[By the Sikh holding on to this] the Satiguru would take us to Baikunt [heaven]. Who's Lotus Feet should we now place our head before? Who's support are you leaving us with? Is your Panth Khalsa truely blessed then?
ਸ਼੍ਰੀ ਮੁਖ ਤੇ ਤਬਿ ਧੀਰਜ ਦੀਨ । ‘ਹਮ ਸਭਿ ਬਾਤ ਪ੍ਰਥਮ ਕਰਿ ਲੀਨਿ ।
ਗੰਢ ਅਕਾਲ ਪੁਰਖ ਸੋਂ ਪਾਯੋ । ਸੌਪਨ ਕਰਿ ਅੰਚਰ ਪਕਰਾਯੋ ।੯।
Guru Gobind Singh spoke consoling words, “We have already discussed this earlier [Guru Ji talks about Gurgadi already in a previous sakhi]. I have tied the knot [metaphorically speaking about the cloth] with Akal Purkh and I have given you [the congregation] the cloth.
ਸਦਾ ਰਹਹੁ ਪ੍ਰਭੁ ਚਰਨਨਿ ਸ਼ਰਨੀ । ਅਪਰਨ ਕੀ ਆਸਾ ਨਹਿਂ ਕਰਨੀ ।
ਲੋਕ ਸੁਖੀ ਪਰਲੋਕ ਸੰਤੋਸ਼ਾ । ਨਿਤ ਪ੍ਰਤਿ ਰਾਖੁਹ ਗੁਰੂ ਭਰੋਸਾ ।੧੦।
Always remain in the Lotus Feet [charan] and protection of the Lord, do not put your faith in any other. In this life you will experience pleasure and in the next you will be satisfied, always keep your faith in the Guru.
ਪਢੀਯਹਿ ਸਰਬ ਗੁਰਨਿ ਕੀ ਬਾਨੀ । ਰਖੀਯਹਿ ਰਹਤ ਜੁ ਹਮਹੁਂ ਬਖਾਨੀ ।
ਪਾਯਹੁ ਮਾਤ ਕਾਲਿਕਾ ਗੋਦਿ । ਪੰਥ ਖਾਲਸਾ ਲਹੈ ਪ੍ਰਮੋਦ ।੧੧।
Read all of the Guru's Bani [Words/scriptures], and keep the Conduct [rehat] for which you have been told [also discussed in a previous section]. I have placed you in the lap of Mata Kalika, the Khalsa Panth will experience great happiness.
----------------
[note: Mata Kalika is a form of Chandi and represents Adi Shakti. This line can be interpreted many ways from meaning Guru Sahib put the Khalsa under the protection of the Devi [Adi Shakti], to meaning Guru Sahib placed the Khalsa under protection of Weapons [which also represent Adi Shakti], to meaning that Guru Sahib placed the Khalsa under the protection of Mata Sahib Devi [Kaur], who was traditionally seen as representing that Adi Shakti. When speaking to Gyani Baba Inderjit Singh about this line he quoted a line from Sri Sarbloh Granth
ਮਾਤ ਭਗਵਤੀ ਪਿਤਾ ਕਾਲ ਪੁਰੁਖ, ਗਦੋ ਲਿਯੋ ਦੈ ਖਾਲ ਪਲੀ ॥
Maat Bhagvati Pita Kaal Purkh, Godh Liyo Dai Khaal Pali
[Oh Khalsa!], your Mother is Bhagavati [a term used for Devi/Adi Shakti], your father is Kaal Purkh, you [the Khalsa] are placed in their lap and will be nurtured by them
The concept of Bhagauti/Chandi/Adi Shakti and their role in the Khalsa will be further examined with katha [discourse] by Gyani Baba Inderjit Singh Ji, which shall be posted soon.
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ਸਿੰਘ ਸੁ ਰਹਤ ਪੰਚ ਜਹਿਂ ਮਿਲੇਂ । ਮਮ ਸਰੂਪ ਸੋ ਦੇਖਹੁ ਭਲੇ ।
ਭੋਜਨ ਛਾਦਨ ਜੋ ਤਿਨ ਦੇਹਿ । ਮੋਕਹੁ ਕਹੁਂਚਾਵਤਿ ਸਿਖ ਸੇਇ ।੧੨।
Recognize five Singhs of good conduct as my own form. Whoever gives them clothes and food, those items will not only be of use to the Singhs but they will reach Me.
ਮਨਹੁਂ ਕਾਮਨਾ ਤਿਨ ਤੇ ਪ੍ਰਾਪਤਿ । ਸ਼ਰਧਾ ਧਰੇ ਚਿੰਤ ਦੁਖ ਖਾਪਤਿ ।
ਸਿਖ ਪੰਚਨ ਮਹਿਂ ਮੇਰੋ ਬਾਸਾ । ਪੂਰਨ ਕਰੌ ਧਰਹਿਂ ਜੇ ਆਸਾ ।੧੩।
From them [the five Singhs] all your desires will come into being. Whosoever puts their love and faith to them their doubts and pain will be dispelled. Within the Five Singhs I am always present, whosoever uses thas their support will be made liberated.
ਆਯੁਧ ਬਿੱਦਯਾ ਕੋ ਅੱਭਯਾਸਹੁ ! । ਬਨਹੁ ਬੀਰ ਅਰਿ ਸਮੁਖ ਬਿਨਾਸ਼ਹੁ ! ।
ਜਗਤ ਪਦਾਰਥ ਸਗਰ ਪਾਵਹੁ । ਭੋਗਹੁ ਆਪ ਭਿ ਅਵਰ ਭੁਗਾਵਹੁ ।੧੪।
Practise the science of war (Ayudh Bidiya), become warriors and destroy whoever steps to you ! Distribute the goods of the world around, enjoy them and make others enjoy them as well.
ਮਰਹੁ ਜੁੱਧ ਮਹਿਂ ਸੁਰਗ ਸਿਧਾਰਹੁ । ਸਹਿਕਾਮੀ ਸੁਖ ਸਕਲ ਬਿਹਾਰਹੁ ।
ਨਿਹਕਾਮੀ ਹੁਇ ਮੁਝ ਮੋ ਮੇਲ । ਪਰਹਿ ਨ ਜਨਮ ਮਰਨ ਕੋ ਗੈਲ ।੧੫।
In war if you shall die you will go to heaven. Those who do [good] action for their own good [sehkami], they will [still] receive great happiness. The ones who do [good] without any desire, they will be united with Me, they will not be placed in the birth and death cycle [reincarnation] again.
ਕਰੋ ਸ਼ਨਾਨ ਨਾਮ ਅਰੁ ਦਾਨ । ਪ੍ਰੇਮ ਸਮੇਤ ਲਹਹੁ ਕੱਲਯਾਨ ।
ਬਿਦਤ ਖਾਲਸਾ ਪੰਥ ਭਵਿੱਖਯ । ਅਵਨੀ ਰਾਜ ਕਰਹਿਂ ਮਿਲਿ ਸਿੱਖਯ ।੧੬।
Bathe, recite the Name and give charity. The Khalsa Panth will expand in great numbers, all the Sikhs will get together and organize a Kingdom [raj] for the whole world.
ਦਿਨ ਪ੍ਰਤਿ ਤੁਰਕ ਨਾਸ਼ ਕੋ ਪ੍ਰਾਪਤਿ । ਬਚਹਿਂ ਜਿ, ਰੰਕ ਹੋਹਿਂ ਲਹਿਂ ਆਪਤਿ ।
ਕੀਨੇ ਗਨ ਅਪਰਾਧ ਬਿਸਾਲਾ । ਤਿਨ ਕੋ ਫਲ ਹ੍ਵੈ ਹੈ ਇਨ ਕਾਲਾ ।੧੭।
Day by day the Turks will be destroyed, those who remain will be extremely poor and will demise. They have committed great crimes [against humanity], and for these great crimes they shall be rewarded with death.
ਅੰਗ ਸੰਗ ਮੁਝਕੋ ਨਿਤ ਜਾਨਹੁਂ । ਸਦਾ ਸਹਾਇਕ ਅਪਨੋ ਮਾਨਹੁਂ ।
ਨਿਤ ਪ੍ਰਤਿ ਗੁਰਬਾਣੀ ਅੱਭਯਾਸਹੁ । ਕੈ ਸ਼ਸਤ੍ਰਨਿ ਸਨ ਸ਼ੱਤ੍ਰੁ ਬਿਨਾਸ਼ਹੁ ।੧੮।
Recognize my presence by your side at all times, I am constantly protecting you [My Khalsa]. Always recite Gurbani, or take weapons and destroy the enemies.
ਦਸਹੁਂ ਗੁਰੁਨਿ ਜਿਮ ਕਰੇ ਬਿਲਾਸਾ । ਸੁਨਹੁਂ ਪ੍ਰੇਮ ਧਰਿ ਸਭਿ ਇਤਿਹਾਸਾ ।
ਅਭਿਮਤਿ ਦੇਤਿ ਸਹਤ ਕੱਲਯਾਨ । ਸੁਖ ਪ੍ਰਾਪਤਿ ਪਾਠਕ ਸ਼੍ਰੋਤਾਨਿ ।੧੯।
From the Ten Gurus, whatever stories/events took place, with great love listen and speak of this history. They bring both happiness and good thinking, reading as well as listen[to the stories] both receive great happiness.
ਗੁਰੂ ਖਾਲਸਾ ਖਾਲਸਾ ਗੁਰੂ । ਅਬਿ ਤੇ ਹੁਇ ਐਸੀ ਬਿਧਿ ਸ਼ੁਰੂ ।
ਅਪਨੀ ਜੋਤਿ ਖਾਲਸੇ ਬਿਖੈ । ਹਮ ਨੇ ਧਰੀ ਸਕਲ ਜਗ ਪਿਖੈ ।੨੦।
The Guru is Khalsa and Khalsa is the Guru, this is the new practice which We have started. Recognize Our light, from which We have come, within the Khalsa, the whole world has now seen this."
ਇਮ ਕਹਿ ਸ਼੍ਰੀ ਪ੍ਰਭ ਸ਼ੋਕ ਨਿਵਾਰਾ । ਸਭਿ ਕੇ ਰਿਦੇ ਹਰਖ ਕੋ ਧਾਰਾ ।
By saying these words the Guru took away all the pain from followers, those who had questions within their hearts were fulfilled [by the Guru's response].
- Sri Gurpratap Suraj Prakash Granth, Guru Gobind Singh Ji Katha, Ain Dooja, Adiaaie (chapter), 23
Translated Passage from Sri Sarbloh Granth Sahib Ji
Translated Passage from Sri Sarbloh Granth Sahib Ji
This passage is from the first chapter of Sri Sarbloh Granth Sahib. The passage is written in the Persian language but in gurmukhi script. Persian script will be added soon. This is from: Chp. 1, Vol. 1, Pg. 54, Sri Sarbloh Granth Steek
ਬਿਸਨੁਪਦ ਰਾਗੁ ਤੇਲੰਗ ॥
Bisanpad Raag Telang
ਮਨ ਕਮਤਰੀਨ ਗੁਨਹਗਾਰ ਹੇਚ ਮਦਹਕਾ ॥
I am extremely low without any virtues, I am not praise worthy
ਤੁ ਈਂ ਗੁਨਾਹ ਬਖ਼ਸ਼ ਹਾਕਮ ਫੱਯਾਜ਼ ਤੂ ਈਂ ਦਾਰਾ ॥
You forgive our misdeeds, You are the Compassionate One, You are the King [of the world]
ਰਜ਼ਾਕ ਹੱਕ ਖਾਵੰਦ ਖ਼ੁਦ ਖ਼ਸਮ ਅਲਹ ਯਾਰਾ ॥
You are the one who supplies us with substance, Oh Master ! Oh King of Truth ! Oh Creator [Allah] ! My Beloved Friend !
ਹਰਕਸੇ ਕਿ ਯਾਦਿ ਕਰਦ ਸੁਰਖ਼ਰੂ ਦਰਬਾਰਾ ॥
Whosoever remembers You, in Your court they remain honorable !
This passage is from the first chapter of Sri Sarbloh Granth Sahib. The passage is written in the Persian language but in gurmukhi script. Persian script will be added soon. This is from: Chp. 1, Vol. 1, Pg. 54, Sri Sarbloh Granth Steek
ਬਿਸਨੁਪਦ ਰਾਗੁ ਤੇਲੰਗ ॥
Bisanpad Raag Telang
ਮਨ ਕਮਤਰੀਨ ਗੁਨਹਗਾਰ ਹੇਚ ਮਦਹਕਾ ॥
I am extremely low without any virtues, I am not praise worthy
ਤੁ ਈਂ ਗੁਨਾਹ ਬਖ਼ਸ਼ ਹਾਕਮ ਫੱਯਾਜ਼ ਤੂ ਈਂ ਦਾਰਾ ॥
You forgive our misdeeds, You are the Compassionate One, You are the King [of the world]
ਰਜ਼ਾਕ ਹੱਕ ਖਾਵੰਦ ਖ਼ੁਦ ਖ਼ਸਮ ਅਲਹ ਯਾਰਾ ॥
You are the one who supplies us with substance, Oh Master ! Oh King of Truth ! Oh Creator [Allah] ! My Beloved Friend !
ਹਰਕਸੇ ਕਿ ਯਾਦਿ ਕਰਦ ਸੁਰਖ਼ਰੂ ਦਰਬਾਰਾ ॥
Whosoever remembers You, in Your court they remain honorable !
Guru Granth and Panth - Passage from Sarbloh Granth
Guru Granth and Panth - Passage from Sarbloh Granth
This passage can be found in Vol. II of the Budha Dal Steek of Sarbloh Granth on page 496.
ਅਥ ਗ੍ਰੰਥ ਸਥਾਪਨ ਮਹਾਤਮ ਸ੍ਰੀ ਸਤਿਗੁਰੂ ਬਿਗ੍ਰਹ ਕਥਤੇ
Now begins the section where praise is bestowed on the form of the Satiguru, the Granth
ਤ੍ਵ ਬਲਿ
With Your (God's) Power
ਬਿਸਨੁਪਦ ਪੁੰਨਿਯਾਕੀ
ਆਪਨਪੌ ਸ਼੍ਰੀ ਖਾਲਸਹਿ ਸੌਪਾਂ, ਦ੍ਵਤਯਿ ਰੂਪ ਸਤਿਗੁਰੂ ਗ੍ਰੰਥਾ ॥
I (Guru Gobind Singh Ji) have passed down (my form) to the Khalsa, the second Form of mine is the Granth
ਬੋਲਨ ਸਤਿਗੁਰੁ ਸਬਦ-ਸੋਭਾਖਨ, ਨਾਮ ਗੋਬਿੰਦ ਕੀਰਤਨਿ ਸੰਥਾ ॥
The recitation of the Shabad is the Satiguru's speach to us, whether it be Gods Name (simran roop), or through singing hymns (keertan), or through studying His Word (santhaa)
ਗੁਨਾਨੁਵਾਦ ਪੁਨਿ ਸਿਫਤਿ ਸਲਾਹਨਿ, ਊਠਤੁ ਬੈਠਤੁ ਸੈਨ ਕਰੰਥਾ ॥
By praising the Lord one becomes virtuous, whether standing or sitting
ਪਾਵਨ ਪੰਥ ਖਾਲਸਹਿ ਪ੍ਰਗਟਯੋ, ਚਾਰ ਵਰਨ ਆਸ਼੍ਰਮ ਸੁਭ ਪੰਥਾ ॥੧॥
The pure Panth, the Khalsa has came into being, that glorious Panth with four castes and four ashrams
ਇਨ ਕੇ ਦਰਸ ਸਤਿਗੁਰੁ ਕੋ ਦਰਸਨ, ਬੋਲਨ ਗੁਰੂ ਸਬਦੁ ਗੁਰੁ ਗ੍ਰੰਥਾ ॥
To behold it (the Khalsa) is to behold the Satiguru, (its members) repeat the Guru’s Word from the Guru Granth
ਦ੍ਵਾਦਸਿ ਰੂਪ ਸਤਿਗੁਰੁ ਏ ਕਹਿਯਤਿ, ਦ੍ਵਾਦਸਿ-ਭਾਨੁ ਪ੍ਰਗਟ ਹਰਿ ਸੰਤਾ ॥
In twelve forms the Satiguru appears, just as twelve rays of the sun reflect the light of God (Hari)
ਪ੍ਰਤਯਖ ਕਲਾ ਪਾਰਬ੍ਰਹਮ ਧਣੀਛੈ, ਗ੍ਰੰਥਿ ਪੰਥ ਖਾਲਸ ਵਰਤੰਤਾ ॥
The visible power of God is manifested in the Khalsa as (the doctrine of the Guru) Granth and (that of the Guru) Panth
ਦਾਸ ਗੋਬਿੰਦ ਫਤਹ ਸਤਿਗੁਰੂ ਕੀ, ਖਾਸ ਗ੍ਰੰਥ ਗੁਰੁ ਰੂਪ ਬਦੰਤਾ ॥੨॥ਦੁਪਦ ੧॥
(Guru) Gobind (Singh) is the servant of the victorious Satiguru, he who reveals himself as the Khalsa and as the Guru Granth
*The translator is translating this line as "Daas Gobind Fatah Satiguru Ki, Khalsa Granth Gur Roop Badanta", which is different because the word Khaas is being replaced with Khalsa. In some Saroops (manuscripts) of Sarbloh Granth one can see Khalsa as being the word there, however in majority of the Saroops have Khaas, according to the Tikadhar of the Sarbloh Granth Steek.
If the word is Khaas, a more accurate translation might be, "(Guru) Gobind (Singh) is the servant of the victorious Satiguru, He who reveals the Granth as the True/Proper Form of the Guru"
This passage can be found in Vol. II of the Budha Dal Steek of Sarbloh Granth on page 496.
ਅਥ ਗ੍ਰੰਥ ਸਥਾਪਨ ਮਹਾਤਮ ਸ੍ਰੀ ਸਤਿਗੁਰੂ ਬਿਗ੍ਰਹ ਕਥਤੇ
Now begins the section where praise is bestowed on the form of the Satiguru, the Granth
ਤ੍ਵ ਬਲਿ
With Your (God's) Power
ਬਿਸਨੁਪਦ ਪੁੰਨਿਯਾਕੀ
ਆਪਨਪੌ ਸ਼੍ਰੀ ਖਾਲਸਹਿ ਸੌਪਾਂ, ਦ੍ਵਤਯਿ ਰੂਪ ਸਤਿਗੁਰੂ ਗ੍ਰੰਥਾ ॥
I (Guru Gobind Singh Ji) have passed down (my form) to the Khalsa, the second Form of mine is the Granth
ਬੋਲਨ ਸਤਿਗੁਰੁ ਸਬਦ-ਸੋਭਾਖਨ, ਨਾਮ ਗੋਬਿੰਦ ਕੀਰਤਨਿ ਸੰਥਾ ॥
The recitation of the Shabad is the Satiguru's speach to us, whether it be Gods Name (simran roop), or through singing hymns (keertan), or through studying His Word (santhaa)
ਗੁਨਾਨੁਵਾਦ ਪੁਨਿ ਸਿਫਤਿ ਸਲਾਹਨਿ, ਊਠਤੁ ਬੈਠਤੁ ਸੈਨ ਕਰੰਥਾ ॥
By praising the Lord one becomes virtuous, whether standing or sitting
ਪਾਵਨ ਪੰਥ ਖਾਲਸਹਿ ਪ੍ਰਗਟਯੋ, ਚਾਰ ਵਰਨ ਆਸ਼੍ਰਮ ਸੁਭ ਪੰਥਾ ॥੧॥
The pure Panth, the Khalsa has came into being, that glorious Panth with four castes and four ashrams
ਇਨ ਕੇ ਦਰਸ ਸਤਿਗੁਰੁ ਕੋ ਦਰਸਨ, ਬੋਲਨ ਗੁਰੂ ਸਬਦੁ ਗੁਰੁ ਗ੍ਰੰਥਾ ॥
To behold it (the Khalsa) is to behold the Satiguru, (its members) repeat the Guru’s Word from the Guru Granth
ਦ੍ਵਾਦਸਿ ਰੂਪ ਸਤਿਗੁਰੁ ਏ ਕਹਿਯਤਿ, ਦ੍ਵਾਦਸਿ-ਭਾਨੁ ਪ੍ਰਗਟ ਹਰਿ ਸੰਤਾ ॥
In twelve forms the Satiguru appears, just as twelve rays of the sun reflect the light of God (Hari)
ਪ੍ਰਤਯਖ ਕਲਾ ਪਾਰਬ੍ਰਹਮ ਧਣੀਛੈ, ਗ੍ਰੰਥਿ ਪੰਥ ਖਾਲਸ ਵਰਤੰਤਾ ॥
The visible power of God is manifested in the Khalsa as (the doctrine of the Guru) Granth and (that of the Guru) Panth
ਦਾਸ ਗੋਬਿੰਦ ਫਤਹ ਸਤਿਗੁਰੂ ਕੀ, ਖਾਸ ਗ੍ਰੰਥ ਗੁਰੁ ਰੂਪ ਬਦੰਤਾ ॥੨॥ਦੁਪਦ ੧॥
(Guru) Gobind (Singh) is the servant of the victorious Satiguru, he who reveals himself as the Khalsa and as the Guru Granth
*The translator is translating this line as "Daas Gobind Fatah Satiguru Ki, Khalsa Granth Gur Roop Badanta", which is different because the word Khaas is being replaced with Khalsa. In some Saroops (manuscripts) of Sarbloh Granth one can see Khalsa as being the word there, however in majority of the Saroops have Khaas, according to the Tikadhar of the Sarbloh Granth Steek.
If the word is Khaas, a more accurate translation might be, "(Guru) Gobind (Singh) is the servant of the victorious Satiguru, He who reveals the Granth as the True/Proper Form of the Guru"
'Akaal Akaal Akaal' Shabad from Sarbloh Granth
This shabad has been on the blog before but now the english translation has been added to it.
ਜੇ ੳਪਮਾ ਸ੍ਰੀ ਨਾਥ ਕੀ ਗਾਇ ਹੈ; ਤੇ ਭਵ ਫਾਸਿ ਨ ਫੇਰ ਪਰੇਗੇ ॥
Whoever sings the praises of the Lord of Maya, will never be trapped in the noose (of death)
ਆਰਿਤ ਜੱਗ ਕਰੇ ਹਰਿ ਹੇਤੂ ਰਰੈ ਸ੍ਰੀ ਨਾਥ ਨਿਸ੍ਹੈ ਕੈ ਤਰੇਗੇ ॥
Those who always worship and recite the Lord's name, they shall merge with the Lord Master
ਪੂਜਬੇ ਜੋਗ ਨ ਔਰ ਹੈ ਦੂਸਰ, ਏਕ ਗੁਪਾਲ ਗੁਪਾਲ ਕਰੇਗੇ ॥
(Those that realize that) only The Lord is worthy of worship, and those that recite the One (advait) Gopal (the one who takes care of the world)
ਲੋਕ ਸੁਖੀ ਪਰਲੋਕ ਖਲਾਸ ਅਕਾਲ ਅਕਾਲ ਅਕਾਲ ਕਰੇਗੇ ॥
Those who recite, Akaal ! Akaal ! Akaal ! (The Timeless Lord), in this world will experience happiness and in the next will be liberated.
Page: 176 Chapter 2, Vol. I, Sarbloh Granth
ਜੇ ੳਪਮਾ ਸ੍ਰੀ ਨਾਥ ਕੀ ਗਾਇ ਹੈ; ਤੇ ਭਵ ਫਾਸਿ ਨ ਫੇਰ ਪਰੇਗੇ ॥
Whoever sings the praises of the Lord of Maya, will never be trapped in the noose (of death)
ਆਰਿਤ ਜੱਗ ਕਰੇ ਹਰਿ ਹੇਤੂ ਰਰੈ ਸ੍ਰੀ ਨਾਥ ਨਿਸ੍ਹੈ ਕੈ ਤਰੇਗੇ ॥
Those who always worship and recite the Lord's name, they shall merge with the Lord Master
ਪੂਜਬੇ ਜੋਗ ਨ ਔਰ ਹੈ ਦੂਸਰ, ਏਕ ਗੁਪਾਲ ਗੁਪਾਲ ਕਰੇਗੇ ॥
(Those that realize that) only The Lord is worthy of worship, and those that recite the One (advait) Gopal (the one who takes care of the world)
ਲੋਕ ਸੁਖੀ ਪਰਲੋਕ ਖਲਾਸ ਅਕਾਲ ਅਕਾਲ ਅਕਾਲ ਕਰੇਗੇ ॥
Those who recite, Akaal ! Akaal ! Akaal ! (The Timeless Lord), in this world will experience happiness and in the next will be liberated.
Page: 176 Chapter 2, Vol. I, Sarbloh Granth
Guru Nanak Dev Ji - Passage from Sarbloh, Dasam and Nanak Prakash Granth
Guru Nanak Dev Ji - Passage from Sarbloh, Dasam and Nanak Prakash Granth
Passage from Sarbloh Granth - chapter 5, page 631 (Vol. II of Steek)
ਸਤਿਗੁਰੁ ਨਾਨਕ ਅੰਸ ਕਲਾ ਪ੍ਰਭੁ, ਤਿਨ ਸੁਭ ਗ੍ਰੰਥ ਬਖਾਨੇ ॥
Satiguru Nanak is the true lineage (ans) and power (shakti) of the Lord, He recited the pure scripture (granth).
ਨਾਮ ਉਪਾਸਨ, ਨਾਮ ਅਰਾਧਨ, ਨਾਮਹਿ ਜਪੁ ਤ੍ਰਿਪਤਾਨੇ ॥
(In the scripture it says) Worshiping the Name, Taking support of the Name, and reciting the name you shall be carried across (the terrifying ocean that is the world)
ਸਚੁ ਉਪਦੇਸ ਸੰਗਤਿ ਕਉ ਦੀਨਾ, ਬਸਤੁ ਨਾਮ ਨਿਰਬਾਨੇ ॥
Giving the true teaching to the Sangat, the Naam (True Name), it emancipated them
ਮਹਾਂਮੰਤ੍ਰ ਤਾਰਕ ਸਤਿਨਾਮਾ, ਸੋ ਗੁਰੁ ਕੀਨੋ ਦਾਨੇ ॥੩॥
The Guru gave the Great Mantra (MahaMantra), the one which shall take you across (the ocean that is this world), the Satinaam (the True Naam)
Passage from Dasam Guru Granth Sahib Ji - Chapter Bachitra Natak
ਦੋਹਰਾ
ਤਿਨ ਬੇਦੀਅਨ ਕੀ ਕੁਲ ਬਿਖੈ ਪ੍ਰਗਟੇ ਨਾਨਕ ਰਾਇ ॥
Nanak Rai took birth in the Bedi clan.
ਸਭ ਸਿੱਖਨ ਕੋ ਸੁਖ ਦਏ ਜਹ ਤਹ ਭਏ ਸਹਾਇ ॥੪॥
He brought comfort to all his disciples and helped them at all times.4.
ਚੌਪਈ ॥
ਤਿਨ ਇਹ ਕਲ ਮੋ ਧਰਮੁ ਚਲਾਯੋ ॥ ਸਭ ਸਾਧਨ ਕੋ ਰਾਹੁ ਬਤਾਯੋ ॥
Guru Nanak spread Dharma in the Iron age and put the seekers on the path.
ਜੋ ਤਾਂ ਕੇ ਮਾਰਗ ਮਹਿ ਆਏ ॥ ਤੇ ਕਬਹੂੰ ਨਹਿ ਪਾਪ ਸੰਤਾਏ ॥੫॥
Those who followed the path propagated by him, were never harmed by the vices.5.
ਜੇ ਜੇ ਪੰਥ ਤਵਨ ਕੇ ਪਰੇ ॥ ਪਾਪ ਤਾਪ ਤਿਨ ਕੇ ਪ੍ਰਭ ਹਰੇ ॥
All those who came within his fold, they were absolved of all their sins and troubles,
ਦੂਖ ਭੂਖ ਕਬਹੂੰ ਨ ਸੰਤਾਏ ॥ ਜਾਲ ਕਾਲ ਕੇ ਬੀਚ ਨ ਆਏ ॥੬॥
Their sorrows, their wants were vanished and even their transmigration came to and end.6.
Passage from Sri Nanak Prakash Granth - (author Kavi Santhok Singh)
ਸ੍ਰੀ ਨਾਨਕ ਪੁਰੁਸ਼ੋਤਮੰ ਪਰਮ, ਪਰਾਵਰ ਨਾਥ ॥
Sree Naanak Purushotamam Param, Paraavar Naath
Oh Sri Nanak, greatest and most superior of beings, the master of all
ਯੁਗਲ ਚਰਨ ਮਮ ਬੰਦਨਾ ਧਰ ਪਰ ਧਰਿ ਕਰਿ ਮਾਥ ॥
Yugal Charan Mam Bandnaa Dhar Par Dharikari Maath
I place my head to the ground in salutations to both your lotus feet.
- ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਪ੍ਰਕਾਸ਼ ਗ੍ਰੰਥ
ਧੰਨ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਮਹਾਰਾਜ
Passage from Sarbloh Granth - chapter 5, page 631 (Vol. II of Steek)
ਸਤਿਗੁਰੁ ਨਾਨਕ ਅੰਸ ਕਲਾ ਪ੍ਰਭੁ, ਤਿਨ ਸੁਭ ਗ੍ਰੰਥ ਬਖਾਨੇ ॥
Satiguru Nanak is the true lineage (ans) and power (shakti) of the Lord, He recited the pure scripture (granth).
ਨਾਮ ਉਪਾਸਨ, ਨਾਮ ਅਰਾਧਨ, ਨਾਮਹਿ ਜਪੁ ਤ੍ਰਿਪਤਾਨੇ ॥
(In the scripture it says) Worshiping the Name, Taking support of the Name, and reciting the name you shall be carried across (the terrifying ocean that is the world)
ਸਚੁ ਉਪਦੇਸ ਸੰਗਤਿ ਕਉ ਦੀਨਾ, ਬਸਤੁ ਨਾਮ ਨਿਰਬਾਨੇ ॥
Giving the true teaching to the Sangat, the Naam (True Name), it emancipated them
ਮਹਾਂਮੰਤ੍ਰ ਤਾਰਕ ਸਤਿਨਾਮਾ, ਸੋ ਗੁਰੁ ਕੀਨੋ ਦਾਨੇ ॥੩॥
The Guru gave the Great Mantra (MahaMantra), the one which shall take you across (the ocean that is this world), the Satinaam (the True Naam)
Passage from Dasam Guru Granth Sahib Ji - Chapter Bachitra Natak
ਦੋਹਰਾ
ਤਿਨ ਬੇਦੀਅਨ ਕੀ ਕੁਲ ਬਿਖੈ ਪ੍ਰਗਟੇ ਨਾਨਕ ਰਾਇ ॥
Nanak Rai took birth in the Bedi clan.
ਸਭ ਸਿੱਖਨ ਕੋ ਸੁਖ ਦਏ ਜਹ ਤਹ ਭਏ ਸਹਾਇ ॥੪॥
He brought comfort to all his disciples and helped them at all times.4.
ਚੌਪਈ ॥
ਤਿਨ ਇਹ ਕਲ ਮੋ ਧਰਮੁ ਚਲਾਯੋ ॥ ਸਭ ਸਾਧਨ ਕੋ ਰਾਹੁ ਬਤਾਯੋ ॥
Guru Nanak spread Dharma in the Iron age and put the seekers on the path.
ਜੋ ਤਾਂ ਕੇ ਮਾਰਗ ਮਹਿ ਆਏ ॥ ਤੇ ਕਬਹੂੰ ਨਹਿ ਪਾਪ ਸੰਤਾਏ ॥੫॥
Those who followed the path propagated by him, were never harmed by the vices.5.
ਜੇ ਜੇ ਪੰਥ ਤਵਨ ਕੇ ਪਰੇ ॥ ਪਾਪ ਤਾਪ ਤਿਨ ਕੇ ਪ੍ਰਭ ਹਰੇ ॥
All those who came within his fold, they were absolved of all their sins and troubles,
ਦੂਖ ਭੂਖ ਕਬਹੂੰ ਨ ਸੰਤਾਏ ॥ ਜਾਲ ਕਾਲ ਕੇ ਬੀਚ ਨ ਆਏ ॥੬॥
Their sorrows, their wants were vanished and even their transmigration came to and end.6.
Passage from Sri Nanak Prakash Granth - (author Kavi Santhok Singh)
ਸ੍ਰੀ ਨਾਨਕ ਪੁਰੁਸ਼ੋਤਮੰ ਪਰਮ, ਪਰਾਵਰ ਨਾਥ ॥
Sree Naanak Purushotamam Param, Paraavar Naath
Oh Sri Nanak, greatest and most superior of beings, the master of all
ਯੁਗਲ ਚਰਨ ਮਮ ਬੰਦਨਾ ਧਰ ਪਰ ਧਰਿ ਕਰਿ ਮਾਥ ॥
Yugal Charan Mam Bandnaa Dhar Par Dharikari Maath
I place my head to the ground in salutations to both your lotus feet.
- ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਪ੍ਰਕਾਸ਼ ਗ੍ਰੰਥ
ਧੰਨ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਮਹਾਰਾਜ
Importance of the Kamarkasa
The kamarkasa, or waist-belt which holds weapons, has always been essential in the dress of the Sikh warriors. Giani Gian Singh describes Singhs in his Panth Prakash of usually just wearing a turban (dumalla), underwear (kach) and a kamarkasa, with sometimes blankets to cover them from the cold.
Akali Baba Santha Singh Ji talks about its importance in this katha of Sri Sarbloh Granth.
ਕਾਲ ਉਪਾਸਕ ਛਤ੍ਰਿਯ-ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅਏ॥
Worshipers of Death and followers of the Kshatriya way, wearing a waistband [kamarkasa] they [the Khalsa] are the supreme warriors.
In the sakhi of Sukha Singh in Panth Prakash, Rattan Singh Bhangoo describes Sukha Singh as such:
ਕਮਰ ਕੱਸਾ ਨਿਸ ਦਿਨ ਰਖੇ, ਲੜਣ ਘੁਲਨ ਕੋ ਤਯਾਰ ॥
His battlefield Kamarkasa [Weapons belt] was tied tightly day and night, Sukha Singh was always ready to battle and wrestle.
Those with the knowledge of Shastar-vidiya know how important the kamarkasa plays in drawing their weapon quickly. Whereas a gathra requires the effort from both hands to draw their weapon, the kamarkasa allows for the drawing of a weapon with one hand.
Akali Baba Santha Singh Ji talks about its importance in this katha of Sri Sarbloh Granth.
ਕਾਲ ਉਪਾਸਕ ਛਤ੍ਰਿਯ-ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅਏ॥
Worshipers of Death and followers of the Kshatriya way, wearing a waistband [kamarkasa] they [the Khalsa] are the supreme warriors.
In the sakhi of Sukha Singh in Panth Prakash, Rattan Singh Bhangoo describes Sukha Singh as such:
ਕਮਰ ਕੱਸਾ ਨਿਸ ਦਿਨ ਰਖੇ, ਲੜਣ ਘੁਲਨ ਕੋ ਤਯਾਰ ॥
His battlefield Kamarkasa [Weapons belt] was tied tightly day and night, Sukha Singh was always ready to battle and wrestle.
Those with the knowledge of Shastar-vidiya know how important the kamarkasa plays in drawing their weapon quickly. Whereas a gathra requires the effort from both hands to draw their weapon, the kamarkasa allows for the drawing of a weapon with one hand.
Worshipping Weapons - Passage from Suraj Prakash
Translation of Suraj Prakash - Fouth Rut, Chapter 32 (sakhi Shastar Maajane, Dushiraa)
Note: if there any errors in the translation please do post in the comment section. My apologizes if there are any errors in the translation.
ਦੋਹਰਾ- ਪਾਵਸ ਬੀਤੀ ਅਨਂਦ ਸੋਂ ਸਰਦ ਪ੍ਰਬਿਰਤੀ ਆਦਿ ।
ਪਿਤਰਨਿ ਪਛ ਤੇ ਨੌਰਤੇ ਚੰਡੀ ਜਗਤ ਮਨਾਇ ।੧।
The rainy season passed with much pleasantness, and the cold season was present. During the Saraadh Navathri (festival worshipping the 9 forms of Devi/Shakti) many people were worshipping the Chandi (devi).
ਲਲਿਤਪਦੁ ਛੰਦ – ਹੁਕਮ ਕੀਨਿ ਸ਼੍ਰੀ ਸਤਿਗੁਰ ਪੂਰੇ ‘ਸ਼ਸਤ੍ਰ ਨਿਕਾਸੋ ਸਾਰੇ ।
ਮੈਲ ਨਿਵਿਰਤਹਿਂ ਮਾਰਵਾਰਿਯੇ ਪੂਜਹਿਂ ਬਹੁਰ ਸੁਧਾਰੇ’ ।੨।
Guru Sahib commanded that, “Take out all of your weapons, Marvaari Sikh, cleaning your weapons will take all your filth (mail) away, then with your clean weapon, worship it.
ਖਾਸ ਖਜਾਨੇ ਲਗੇ ਨਿਕਾਸਨ ਜਾਤੀ ਖੜਗਨਿ ਨਾਨਾ ।
ਤੇਗੇ ਆਯੁਧ, ਖੜਗ ਦੁਧਾਰੇ, ਤੋਮਰ, ਸੈਫ, ਕ੍ਰਿਪਾਨਾ ।੩।
Then out of the Guru’s armory many different types of swords were taken out.
Tegha's, Dudhaare Kharag's, Spear's, Saif's, and Kirpan's were taken out.
ਦੁਬਿਧਿ ਸਰੋਹੀ, ਨੀਮ ਸੀਖਚੇ, ਮਿਸਰੀ ਦ੍ਵੈ ਗੁਜਰਾਤੀ ।
ਇਲਮਾਨੀ ਰੁ ਹਲੱਬੀ ਮਗਰਬਿ ਕਿਰਚ ਜੁਨੱਬੀ ਜਾਤੀ ।੪।
Two types of Sirohi’s, seekh vangu sidhan, thin swords, Misri and Guajarati swords, Yemin swords, swords from the city Halab, Irani swords, Armenian swords were all taken out to clean.
ਜਮਧਰ ਲਘੁ ਬਿਸਾਲ ਪਉਲਾਦੀ, ਖੰਜਰ ਚੱਕ੍ਰ ਮਹਾਨਾਂ ।
ਬਿਛੂਏ ਬਾਂਕ ਛੁਰੇ ਬਹੁ ਬਿਧਿ ਕੇ, ਪੇਸ਼ ਕਬਜ ਸ਼ੁਭ ਨਾਨਾ ।੫।
Small and big katar's (punch daggers), great khanjar's (curved dagger), chakar's (quoit), bichua’s (scorpion bladed dagger) , and glorious pesh kabz's (armour piercing dagger) were taken out.
ਤੀਰ ਅਨਿਕ ਬਿਧਿ ਖਪਰੇ ਸੇਲੇ ਗਨ ਬਦਾਂਮਚੇ ਤੁੱਕੇ ।
ਸੇਲ ਨਰਾਂਚ ਸੁ ਨਾਵਕ ਤੀਖਨ ਕਰ ਦਹਿਂਤਨ ਰਿਪੁ ਢੂਕੇ ।੬।
Various types of arrows, (Neje Muhee Teer), (Badaam Muhee Teer), (Kikkar de thuk Vargi Dandedaar Mukhi vala Teer), Sarbloh teer jis Punj Khamb, Chaar Mukhe Teer, Ik chota teer jis dee mukhi dandedaar hundi hair), (thothi naali jis vicho chota teer chalondey han) te (vairi de than vich kumbh jaan vale teer) were taken out.
ਤੁਪਕ ਤਮਾਂਚੇ ਗਨ ਬਿਲਾਇਤੀ ਸਾਂਗੈਂ ਸ਼ਕਤਿ ਨਿਕਾਸੇ ।
ਬ੍ਰਿੰਦ ਸ਼ਸਤ੍ਰ ਸਤਿਗੁਰੂ ਖਜਾਨੇ ਕਹਿਂ ਲੌ ਕਵੀ ਪ੍ਰਕਾਸੇ ।੭।
Guns and pistols, spear's from Tehran Iran, and all the weapons out of the Guru’s armory, they were all taken out, how much more description can this poet give?
ਮਾਰਵਾਰਿਯੇ ਮਾਂਞਨਿ ਲਾਗੇ ਚਰਨ ਦਾਬ ਕਰ ਫੇਰੇ ।
ਇਤਨੇ ਮਹਿਂ ਪ੍ਰਭੁ ਬਾਹਿਰ ਨਿਕਸੇ ਸਭਿ ਆਯੁਧ ਦਿਸ਼ਿ ਹੇਰੇ ।੮।
The Marvaari Sikh placed the weapons on the floor near his feet then began cleaning. During this, the Guru came out and saw all the glorious weapons.
ਕਹਯੋ ‘ਬਿਅਦਬੀ ਸ਼ਸਤ੍ਰਨਿ ਕੇਰੀ ਤੈਂ ਕਯੋਂ ਚਰਨ ਲਗਾਯੋ ।
ਅਤਿ ਪ੍ਰਿਯ ‘ਖੜਗ ਅਕਾਲ ਪੁਰਖ ਕੋ ਨਿਜ ਧੁਜ ਬਿਖੈ ਸਹਾਯੋ ।੯।
The Guru then said, “You are disrespecting the weapons, why are you putting these weapons near your feet? Akaal Purkh loves the Kharag, on his very own battle standards it (the sword) is displayed. 9
ਆਦਿ ਸ਼ਕਤਿ ਸ਼੍ਰੀ ਚੰਡੀ ਰੂਪ ਇਹ ਪੂਜਨ ਜੋਗ ਸਦੀਵਾ ।
ਸਰਬ ਸੁਰਾਸੁਰ ਨਰ ਕਯਾ ਬਪੁਰੋ ਜਿਸ ਕੇ ਬਸਿ ਮਹਿਂ ਥੀਵਾ ।੧੦।
The sword is the Aadi Shakti (primal energy), and is the very form of Sri Chandi. One must always worship it. All demi-gods, goddesses, demons, and humans whose fate was kind contemplated upon this.
ਸਾਦਰ ਸੇਵ ਮਾਞਿਬੇ ਕਰੀਯਹਿ’ ਇਹ ਕਹਿ ਅੱਗ੍ਰ ਸਿਧਾਏ ।
ਬੈਠੇ ਬਹੁਰ ਖਾਲਸਾ ਆਯੋ ਸ਼੍ਰੀ ਮੁਖ ਦਰਸ਼ਨ ਪਾਏ ।੧੧।
Respectfully clean the weapons.” After saying this Guru walked on. Later on, a Khalsa came and received Guru’s darshan as Guru was sitting down.
ਕੇਤਿਕ ਚਿਰ ਮਹਿਂ ਇਕ ਸਿਖ ਬੋਲਯੋ ‘ਮਾਰਵਾਰਿਯਾ ਜੋਈ ।
ਪੁੰਜ ਖੜਗ ਸਿਰ ਪਰ ਧਰਿ ਬੈਠਯੋ ਕਾਰ ਨ ਕਰਤਾ ਸੋਈ’ ।੧੨।
After a while a Sikh said to the Guru, “The Marvaari Sikh has placed many weapons (swords) on his head and is sitting, but is not doing any work”
ਸੁਨਿ ਬਿਕਸੇ ਪ੍ਰਭੁ ਗਏ ਬਿਲੋਕਨਿ ਦੇਖਯੋ ਤਿਸੀ ਪ੍ਰਕਾਰਾ ।
‘ਇਹ ਕਯਾ ਕਰਯੋ ਨ ਸੇਵਾ ਠਾਨਤਿ ਬੈਠੇ ਸਮਾ ਗੁਜਾਰਾ’ ।੧੩।
Listening to that, Guru ji went to go see. Upon approaching the Guru said, “What are you doing? You are not doing any service; you are spending your time only resting.”
‘ਮਹਾਰਾਜ ਰਾਵਰ ਕੀ ਆਇਸੁ ਅਦਬ ਕਰਨਿ ਇਮ ਹੋਵੈ ।
ਸੇਵਾ ਮਾਂਞਨ ਕੀ ਹੁਇ ਤੈਸੇ ਜਥਾ ਪ੍ਰਥਮ ਮਲ ਖੋਵੇਂ’ ।੧੪।
The Maarvaari Sikh said, “Maharaj, only with your permission can this respectful practice be carried out, the service of washing can only be done that way, in the way (you proscribed) before. That is the only way the filth leaves.”
ਬਿਗਸਿ ਪ੍ਰਭੂ ਕਹਿ ‘ਤੁਮ ਕੌ ਬਖਸ਼ਯੋ, ਸ਼ਸਤ੍ਰਨ ਕੇ ਨਿਤ ਦਾਸਾ ।
ਕਰਹੁ ਪ੍ਰੇਮ ਤੇ ਸੇਵਾ ਆਯੁਧ, ਤੌ ਸਭਿ ਸੁਖ ਹੁਇ ਪਾਸਾ’ ।੧੫।
The Lord said to the Maarvaari Sikh, “you are blessed; you are always doing service to weapons. With great love you do selfless service to the weapons, with this happiness with always be at your side.”
ਰਾਮ ਸਿੰਘ ਤਿਹ ਨਾਮ ਹੁਤੋ ਸੁਨਿ ਗੁਰ ਕੋ ਬੰਦਨ ਠਾਨੀ ।
ਮਾਂਞਨ ਕਰਨਿ ਲਗਯੋ ਸੁਧ ਸ਼ਸਤ੍ਰਨਿ, ਪੁਨ ਸੁਖ ਲਹਯੋ ਮਹਾਂਨੀ ।੧੬।
The Marvaari Sikh’s name was Ram Singh, after listening to Guru Ji’s word he prostrated before the Guru and started to clean some more weapons. After cleaning the weapons Ram Singh felt a great amount of happiness.
ਊਚੇ ਥਲ ਟਿਕਾਇ ਸਭਿ ਆਯੁਧ ਪੂਜਾ ਸੌਜ ਮੰਗਾਈ ।
ਲਗੇ ਨੁਰਾਤੇ ਸਗਰੇ ਪੂਜਨ ਚੰਡਿ ਕਾਲਕਾ ਮਾਈ ।੧੭।
After the cleaning; all the weapons were placed on a high level and the Sikhs started to worship them with incense. The festival of Navathri was starting and everyone was worshiping Chandi and Mata (mother) Kaalkaa.
ਚੰਡਿ ਚਰਿੱਤ੍ਰ ਪਾਠ ਨਿਤ ਹੋਵੈ ਸਹਿਸਕ੍ਰਿਤ ਅਰੁ ਭਾਖਾ ।
ਧੂਪ ਦੀਪ ਚੰਦਨ ਕੌ ਚਰਚਤਿ ਫੂਲਮਾਲ ਬਹੁ ਰਾਖਾ ।੧੮।
The recitation of Chandi Chritr was starting in both Sanskrit form (from Markhandya Purana) and in Brij Bhasa (from Dasam Granth). Incense, ghee-lamps, sandalwood were all used and great wreaths of flowers were put around the weapons.
Note: if there any errors in the translation please do post in the comment section. My apologizes if there are any errors in the translation.
ਦੋਹਰਾ- ਪਾਵਸ ਬੀਤੀ ਅਨਂਦ ਸੋਂ ਸਰਦ ਪ੍ਰਬਿਰਤੀ ਆਦਿ ।
ਪਿਤਰਨਿ ਪਛ ਤੇ ਨੌਰਤੇ ਚੰਡੀ ਜਗਤ ਮਨਾਇ ।੧।
The rainy season passed with much pleasantness, and the cold season was present. During the Saraadh Navathri (festival worshipping the 9 forms of Devi/Shakti) many people were worshipping the Chandi (devi).
ਲਲਿਤਪਦੁ ਛੰਦ – ਹੁਕਮ ਕੀਨਿ ਸ਼੍ਰੀ ਸਤਿਗੁਰ ਪੂਰੇ ‘ਸ਼ਸਤ੍ਰ ਨਿਕਾਸੋ ਸਾਰੇ ।
ਮੈਲ ਨਿਵਿਰਤਹਿਂ ਮਾਰਵਾਰਿਯੇ ਪੂਜਹਿਂ ਬਹੁਰ ਸੁਧਾਰੇ’ ।੨।
Guru Sahib commanded that, “Take out all of your weapons, Marvaari Sikh, cleaning your weapons will take all your filth (mail) away, then with your clean weapon, worship it.
ਖਾਸ ਖਜਾਨੇ ਲਗੇ ਨਿਕਾਸਨ ਜਾਤੀ ਖੜਗਨਿ ਨਾਨਾ ।
ਤੇਗੇ ਆਯੁਧ, ਖੜਗ ਦੁਧਾਰੇ, ਤੋਮਰ, ਸੈਫ, ਕ੍ਰਿਪਾਨਾ ।੩।
Then out of the Guru’s armory many different types of swords were taken out.
Tegha's, Dudhaare Kharag's, Spear's, Saif's, and Kirpan's were taken out.
ਦੁਬਿਧਿ ਸਰੋਹੀ, ਨੀਮ ਸੀਖਚੇ, ਮਿਸਰੀ ਦ੍ਵੈ ਗੁਜਰਾਤੀ ।
ਇਲਮਾਨੀ ਰੁ ਹਲੱਬੀ ਮਗਰਬਿ ਕਿਰਚ ਜੁਨੱਬੀ ਜਾਤੀ ।੪।
Two types of Sirohi’s, seekh vangu sidhan, thin swords, Misri and Guajarati swords, Yemin swords, swords from the city Halab, Irani swords, Armenian swords were all taken out to clean.
ਜਮਧਰ ਲਘੁ ਬਿਸਾਲ ਪਉਲਾਦੀ, ਖੰਜਰ ਚੱਕ੍ਰ ਮਹਾਨਾਂ ।
ਬਿਛੂਏ ਬਾਂਕ ਛੁਰੇ ਬਹੁ ਬਿਧਿ ਕੇ, ਪੇਸ਼ ਕਬਜ ਸ਼ੁਭ ਨਾਨਾ ।੫।
Small and big katar's (punch daggers), great khanjar's (curved dagger), chakar's (quoit), bichua’s (scorpion bladed dagger) , and glorious pesh kabz's (armour piercing dagger) were taken out.
ਤੀਰ ਅਨਿਕ ਬਿਧਿ ਖਪਰੇ ਸੇਲੇ ਗਨ ਬਦਾਂਮਚੇ ਤੁੱਕੇ ।
ਸੇਲ ਨਰਾਂਚ ਸੁ ਨਾਵਕ ਤੀਖਨ ਕਰ ਦਹਿਂਤਨ ਰਿਪੁ ਢੂਕੇ ।੬।
Various types of arrows, (Neje Muhee Teer), (Badaam Muhee Teer), (Kikkar de thuk Vargi Dandedaar Mukhi vala Teer), Sarbloh teer jis Punj Khamb, Chaar Mukhe Teer, Ik chota teer jis dee mukhi dandedaar hundi hair), (thothi naali jis vicho chota teer chalondey han) te (vairi de than vich kumbh jaan vale teer) were taken out.
ਤੁਪਕ ਤਮਾਂਚੇ ਗਨ ਬਿਲਾਇਤੀ ਸਾਂਗੈਂ ਸ਼ਕਤਿ ਨਿਕਾਸੇ ।
ਬ੍ਰਿੰਦ ਸ਼ਸਤ੍ਰ ਸਤਿਗੁਰੂ ਖਜਾਨੇ ਕਹਿਂ ਲੌ ਕਵੀ ਪ੍ਰਕਾਸੇ ।੭।
Guns and pistols, spear's from Tehran Iran, and all the weapons out of the Guru’s armory, they were all taken out, how much more description can this poet give?
ਮਾਰਵਾਰਿਯੇ ਮਾਂਞਨਿ ਲਾਗੇ ਚਰਨ ਦਾਬ ਕਰ ਫੇਰੇ ।
ਇਤਨੇ ਮਹਿਂ ਪ੍ਰਭੁ ਬਾਹਿਰ ਨਿਕਸੇ ਸਭਿ ਆਯੁਧ ਦਿਸ਼ਿ ਹੇਰੇ ।੮।
The Marvaari Sikh placed the weapons on the floor near his feet then began cleaning. During this, the Guru came out and saw all the glorious weapons.
ਕਹਯੋ ‘ਬਿਅਦਬੀ ਸ਼ਸਤ੍ਰਨਿ ਕੇਰੀ ਤੈਂ ਕਯੋਂ ਚਰਨ ਲਗਾਯੋ ।
ਅਤਿ ਪ੍ਰਿਯ ‘ਖੜਗ ਅਕਾਲ ਪੁਰਖ ਕੋ ਨਿਜ ਧੁਜ ਬਿਖੈ ਸਹਾਯੋ ।੯।
The Guru then said, “You are disrespecting the weapons, why are you putting these weapons near your feet? Akaal Purkh loves the Kharag, on his very own battle standards it (the sword) is displayed. 9
ਆਦਿ ਸ਼ਕਤਿ ਸ਼੍ਰੀ ਚੰਡੀ ਰੂਪ ਇਹ ਪੂਜਨ ਜੋਗ ਸਦੀਵਾ ।
ਸਰਬ ਸੁਰਾਸੁਰ ਨਰ ਕਯਾ ਬਪੁਰੋ ਜਿਸ ਕੇ ਬਸਿ ਮਹਿਂ ਥੀਵਾ ।੧੦।
The sword is the Aadi Shakti (primal energy), and is the very form of Sri Chandi. One must always worship it. All demi-gods, goddesses, demons, and humans whose fate was kind contemplated upon this.
ਸਾਦਰ ਸੇਵ ਮਾਞਿਬੇ ਕਰੀਯਹਿ’ ਇਹ ਕਹਿ ਅੱਗ੍ਰ ਸਿਧਾਏ ।
ਬੈਠੇ ਬਹੁਰ ਖਾਲਸਾ ਆਯੋ ਸ਼੍ਰੀ ਮੁਖ ਦਰਸ਼ਨ ਪਾਏ ।੧੧।
Respectfully clean the weapons.” After saying this Guru walked on. Later on, a Khalsa came and received Guru’s darshan as Guru was sitting down.
ਕੇਤਿਕ ਚਿਰ ਮਹਿਂ ਇਕ ਸਿਖ ਬੋਲਯੋ ‘ਮਾਰਵਾਰਿਯਾ ਜੋਈ ।
ਪੁੰਜ ਖੜਗ ਸਿਰ ਪਰ ਧਰਿ ਬੈਠਯੋ ਕਾਰ ਨ ਕਰਤਾ ਸੋਈ’ ।੧੨।
After a while a Sikh said to the Guru, “The Marvaari Sikh has placed many weapons (swords) on his head and is sitting, but is not doing any work”
ਸੁਨਿ ਬਿਕਸੇ ਪ੍ਰਭੁ ਗਏ ਬਿਲੋਕਨਿ ਦੇਖਯੋ ਤਿਸੀ ਪ੍ਰਕਾਰਾ ।
‘ਇਹ ਕਯਾ ਕਰਯੋ ਨ ਸੇਵਾ ਠਾਨਤਿ ਬੈਠੇ ਸਮਾ ਗੁਜਾਰਾ’ ।੧੩।
Listening to that, Guru ji went to go see. Upon approaching the Guru said, “What are you doing? You are not doing any service; you are spending your time only resting.”
‘ਮਹਾਰਾਜ ਰਾਵਰ ਕੀ ਆਇਸੁ ਅਦਬ ਕਰਨਿ ਇਮ ਹੋਵੈ ।
ਸੇਵਾ ਮਾਂਞਨ ਕੀ ਹੁਇ ਤੈਸੇ ਜਥਾ ਪ੍ਰਥਮ ਮਲ ਖੋਵੇਂ’ ।੧੪।
The Maarvaari Sikh said, “Maharaj, only with your permission can this respectful practice be carried out, the service of washing can only be done that way, in the way (you proscribed) before. That is the only way the filth leaves.”
ਬਿਗਸਿ ਪ੍ਰਭੂ ਕਹਿ ‘ਤੁਮ ਕੌ ਬਖਸ਼ਯੋ, ਸ਼ਸਤ੍ਰਨ ਕੇ ਨਿਤ ਦਾਸਾ ।
ਕਰਹੁ ਪ੍ਰੇਮ ਤੇ ਸੇਵਾ ਆਯੁਧ, ਤੌ ਸਭਿ ਸੁਖ ਹੁਇ ਪਾਸਾ’ ।੧੫।
The Lord said to the Maarvaari Sikh, “you are blessed; you are always doing service to weapons. With great love you do selfless service to the weapons, with this happiness with always be at your side.”
ਰਾਮ ਸਿੰਘ ਤਿਹ ਨਾਮ ਹੁਤੋ ਸੁਨਿ ਗੁਰ ਕੋ ਬੰਦਨ ਠਾਨੀ ।
ਮਾਂਞਨ ਕਰਨਿ ਲਗਯੋ ਸੁਧ ਸ਼ਸਤ੍ਰਨਿ, ਪੁਨ ਸੁਖ ਲਹਯੋ ਮਹਾਂਨੀ ।੧੬।
The Marvaari Sikh’s name was Ram Singh, after listening to Guru Ji’s word he prostrated before the Guru and started to clean some more weapons. After cleaning the weapons Ram Singh felt a great amount of happiness.
ਊਚੇ ਥਲ ਟਿਕਾਇ ਸਭਿ ਆਯੁਧ ਪੂਜਾ ਸੌਜ ਮੰਗਾਈ ।
ਲਗੇ ਨੁਰਾਤੇ ਸਗਰੇ ਪੂਜਨ ਚੰਡਿ ਕਾਲਕਾ ਮਾਈ ।੧੭।
After the cleaning; all the weapons were placed on a high level and the Sikhs started to worship them with incense. The festival of Navathri was starting and everyone was worshiping Chandi and Mata (mother) Kaalkaa.
ਚੰਡਿ ਚਰਿੱਤ੍ਰ ਪਾਠ ਨਿਤ ਹੋਵੈ ਸਹਿਸਕ੍ਰਿਤ ਅਰੁ ਭਾਖਾ ।
ਧੂਪ ਦੀਪ ਚੰਦਨ ਕੌ ਚਰਚਤਿ ਫੂਲਮਾਲ ਬਹੁ ਰਾਖਾ ।੧੮।
The recitation of Chandi Chritr was starting in both Sanskrit form (from Markhandya Purana) and in Brij Bhasa (from Dasam Granth). Incense, ghee-lamps, sandalwood were all used and great wreaths of flowers were put around the weapons.
Summary of Sarbloh Granth Sahib Ji
See photo ‘Table of Contents’ at end of document and Mahan Kosh (under ‘Sarbloh granth’) for reference
First Chapter – ਪਹਿਲਾ ਅਧਯਾਯ
The first chapter contains the praise of Māhā Māyā, and Māhā Kāl. After losing to the demons, the Devtian (Gods and Goddesses) came under the protection of the Devi (Chandi). The Devi defeated the demon army and its leader Bhīmnād.
Second Chapter – ਦੂਜਾ ਅਧਯਾਯ
Bhīmnād’s wife prepares to become a Satī while his brother, Bīrjnād, prepares to wage war against all the Devtian. Indira then sends letters to all the Devtian asking for assistance in the war.
Third Chapter - ਤੀਜਾ ਅਧਯਾਯ
The demons got the upper hand on the gods and goddesses. Vishnu then sends Nārad as an ambassador to Bīrjnād. Bīrjnād would not listen and prepared for battle. At the beginning of the battle the 11 armies of Bīrjnād that were on foot were destroyed.
Fourth Chapter - ਚੌਥਾ ਅਧਯਾਯ
A great battle full of terror is occurring. Giving Vishnu’s ambrosial nectur (amrit) to the Devitan they re-gained life. After Indira captures the demons, Bīrjnād attains victory and captures/imprisons Indira.
Fifth Chapter – ਪੰਜਵਾ ਅਧਯਾਯ
After the Devtian experienced great pain in the battle they went before Akal Purkh and pleaded for help. Akal Purkh manifested himself as Sarbloh (all light). Sarbloh avatar made Ganesh his ambassador and sent him to Bīrjnād. Ganesh’s pleads fell on deaf ears and the war was started. The gods and goddesses used all their power to call on Sarbloh to help them. By getting Sarbloh's darshan all the Devtian and Demons were immersed in bliss. Bīrjnād then begins to praise Sarbloh. Sarbloh becomes a frightening form and has a great battle full of terror with Bīrjnād, in which Bīrjnād is defeated and killed.
Following the conclusion of the story of Sarbloh avatar there are the following sections about Vishnu avatar, they are as follows:
- Mach (fish) Avatar
- Kach (tortoise) Avatar
- Barhā (Wild-Boar) Avatar
- Nar Singh (Half Man half lion) avatar
- Purshraam Avatar
- Rām Avatar, called ‘Bīj Ramaein’
- Krishna avatar, called, Dasam Sakand (tenth chapter of Bhagvad Purana)
First Chapter – ਪਹਿਲਾ ਅਧਯਾਯ
The first chapter contains the praise of Māhā Māyā, and Māhā Kāl. After losing to the demons, the Devtian (Gods and Goddesses) came under the protection of the Devi (Chandi). The Devi defeated the demon army and its leader Bhīmnād.
Second Chapter – ਦੂਜਾ ਅਧਯਾਯ
Bhīmnād’s wife prepares to become a Satī while his brother, Bīrjnād, prepares to wage war against all the Devtian. Indira then sends letters to all the Devtian asking for assistance in the war.
Third Chapter - ਤੀਜਾ ਅਧਯਾਯ
The demons got the upper hand on the gods and goddesses. Vishnu then sends Nārad as an ambassador to Bīrjnād. Bīrjnād would not listen and prepared for battle. At the beginning of the battle the 11 armies of Bīrjnād that were on foot were destroyed.
Fourth Chapter - ਚੌਥਾ ਅਧਯਾਯ
A great battle full of terror is occurring. Giving Vishnu’s ambrosial nectur (amrit) to the Devitan they re-gained life. After Indira captures the demons, Bīrjnād attains victory and captures/imprisons Indira.
Fifth Chapter – ਪੰਜਵਾ ਅਧਯਾਯ
After the Devtian experienced great pain in the battle they went before Akal Purkh and pleaded for help. Akal Purkh manifested himself as Sarbloh (all light). Sarbloh avatar made Ganesh his ambassador and sent him to Bīrjnād. Ganesh’s pleads fell on deaf ears and the war was started. The gods and goddesses used all their power to call on Sarbloh to help them. By getting Sarbloh's darshan all the Devtian and Demons were immersed in bliss. Bīrjnād then begins to praise Sarbloh. Sarbloh becomes a frightening form and has a great battle full of terror with Bīrjnād, in which Bīrjnād is defeated and killed.
Following the conclusion of the story of Sarbloh avatar there are the following sections about Vishnu avatar, they are as follows:
- Mach (fish) Avatar
- Kach (tortoise) Avatar
- Barhā (Wild-Boar) Avatar
- Nar Singh (Half Man half lion) avatar
- Purshraam Avatar
- Rām Avatar, called ‘Bīj Ramaein’
- Krishna avatar, called, Dasam Sakand (tenth chapter of Bhagvad Purana)
Divali/Bandi Chor
Dhan Dhan Satiguru Hargobind Sahib Ji
Kavi Santhok Singh writes about Bandi Chor in his fouth chapter of Suraj Prakash Granth (written early to mid 1800s). Kavi Ji goes through the saakhi and concludes at the end:
ਧੰਨਯ ਧੰਨਯ ਗੁਰ ਬਡਿ ਉਪਕਾਰੀ । ਕਯੋਂ ਨ ਗਹੈਂ ਨਰ ਸ਼ਰਨਿ ਤੁਮਾਰੀ ।
ਜੀਵਤਿ ਮ੍ਰਿਤਕ ਸਦਾ ਰਖਵਾਰੇ । ਦੇਤਿ ਅਨੰਦ ਕਸ਼ਟ ਨਿਰਵਾਰੇ । ੨੯ ।
Everyone cried out, "Blessed, blessed, is the Guru, he is the helper of all. Why do people not take hold of your protection? You are the protector of the living and the dead, you eradicate pain and bring bliss to everyone!"
ਆਵਤਿ ਦੇਖਨਿ ਨਰ ਗਨ ਦੌਰਿ । ਸਨੇ ਸਨੇ ਗੁਰੁ ਨਿਕਸੇ ਪੌਰਿ ।
ਹਾਥ ਬੰਦਿ ਸਭਿ ਬੰਦਨ ਠਾਨਿ । ਮਾਨਵ ਗੁਨਹਿਂ ਸੁ ਮਨ ਅਨੁਮਾਨ । ੩੦ ।
People seeing from far would gather around, slowly slowly the Guru walked out of the prison door. Grasping their hands together the people bowed down to the Guru.
ਕਬਿੱਤ
ਸੰਕਟ ਨਰਕ ਕੋ ਬਿਕਟ ਜੇ ਬ੍ਰਿਲਾਪ ਜੈਸੇ, ਨਿਕਸੇ ਨਿਸੰਗ ਸੰਗ ਜਨਕ ਨਰਿੰਦ ਕੇ ।
Just like in the plains of hell where souls were crying out, by joining to Raja Janak they were able to escape without hestitation.
ਕੈਧੋਂ ਉਡ ਬ੍ਰਿੰਦ ਕਰਿ ੳਜ ਕੋ ਬਿਲੰਦ ਰਾਹੁ ਰੋਕੇ ਛੁਟਿ ਚਲੇ ਸਾਥ ਪੂਰਨ ਸੁ ਚੰਦ ਕੇ ।
Similar to the way Rahu, through his power, stopped the stars and swallowed the moon,
ਕੈਧੋਂ ਘੇਰਿ ਆਨੀਂ ਨਾਰਿ ਸੁਦੰਰ ਮਹਾਂਨੀ, ਦੇਂਤ ਹਾਂਨੀ ਕਰਿ ਲੀਨਿ, ਪਾਛੇ ਗਮਨੀ ਗੁਬਿੰਦ ਕੇ ।
Or how Krishna, after killing demons, rescued and brought along various beautiful women who followed behind him.
ਤਿਨ ਕੇ ਮਨਿੰਦ ਆਜ ਸ਼ੋਭਤਿ ਮੁਕੰਦ ਮਹਾਂ ਨਿਕਸੇ ਨਰਿੰਦ ਸੰਗ ਸ਼੍ਰੀ ਹਰਿ ਗੋਬਿੰਦ ਕੇ । ੩੧ ।
Just like in those ways, the Giver of Liberation, Guru Hargobind Sahib gloriously freed all the Kings from prison.
Kavi Ji then ends the katha with this line:
ਸਭਿ ਸਿੱਖ ਆਦਿ ਜੇਠੇ ਅਨੰਦ । ਗਮਨੇ ਸੁ ਲਾਰਿ ਕੁਲ ਸੋਢਿ ਚੰਦ ।
The Sikhs, and Jeta's, went along with Guru Hargobind Sahib, and were in total bliss as they traveled together (from the jail Guru Sahib was imprisoned in)
ਧਰਿ ਸ਼ਸਤ੍ਰ ਸ਼ੁਭਤਿ ਜਿਮ ਮਹਿਦ ਸਿੰਘ । ਬਲਿਹਾਰ ਜਾਤਿ ਸੰਤੋਖ ਸਿੰਘ । ੪੬ ।
Guru Hargobind Sahib, adorned with weapons, looked glorious as if he was a great Lion. Kavi Santhok Singh is a sacrifice to the Guru.
Kavi Santhok Singh writes about Bandi Chor in his fouth chapter of Suraj Prakash Granth (written early to mid 1800s). Kavi Ji goes through the saakhi and concludes at the end:
ਧੰਨਯ ਧੰਨਯ ਗੁਰ ਬਡਿ ਉਪਕਾਰੀ । ਕਯੋਂ ਨ ਗਹੈਂ ਨਰ ਸ਼ਰਨਿ ਤੁਮਾਰੀ ।
ਜੀਵਤਿ ਮ੍ਰਿਤਕ ਸਦਾ ਰਖਵਾਰੇ । ਦੇਤਿ ਅਨੰਦ ਕਸ਼ਟ ਨਿਰਵਾਰੇ । ੨੯ ।
Everyone cried out, "Blessed, blessed, is the Guru, he is the helper of all. Why do people not take hold of your protection? You are the protector of the living and the dead, you eradicate pain and bring bliss to everyone!"
ਆਵਤਿ ਦੇਖਨਿ ਨਰ ਗਨ ਦੌਰਿ । ਸਨੇ ਸਨੇ ਗੁਰੁ ਨਿਕਸੇ ਪੌਰਿ ।
ਹਾਥ ਬੰਦਿ ਸਭਿ ਬੰਦਨ ਠਾਨਿ । ਮਾਨਵ ਗੁਨਹਿਂ ਸੁ ਮਨ ਅਨੁਮਾਨ । ੩੦ ।
People seeing from far would gather around, slowly slowly the Guru walked out of the prison door. Grasping their hands together the people bowed down to the Guru.
ਕਬਿੱਤ
ਸੰਕਟ ਨਰਕ ਕੋ ਬਿਕਟ ਜੇ ਬ੍ਰਿਲਾਪ ਜੈਸੇ, ਨਿਕਸੇ ਨਿਸੰਗ ਸੰਗ ਜਨਕ ਨਰਿੰਦ ਕੇ ।
Just like in the plains of hell where souls were crying out, by joining to Raja Janak they were able to escape without hestitation.
ਕੈਧੋਂ ਉਡ ਬ੍ਰਿੰਦ ਕਰਿ ੳਜ ਕੋ ਬਿਲੰਦ ਰਾਹੁ ਰੋਕੇ ਛੁਟਿ ਚਲੇ ਸਾਥ ਪੂਰਨ ਸੁ ਚੰਦ ਕੇ ।
Similar to the way Rahu, through his power, stopped the stars and swallowed the moon,
ਕੈਧੋਂ ਘੇਰਿ ਆਨੀਂ ਨਾਰਿ ਸੁਦੰਰ ਮਹਾਂਨੀ, ਦੇਂਤ ਹਾਂਨੀ ਕਰਿ ਲੀਨਿ, ਪਾਛੇ ਗਮਨੀ ਗੁਬਿੰਦ ਕੇ ।
Or how Krishna, after killing demons, rescued and brought along various beautiful women who followed behind him.
ਤਿਨ ਕੇ ਮਨਿੰਦ ਆਜ ਸ਼ੋਭਤਿ ਮੁਕੰਦ ਮਹਾਂ ਨਿਕਸੇ ਨਰਿੰਦ ਸੰਗ ਸ਼੍ਰੀ ਹਰਿ ਗੋਬਿੰਦ ਕੇ । ੩੧ ।
Just like in those ways, the Giver of Liberation, Guru Hargobind Sahib gloriously freed all the Kings from prison.
Kavi Ji then ends the katha with this line:
ਸਭਿ ਸਿੱਖ ਆਦਿ ਜੇਠੇ ਅਨੰਦ । ਗਮਨੇ ਸੁ ਲਾਰਿ ਕੁਲ ਸੋਢਿ ਚੰਦ ।
The Sikhs, and Jeta's, went along with Guru Hargobind Sahib, and were in total bliss as they traveled together (from the jail Guru Sahib was imprisoned in)
ਧਰਿ ਸ਼ਸਤ੍ਰ ਸ਼ੁਭਤਿ ਜਿਮ ਮਹਿਦ ਸਿੰਘ । ਬਲਿਹਾਰ ਜਾਤਿ ਸੰਤੋਖ ਸਿੰਘ । ੪੬ ।
Guru Hargobind Sahib, adorned with weapons, looked glorious as if he was a great Lion. Kavi Santhok Singh is a sacrifice to the Guru.
Nihangs - Passage from Panth Prakhash
Nihang Singhs:
Chaupai:
First the Guru sent the experienced warriors (Bhujangis) towards Majha,
Directing them to initiate Sikhs and settle them around Amritsar.
In this way, the Nihang Singhs raised their numerical strength,
With heavy sticks (sota’s) in their hands and daggers (khanda’s) slung from their shoulders (26)
Some of these Singhs remained homeless (chakarvarti), some camped in Gurdrawas
While some others raised their own congregations (dharamsalas) and cantonments (bungas)
The Guru’s followers invited these Singhs as guests of honour,
Instead of feeding the traditional Brahmanical priests (27)
If a Singh was ever in dire need of some food articles,
He would unhesitatingly walk into any Sikh household.
He would pick up only that much quantity of rations,
As would suffice his day’s needs for flour, butter-oil or salt. (28)
The householder would declare, the Nihangs have come,
And ask his spouse (Sikhni), open the doors without fear
The Sikh housewife would readily carry out his instructions,
And offer as much provisions as the Singhs needed.
Dohra:
The Singhs would arrive at a Sikh household daily in this way,
After enquiring about the location of a Sikh house.
The Sikh housewives would offer them provisions promptly.
After welcoming them generously and verbally. (30)
Chaupai:
As the Khalsa Panth increased considerably in numerical strength,
They needed a lot of provisions for their upkeep.
So whatever the impoverished Singhs did not have,
They would pick up from the houses of others. (31)
- Panth Prakhash, Budha Dal steek page 118-119, volume 1
Author: Shahid Rattan Singh Bhangoo, dated at 1841
Chaupai:
First the Guru sent the experienced warriors (Bhujangis) towards Majha,
Directing them to initiate Sikhs and settle them around Amritsar.
In this way, the Nihang Singhs raised their numerical strength,
With heavy sticks (sota’s) in their hands and daggers (khanda’s) slung from their shoulders (26)
Some of these Singhs remained homeless (chakarvarti), some camped in Gurdrawas
While some others raised their own congregations (dharamsalas) and cantonments (bungas)
The Guru’s followers invited these Singhs as guests of honour,
Instead of feeding the traditional Brahmanical priests (27)
If a Singh was ever in dire need of some food articles,
He would unhesitatingly walk into any Sikh household.
He would pick up only that much quantity of rations,
As would suffice his day’s needs for flour, butter-oil or salt. (28)
The householder would declare, the Nihangs have come,
And ask his spouse (Sikhni), open the doors without fear
The Sikh housewife would readily carry out his instructions,
And offer as much provisions as the Singhs needed.
Dohra:
The Singhs would arrive at a Sikh household daily in this way,
After enquiring about the location of a Sikh house.
The Sikh housewives would offer them provisions promptly.
After welcoming them generously and verbally. (30)
Chaupai:
As the Khalsa Panth increased considerably in numerical strength,
They needed a lot of provisions for their upkeep.
So whatever the impoverished Singhs did not have,
They would pick up from the houses of others. (31)
- Panth Prakhash, Budha Dal steek page 118-119, volume 1
Author: Shahid Rattan Singh Bhangoo, dated at 1841
Guru Nanak Avatarpurb
Guru Nanak Avatarpurb
Press play below to listen to katha by Baba Inderjit Singh Ji Gyani about the avatarpurb of Sri Guru Nanak Dev Ji Maharaj. Katha took place November 21, 2010, in Sahauran Pind, Punjab. Apologizes for the sound quality in the first 5 minutes, but after that it is normal.
ਜੋਤਿ ਰੂਪਿ ਹਰਿ ਆਪਿ ਗੁਰੂ ਨਾਨਕੁ ਕਹਾਯਉ ॥
The Embodiment of Light, the Lord Himself is called Guru Nanak.
- Adi Guru Granth Sahib Ji, Ang 1408, Bhatt Mathura
ਦੋਹਰਾ ॥ ਤਿਨ ਬੇਦੀਅਨ ਕੀ ਕੁਲ ਬਿਖੈ ਪ੍ਰਗਟੇ ਨਾਨਕ ਰਾਇ ॥
[Guru] Nanak Rai took birth in the Bedi clan.
ਸਭ ਸਿੱਖਨ ਕੋ ਸੁਖ ਦਏ ਜਹ ਤਹ ਭਏ ਸਹਾਇ ॥੪॥
He brought comfort to all his disciples and helped them at all times.4.
ਚੌਪਈ ॥ ਨ ਇਹ ਕਲ ਮੋ ਧਰਮੁ ਚਲਾਯੋ ॥ ਸਭ ਸਾਧਨ ਕੋ ਰਾਹੁ ਬਤਾਯੋ ॥
Guru Nanak spread Dharma in the Iron age and put the seekers on the path.
ਜੋ ਤਾਂ ਕੇ ਮਾਰਗ ਮਹਿ ਆਏ ॥ ਤੇ ਕਬਹੂੰ ਨਹਿ ਪਾਪ ਸੰਤਾਏ ॥੫॥
Those who followed the path propagated by him, were never harmed by the vices.5.
ਜੇ ਜੇ ਪੰਥ ਤਵਨ ਕੇ ਪਰੇ ॥ ਪਾਪ ਤਾਪ ਤਿਨ ਕੇ ਪ੍ਰਭ ਹਰੇ ॥
All those who came within his fold, they were absolved of all their sins and troubles,
ਦੂਖ ਭੂਖ ਕਬਹੂੰ ਨ ਸੰਤਾਏ ॥ ਜਾਲ ਕਾਲ ਕੇ ਬੀਚ ਨ ਆਏ ॥੬॥
Their sorrows, their wants were vanished and even their transmigration came to and end.6.
- Dasam Sri Guru Granth Sahib, Bachittar Natak
ਸ੍ਰੀ ਗੁਰੁ ਨਾਨਕ ਆਪ ਪਰਮੇਸ਼੍ਵਰ ਅਵਤਾਰ ਲ੍ਯਿੋ ਸ਼ੁਭ ਵੰਸ਼ ਪ੍ਰਧਾਨਾ
Sri Guru Nanak is Parmeshvar, taking 'Avatar' in the highest and auspicious lineage [Bedi].
- Manglacharan Puran [aka Sarbloh Granth], page 489, Vol. 2
Below is a fresco at Gurdrawa Baba Atal, in Amritsar, depicting the avatarpurb of Guru Nanak Dev Ji. All the Devtey have come to pay their respects to Sri Guru Nanak Dev Ji.
Press play below to listen to katha by Baba Inderjit Singh Ji Gyani about the avatarpurb of Sri Guru Nanak Dev Ji Maharaj. Katha took place November 21, 2010, in Sahauran Pind, Punjab. Apologizes for the sound quality in the first 5 minutes, but after that it is normal.
ਜੋਤਿ ਰੂਪਿ ਹਰਿ ਆਪਿ ਗੁਰੂ ਨਾਨਕੁ ਕਹਾਯਉ ॥
The Embodiment of Light, the Lord Himself is called Guru Nanak.
- Adi Guru Granth Sahib Ji, Ang 1408, Bhatt Mathura
ਦੋਹਰਾ ॥ ਤਿਨ ਬੇਦੀਅਨ ਕੀ ਕੁਲ ਬਿਖੈ ਪ੍ਰਗਟੇ ਨਾਨਕ ਰਾਇ ॥
[Guru] Nanak Rai took birth in the Bedi clan.
ਸਭ ਸਿੱਖਨ ਕੋ ਸੁਖ ਦਏ ਜਹ ਤਹ ਭਏ ਸਹਾਇ ॥੪॥
He brought comfort to all his disciples and helped them at all times.4.
ਚੌਪਈ ॥ ਨ ਇਹ ਕਲ ਮੋ ਧਰਮੁ ਚਲਾਯੋ ॥ ਸਭ ਸਾਧਨ ਕੋ ਰਾਹੁ ਬਤਾਯੋ ॥
Guru Nanak spread Dharma in the Iron age and put the seekers on the path.
ਜੋ ਤਾਂ ਕੇ ਮਾਰਗ ਮਹਿ ਆਏ ॥ ਤੇ ਕਬਹੂੰ ਨਹਿ ਪਾਪ ਸੰਤਾਏ ॥੫॥
Those who followed the path propagated by him, were never harmed by the vices.5.
ਜੇ ਜੇ ਪੰਥ ਤਵਨ ਕੇ ਪਰੇ ॥ ਪਾਪ ਤਾਪ ਤਿਨ ਕੇ ਪ੍ਰਭ ਹਰੇ ॥
All those who came within his fold, they were absolved of all their sins and troubles,
ਦੂਖ ਭੂਖ ਕਬਹੂੰ ਨ ਸੰਤਾਏ ॥ ਜਾਲ ਕਾਲ ਕੇ ਬੀਚ ਨ ਆਏ ॥੬॥
Their sorrows, their wants were vanished and even their transmigration came to and end.6.
- Dasam Sri Guru Granth Sahib, Bachittar Natak
ਸ੍ਰੀ ਗੁਰੁ ਨਾਨਕ ਆਪ ਪਰਮੇਸ਼੍ਵਰ ਅਵਤਾਰ ਲ੍ਯਿੋ ਸ਼ੁਭ ਵੰਸ਼ ਪ੍ਰਧਾਨਾ
Sri Guru Nanak is Parmeshvar, taking 'Avatar' in the highest and auspicious lineage [Bedi].
- Manglacharan Puran [aka Sarbloh Granth], page 489, Vol. 2
Below is a fresco at Gurdrawa Baba Atal, in Amritsar, depicting the avatarpurb of Guru Nanak Dev Ji. All the Devtey have come to pay their respects to Sri Guru Nanak Dev Ji.
Gurbilas Patshahi 10
Below is a passage from Gurbilas Patshahi 10, a historical book written in 1751 CE by Kuer Singh mainly dealing with the life of Guru Gobind Singh Ji. This is one of the most earliest and detailed writtings dealing with the life of Guru Gobind Singh Ji.
"ਆਜ ਨੁਰਾਤਾ ਆਦਿ ਨਿਹਾਰੋ । ਪੂਜ ਕਰੋ ਸਬ ਸਸਤ੍ਰ ਨਿਕਾਰੋ " ॥੧੩॥
[Guru Gobind Singh Ji stated] "Observe the first day of Nurate, worship and take out all of your weapons."
ਸੁਨ ਕਰ ਬਚਨ ਖਾਲਸਾ ਧਾਯੋ । ਪੂਜਨ ਕੀ ਸਭ ਸੌਜ ਲਿਆਯੋ ।
Listening to the words [of the Guru] the Khalsa ran to bring back weapons and do worship of them.
ਪਹਿਰ ਰਾਤ ਲੇ ਤੇ ਸਭ ਜਾਗੇ । ਪੂਜ ਕਾਲਿਕਾ ਕੀ ਮਧ ਲਾਗੇ ॥੧੪॥
In the last period of the night they [the Khalsa]awoke, and started to worship Kalika.
ਸਭ ਜਨ ਸ੍ਰੀ ਕੇਸ ਗੜ੍ਹ ਆਵੈ । ਧੂਪ ਦੀਪ ਨੈਬੇਦ ਕਰਾਵੈ ।
All the [Guru's] servants came to [Takht] Kesgarh Sahib, and lit incense, lamps and offered food
[towards Kalika].
ਪਾਛੈ ਅੱਛੁਤ ਪੁਸਪ ਮੰਗਾਵੈ । ਕਰ ਚਰਨਾਮ੍ਰਿਤ ਚਮਰ ਝੁਲਾਵੈ ॥੧੫॥
After they would offer rice and flowers toward Kalika, taking the Amrit from the Feet of the Guru and waving the wisk [over the weapons].
ਦੇਵਿ ਚਰਿਤ੍ਰ ਸ੍ਰੀ ਮੁਖ ਗਾਵੈ । ਉਸਤਤਿ ਕਰੈ ਮੋਦ ਮਨ ਭਾਵੈ ।
The stories of the Devi were recited from the Guru's mouth, reading the praises [of the Devi] everyone's mind was left in bliss.
ਨਵਿਨ ਨੁਰਾਤਨ ਪੂਜਨ ਧਾਰੀ । ਪੁਨਹਿ ਦਸਹਿਰਾ ਆਯੋ ਭਾਰੀ ॥੧੬॥
On the ninth day of Naurate the worship continued, then came the [tenth day] Dusshera.
...
ਸਭ ਸਿਲ ਖਾਨਾ ਛੋਰ ਮੰਗਾਯੋ । ਉੱਚ ਤਖਤ ਕੁਰਸੀਨ ਧਰਾਯੋ ।
All of the weapons were gathered and placed on high platforms.
ਗਿਰਦੇ ਚਮਰ ਧੂਪ ਨਰ ਕਰਹੀ । ਜੈ ਜਗ ਮਾਤ ਕਾਲਿ ਮੁਖ ਰਰਈ ॥੫॥੧੭॥
All around whisks were being waved and incense was being lit, "Jai Jag Maat" [Victory to the Mother of the World] was being recited from everyone's mouth.
ਅੜਿਲੁ ।
ਰਾਮਾਯਨ ਕਲ ਪਾਠ ਸਭਨ ਮੁਖ ਗਾਇਯੋ ।
[On Dusshera] the beautiful Ramayana text was recited from everyone's mouth.
ਅਜਾ ਸੂਨ ਜਮ ਬਾਹਨ ਭੇਟ ਚੜ੍ਹਾਇਯੋ ।
[During the celebrations] goat's and buffalo's were being sacrificed.
ਦੁੰਦਭਿ ਔਰ ਨੀਸਾਨ ਸੁ ਪੂਜ ਕਰਾਯ ਕੈ ।
The battle drums and battle standards were also being worshiped during this time
"ਆਜ ਨੁਰਾਤਾ ਆਦਿ ਨਿਹਾਰੋ । ਪੂਜ ਕਰੋ ਸਬ ਸਸਤ੍ਰ ਨਿਕਾਰੋ " ॥੧੩॥
[Guru Gobind Singh Ji stated] "Observe the first day of Nurate, worship and take out all of your weapons."
ਸੁਨ ਕਰ ਬਚਨ ਖਾਲਸਾ ਧਾਯੋ । ਪੂਜਨ ਕੀ ਸਭ ਸੌਜ ਲਿਆਯੋ ।
Listening to the words [of the Guru] the Khalsa ran to bring back weapons and do worship of them.
ਪਹਿਰ ਰਾਤ ਲੇ ਤੇ ਸਭ ਜਾਗੇ । ਪੂਜ ਕਾਲਿਕਾ ਕੀ ਮਧ ਲਾਗੇ ॥੧੪॥
In the last period of the night they [the Khalsa]awoke, and started to worship Kalika.
ਸਭ ਜਨ ਸ੍ਰੀ ਕੇਸ ਗੜ੍ਹ ਆਵੈ । ਧੂਪ ਦੀਪ ਨੈਬੇਦ ਕਰਾਵੈ ।
All the [Guru's] servants came to [Takht] Kesgarh Sahib, and lit incense, lamps and offered food
[towards Kalika].
ਪਾਛੈ ਅੱਛੁਤ ਪੁਸਪ ਮੰਗਾਵੈ । ਕਰ ਚਰਨਾਮ੍ਰਿਤ ਚਮਰ ਝੁਲਾਵੈ ॥੧੫॥
After they would offer rice and flowers toward Kalika, taking the Amrit from the Feet of the Guru and waving the wisk [over the weapons].
ਦੇਵਿ ਚਰਿਤ੍ਰ ਸ੍ਰੀ ਮੁਖ ਗਾਵੈ । ਉਸਤਤਿ ਕਰੈ ਮੋਦ ਮਨ ਭਾਵੈ ।
The stories of the Devi were recited from the Guru's mouth, reading the praises [of the Devi] everyone's mind was left in bliss.
ਨਵਿਨ ਨੁਰਾਤਨ ਪੂਜਨ ਧਾਰੀ । ਪੁਨਹਿ ਦਸਹਿਰਾ ਆਯੋ ਭਾਰੀ ॥੧੬॥
On the ninth day of Naurate the worship continued, then came the [tenth day] Dusshera.
...
ਸਭ ਸਿਲ ਖਾਨਾ ਛੋਰ ਮੰਗਾਯੋ । ਉੱਚ ਤਖਤ ਕੁਰਸੀਨ ਧਰਾਯੋ ।
All of the weapons were gathered and placed on high platforms.
ਗਿਰਦੇ ਚਮਰ ਧੂਪ ਨਰ ਕਰਹੀ । ਜੈ ਜਗ ਮਾਤ ਕਾਲਿ ਮੁਖ ਰਰਈ ॥੫॥੧੭॥
All around whisks were being waved and incense was being lit, "Jai Jag Maat" [Victory to the Mother of the World] was being recited from everyone's mouth.
ਅੜਿਲੁ ।
ਰਾਮਾਯਨ ਕਲ ਪਾਠ ਸਭਨ ਮੁਖ ਗਾਇਯੋ ।
[On Dusshera] the beautiful Ramayana text was recited from everyone's mouth.
ਅਜਾ ਸੂਨ ਜਮ ਬਾਹਨ ਭੇਟ ਚੜ੍ਹਾਇਯੋ ।
[During the celebrations] goat's and buffalo's were being sacrificed.
ਦੁੰਦਭਿ ਔਰ ਨੀਸਾਨ ਸੁ ਪੂਜ ਕਰਾਯ ਕੈ ।
The battle drums and battle standards were also being worshiped during this time
Two Forms of Vidiya - Gatka and Shastarvidiya - Baba Gurbachan Singh Bhindranvale
Two Forms of Vidiya - Gatka and Shastarvidiya - Baba Gurbachan Singh Bhindranvale
The following passage is from 'Gurbani Paat Darpan' written by Baba Gurbachan Singh Ji Bhindranvale. Baba Ji is explaining two forms of vidiya [science/learning], the first being for show and the second being the real vidiya. Baba Ji uses the example of one performing exhibition Gatka as the false vidiya, whereas the real soorma [warrior] vidiya is where there is no show/exhitibtion.
From Gurbani Paat Darpan, page 37-38.
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ਵਿਦਿੱਆ ਦੋ ਪ੍ਰਕਾਰ ਦੀ ਹੁੰਦੀ ਹੈ ।
There are two forms of 'Vidiya' [science]
(੧) ਇਕ ਤਾਂ ਜਿਹੜੇ ਪਟੇ ਬਾਜ ਹੁੰਦੇ ਹਨ, ੳਹ ਦਿਖਾਵੇ ਦੀ ਵਿੱਦਿਆ ਪੜ੍ਹਦੇ ਹਨ, ਸਾਰਿਆਂ ਨੂੰ ਆਪਣਾ ਕਰਤੱਬ ਦਿਖਾਉਣਾ, ਕਿਸੇ ਦੇ ਮੂੰਹ 'ਤੇ, ਛਾਤੀ, ਪੱਟ ਆਦਿਕ ਤੇ ਆਲੂ ਰੱਖ ਕੇ ਅਤੇ ਅੱਖਾ ਆਪਣੀਆਂ ਬੰਨ੍ਹ ਕੇ ਉਹਨਾਂ ਦੀ ਖੂਬੀ ਇਹੋ ਹੀ ਹੁੰਦੀ ਹੈ, ਜਿਹੜੀ ਚੀਜ ਉਪਰ ਪਈ ਹੁੰਦੀ ਹੈ, ਆਲੂ ਪਿਆ ਹੈ ਜਾਂ ਗਾਜਰ, ਜਾਂ ਮੂਲੀ ਪਈ ਹੈ, ਉਸ ਨੂੰ ਕੱਟ ਦਿੰਦੇ ਹਨ ਰੋਮ ਨੂੰ ਛੇਦਨ ਨਹੀਂ ਕਰਦੇ ਹਨ । ਇਸ ਪ੍ਰਕਾਰ ੳਹ ਕਰਤੱਬ ਦਿਖਾ ਕੇ ਹੁਨਰ ਕਰਕੇ ਲੋਕਾਂ ਨੂੰ ਖੁਸ਼ ਕਰਕੇ, ਆਪ ਦਾ ਪੇਟ ਤੋਰਦੇ ਹਨ, ਇਹ ਤਾਂ ਪਟੇ ਬਾਜ ਦੀ ਵਿੱਦਿਆ ਹੈ ।
The first is called Pate Baaz [swinging a stick], that form is done for show, and to display their performance, placing potatos on someones face, chest, back etc and covering their eyes, that is their skills. Whatever is placed on top [of someone], whether it is potatos, carrots, or radish, they cut that without cutting that person. This form [of vidiya] is done to show their own performance and accomplishment in order to make the viewers happy and to fill their own belly's [acquiring money for it], this is the 'vidiya' [science/learning] of Pate Baaz [one who just spins a stick, i.e. Gatka Baaj].
ਏਸੇ ਪ੍ਰਕਾਰ ਜਿਹੜੇ ਪੰਡਤ ਵਿਦਵਾਨ ਬਣ ਕੇ ਲੋਕਾਂ ਨੂੰ ਕਥਾ ਸੁਣਾ ਕੇ ਲੋਕਾਂ ਨੂੰ ਪ੍ਰਚਾਰ ਕਰਕੇ ਆਪਣਾ ਜਸ ਪਾਉਂਦੇ ਹਨ, ਆਪ ੳਹ ਧਾਰਨ ਨਹੀਂ ਕਰ ਸਕਦੇ ਹਨ, ਵਡਿਆਈ ਪਾਉਂਦੇ ਹਨ, ਪਦਾਰਥ ਪਾਉਂਦੇ ਹਨ ਪਰ ਆਪ ਧਾਰਨ ਨਹੀਂ ਕਰਦੇ, ਲੋਕਾਂ ਵਾਸਤੇ ੳਹ ਗਿਆਨ ਦੀਆਂ ਗੱਲਾ ਸੁਣਾਉਂਦੇ ਹਨ । ਉਹਨਾਂ ਦੀ ਪਟੇ ਬਾਜਾਂ ਵਾਲੀ ਵਿੱਦਿਆ ਹੈ ।
[Similar to this] form is a one who becomes a Pandit scholar who performs discourse as preaching to get people to praise him, yet he himself cannot enshrine [what he preaches], he gets them to praise them, and gets material wealth, but he himself cannot attain what he preaches, and still for people preaches sermons of wisdom. That type of vidiya [science/learning] is like that of the Pate Baaj [one who just spins a stick, i.e. Gatka Baaj].
(੨) ਦੂਸਰੀ ਸੂਰਮਿਆਂ ਦੀ ਵਿੱਦਿਆ ਹੈ, ਸੂਰਮਾ ਬਹਾਦਰ ਜੋ ਹੈ ਸ਼ਸਤ੍ਰ ਪਹਿਨ ਕੇ ਜੰਗ ਵਿਚ ਜਾਂਦਾ ਹੈ, ਜਾਂ ਦੁਸ਼ਮਣਾਂ ਨੂੰ ਸ਼ਹੀਦ ਕਰਕੇ ਜਿੱਤ ਪ੍ਰਾਪਤ ਕਰਦਾ ਹੈ, ਜਾਂ ਆਪ ਜੂਝ ਕੇ ਸ਼ਹੀਦੀ ਪਾਉਂਦੇ ਹੈ ।
The second type of Vidiya [science/learning] is that of a warrior, a courageous warrior adorns weapons and goes to war, giving the enemies martyrdom and attaining victory, or getting martyrdom themselves.
ਇਸ ਪ੍ਰਕਾਰ ਸੂਰਮਿਆਂ ਵਾਲੀ ਬ੍ਰਹਮ ਵਿੱਦਿਆ ਹੈ । ਸੂਰਮਾ ਸ਼ਸਤ੍ਰ ਮਾਰਦਾ ਹੈ ਅਤੇ ਪਟੇ ਬਾਜ ਕੇਵਲ ਦਿਖਾਵਾ ਕਰਦਾ ਹੈ, ਉਤਲੀ ਚੀਜ ਨੂੰ ਤੋੜਦਾ ਹੈ, ਹੇਠਾਂ ਅੰਗਾਂ ਨੂੰ ਨਹੀਂ ਲਗਣ ਦਿੰਦਾ ਅਤੇ ਸੂਰਮਾ ਅਗਿਆਨ ਦੇ ਸਾਰੇ ਅੰਗਾ ਨੂੰ ਛੇਦਨ ਕਰਕੇ ਸਰੂਪ ਸਾਖਿਆਤ ਰੂਪ ਅਨੰਦ ਨੂੰ ਪਾਉਂਦੇ ਹੈ ।
In this way the way of the warrior is like Brahm Vidiya. A warrior kills with his weapons, where as a Pate Baaj [one who just spins a stick, i.e. Gatka Baaj] merely only does a exhibition, they only break the top [item] and do not hit any limbs. A [real] warrior breaks all the limbs of ignorance and attains great bliss while living in the visible [sargun] form.
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The teachings of Real Shastar Vidiya are essential to learn as a Singh. As Giani Gian Singh Ji writes in his Naveen Panth Prakash, page 1571, Vol. 3:
ਸਿਖ੍ਯਾ ਜੰਗ ਕਰਨ ਕੀ ਦੱਈਏ । ਸਿੰਘ ਨਾਮ ਇਨਿ ਕੇ ਰਖਵੱਈਏ ।
Give the teachings of how to wage war, in this way you shall retain the name Singh.
The following passage is from 'Gurbani Paat Darpan' written by Baba Gurbachan Singh Ji Bhindranvale. Baba Ji is explaining two forms of vidiya [science/learning], the first being for show and the second being the real vidiya. Baba Ji uses the example of one performing exhibition Gatka as the false vidiya, whereas the real soorma [warrior] vidiya is where there is no show/exhitibtion.
From Gurbani Paat Darpan, page 37-38.
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ਵਿਦਿੱਆ ਦੋ ਪ੍ਰਕਾਰ ਦੀ ਹੁੰਦੀ ਹੈ ।
There are two forms of 'Vidiya' [science]
(੧) ਇਕ ਤਾਂ ਜਿਹੜੇ ਪਟੇ ਬਾਜ ਹੁੰਦੇ ਹਨ, ੳਹ ਦਿਖਾਵੇ ਦੀ ਵਿੱਦਿਆ ਪੜ੍ਹਦੇ ਹਨ, ਸਾਰਿਆਂ ਨੂੰ ਆਪਣਾ ਕਰਤੱਬ ਦਿਖਾਉਣਾ, ਕਿਸੇ ਦੇ ਮੂੰਹ 'ਤੇ, ਛਾਤੀ, ਪੱਟ ਆਦਿਕ ਤੇ ਆਲੂ ਰੱਖ ਕੇ ਅਤੇ ਅੱਖਾ ਆਪਣੀਆਂ ਬੰਨ੍ਹ ਕੇ ਉਹਨਾਂ ਦੀ ਖੂਬੀ ਇਹੋ ਹੀ ਹੁੰਦੀ ਹੈ, ਜਿਹੜੀ ਚੀਜ ਉਪਰ ਪਈ ਹੁੰਦੀ ਹੈ, ਆਲੂ ਪਿਆ ਹੈ ਜਾਂ ਗਾਜਰ, ਜਾਂ ਮੂਲੀ ਪਈ ਹੈ, ਉਸ ਨੂੰ ਕੱਟ ਦਿੰਦੇ ਹਨ ਰੋਮ ਨੂੰ ਛੇਦਨ ਨਹੀਂ ਕਰਦੇ ਹਨ । ਇਸ ਪ੍ਰਕਾਰ ੳਹ ਕਰਤੱਬ ਦਿਖਾ ਕੇ ਹੁਨਰ ਕਰਕੇ ਲੋਕਾਂ ਨੂੰ ਖੁਸ਼ ਕਰਕੇ, ਆਪ ਦਾ ਪੇਟ ਤੋਰਦੇ ਹਨ, ਇਹ ਤਾਂ ਪਟੇ ਬਾਜ ਦੀ ਵਿੱਦਿਆ ਹੈ ।
The first is called Pate Baaz [swinging a stick], that form is done for show, and to display their performance, placing potatos on someones face, chest, back etc and covering their eyes, that is their skills. Whatever is placed on top [of someone], whether it is potatos, carrots, or radish, they cut that without cutting that person. This form [of vidiya] is done to show their own performance and accomplishment in order to make the viewers happy and to fill their own belly's [acquiring money for it], this is the 'vidiya' [science/learning] of Pate Baaz [one who just spins a stick, i.e. Gatka Baaj].
ਏਸੇ ਪ੍ਰਕਾਰ ਜਿਹੜੇ ਪੰਡਤ ਵਿਦਵਾਨ ਬਣ ਕੇ ਲੋਕਾਂ ਨੂੰ ਕਥਾ ਸੁਣਾ ਕੇ ਲੋਕਾਂ ਨੂੰ ਪ੍ਰਚਾਰ ਕਰਕੇ ਆਪਣਾ ਜਸ ਪਾਉਂਦੇ ਹਨ, ਆਪ ੳਹ ਧਾਰਨ ਨਹੀਂ ਕਰ ਸਕਦੇ ਹਨ, ਵਡਿਆਈ ਪਾਉਂਦੇ ਹਨ, ਪਦਾਰਥ ਪਾਉਂਦੇ ਹਨ ਪਰ ਆਪ ਧਾਰਨ ਨਹੀਂ ਕਰਦੇ, ਲੋਕਾਂ ਵਾਸਤੇ ੳਹ ਗਿਆਨ ਦੀਆਂ ਗੱਲਾ ਸੁਣਾਉਂਦੇ ਹਨ । ਉਹਨਾਂ ਦੀ ਪਟੇ ਬਾਜਾਂ ਵਾਲੀ ਵਿੱਦਿਆ ਹੈ ।
[Similar to this] form is a one who becomes a Pandit scholar who performs discourse as preaching to get people to praise him, yet he himself cannot enshrine [what he preaches], he gets them to praise them, and gets material wealth, but he himself cannot attain what he preaches, and still for people preaches sermons of wisdom. That type of vidiya [science/learning] is like that of the Pate Baaj [one who just spins a stick, i.e. Gatka Baaj].
(੨) ਦੂਸਰੀ ਸੂਰਮਿਆਂ ਦੀ ਵਿੱਦਿਆ ਹੈ, ਸੂਰਮਾ ਬਹਾਦਰ ਜੋ ਹੈ ਸ਼ਸਤ੍ਰ ਪਹਿਨ ਕੇ ਜੰਗ ਵਿਚ ਜਾਂਦਾ ਹੈ, ਜਾਂ ਦੁਸ਼ਮਣਾਂ ਨੂੰ ਸ਼ਹੀਦ ਕਰਕੇ ਜਿੱਤ ਪ੍ਰਾਪਤ ਕਰਦਾ ਹੈ, ਜਾਂ ਆਪ ਜੂਝ ਕੇ ਸ਼ਹੀਦੀ ਪਾਉਂਦੇ ਹੈ ।
The second type of Vidiya [science/learning] is that of a warrior, a courageous warrior adorns weapons and goes to war, giving the enemies martyrdom and attaining victory, or getting martyrdom themselves.
ਇਸ ਪ੍ਰਕਾਰ ਸੂਰਮਿਆਂ ਵਾਲੀ ਬ੍ਰਹਮ ਵਿੱਦਿਆ ਹੈ । ਸੂਰਮਾ ਸ਼ਸਤ੍ਰ ਮਾਰਦਾ ਹੈ ਅਤੇ ਪਟੇ ਬਾਜ ਕੇਵਲ ਦਿਖਾਵਾ ਕਰਦਾ ਹੈ, ਉਤਲੀ ਚੀਜ ਨੂੰ ਤੋੜਦਾ ਹੈ, ਹੇਠਾਂ ਅੰਗਾਂ ਨੂੰ ਨਹੀਂ ਲਗਣ ਦਿੰਦਾ ਅਤੇ ਸੂਰਮਾ ਅਗਿਆਨ ਦੇ ਸਾਰੇ ਅੰਗਾ ਨੂੰ ਛੇਦਨ ਕਰਕੇ ਸਰੂਪ ਸਾਖਿਆਤ ਰੂਪ ਅਨੰਦ ਨੂੰ ਪਾਉਂਦੇ ਹੈ ।
In this way the way of the warrior is like Brahm Vidiya. A warrior kills with his weapons, where as a Pate Baaj [one who just spins a stick, i.e. Gatka Baaj] merely only does a exhibition, they only break the top [item] and do not hit any limbs. A [real] warrior breaks all the limbs of ignorance and attains great bliss while living in the visible [sargun] form.
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The teachings of Real Shastar Vidiya are essential to learn as a Singh. As Giani Gian Singh Ji writes in his Naveen Panth Prakash, page 1571, Vol. 3:
ਸਿਖ੍ਯਾ ਜੰਗ ਕਰਨ ਕੀ ਦੱਈਏ । ਸਿੰਘ ਨਾਮ ਇਨਿ ਕੇ ਰਖਵੱਈਏ ।
Give the teachings of how to wage war, in this way you shall retain the name Singh.
Updesh [Teaching] to the Khalsa - Sarbloh Granth
Below is a passage from Sri Sarbloh Granth Sahib Ji where Guru Gobind Singh Ji gives updesh [teaching] to the Khalsa. This follows the Mangla Charan [preamble] and is just before the main story of Sarbloh Granth.
ਉਠ ਪ੍ਰਭਾਤਿ ਕਰਹੁ ਇਸਨਾਨਾ, ਪਦ ਪੰਕਜ ਮਹਿ ਲੀਨਾ ॥
Wake up in the early hours of the morning, and merge with the Lotus Feet [of the Lord].
ਜਥਾ ਸਕਤਿ ਦਾਨ ਭੂਖੈ ਕਹੁ, ਨਿਮਖ ਨਿਮਖ ਰੰਗ ਭੀਨਾ ॥
As much as your means allow give charity to the hungry, in every moment be entrenched in the love [colour] of Vahiguru.
ਕ੍ਰੋਧ ਨਿਵਾਰ, ਦਯਾ ਮਨ ਲਾਵਹੁ, ਹਿੰਸਾ, ਦੁਰਮਤਿ ਤ੍ਯਾਗੋ ॥
Destroy anger, instill compassion in your mind, disregard violence and poor thinking.
ਇਕਮਨ ਹੋਇ ਭਜਹੁ ਨਾਰਾਇਨ, ਖਿਮਾ ਧਰਮ ਅਨੁਰਾਗੋ ॥
With one mind worship Narayan, create a love for forgiveness and rightousness.
ਤੀਰਥ, ਬਰਤ, ਨੇਮ, ਸੁਚਿ ਕ੍ਰਿਯਾ, ਸੀਲ, ਸੰਤੋਖ, ਆਚਾਰੋ ॥
[Make] Pilgrimages, desireless worship, the Name, truthful actions, restraint, contentment your nature.
ਪੂਜਾ, ਤਿਲਕ, ਹੋਮ, ਗਾਯਤ੍ਰੀ, ਸੰਧ੍ਯਾ, ਤਰਪਨ ਧਾਰੋ ॥
Conduct worship, [adorn a] Tilak, [conduct] Havans, [recite] Gayatri [mantras], worship at the prescribed times, instill these virtues [in your heart].
ਗੁਰੁ, ਠਾਕੁਰ, ਪਿਤੁ, ਮਾਤ, ਬੰਧ ਜਨੁ, ਮਿਸ਼੍ਟਿ ਬਚਨ ਅਭਿਲਾਖੋ ॥
Speak sweetly to your Guru, your Takhur, Father, Mother, and in laws.
ਸਭਿ ਕੀ ਰੇਨੁ ਹਇ ਰਹੇ ਪੰਖਰੂ, ਮੰਦਾ ਕਿਸਹਿ ਨ ਭਾਖੋ ॥੯॥
Become the dust from the feet of others and stay humble, do not call anyone else bad.
ਇਸ਼੍ਟ, ਦੇਵ, ਰਿਖੀ, ਪਿਤ੍ਰ, ਬ੍ਰਹਮਨ, ਗਉ, ਅਭ੍ਯਾਗਤਿ ਮਾਨੋ ॥
Recognize [respect] your Beloved, God, Sages, your Father,the Brahman, the Cow, and those who have their face to the Guru
ਕੀਟ ਹਸਤਿ ਮੇਰੁ, ਤ੍ਰਿਣਨਨ ਮਹਿ, ਸਰਬ ਨਿੰਰਜਨਿ ਜਾਨੋ ॥
In a small ant, a large elephant, a massive mountain and even in a small blade of grass, the Lord Niranjan resides in all.
ਸਤ੍ਯ ਰੂਪ ਆਤਮ ਅਬਿਨਾਸੀ, ਬ੍ਰਹਮ ਸਤਿ ਪਹਿਚਾਨੋ ॥
Your true Aatma [form] never dies, recognize Braham [God] as always true as well.
ਏਕ ਬ੍ਰਹਮ ਸਭ ਘਟਿ ਘਟਿ ਪੂਰਨ, ਆਦਿ ਪੁਰਖੁ ਭਗਵਾਨੋ ॥੧੦॥
The One Braham is in all; Bhagvaan was here from the very beginning.
Page: 81 Chapter 1, Vol. I, Sarbloh Granth
Notes:
ਪੂਜਾ, ਤਿਲਕ, ਹੋਮ, ਗਾਯਤ੍ਰੀ, ਸੰਧ੍ਯਾ, ਤਰਪਨ ਧਾਰੋ ॥
Tilak has traditionally been seen a sign [nishan] of someone who does worship [bhagati] of Parmesvhar. At Takht Sri Hazur Sahib they still apply Tilaks to pilgrams. Traditionally when the Gurgaddi was passed to another Guru a Tilak was adorned as part of the ceremony. Furthermore, annoiting weapons [shastars] with blood is also seen as a form of Tilak, a practise which can be seen at Takht Sri Hazur Sahib and within the Nihung Singh groups.
Hom here refers to Havans. Havan is a traditional practise where a fire is lighted and various materials are poured into the fire. For the Khalsa, Giani Baba Inderjit Singh Ji explained that making langar is a form of hom, as it uses fire and provides for the poor. Furthermore, traditionally the Khalsa would lite Havans when reading Dasam Guru Granth Sahib Ji or when preparing for war. It was seen to appease Vahiguru's Shakti, Chandi. Baba Deep Singh Ji before fighting the Mughals performed a Havan as recorded in Naveen Panth Prakash [written in the 1800s], it says:
ਸੁਨਿ ਬੇਅਦਬੀ ਬਹੁ ਗੁਰੁਦ੍ਵਾਰੈਂ ।ਚੰਡੀ ਚਢੀ ਤਾਂਹਿ ਅਤਿ ਭਾਰੈਂ ।੯।
When hearing about the disrespect at the Gurdrawa [Harimandar], The spirit of Chandi arose within him [Baba Deep Singh Ji Shaheed]
ਸੁਨਿ ਸਿੰਘ ਪਾਠ ਅਖੰਡ ਕਰਾਯੋ । ਹਮਨ ਕਰਯੋ ਕੰਗਨਾ ਬੰਧਵਾਯੋ ।
Baba Ji organized an Akhand Paat and completed a Havan [before heading towards the battle] and tied a wedding bracelet around his wrist [a preparation for martyrdom as death is seen as a merging with their beloved Lord]
Gaayatri here refers to a type of mantras being recited. For the Khalsa the Gayatri mantra that has been told is:
ਗੁਬਿੰਦੇ ॥ ਮੁਕੰਦੇ ॥ ਉਦਾਰੇ ॥ ਅਪਾਰੇ ॥੯੪॥
ਹਰੀਅੰ ॥ ਕਰੀਅੰ ॥ ਨ੍ਰਿਨਾਮੇ ॥ ਅਕਾਮੇ ॥੯੫॥
Recognizing the Cow as sacred is also a traditional practice which has now been forgotten. Within the Nihang Singh camps one will never find them eating beef, even though other meat is eaten and served in the langar [communal kitchen].
ਉਠ ਪ੍ਰਭਾਤਿ ਕਰਹੁ ਇਸਨਾਨਾ, ਪਦ ਪੰਕਜ ਮਹਿ ਲੀਨਾ ॥
Wake up in the early hours of the morning, and merge with the Lotus Feet [of the Lord].
ਜਥਾ ਸਕਤਿ ਦਾਨ ਭੂਖੈ ਕਹੁ, ਨਿਮਖ ਨਿਮਖ ਰੰਗ ਭੀਨਾ ॥
As much as your means allow give charity to the hungry, in every moment be entrenched in the love [colour] of Vahiguru.
ਕ੍ਰੋਧ ਨਿਵਾਰ, ਦਯਾ ਮਨ ਲਾਵਹੁ, ਹਿੰਸਾ, ਦੁਰਮਤਿ ਤ੍ਯਾਗੋ ॥
Destroy anger, instill compassion in your mind, disregard violence and poor thinking.
ਇਕਮਨ ਹੋਇ ਭਜਹੁ ਨਾਰਾਇਨ, ਖਿਮਾ ਧਰਮ ਅਨੁਰਾਗੋ ॥
With one mind worship Narayan, create a love for forgiveness and rightousness.
ਤੀਰਥ, ਬਰਤ, ਨੇਮ, ਸੁਚਿ ਕ੍ਰਿਯਾ, ਸੀਲ, ਸੰਤੋਖ, ਆਚਾਰੋ ॥
[Make] Pilgrimages, desireless worship, the Name, truthful actions, restraint, contentment your nature.
ਪੂਜਾ, ਤਿਲਕ, ਹੋਮ, ਗਾਯਤ੍ਰੀ, ਸੰਧ੍ਯਾ, ਤਰਪਨ ਧਾਰੋ ॥
Conduct worship, [adorn a] Tilak, [conduct] Havans, [recite] Gayatri [mantras], worship at the prescribed times, instill these virtues [in your heart].
ਗੁਰੁ, ਠਾਕੁਰ, ਪਿਤੁ, ਮਾਤ, ਬੰਧ ਜਨੁ, ਮਿਸ਼੍ਟਿ ਬਚਨ ਅਭਿਲਾਖੋ ॥
Speak sweetly to your Guru, your Takhur, Father, Mother, and in laws.
ਸਭਿ ਕੀ ਰੇਨੁ ਹਇ ਰਹੇ ਪੰਖਰੂ, ਮੰਦਾ ਕਿਸਹਿ ਨ ਭਾਖੋ ॥੯॥
Become the dust from the feet of others and stay humble, do not call anyone else bad.
ਇਸ਼੍ਟ, ਦੇਵ, ਰਿਖੀ, ਪਿਤ੍ਰ, ਬ੍ਰਹਮਨ, ਗਉ, ਅਭ੍ਯਾਗਤਿ ਮਾਨੋ ॥
Recognize [respect] your Beloved, God, Sages, your Father,the Brahman, the Cow, and those who have their face to the Guru
ਕੀਟ ਹਸਤਿ ਮੇਰੁ, ਤ੍ਰਿਣਨਨ ਮਹਿ, ਸਰਬ ਨਿੰਰਜਨਿ ਜਾਨੋ ॥
In a small ant, a large elephant, a massive mountain and even in a small blade of grass, the Lord Niranjan resides in all.
ਸਤ੍ਯ ਰੂਪ ਆਤਮ ਅਬਿਨਾਸੀ, ਬ੍ਰਹਮ ਸਤਿ ਪਹਿਚਾਨੋ ॥
Your true Aatma [form] never dies, recognize Braham [God] as always true as well.
ਏਕ ਬ੍ਰਹਮ ਸਭ ਘਟਿ ਘਟਿ ਪੂਰਨ, ਆਦਿ ਪੁਰਖੁ ਭਗਵਾਨੋ ॥੧੦॥
The One Braham is in all; Bhagvaan was here from the very beginning.
Page: 81 Chapter 1, Vol. I, Sarbloh Granth
Notes:
ਪੂਜਾ, ਤਿਲਕ, ਹੋਮ, ਗਾਯਤ੍ਰੀ, ਸੰਧ੍ਯਾ, ਤਰਪਨ ਧਾਰੋ ॥
Tilak has traditionally been seen a sign [nishan] of someone who does worship [bhagati] of Parmesvhar. At Takht Sri Hazur Sahib they still apply Tilaks to pilgrams. Traditionally when the Gurgaddi was passed to another Guru a Tilak was adorned as part of the ceremony. Furthermore, annoiting weapons [shastars] with blood is also seen as a form of Tilak, a practise which can be seen at Takht Sri Hazur Sahib and within the Nihung Singh groups.
Hom here refers to Havans. Havan is a traditional practise where a fire is lighted and various materials are poured into the fire. For the Khalsa, Giani Baba Inderjit Singh Ji explained that making langar is a form of hom, as it uses fire and provides for the poor. Furthermore, traditionally the Khalsa would lite Havans when reading Dasam Guru Granth Sahib Ji or when preparing for war. It was seen to appease Vahiguru's Shakti, Chandi. Baba Deep Singh Ji before fighting the Mughals performed a Havan as recorded in Naveen Panth Prakash [written in the 1800s], it says:
ਸੁਨਿ ਬੇਅਦਬੀ ਬਹੁ ਗੁਰੁਦ੍ਵਾਰੈਂ ।ਚੰਡੀ ਚਢੀ ਤਾਂਹਿ ਅਤਿ ਭਾਰੈਂ ।੯।
When hearing about the disrespect at the Gurdrawa [Harimandar], The spirit of Chandi arose within him [Baba Deep Singh Ji Shaheed]
ਸੁਨਿ ਸਿੰਘ ਪਾਠ ਅਖੰਡ ਕਰਾਯੋ । ਹਮਨ ਕਰਯੋ ਕੰਗਨਾ ਬੰਧਵਾਯੋ ।
Baba Ji organized an Akhand Paat and completed a Havan [before heading towards the battle] and tied a wedding bracelet around his wrist [a preparation for martyrdom as death is seen as a merging with their beloved Lord]
Gaayatri here refers to a type of mantras being recited. For the Khalsa the Gayatri mantra that has been told is:
ਗੁਬਿੰਦੇ ॥ ਮੁਕੰਦੇ ॥ ਉਦਾਰੇ ॥ ਅਪਾਰੇ ॥੯੪॥
ਹਰੀਅੰ ॥ ਕਰੀਅੰ ॥ ਨ੍ਰਿਨਾਮੇ ॥ ਅਕਾਮੇ ॥੯੫॥
Recognizing the Cow as sacred is also a traditional practice which has now been forgotten. Within the Nihang Singh camps one will never find them eating beef, even though other meat is eaten and served in the langar [communal kitchen].
Pelha Prakash of Adi Granth in Harimandar Sahib
Vadhiyana to all for the Pelha Prakash of Adi Granth Sahib in the Harimandar Sahib.
After Sri Guru Arjan Dev Ji installed the Adi Granth in Harimandar Sahib the Guru gave updesh [teaching] to the Sangat [congregation] about the Granth.
Kavi Santhok Singh Ji writes in his Gurpratap Suraj Prakash Granth that Guru Arjan Dev Ji said:
-----------------
ਗ੍ਰਿੰਥ ਜਹਾਜ ਸੁ ਭੌਜਲ ਕੋ ਤਰ ਜਾਤਿ ਸੁਖੇਨ ਜਿਨੀ ਚਿਤ ਲਾਯੋ ।੪।
The Granth is a vehicle [which gives liberation] whosoever implants [the teachings] in their mind they are easily taken across [the terrible ocean].
ਸ੍ਰੀ ਸੁਰ ਕੇਰ ਸਰੀਰ ਜੁਊ ਸਭਿ ਥਾਨ ਸਮੈ ਸਭਿ ਨਾ ਦਰਸੈ ਹੈਂ ।
The body of the Guru is sometimes not available for Darshan, as time and space permit.
ਗ੍ਰਿੰਥ ਰਿਦਾ ਗੁਰ ਕੋ ਇਹ ਜਾਨਹੁ ਉੱਤਮ ਹੈ ਸਭਿ ਕਾਲ ਰਹੈ ਹੈ ।
However, recognize the Granth as the heart of the Guru, it is highest because it will be viewable in all times and places.
ਮੇਰੇ ਸਰੂਪ ਤੇ ਯਾਂਤੇ ਹੈ ਦੀਰਘ ਸਾਹਿਬ ਜਾਨਿ ਅਦਾਇਬ ਕੈ ਹੈ ।
For this reason recognize the Granth Sahib as the Greater Master, and respect it as such.
ਪੂਜਹੁ ਚੰਦਨ ਕੇਸਰ ਕੋ ਘਸਿ ਧੂਪ ਧੁਖਾਇ ਕੈ ਫੂਲ ਚਢੈ ਹੈ ॥੫॥
Worship the Granth with ground sandalwood and saffron, by lighting incense, and putting flowers [on the Granth].
- Gurpratap Suraj Prakash Granth, Raas 3, Adaaie [Chapter] 50
After Sri Guru Arjan Dev Ji installed the Adi Granth in Harimandar Sahib the Guru gave updesh [teaching] to the Sangat [congregation] about the Granth.
Kavi Santhok Singh Ji writes in his Gurpratap Suraj Prakash Granth that Guru Arjan Dev Ji said:
-----------------
ਗ੍ਰਿੰਥ ਜਹਾਜ ਸੁ ਭੌਜਲ ਕੋ ਤਰ ਜਾਤਿ ਸੁਖੇਨ ਜਿਨੀ ਚਿਤ ਲਾਯੋ ।੪।
The Granth is a vehicle [which gives liberation] whosoever implants [the teachings] in their mind they are easily taken across [the terrible ocean].
ਸ੍ਰੀ ਸੁਰ ਕੇਰ ਸਰੀਰ ਜੁਊ ਸਭਿ ਥਾਨ ਸਮੈ ਸਭਿ ਨਾ ਦਰਸੈ ਹੈਂ ।
The body of the Guru is sometimes not available for Darshan, as time and space permit.
ਗ੍ਰਿੰਥ ਰਿਦਾ ਗੁਰ ਕੋ ਇਹ ਜਾਨਹੁ ਉੱਤਮ ਹੈ ਸਭਿ ਕਾਲ ਰਹੈ ਹੈ ।
However, recognize the Granth as the heart of the Guru, it is highest because it will be viewable in all times and places.
ਮੇਰੇ ਸਰੂਪ ਤੇ ਯਾਂਤੇ ਹੈ ਦੀਰਘ ਸਾਹਿਬ ਜਾਨਿ ਅਦਾਇਬ ਕੈ ਹੈ ।
For this reason recognize the Granth Sahib as the Greater Master, and respect it as such.
ਪੂਜਹੁ ਚੰਦਨ ਕੇਸਰ ਕੋ ਘਸਿ ਧੂਪ ਧੁਖਾਇ ਕੈ ਫੂਲ ਚਢੈ ਹੈ ॥੫॥
Worship the Granth with ground sandalwood and saffron, by lighting incense, and putting flowers [on the Granth].
- Gurpratap Suraj Prakash Granth, Raas 3, Adaaie [Chapter] 50
Guru Gobind Singh Ji - Moksh Panth Prakash
Guru Gobind Singh Ji - Moksh Panth Prakash
ਗੋਬਿੰਦ ਸੁ ਸਿੰਘ ਕ੍ਰਪਾਨਿਧਿ ਨਾਥ ਹਰੈ ਹ੍ਰਦ ਜਾਡ੍ਯ ਸਦਾ ਸੁਖਦਾਈ ।
ਵਹੀ ਭਵਸਾਗਰ ਪਾਰ ਪਰੇ ਪਦ ਪੰਕਜ ਕੀ ਜਨ ਜੇ ਸਰਨਾਈ ।
ਰਰੇ ਜਿਨ ਨਾਮ ਸਰੇ ਸਭ ਕਾਮ ਰਹੇ ਭਵ ਮੰਡਲ ਚਿੰਤ ਨ ਹਾਈ ।
ਇਸੋ ਪਦ ਪੰਕਜ ਬਨਦਤ ਹੋਂ ਨਿਜ ਦਾਸਨਦਾਸ ਕਿ ਹੋਹੁ ਸਹਾਈ ।
Great Gobind Singh, master and ocean of compassion,
He removes the coldness of the heart, and is forever imparting pleasure
If one takes refuge in His lotus feet verily he crosses the ocean of existence
By uttering His name all desires are fulfilled, no worries arise while remaining in the plane of worldly existence
In this way I perform obeisance to those lotus feet, for He has protected His own humble slave
ਮੌਕਸ਼ ਪੰਥ ਪ੍ਰਕਾਸ਼ - ਸ੍ਰੀਮਾਨ ਪੰਡਿਤ ਗੁਲਾਬ ਸਿੰਘ ਜੀ
Moksh Panth Prakash, Srimaan Pandit Gulab Singh Ji, Manglacharan
[translation taken from Vivek Pradipka, see previous post for information]
ਸ੍ਰੀ ਗੁਰੁ ਗੋਬਿੰਦ ਸਿੰਘ ਸੁ, ਪੂਰਣ ਹਰਿ ਅਵਤਾਰ ।
Sri Guru Gobind Singh Ji is the full 'Avatar' of Hari.
ਰਚਯੋ ਪੰਥ ਭਵ ਮੈ ਪ੍ਰਗਟ, ਦੋ ਬਿਧ ਕੋ ਵਿਸਤਾਰ ।
Creating the Panth in this world, [the panth] has two forms.
ਏਕਨ ਕੇ ਕਰ ਖੜਗ ਦੈ, ਭੁਜ ਬਲ ਬਹੁ ਬਿਸਤਾਰ ।
One [form] holds a Kharag in hand, with powerful hands, they spread [through the nation].
ਪਾਲਨ ਭੂਮੀ ਕੋ ਕਰਯੋ, ਦੁਸਟਨ ਮੂਲ ਉਖਾਰ ।
Protect the nation they destroyed the roots of the enemies.
ਔਰਨ ਕੀ ਪਿਖ ਵਿਮਲ ਮਤਿ, ਦੀਨੋ ਪਰਮ ਵਿਵੇਕ ।
The other form is the Nirmala [viml] ideology, which gives the highest wisdom.
ਨਿਰਮਲ ਭਾਖੇ ਜਗਤ ਤਿਹ, ਹੇਰੈ ਬ੍ਰਹਮ ਸੁ ਏਕ ।
The world calls one a Nirmala, whom only sees the one Braham [in all].
ਮੌਕਸ਼ ਪੰਥ ਪ੍ਰਕਾਸ਼ - ਸ੍ਰੀਮਾਨ ਪੰਡਿਤ ਗੁਲਾਬ ਸਿੰਘ ਜੀ
Moksh Panth Prakash, Srimaan Pandit Gulab Singh Ji
Posted by S at 5:41 AM 1 commentsLabels: HistorySarvan, Manan, Nidhyasan - Sarbloh Granth
ਨਾਮ ਰੂਪ ਆਯੁਧ ਪ੍ਰਭੁ ਪਾਰਿਖਦ ਚਤੁਰ ਸੁ ਬਿਗ੍ਰਹੁ ਰੂਪ ਬਰੇ ॥
The wise ones know that the Lord is the weapon in the form of Naam, with which to be released from the inner fight
ਦਰਸਨ ਪਰਸਨ ਧਾਰਨ ਸ੍ਰਵਨ ਮਨ ਨਿਧਯਾਸਨ ਕਰਤ ਤਰੇ ॥
Seeing, touching, holding through the practice of sravan [hearing knowledge], manan [contemplating knowledge] and nidhyasan [implementing knowledge], one is able to cross over
Sri Sarbloh Granth, verse 3167
ਸ੍ਰੀ ਸਰਬਲੋਹ ਗ੍ਰੰਥ, ੩੧੬੭
[Taken from Vivek Pradipka pg.38, written by Tirath Singh Nirmala].
Vivek Pradipka, written by Tirath Singh Nirmala, is a translation and commentary of a Sevapanthi text, Bibeksar, written by Bhai Adhan Shah Ji in the 1700s. Describing and explaining deep Gurmat Sidhant, this book is a gold mine for anyone interested in learning about Gurmat Sidhant from a traditional Sikh Sampradyaik [order] perspective.
Also available is a translation and commentary of Bhavrasamrit, written by Pandit Gulab Singh Jj, a very famous Nirmala from the 1700s.
ਗੋਬਿੰਦ ਸੁ ਸਿੰਘ ਕ੍ਰਪਾਨਿਧਿ ਨਾਥ ਹਰੈ ਹ੍ਰਦ ਜਾਡ੍ਯ ਸਦਾ ਸੁਖਦਾਈ ।
ਵਹੀ ਭਵਸਾਗਰ ਪਾਰ ਪਰੇ ਪਦ ਪੰਕਜ ਕੀ ਜਨ ਜੇ ਸਰਨਾਈ ।
ਰਰੇ ਜਿਨ ਨਾਮ ਸਰੇ ਸਭ ਕਾਮ ਰਹੇ ਭਵ ਮੰਡਲ ਚਿੰਤ ਨ ਹਾਈ ।
ਇਸੋ ਪਦ ਪੰਕਜ ਬਨਦਤ ਹੋਂ ਨਿਜ ਦਾਸਨਦਾਸ ਕਿ ਹੋਹੁ ਸਹਾਈ ।
Great Gobind Singh, master and ocean of compassion,
He removes the coldness of the heart, and is forever imparting pleasure
If one takes refuge in His lotus feet verily he crosses the ocean of existence
By uttering His name all desires are fulfilled, no worries arise while remaining in the plane of worldly existence
In this way I perform obeisance to those lotus feet, for He has protected His own humble slave
ਮੌਕਸ਼ ਪੰਥ ਪ੍ਰਕਾਸ਼ - ਸ੍ਰੀਮਾਨ ਪੰਡਿਤ ਗੁਲਾਬ ਸਿੰਘ ਜੀ
Moksh Panth Prakash, Srimaan Pandit Gulab Singh Ji, Manglacharan
[translation taken from Vivek Pradipka, see previous post for information]
ਸ੍ਰੀ ਗੁਰੁ ਗੋਬਿੰਦ ਸਿੰਘ ਸੁ, ਪੂਰਣ ਹਰਿ ਅਵਤਾਰ ।
Sri Guru Gobind Singh Ji is the full 'Avatar' of Hari.
ਰਚਯੋ ਪੰਥ ਭਵ ਮੈ ਪ੍ਰਗਟ, ਦੋ ਬਿਧ ਕੋ ਵਿਸਤਾਰ ।
Creating the Panth in this world, [the panth] has two forms.
ਏਕਨ ਕੇ ਕਰ ਖੜਗ ਦੈ, ਭੁਜ ਬਲ ਬਹੁ ਬਿਸਤਾਰ ।
One [form] holds a Kharag in hand, with powerful hands, they spread [through the nation].
ਪਾਲਨ ਭੂਮੀ ਕੋ ਕਰਯੋ, ਦੁਸਟਨ ਮੂਲ ਉਖਾਰ ।
Protect the nation they destroyed the roots of the enemies.
ਔਰਨ ਕੀ ਪਿਖ ਵਿਮਲ ਮਤਿ, ਦੀਨੋ ਪਰਮ ਵਿਵੇਕ ।
The other form is the Nirmala [viml] ideology, which gives the highest wisdom.
ਨਿਰਮਲ ਭਾਖੇ ਜਗਤ ਤਿਹ, ਹੇਰੈ ਬ੍ਰਹਮ ਸੁ ਏਕ ।
The world calls one a Nirmala, whom only sees the one Braham [in all].
ਮੌਕਸ਼ ਪੰਥ ਪ੍ਰਕਾਸ਼ - ਸ੍ਰੀਮਾਨ ਪੰਡਿਤ ਗੁਲਾਬ ਸਿੰਘ ਜੀ
Moksh Panth Prakash, Srimaan Pandit Gulab Singh Ji
Posted by S at 5:41 AM 1 commentsLabels: HistorySarvan, Manan, Nidhyasan - Sarbloh Granth
ਨਾਮ ਰੂਪ ਆਯੁਧ ਪ੍ਰਭੁ ਪਾਰਿਖਦ ਚਤੁਰ ਸੁ ਬਿਗ੍ਰਹੁ ਰੂਪ ਬਰੇ ॥
The wise ones know that the Lord is the weapon in the form of Naam, with which to be released from the inner fight
ਦਰਸਨ ਪਰਸਨ ਧਾਰਨ ਸ੍ਰਵਨ ਮਨ ਨਿਧਯਾਸਨ ਕਰਤ ਤਰੇ ॥
Seeing, touching, holding through the practice of sravan [hearing knowledge], manan [contemplating knowledge] and nidhyasan [implementing knowledge], one is able to cross over
Sri Sarbloh Granth, verse 3167
ਸ੍ਰੀ ਸਰਬਲੋਹ ਗ੍ਰੰਥ, ੩੧੬੭
[Taken from Vivek Pradipka pg.38, written by Tirath Singh Nirmala].
Vivek Pradipka, written by Tirath Singh Nirmala, is a translation and commentary of a Sevapanthi text, Bibeksar, written by Bhai Adhan Shah Ji in the 1700s. Describing and explaining deep Gurmat Sidhant, this book is a gold mine for anyone interested in learning about Gurmat Sidhant from a traditional Sikh Sampradyaik [order] perspective.
Also available is a translation and commentary of Bhavrasamrit, written by Pandit Gulab Singh Jj, a very famous Nirmala from the 1700s.
Mahima Prakash Kavita from the 1770s by Kavi Sarup Das Bhalla.
Its towards the end of the book on the section called Jyoti jyot Samavna of Guru Gobind Singh:
Sakhi 27:
Eih baat suni ke sikh sab aan haajr hoe.
Tad aap ne bahut khusi kia.
Tab sikhaa ne puchaa jo ab darsan kahaa kari.
Satgur diin dayaal bachan kiaa.
Jo das saroop hamare pooran bae.
Ab meri jaaghaa Guru Granth Sahib ko jaananaa.
Jis ne mere so baat karnii hoe, Aad Granth Sahib ka paath karnaa.
Mere se baat hovegi.
Tum ko mai bhaugati kii god mo dhaal diya hai.
Another beautiful Dohra at the end:
Dohra
Tegh Bahadur gur pita Gujri maat anand.
Jitoo ar Sahib Devi Sundri pat Gobind Singh.
Sanmat 1765 katak sudii pancmii virvaar sava pahar raat.
Gujri Sri Guru jee smaane Na(n)der sahr vich dakhan desh.
32 baras 11 mahine guriarye sariir rakhiyaa