| Opinion | 6 Oct 2016 | Asia Samachar |
By Karminder Singh PhD (Boston)
This composition is sung in Gurdwaras by ragis and kirtanias as kirtan.
We have been told that Miter Pyare Nu depicts a prayer Guru Gobind Singh ji made to God during his moments alone in the jungles of Machiwara.
We have also been told that the terms “Miter Pyara” (my beloved friend) refers to “God” and that the “tenth Guru is narrating his solitary situation in Machiwara after the final battle of Chamkaur.”
Pictures such as the following, showing Guru Gobind Singh ji resting alone on the floor, barefooted, and injured are normally found printed with verses from MitarPyare Nu. The four verses of this composition are said to describe this situation.
ਮਿਤ੍ਰ ਪਿਆਰੇ ਨੂੰ ਹਾਲ ਮੁਰੀਦਾਂ ਦਾ ਕਹਿਣਾ ॥
ਤੁਧੁ ਬਿਨੁ ਰੋਗੁ ਰਜਾਈਆਂ ਦਾ ਓਢਣ ਨਾਗ ਨਿਵਾਸਾਂ ਦੇ ਰਹਿਣਾ ॥
ਸੂਲ ਸੁਰਾਹੀ ਖੰਜਰੁ ਪਿਆਲਾ ਬਿੰਗ ਕਸਾਈਆਂ ਦਾ ਸਹਿਣਾ ॥
ਯਾਰੜੇ ਦਾ ਸਾਨੂੰ ਸੱਥਰੁ ਚੰਗਾ ਭੱਠ ਖੇੜਿਆਂ ਦਾ ਰਹਿਣਾ ॥੧॥੧॥
Mitar Pyare Nu Haal Murida Da Kehna.
Tudh Ben Rog Rajayean Da Odhan Naag Nivasa Dey Rehna.
Sool Surahee Khanjar Pyala Bingg Kasayean Da Sehna.
[Yarera Da Sanu Sathar Changa Bhath Kheriaya Da Rehna.
WHERE IS MITER PYARE NU FROM
Miter Pyare Nu is titled ਖਿਆਲ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥ (Khyaal Patshahi 10) which translates as “The Thoughts of the 10th Master.”
The composition is NOT from the Sri Guru Granth Sahib Ji (SGGS).
It is found on page 709 of the Dasam Granth (DG). In Taksalee Gutkas, the composition is listed as one of the 10 Shabads of a compostion titled “Shabad Hazare” which literally means “shabads equivalent of one thousand shabads. The connotation is that reading one “shabad” from “shabad hazare” gives one the benefit equal to reading one thousand other shabads.
Miter Pyare Nu is one such “shabad.” Reading it will be equivalent to reading 1,000 other shabads.
It can also be found in the Amrit Kirtan book under the title Khyaal Patshahi 10 without reference to the DG.
We know that the DG contains compositions that are lifted from three major sources – the Markandey Puran, Shiv Puran and Sri Mad Bhagvat Puran.
Such lifting is acknowledged by the three main authors: Poets Syam, Raam and Nul. This acknowledgement can be found at the end of each composition. Poet Syam’s and Ram’s name as the writers appear as individual writers at 165 pages of DG and as co-writers at 15 pages of DG, suggesting that they worked together.
There are other sources of the DG’s compositions and one of them is classical folklore.
A critical examination of the meanings of the composition Miter Pyare Nu is thus required to enable us to trace its origins.
DAMODAR, WARIS SHAH AND THE STORY OF HEER RANJHA
Damodar (1550s) was a classical poet of Punjab. He is the first person to compose the folklore legend of Heer Ranjha.
The opening lines of Damodar’s story are telling of his passion towards the tale of Heer Ranjha. “Damodar is my name, Gulati is my caste. I came to the fiefdom of the Sial (neighbouring Jhang Village). My heart, using its discretion, led me to spend my days there, and write this Kissa.”
Waris Shah ਵਾਰਿਸਸ਼ਾਹ (1722–1798) was a Punjabi Sufi poet of Chishti order, renowned for his contribution to Punjabi literature.
He is best known for his seminal poem Heer Ranjha, which in essence is a re-write based on the traditional folk tale of Heer and her lover Ranjha as conceptualized by Damodar.
He is not the only one to have done so. Poets Muqbal and Charag Awan are others who have re-written Damodar’s Heer Ranjha into modern language.
THE CHARACTERS OF DAMODAR AND WARIS SHAH’S FOLKLORE
The primary character of Varas Shah’s (and Damodar’s) Kissa (folklore) is a young female named Heer, belonging to Siaal fiefdom, who is the daughter of a man named Chuchak.
The secondary character is a young male named Dheedo, belonging to Ranjha Caste who is a resident of Takhat Hazare.
Heer and Dheedo Ranjha are lovers whose relationship is bitterly opposed by her parents and relatives.
As part of their design to prevent Heer from continuing her romantic liason with Dheedo Ranjha, she is forcibly married to a wealthy resident of Gangpur, of the Kherey Caste. This village, located in the district of Jhang, still stands today as Gangpur Kherey-an Da.
Heer is forcibly married, but her yearning mind (khyaal) is depicted by a poet as follows:
Mitar Pyare Nu – To my beloved friend.
Haal Mureeda Da Kehna. – I say my pitiful condition as your devoted one .
Tudh Ben – Without you / separated from you / taken away from you.
Rog Rajayeean da Odhen – The fine/rich bed covers & sheets (of my wealthy home) are a suffering bearing disease (rog).
Naag Nivasa de Rehna – I am living in the company of poisonous serpents.
Sool Surahi – The decanter (pot) of liquor (served to me) is in reality a spear.
Khanjar Pyala – The liqour glass is a dagger.
Bingg – fat removing hollow heated metal rod that is inserted into the back of an animal while alive. The protruding half is heated under a flame. The heat travels through the rod and allows the fat from within the animal’s body melt and pour out throw its hollow design.
Kasayeean da Sehna – I have to bear the pain of the Bingg inserted into me by butchers.
Yarrey da sanu sathar changa – In my sweet lover’s company a bare bed is better.
Bhath Kherey-an da rehna – living within the Khere household has become unbearable / painful – akin to being kept burning in a furnace.
QUESTIONS APLENTY
Sikhs who believe that the composition is:
- composed by Guru Gobind Singh ji,
- depicts his mental /spiritual condition in the jungles of Machiwara after Chamkaur and that;
- Miter Pyare Nu is fit for singing as spiritual kirtan in the sanggat and presence of SGGS ji;
need to think hard over the following SEVEN questions.
ONE: Would Guru Gobind Singh ji use vocabulary that is contained in Miter Pyare Nu?
Why would our Guru use words such as Odhen (Bedding), Naag (Serpents), Surahi (Liqour pot/decanter), Pyala (Liquor Goblet), Kasayee (Butcher), Binggg (hollow metal rod poked into an alive animal’s behind); Sathar (bare bed or sleeping on the floor); Bhath (large hot furnace)’; and Kherey ( a caste of people)?
TWO: Would Guru ji paint such a painful /ugly picture of his situation?
His father Guru Teg Bahadur ji was beheaded in Delhi and Guruji’s head was brought and delivered to the young Guru Gobind Singh ji. He did not complain to God or to anybody.
Guru ji’s eldest Sahibzada Baba Ajeet Singh died before his own eyes. He did NOT cry out to God in agony. Instead he sent the second one Baba Jujhar Singh to die in the same battle.
His younger Sahibzadey were brutally executed and his mother would pass on within hours of such brutality. Guru Gobind Singh ji never uttered any words of complaint to God.
Why would he chose to do so in Machiwara? And that, too, by using such questionable vocabulary?
THREE: What context or situation was Guruji in to use such words as contained in Miter Pyare Nu?
In all the sacrifices that Guru Gobind Singh ji endured, he NEVER ONCE depicted his life as akin to “living with serpents, suffering the pain of butchers, being tortured with a Bingg or being in a hot furnace – even when faced with the ultimate of sacrifices of his parents, four children and beloved Khalsa in the battle fields. Why would he do so in Mahicawara?
FOUR: What is the depiction of Guru ji’s state of mind should one attribute the verses of Miter Pyare Nu to Guru Gobind Singh Ji.?
The verses of this composition are clear that the subject/writer of the composition is in tremendous pain, agony and unbearable suffering. The degree of pain brings about a mind set of complaint and distress. There is also a feeling of being deserted that comes out of the verses.
Can such EVER be the state of mind of our Guruji?
FIVE: What is the overall resultant emotive state of the reader?
The pain and agony of the verses is powerful that it gets transferred to the reader. The reader or listener cringes and gets into a state of distress. Is this the emotion that Guru Gobind Singh wanted Sikhs to have regarding his stay in Machiwara (If indeed he wrote this composition)?
SIX: Is the narrative of Guru Gobind Singh Ji’s behaviour (as suggested by Miter Pyare Nu – one of pain, distress, agony and complaint) comparable to the behaviour of Guru Arjun Ji and Guru Teg Bahadur Ji?
Guru Arjun Patshah sat on a hot plate, was boiled in a couldron, had hot sand poured over his body in unspeakable and continuous torture for three nights in a row. He eventually gave his life for his cause.
Are there any shabads in the SGGS suggesting that Guru Ji complained, was in distress, pain, or agony?
Alternatively, is there any other record suggesting such, given that there were many spiritual people of that time who witnessed the horrendous tortures that Guru ji endured as an epitome of peace?
The following messages written by Guru Arjun ji are available in the SGGS.
ਆਸਾ ਮਹਲਾ ੫ ॥
ਆਠ ਪਹਰ ਨਿਕਟਿ ਕਰਿ ਜਾਨੈ ॥ ਪ੍ਰਭ ਕਾ ਕੀਆ ਮੀਠਾ ਮਾਨੈ ॥ 392
Asa M: 5. Aath Peher Nikat Kar Janay. Prabh Ka Keea Meetha Manay.
I consider God to be within me every minute. All that He does, I acceptin sweet compliance.
ਆਸਾ ਘਰੁ ੭ ਮਹਲਾ ੫ ॥
ਹਰਿ ਕਾ ਨਾਮੁ ਰਿਦੈ ਨਿਤ ਧਿਆਈ ॥ ਸੰਗੀ ਸਾਥੀ ਸਗਲ ਤਰਾਂਈ ॥੧॥ ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਤਿਸੁ ਸਦਾ ਸਮ੍ਹ੍ਹਾਲੇ ॥੧॥ ਰਹਾਉ ॥ ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ ॥ ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਨਾਨਕੁ ਮਾਂਗੈ ॥੨॥੪੨॥੯੩॥
Asa M: 5. Har Ka Naam Ridey Nit Dhiayee. Sangee Sathee Sagal Taree. 1 Gur Mere Sang Sdaa Hai Naley. Simar Simar Tis Sda Smalay. 1. Rahao. Tera Keea Meetha Lagey. Har Naam Padarath Nanak Mangey (SGGS, 394)
God, You are with me ALWAYS. Your doing is considered sweet.
Similarly, Guru Teg Bahadur sat cross-legged with calm in Chandni Chowk as he waited for the executioner’s sword to take his life with a single swing.
Is there any shabad in the SGGS, or any record elsewhere, that suggests that the ninth Guru had any complaints, was in distress, in agony or in pain?
Three other Sikhs suffered horrendous deaths with the ninth Guru – Bhai ji’s Dyala, Satee Daas and Matee Daas ji. Is there even a single narration of them being in distress, agony, pain and hence complained ?
Surely Guru Gobind Singh Patshah was aware of the courage, peace, calm and sacrifice of his own ancestors.
And Guru Gobind Singh ji is ALIVE, in Machiwara.
SEVEN: How do we apply the verses of Miter Pyare Nu as being said by the tenth Guru to God?
Tudh Ben means “separated from you”. Are we saying Guru Gobind Singh ji is saying there is “No God in Machiwara?” Or that Guru ji got “separated from God in Machiwara”? Or that God deserted Guru Gobind Singh ji in Machiwara? Or that someone “took Guruji away from God forcibly”?
In the shabad above, Guru Arjun ji is saying ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ (Gur Merey Sang Sdaa Hai Nalley) meaning God, You are with me ALWAYS. And here we have Guru Gobind Singh ji supposedly saying “God why have You deserted me”?
The principle of SGGS is:
ਤੂੰ ਸਭਨੀ ਥਾਈ ਜਿਥੈ ਹਉ ਜਾਈ ਸਾਚਾ ਸਿਰਜਣਹਾਰੁ ਜੀਉ ॥੧॥
Tu Sabhnee Thaeen, Jithey Haon Jayee. GGS 438.
You exist at ALL locations that I go.
ਜਹ ਦੇਖਾ ਤੂ ਸਭਨੀ ਥਾਈ ॥
Jeh Dekha Tu Sabhnee Thaee GGS 1052.
You exist at ALL locations.
ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥
Tu Mera Rakha Sabhnee Thaee Ta Bhau KEha Kaara Jio GGS 103.
You Protect me at ALL locations, so why would I fear or worry?
is Mahiwara out of the parameter of Sabhnee Thaeee (all locations), that Guru Gobind Singh feels deserted by God to the point that he says “Tudh Ben Rog ….” I am a suffering diseased being..”?
Rog Rajayeea Da Odhen means The fine/ rich bed covers are a disease / suffering. What fine rich bed covers could “Guruji” be reffering to? And what disease?
Naag Niwasa Dey Rehna means “Life is in the company of poisonous serpents”. Who are the serpents and which serpents is “Guru ji” refffering to?
Sool Surahi Khanjar Pyala means “The decanter / pot of liquor is a spear, the liquor glass /goblet is a dagger.”
What is being referred to by using the paraphernalia of drunkenness – a state condemned in the SGGS?
Bingg Kasayeean da Sehna means – enduring the torture of a fat removing hollow heated metal rod? What metal rod, and what torture is “Guru ji” talking about? Who inserted the Bingg into whom?
Yarrey da sanu sathar changa. In my Lover’s company I prefer a bare bed? What are the connotations when someone attributes such stuff to any Guru?
Bhath Khereyan de Rehna means “Living with the Kherey has become unbearable.” Which Kherey is Guru Gobind Singh Ji referring to? When and why was he ever in the company of any Kherey? There is no mention of any Kherey in the life and times of Guru Gobind Singh Ji. Even if he was, why would he condemn a whole group of people based on their caste?
MAKING SENSE OF MITER PYARE NU
Going by the meanings of the four verses of this composition Miter Pyare Nu, it becomes clear that is is NOT composed by Guru Gobind Singh ji under any circumstances.
This is because Guru ji was never in a situation of agony and complaint ever. Even in the most difficult of situations, all our Gurus were always an epitome of peace and calm within the Hukm and Rzaa of God. They were always in Chardee Klaa. And they were NEVER in complaint.
It is clear that the origin of Miter Pyare Nuis folklore; as conceptualized by poets Damodar and Waris Shah.
Inspired by such folklore, a poet has coined the verses to depict the pain, agony and distress that filled the heart and mind of Heer as a result of forcible separation from her illicit lover Dheedo Ranjha.
Her pangs of separation and tormented self that are caused by her marriage against her wishes into the Kherey family is captured in Miter Pyare Nu. In her Khyaals (imaginations), Heer has come to despise the Kherey family.
It is to Heer that the fine/ rich bed covers given to her in her rich Kheyrey in-laws are seen as a disease / suffering (Rog Rajayeea Da Odhen).
It is Heer who prefers a bare bed so long as she get to be in her separated lover Ranjha’s company (Yarrey Da Sanu Sathar Changa).
It is Heer that feels staying with the Kherey family is to live in the company of poisonous serpents (Naag Niwasa Dey Rehna).
It is Heer who is enduring the torture that is akin to the torture of a fat removing hollow heated metal rod (Bingg Kasayeean da Sehna).
It is Heer who being served liquor in the rich in laws home; sees even the intoxicants as pain and suffering (Sool Surahi Khanjar Pyala – the decanter / pot of liquor is a spear, the liquor glass /goblet is a dagger).
It is Heer who has reason to say that her forced marriage into the Kherey family has become unbearable (Bhath Khereyan de Rehna “Living with the Kherey has become torturous.”)
CONCLUSIONS
How, why and under what circumstances this composition managed to make its way into the Dasam Granth, into Taksali Gutkas, Amrit Kirtan and began to be sung as Kirtan by ragis and kirtanias in our Gurdwaras IN THE PRESENCE OF THE SGGS is the key question.
It also begs another question: Have we Sikhs been so gullible to have been singing and listening to Heer’s agonising cries to her lover Dheedo Ranjha presented to us as “spiritual kirtan” in our Gurdwaras – all because someone fraudulently stamped the words “Patshahi 10” above the composition?
How was it possible to commit such a cruel deception upon Sikhs seeking solace in Kirtan in the company of the SGGS? How was it possible to declare Heer Ranja song as “shabad hazare” – equivalent of singing / reciting 1,000 other shabads?
The adulterated title of this composition says “Khayaal Patshahi 10.” Who has the capacity to step into the mind of our Great Guru and figure out his thoughts and his imaginations (Khyaal)? And then decide that his thoughts are indeed disturbed, painful, agonizing, distress filled and overflowing with complaint?
Didn’t we come across this verse in the SGGS:
ਉਲਾਹਨੋ ਮੈ ਕਾਹੂ ਨ ਦੀਓ ॥ ਮਨ ਮੀਠ ਤੁਹਾਰੋ ਕੀਓ ॥੧॥ ਰਹਾਉ ॥
Ulahno Mein Kahu Na Deyo. Mun Meeth Tuharo Keeo. SGGS 978
I have no complaints to You. My mind accepts at sweet all that You do, God.
It is in verses of SGGS such as these that the actual Khyaals of our Gurus is to be found.
One can suppose Miter Pyare Nu (and there are many other deceptions waiting to be exposed) is what happens when ragis and kirtanias sing without knowing the meanings of what they sing and sanggat sit and sway their heads and get moved to tears, because they too don’t know what they are hearing.
Will Sikhs have the courage to say NO MORE Miter Pyare Nu in our Kirtan, in our Gurdwaras disguised as spiritual message?
WHAT DOES MITER PYARE NU SAY ABOUT DASAM GRANTH?
For one thing it shows that the DG is an utterly adulterated collection of compositions from a variety of sources.
Apart from stuff that found it way into the DG from the Markandey Puran, Shiv Puran. Shansarnama, Sri Mudh Bhagvat Puran etc, it is clear that folklore depicting illicit romantic liaisons, too, have found its way into the pages of DG.
Secondly, Miter Pyare Nu lays bare the conspiracy that the DG is the work of elements who are bent on corrupting the spirituality of Sikhi.
As if corrupting it with compositions from rejected scriptures was not enough, the elements resorted to romaticised folklore; leading the way perhaps to the inclusion of some 600 pages of erotica.
Thirdly, Miter Pyare Nu lays bare the crippling inability of some of our ragis, kirtenias and parcharaks to see through the conspiracy that is the DG.
Is such blindness going to put Guru Gobind Singh ji’s khyaals on par with those whose thoughts and imaginations are depraved?
Finally, Miter Pyare Nu is provides one more reason to a mountain of other reasons why Sikhs should reject attempts to bring compositions of the DG (other than the three sanctioned by the SRM) into our katha and kirtan in the presence of the SGGS.
Karminder Singh Dhillon, PhD (Boston) writes on Gurbani and Gurmat issues in The Sikh Bulletin, USA. He also conducts Gurbani Katha in local Gurdwaras. He is based in Kuala Lumpur, Malaysia.
- This is the personal opinion of the writer or publication and does not necessarily represent the views of the Asia Samachar.
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Preet Panggu ji,
You have very succinctly and clearly hit all the nails on their heads and driven them deep into the dg coffin.But of course, like the proverbial dog with a bone and his twisted tail…no matter what happens, the tail cant be straightened out (even with modern day gadgets that can straighten anything ha ha ), and the bone wont be dropped till kingdom come.I think its time to let them enjoy their dry bones and twisted tails. The Gurus spent over 200 years Spring Cleaning…these fellows have spent the past 230 years dragging in the dustbin and carrying back every single piece of rubbish on their heads…proudly and haughtily. Its time for the Sikh Panth to carry out major waste management and sweep out all the rubbish once again. The Panth has awakened..the tsunami is beginning to gain strength…the babeh the deras are already in a state of panic…so called Jaghadhree based Siftee da Ghar is spewing vulgarity non stop..others are hiring assasins to murder…..soon all will be consigned to the Dustbin of History once again and the Pristine Gyaaan Suraj of AAD GURU GRANTH SAHIB Ji will shine brightly and the baying dark horses of mahakaal durga etc will be gone.Keep the Faith.
The malice and ridicule towards the SGGS from likes of Harnaak has reached blaasphemous levels. His BALBADAR stuff is intended to prove that that the SGGS is incomplete, that our Gurus who wrote the SGGS were not knowing enough and were indeed lacking.
He is implying that the details of this snatan matt mythological character BALBADAR are to be found in this dubious, full of debauchery, plagiarized from the Puranas book that he calls DG.
What Harnaak ends up proving is his own spiritual depravity.
This mythological character BALBADAR may occupy center stage in the book of depravity that the likes of Harnaak bow down to. We know that the myth recorded in the DG would be plagiarized line by line from the variety of Purans.
The authors of DG would even put their names down as writers of the myth and then tell us in the DG where it is plagiarized from. There could even be a Chritar of BALBADARs sexual conquests in DG. And then some depraved mind would put a Pathshi 10 Thappa on it all.
The truth is we don’t need to to know any and all of that stuff.
The SGGS found NO NEED WHATSOEVER for us sikhs to know anything beyond the fact that BALBADAR is something that needs to be THROWN out of the SIkh spiritual psyche.
As Kevvel Kaur has aptly replied to Harnaak elsewhere (he has put up this BALBASAR stuff all over as his Eureka moment), the truth is that the SGGS is spiritually complete. The act of completion also required the REMOVAL, from our psyche – tons of mythological debris that was corrupting to spirituality.
Obviously, what ever is to be REMOVED must be MENTIONED. It is in this context that BALBADAR is MENTIONED. The objective of it being MENTIONED is to tell us that it is being rubbished. NO details whatsoever are necessary anymore.
Now the likes of Haraaak want us to go back into the dustbin of discarded stuff and sift through it? To go through the stuff that our Gurus discarded? To get sordid details of that rejected stuff? For what purpose? To corrupt our minds with that rejected debris? Is this the ultimate objective of installing DG in our psyche? To corrupt sikhi?
So what you have finally proven with your BALBADR stuff is simply that the the DG is a store of all that was thrown out of the SGGS.
Harnkaak you need to come up with something better quickly before Mahakaal and Durga get wind of your incompetent devotion towards the Gods of DG.
Dr Harnaak Ji PhD
Let me quote from your various postings:
Posting of 12 Oct – “Can you imagine how many people who read this and say “these ignorant people, ruled by the five vices, I pity them” and move on”.
Posting of 13 Oct – “From my limited knowledge and study the SGGS and DG have a different purpose. One has a SAINTLY flavour the other a MARTIAL flavour”.
Please remind yourself of your postings above before ascribing them to me. (your posting of 26 Oct refers)
I am not into name calling, which one can extract from all over your postings (and followers of Bachittar Natak) recent being 26 Oct – “Instead of spewing filth and displaying ignorance the suggestion to the ANTI-DSMEE is to display some knowledge by responding to the question”.
Posting of Oct 14 – “……..has not been addressed SHOWS YOUR IGNORANCE. If you remove your BLINKERS and READ THE RESPONSES CAREFULLY you would have known”.
For your information feel free to address us as “Sikhs of Sri Guru Granth Sahib Ji.” We only follow the COMMAND of Guru Gobind Singh Ji, which you have articulated very well for us. Our minds are clear “NO DUALITY”.
I would have expected better decorum given that you have in your posting of 12 Oct stated – “ਮਨ ਨੀਵਾਂ ਮੱਤ ਉਚੀ” meaning “HUMILITY WITH HIGH INTELLECT”. Please practice what you preach!
On your question of “There is a word ਬਲਭਦ੍ਰੁ (SGGS page 165 Line 6). Display knowledge and enlighten the Panth where the meaning/concept of this word is found in SGGS and explain what it means and how you derive your proposed meaning.
Not much sense is expected but lets see.”
From the above, it is comforting to note that given 1430 Angs of the Sri Guru Granth Sahib Ji, you are only in disagreement with one word ਬਲਭਦ੍ਰੁ. TQ Dr Harnaak Ji, PhD for being on the same page with your so called labelled ANTI-DSMEE which translates mathematically into 99.99999999 percent agreement. 🙂 You ended this question with “Not much sense is expected but lets see” and as is your usual self, the habit of being judgemental.
So I await your answer to the one word ਬਲਭਦ੍ਰੁ.
In case you have forgotten, you have skirted satisfactory answers to questions (b) and (c) of my posting dated 12 Oct.
TQ Dr Ji for all the links, and I can give you an equal number of links including what other Sikh Theologians think about Professor Anuraag Singh et al. So lets put this aside given that you have drawn lines on what you think of us.
I do notice that you are not able to address me correctly (spelling error, which would not be tolerated in a PhD submission).
FYI, my family and friends address me as Bhullar which I hope is not a problem to you, given that some have the “Khalsa” after their names, yet do not want to follow the COMMAND of Guru Gobind Singh Ji – installation of the Sri Guru Granth Sahib Ji as the one and only one “living Guru”.
Gurfateh Ji.
Gurfateh jios,
Instead of spewing filth and displaying ignorance the suggestion to the ANTI-DSMEE is to display some knowledge by responding to the question.
QUESTION. The position of the ANTI-DSMEE is that SGGS is complete and one need not depend on anything else for understanding the SGGS. There is a word ਬਲਭਦ੍ਰੁ (SGGS page 165 Line 6). Display knowledge and enlighten the Panth where the meaning/concept of this word is found in SGGS and explain what it means and how you derive your proposed meaning.
Not much sense is expected but lets see.
Dear Bullar Ji,
Evidence shows that the DG was in existence in 1698AD. See LINK.
https://www.facebook.com/permalink.php?story_fbid=1638875846404988&id=100008477658198
As to what one preaches is not something I am going to go against in an “ignorant ill-informed” manner. If that preaching teaches me to be in control of the 5 evils, it is not against my learning which is what our spiritual teachings prescribe.
On limited knowledge, different people have different perception of their knowledge. Some compare theirs to those who are not knowledgeable and feel they have substantial knowledge. Others compare theirs to the best and feel they have limited knowledge. I fall into the second category. However the knowledge level becomes quite clear through one’s writings. One needs sufficient knowledge to understand SAINTLY vis-à-vis MARTIAL flavour. Suggest you spend some time studying this.
I would like to understand why do you use Bhullar in your name then I will explain my end.
You say the there is ONLY SGGS. You also state that I have limited knowledge. To judge that I have limited knowledge you must be very knowledgeable. Therefore I have this question to you.
A QUESTION TO YOU. Your position is that SGGS is complete and one need not depend on anything else for understanding the SGGS. I have come across a word ਬਲਭਦ੍ਰੁ (SGGS page 165 Line 6). Kindly enlighten me and the Panth where the meaning/concept of this word is found in SGGS and explain what it means and how you derive your proposed meaning.
Let me allude to you about Harinder Mehboob. This is what Professor Anurag Singh has to say about this person. I quote Professor Anurag Singh.
QUOTE
Dasam Granth was easily understood by the people in the 17th, 18th and 19th centuries by the people because there were traditional seminaries for interpreting the true essence of each verse and concepts. But now with the emergence of hundreds of Khalsa Colleges and many universities, we have Comrade Professors and no departments where our children can learn the languages of the Scriptures to understand their linguistic, theological, philosophical and mystical richness. The result is NEGATIVE WORKS OF SELF-STYLED SCHOLARs like Shamsher Singh Ashok, Dr Rattan Singh Jaggi, Kartar Singh Bari, Giani Bhag Singh, Gurtej Singh, Sardar Daljeet Singh, Sardar Jagjeet Singh, Principal Harbhajan Singh, Diwan Singh, PROF. HARINDER SINGH MEHBOOB, Dr Jasbir Singh Maan, Mahinder Singh Josh, Gurbaksh Singh Kala Afghana, Darshan Singh Ragi, Inder Singh Ghagga, and Parcharaks like Dhundas, Harjinder Singh Dilgeer, Jachaks etc, WHICH REFLECTS THEIR EDUCATION AND UPBRINGING TO AMASS WEALTH BY CASTING ASPERSIONS AND DOUBTS on Nitnem Banis, Bhatt Bani, Bhagat Bani, Ardasa, Bhai Gurdas and Dasam Granth. There are two paths: Parmarath and Padaraths; they have chosen the path of Padaraths: Maya, which is reproved in Guru Granth Sahib in severe possible terms, and they stand exposed and condemned on this count also that they consider Guru Granth Sahib as their Guru:Holy Preceptor.
UNQUOTE
A read of Professor Anurag Singh’s A Journal Keepers Diary LINK
https://profanuraagsingh.wordpress.com/2015/06/10/dasam-granth-beyond-the-grasp-of-human-wisdom-part-1-bachitra-natak/
would be very enlightening in these dark times of ours.
Further based on your statement about Charitro Pakhyan, it appears you have not listened to the links I provided in the last posting. Do listen to this as they also throw light on the “tons of ignorance around”.
Another worth a read is at LINK.
http://patshahi10.org/index.php?option=com_content&view=article&id=347:charitropakhyan-and-i-a-woman-by-sanjam-kaur&catid=34:english&Itemid=63
I am not in a habit of throwing challenges but am looking forward to your response on my question “a question to you” above.
God Bless.
Gurfateh jios.
For as long as I can remember, whenever any such doubts were raised , the dsmee would immediately quote form SGGS and say..Ha..there you are the exact words are also in SGGS. This time they fail to find the Environmental proof sool surahi khanjar pyala meat, kebab, sherab, naag, kherrah, BING, kasaii etc etc in any shabad of the SGGS..
The poem under the microscope is MPN..HMDK…and they go verbosely into the composition of DG, Metaphors and lots of totally irrelvant stuff. Just an avalanche of words..empty words.
I think the case can rest here. There is no way this poem can make the supreme heights of the SGGS.
Harnaak Khalsa Ji…you may be whatever, but I have SINGH in my name and no body gave anybody the right to remove it. Please dont copy the dsmees who love to quote puratan Rehitnamahs which command us not to refer to a Singh by Half name..and yet do this all the time..,,even going so far as to twist genuine Singh names to suit their own twisted minds. I didnt want to be personal..but since you shot the arrow..i am forced to return the favour. Hopefully this ends here. Please stick to the academic discussion only.
2. Please dont put words in my mouth..I never said GGS drank alcohol from the Pyala..and I never slandered any of GGS composition. Its merely your own imagination. Please follow your own advice and READ what I wrote.
This is NOT GGS composed..and thus cant be GGS drinking from that pyala ?? Since GGS didnt compose this..how can that be slanderous to GGS ? Please stop plucking ideas out of thin air or the machiwara jungles..
3. so far you have failed to link the scene/vocabulary to a spiritual enviornment..it still remains in the sherabi-kebabi area. Pyalas, khanjars, bakras, binggs, kasaiis, naags, bhatths, all Fire/Brimstone/meat/and alcohol..its so heavily soaked with that…not a single word that is spiritually inclined.
Thank You.
Dear Dr Harnaak Ji PhD,
a) TQ for your response and agreeing with me that the words Sab Sikhan Ko Hukam Hare Guru Maniyo Granth, in your own words “Guru Gobind Singh instructed us that SGGS in the form of Shabad Guru will henceforth be our “living Guru”. GGS knew that one should only have one Guru and he nominated SGGS”.
Given that the command is for the SGGS, there should be no Duality. Yet there are wannabe Dera people in Malaysia and even in Australia who are so hell bent on preaching nothing but the so called DG (orginally known as Bachitar Nataks) as the writings of Guru Gobind Singh Ji. Interestingly the DG first came into existence in 1732/33, more than 25 years after Guru Gobind Singh Ji departed for his heavenly abode.
You go on to further state “From my limited knowledge and study the SGGS and DG have a different purpose. One has a SAINTLY flavour the other a MARTIAL flavour”. Is limited
knowledge not a dangerous view to form a conclusion?
I further note that you have added the words “Khalsa” after your name, yet you believe in the duality of SGGS and DG when the COMMAND by Guru Gobind Singh Ji is crystal clear! I nevertheless respect the view that you have about the so called DG despite these glaring contradictions.
b) In the absence of a response, I take it that you have no answer to this question, as nothing is obvious from the answer to (a) except that the COMMAND by Guru Gobind Singh is clear and that there is ONLY SGGS.
c) Let me give you a random quote by a Sikh Theologian, now that you admitted that you are not one, on the so called DG, on my question of the 600 odd pages of Erotica in the so called DG.
Quote
The contents of Charitropakhyan are pregnant with obscene details of neurotic minds reflecting the one-sided, anti-aesthetic, degenerate activities and vices of sexually perverted women of Vam Marag. Will the 10th Prophet impose on the consciousness of the Khalsa this superfluous and thoroughly anti-Gurmat material of disintegrated spirit to undo those healthy traditions of Gurmat balanced poise of Sehaj and majestic victories of spirit which were brought about and then established by the previous nine Gurus and finally by the undisputed Scripture of the Khalsa?
– Professor Harinder Mehboob
Unquote
Per my post dated 14-10-2016, sorry for the error ਪਿਆਲਾ (pitcher, urn, flask NOT glass) should read ਪਿਆਲਾ (cup, mug: made of metal at the time NOT a glass).
Dear Jarnail Arshi-Gyani Ji,
I will shoot straight as you requested.
Your comment in your first and fifth paragraph that the Miter Pyare Nu composition has not been addressed SHOWS YOUR IGNORANCE. If you remove your BLINKERS and READ THE RESPONSES CAREFULLY you would have known that this has been addressed in my post MITER PYARE NU Part 1 dated 9-Oct-2016; or maybe the THOUGHT PRESENTED IS ABOVE YOU. In that case you may be better sticking to
• your vegetarian/lamb meat/wool venture (your third paragraph) AND
• your spice of life as per your fourth paragraph.
instead of SLANDERING THE WRITINGS of our Gurus.
Further display of your IGNORANCE (your comment 6-Oct-2016). Your comment is pinned on your false ASSUMPTION that the ਪਿਆਲਾ was used to consume alcohol.
• Equating “glasee” or GLASS in your “One for the Road mate…or ik ik glasee hojey fir..ik GHUT tun vee peelah YAAR” to ਪਿਆਲਾ (pitcher, urn, flask NOT glass).
• You don’t understand the word ਸੁਰਾਹੀ saying GGS consumed liquor in it. You are also IGNORANT of history. The Ganga Sagar (see Wikipaedia), a ਸੁਰਾਹੀ, was used by GGS to consume milk.
These two dot points decimate your FALSE ASSUMPTION.
On the other hand you may want to cleanse your STINKING THOUGHTS by learning from someone who has the real understanding of our Gurus message; then you could start smiling.
By the way most of your comments are not related to my response but just a regurgitation of the rants of your opposition to the DG. Why create stress internally to your system (because you cannot smile). Not good for you in the long run. The suggestion in the paragraph above is a good option.
Dear Bullar Ji,
Thank you very much for addressing me with the title Dr. I agree with you that I deserve to be addressed as such but I have my reservation on doing so. My PhD is not in the field of Sikh Theology and I opine that I should not use this title in areas other than my professional field where I have the expertise and my professional colleagues can call upon me for this expertise without any doubt. Thus I do not use it especially when being involved in Sikh religion related matters, for I do not want to mislead my fellow learners to accept my opinion blindly and then act on this opinion possibly to the detriment of one or many. However I am grateful that God has given me an opportunity for this PhD study, because the techniques learnt have helped me apply them in my learning of Gurbani. I have learnt that one of the cardinals of PhD studies is learning to substantiate one’s statement with credible evidence to support the claim. When any writing does not have such credible evidence then it becomes an imagination and does not fall under a learned view. It is more fictitious story writing.
Now to your questions.
(a) Guru Gobind Singh instructed us that SGGS in the form of Shabad Guru will henceforth be our “living Guru”. GGS knew that one should only have one Guru and he nominated SGGS. I cannot logically or otherwise explain GGS reasons for doing so but accept his command. From my limited knowledge and study the SGGS and DG have a different purpose. One has a SAINTLY flavour the other a MARTIAL flavour (please don’t take this literally – flavour is meant METAPHORICALLY). The discussion in our article “God of Dasam Granth is God of SGGS” at AS (Asia Samachar) website has some insights to this. Further Dr Harbahajan Singh at link
https://www.youtube.com/watch?v=jzeH1a051wk
has an excellent explanation on this matter.
(b) The answer to this becomes apparent from the response to (a) above.
(c) All the writings in DG have been accepted to be written by GGS and bear his name. This is based on credible information some of which is pointed out in Part C of my comments on Lord Singh article on AS FB/website. As for the CP I will add that the CP narrates the human five instinctive evils in play vis-a-vis the human virtues. It applies across the board to both genders. Our article in AS mentioned in (a) above also throws some light on CP. This is a fact of life and we see it all around us. The statements on the CP being “erotica” “sex manual” etc etc have been blown out of proportion by those who do not understand this composition. The link in (a) and Dr Jodh Singh and Dr Mohinder Kaur at the following links through much more light on this matter. LINKS:
https://m.youtube.com/watch?v=ottBojc32Rs AND
https://www.youtube.com/watch?v=0IBzz1BwMKo.
Is it only me or….because what i saw was Metaphors quoted (correctly) from SGGS and left at that. The so called “Metaphors” in this composition were not discussed at all – Not even one. Surprising ? Sure because the goats and the bings (BINGO), the sools and the surahis, khanjars and blankets, snakes and hot bodies (kherriahn is body ??) is not at all addressed. Pray enlighten us so we can smile at each other.
By the way Vegetariansim is so heavily promoted by all these holier than thous who also support DG..and a VEGETARIAN composer composing poetry about kasaiis and butchers and doing BING on LIVING GOATS ?? Wow..the entire composition then looks to be 100% Metaphor only..line after line of metaphors ??
Variety is the spice of life jios…brothers and sisters can smile or not smile..or even in extreme cases BING everyone else too….(Metaphorically speaking of course)..BUT it fails to bury the TRUTH because the stink of bing types of imagery is anathema to TRUTH.
Nangeh sadhus, nangeh videos, Bibles, and et al….wow what an earful of wool being pulled from all over to cover our eyes…I say not even ALL the WOOL in Australian sheeps backs is enough to cover this nangeh BINGS. (Even if we rope in all those Baa Baa Black sheep of the Nursery rhymes three bags full too)
Go LINE by LINE, word by word, Tuk by Tuk, “metaphor by metaphor”..reason it all out..and then may be i can smile ….Someone has rightly said that this is NOT about any other religion/religious books/etc etc….not by a lonnggg shot (KL to melbourne )..its about the Sihebeh Kamaal Guru Gobind Singh Jis Magnificent Personality being sullied by nondescript compositions bings being misused..No Sikh can allow that. BING=BINGO=Bulls Eye !! Shoot straight please..not wild teers in the dark..you are no Arjun of Mahabharta even if you imagine yourself to be.
DR (you have earned your PHD and rightfully deserve to be addressed as such) Harnaak Ji, since we are the ‘ignorant ones” that by default puts you on the pedestal of the “learned one”.
As the “learned one” please explain to the “ignorant ones” the:
a) Command by Guru Gobind Singh Ji – ‘Sab Sikhan Ko Hukam Hare, Guru Manio Granth”
b) If indeed these were the writings of Guru Gobind Singh Ji, why did he not incorporate his writings in the Sri Guru Grant Sahib Ji?
c) Did my Guru Gobind Singh Ji also write 600 odd pages of erotica in the so called DG?
Thank you Dr ji for your crystal clear explanation.
Ravinder Kaur. This article has nothing to do with the Bible, Al Quran etc. Please stop trying to stir up emotions of people of other faiths against Asia Samachar and Dr ji.
This article is about us Sikhs. It is about a failing attempt by anti-Sikh forces to pull wool over the eyes of Sikhs. It is about failing attempts to adulterate and corrupt Sikhi. It is also about an attempt to sully the name of Guru Gobind Singh ji.
The corruption of SIkhi is being done by infiltrating DG into the religion of Sikhs.
Again, it has nothing to do with any NON SIKH. As Sikhs, we all have a right to expose this infiltration.
Every Sikh has a right to object to the notion that Guru Gobind Singh ji wrote 600 pages of erotica in the DG. Every Sikh should object to the notion that Guru Gobind Singh was a worshipper of Durga, Chandi, Kalika, Shera Walee etc in his past life as well as life as a Guru.
Every Sikh ought to object to verses in the DG that suggest God regretted making women; especially when the SGGS says just the opposite.
Every Sikh has a right to expose the infiltration of Heer Ranjha, Sohni Mahewaal, Sassi Punnu illicit poetry between lovers under the guise of being written by Guru Gobind Singh ji to God. Thinking and discerning Sikhs are not prepared to put up with such anymore.
Dr Karminder ji, as Risha Kaur has said, please carry on with your brave attempts to clear the fog of DG and its contents.
MITER PYARE NU Part 3
THE PHANTOM POETS (RAM SYAM AND NUL) OF DASAM GRANTH
The authorship of Dasam Granth has been shown to be attributed to Guru Gobind Singh in Part 2.
However we will in this part address the fallacy about the “phantom” poets Ram Sham and Nul.
The article claims that Raam, Syam and wrote the major part of the DG without citing any supporting credible evidence. On this basis it concludes that they are the writers of the vast majority of Dasam Granth.
Dr Trilochan, who is an authoritative exponent of Sikh history, theology, philosophy and culture, in “The History and Compilation of the Dasam Granth Sikh Review, 1955”, analyses the authenticity of the Dasam Granth POINTING OUT THE SHALLOW INTELLECT OF THOSE WHO DENIGRATE IT and states that “the genius of one mind, the art style of one poet is visible in the whole of Dasam Granth”.
Dr Trilocan Singh shows that Ram and Syam were poetic translation of Guru Gobind’s name. He shows that in Sikh theology the three words Govind, Ram and Syam mean the same thing. Dr Trilocan gives a detailed analysis of this in his paper.
As for the word nul ਨਲ, it is found in the DG as follows.
Chandi Charitar 1 Stanza 151; Nul refers to one of the two monkeys “Nal” and “Neel”.
Gian Parbodh Stanza 787; “Nul” refers to one of the two monkeys “Nal” and “Neel”.
Krishan Avatar Stanzas 1491, 1494, 1496, 1548, 1897; “Nul” refers to “King Nal”.
Rudra Avatar Stanza 492; Nul refers to one of the two monkeys “Nal” and “Neel”.
Charitropakhayan Et Sri Section 157, 3129 Stanzas 8, 11, 12, 14, 18, 20 to 24, 26 to 28; Nul refers to “King Nal”.
These characters are mentioned in the Mahabharata. “Nal” and “Neel” were two monkeys in the army of Sri Ram (page 554 Mahabharata Book 3 Vana Parva: Draupadi-harana Parva: Section CCLXXXI). “King Nal” was the king of Nishadas (page 14 Mahabharata Book 1 Adi Pava Section I). BY ANY STRETCH OF OUR IMAGINATION WE WOULD NOT EXPECT THESE CHARACTERS OF THE MAHABHARATA COMPOSED IN 200BC ON EVENTS THAT OCCURRED IN 3200 BC TO BE WRITING THE DASAM GRANTH! (source of dates http:// http://www.scaruffi.com/politics/indians.html)
The IMAGINATION of the author of this article has really RUN WILD to the Nth degree.
MITER PYARE NU Part 2
AUTHORSHIP OF DASAM GRANTH
On this matter let us see what notable scholars have to say about the authorship of the compositions of DG.
PROFESSOR SAHIB SINGH
• Professor Sahib Singh says
• opponents of DG, disrespect the Dasam Bani
• opponents of DG have their own personal opinion, which is not the opinion of Guru Gobind Singh
• the opponents of DG do not understand the meanings of the shabads in DG Bani
• the opponents are distorting the meanings intended by Guru Gobind Singh in the DG Bani
• the opponents of the DG are under misconception as regards the DG Bani
(source: http://www.sikhiwiki.org/index.php/Professor_Sahib_Singh_on_Dasam_Granth)
DR TRILOCHAN SINGH (“The History and Compilation of the Dasam Granth Sikh Review, 1955”)
Under section “Misunderstood Genius” Dr Trilocan Singh explains that
“It becomes impossible for some devout Sikhs to understand that the Guru who was the creator of the Khalsa and who in many fundamental ways parted radically from Hinduism could write such secular writings as life stories of the avtars of Brahma, Vishnu and Siva such as his Triya Charitar and Chandi Charitar. … he condemned the worship of these heroes and sages of our country as deities and godheads. There is another class of writers who do not understand Guru Gobind Singh’s use of the sword of dharma and the great social and spiritual significance he attached to it.”
BHAI KAHN SINGH
Though Bhai Kahn Singh personal opinion, in the Gurmat Martand, was that the DM should have been retained as separate binds BUT he NEVER denied the Guru Gobind Singh’s AUTHORSHIP OF THE DG.
PROFESSOR ANURAG SINGH
We suggest that one should spend some time going through the documents at https://profanuraagsingh.wordpress.com/category/shri-dasam-granth-sahib/
Therein it is clearly stated, besides many other important points,
“It is the document which talks about One Divine Spirit in all the ten Gurus, earlier defined by Bhai Gurdas, Bhatts in their verses in Guru Granth Sahib, Bhai Nand Lal in Ganjnamah, Kavi Sainapati in Gursobha, Parchian Sewa Das, and of course by Guru Gobind Singh ji in Bachitra Natak and Var Sri Bhagauti Ji ki, which forms the Invocation of our Congregational Prayer: ARDASA.”
Further we suggest that you also go on to read and understand the compositions in DG also at the same link. we quote a portion
“Baba Binod Singh from the family of Guru Angad Dev ji also prepared one codex of Dasam Granth during the times of Banda Bahadur with the title Dasven Patshahi ka Granth, which means Dasam Granth. One more codex known as Sangrur Recension is presently with Punjabi University. …… In spite of such overwhelming evidence if someone wants to close his eyes to mislead certain innocent people with his perjurious averments then I can only say, ”You can take a horse to a well, but you cannot make him drink the water”.”
SANT SINGH MASKIN
Listening to his lectures on DG e.g. https://www.youtube.com/watch?v=nzKvGmHFUu4 show that Guru Gobind Singh is the author of DG.
DASAM GRANTH INFORMATION
A site with more information on Dasam Granth’s authorship is
http://www.info-sikh.com/PageKnowDG1.html
Based on credible references, without any doubt it is confirmed that the author of the Dasam Granth is Guru Gobind Singh. It is further noted that authors of these credible references have spent a lifetime studying the teachings of our Gurus.
Gurmit. It is interesting that you write “even the fully naked hindu sadhus do not do what you are doing to get attention. U have seen a few video clips, when these naked sadhu come before the devotees, they are as gentle as a lamb!”
Vow. Did you pick up such stuff from the Chirtro Pakhyaan in the DG? You seem to know quite a bit about naked sadhus. By your own admission, you seem to have seen quite a few video clips too.
You also appear to have lost your sense of example. Your “ if jarnail singh does not smile at jasbir kaur &
she does not either to him, they cannot be brother & sister! “ makes no sense. Is this BS coming from the DG too?
I laugh when you try and threaten the author by saying “what you are doing is truly sinful! Are you not afraid of bad karma & what it can do to your life!”
I suggest you try to understand the article first. Then raise some valid points that may help you be a better Sikh. It will work better than threatening the author with being “sinful” and “bad karma.”
If you are not capable of doing that, please stick to kundalini yoga.
Get down from your ego horse and stop asking others, as you have “do you do your Nitnem!
If you are doing yours, then why are you smelling so horribly of the ego you are vomiting in your comments?
It is clear from the responses that the authors Arshi, Bhullar, Kalwant and Rishi show ignorance and lack the understanding of
• the word “plight” used in the context of the Shabad
• the use of METAPHORS in SGGS, Dasam Granth, Vaaran Bhai Gurdas and other Sikh scriptures and literary works.
Another thing noticed is a paranoia and gross reverence for someone who displays a title DR.
This paranoia and gross reverence to a DR is found all over the AS website and Facebook page. There is a need to understand of what DR is and how a DR performs analysis and presents the findings. Let us know if you need an explanation?
Plight is “a pledge of fidelity” e.g of love. Mahan Kosh gives one of the meanings of ਹਾਲ as ਪ੍ਰੇਮ, ਪਿਆਰ. It is a yearning for GOD. This meaning is also used in SGGS page 23 Line 13 ….ਦੇਖ ਹਮਾਰਾ ਹਾਲੁ. In the Shabad “Miter Pyare Nu” it means the love of Guru Gobind Singh for GOD.
A NEGATIVE or DEVIOUS mind would take the meaning anywhere they want, taking it out of the actual context as used in the Shabad. This clearly shows the lack of use of credible resources to understand the teachings of our Gurus; relying, BUT, on unsanctioned and unreliable sources for their learning.
There is also a display of ignorance of the use of METAPHORS in the teachings of our Gurus. Let us illustrate this with an example from SGGS page 1412.
ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ॥ If you desire to play this game of love with Me,
ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ then step onto My Path with your head in hand.
ਇਤੁ ਮਾਰਿਗ ਪੈਰੁ ਧਰੀਜੈ ॥ When you place your feet on this Path,
ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥ give Me your head, and do not pay any attention to public opinion.
(English translation of this Shabad by Sant Singh Khalsa)
The Shabad is teaching that “to play the game of love with God, we have to GIVE OUR HEAD”. Give our head? This is not meant in the physical sense. This is where METAPHORS come in. Our Gurus recited Bani in poetic style and used METAPHORS liberally. Here “head” means THOUGHTS and “path” means TEACHINGS (of our Gurus) and “not pay any attention to public opinion” means NOT WAIVER FROM YOUR DECISION (to follow the teachings of our Gurus) so the Shabad is saying.
“Those who enjoy playing the game of love (with God) surrender your THOUGHTS to the TEACHINGS (of our Gurus). Then do not waiver from that decision”. Note that the LOVE OF GOD in these verses is used in the same context as in “MITER PYARE NU”.
The suggestion is to go back to you drawing boards, become a LEARNER (SIKH), use credible resources to understand the teachings of our Gurus; then you will stop showing your IGNORANCE in public.
Can you imagine how many people who read this and say “these ignorant people, ruled by the five vices, I pity them” and move on.
We personally pray for everybody, GOD grant us all (including the ignorant ones who seem to be also in the habit of counting words instead of attempting to understand the teaching of our Gurus) this boon “ਮਨ ਨੀਵਾਂ ਮੱਤ ਉਚੀ” meaning “HUMILITY WITH HIGH INTELLECT”.
To the Editors of Asia Samachar & Dr Karminder Singh, do you think it is alright to disgrace the teachings of the holy scriptures (e.g. Bible, Al-Quran,…)? Will it be alright to hurt the sentiments of the believers of those holy scriptures? If your answer is No, then why are you openly hurting the Sikhs who truly believe Dasam Granth’s shabads are the writings of Guru Gobind Singh Ji’s and none other?
It does not matter whether you believe in Dasam Granth or not, it does not matter whether you believe in the holy scriptures of other religions or not but, no one should look down upon on other’s believes. This is what Guru Nanak Dev Ji has thought us.
Is it fair to disgrace one’s faith & believe? To me Miter Pyareh Nu is Guru Gobind Singh Ji’s poem. Just because it is not to you, will it be alright to criticise to the fancy of your will without due consideration on the sentiments of others who believe to be a beautiful composition of Guru Gobind Singh Ji’s. So what if I’m wrong in your eyes or in your mind. Does that give you the right to disgrace my faith?
Why aren’t we practicing the concept of Respect?
In what way have the katha on Dasam Granth affected the Sikhs? None of the percharaks have wrongly interpreted the Dasam Granth against the teachings of Guru Granth Sahib Ji. But, why is it that a total negative meanings are portrayed in most of the articles here.
Why don’t we let Waheguru Ji decide on who should believe in what. Articles like this does not help in uniting the sangat at all, the strategy is not working! I would like to know what is the motive of this article? To disgrace the believes of others? Let’s not do nindhia of any holy scripture whether you think it is holy or not. May Waheguru Ji Bless us all. Sarbat da bhela.
*(3) sool refers to thorn & surahi means a pitcher or a jug. There is no connotation of it being link to a jug of liquour as it can be a jug of water or a jug of milk ( please check the dictionary) but here the author insisted it is a jug of liquour.
Kalwant Kaur, I challenge you to show us the shabad Miter Pyareh Nu in the writings of Damodar’s & Warsi Shah’s story. If you can’t find it, then please explain why did the author connect a folklore to Guru Gobind Singh Ji’s poem? Please do answer on this. (2) the author starts the article by telling Heer -Ranjha folklore and later out of no where & without an iota of references claims that Guru Gobind Singh ‘s shabad is about the lovers. You should ask the author why not Romeo-Juliet or Sohni- mehiwal? (3) Sool surahi only means a pitcher or a jug. There is no connotation of it being link to a jug of liquour as it can be a jug of water or a jug of milk ( please check the dictionary) but here the author insisted it is a jug of liquour. Wonder why the author insists it is liquour? (4) It is Kherria which means body and not kherey! The author misspelled it in English & mistranslated it just like the other words again and again. (5) Khyaal is referred as the style of poetry ( a musical mode (raga) and no harmonic parts) and Guru Gobind Singh Ji was the first ONE to create a poetry of this style. Looks like the author lacks knowledge and yet attempts to cook up his story for publication. That is just a few facts in the article that makes it nonsense to the highest order of intellectual! This article is nonsensical folklore without any reliable & valid references to support it. No scholar will do that! And unfortunately there are blind followers who do not read/ research on their own to find the truth.
The mind of a human always look for what he/ she can understand and when they can’t, they create logics which at times are far, far, far from the TRUTH. Every individual has their own limitation in understanding gyan, and faith varies from one individual to another. Looks like the author and others who think like him are yet to be ready for Dasam Granth knowledge. So it is best, one who knows little, please it is a humble request that they keep their opinions to themselves and avoid publishing it. Nobody is forcing anyone to read Dasam Granth. If you are ready then get senthia. Without a good learned teacher’s guidance, a learner will not get the right lesson.
Please stop creating propaganda. The katha on Dasam Granth is not at all as how the author have been publishing in his articles. No percharak has misguided the sangat from the essence of Guru Ji’s teachings. Those who are interested please listen to the Dasam Granth katha in Bangla Sahib Gurdwara, Delhi. Please take note that kirtan on Dasam Granth shabads are sung in Harmindar Sahib Gurdwara and all other Takhats. More info, in conjunction of the Dasam Pita Ji’s (Guru Gobind Singh Ji) 350th birthday celebration (January 2017) gurdwaras in India are organising kirtan darbar & katha on Dasam Granth.
Gurmit Singh. You seem to be meditating “karminder ji, karminder ji” in your comments. I count at least nine mentions. This is not about “karminder ji.” Neither is it about Kundalini Yoga and chanting.
It is about WHAT he wrote. So can you point out where exactly the good Dr is wrong?
Your own translation is full of holes as follows.
Your Translation: “Tell The Beloved Friend (the Lord) the plight of his disciples.
My question: Which disciples and what plight? Since when did our Guru end up in a “plight”?
Your Translation: Without You, rich blankets are a disease and the comfort of the house is like living with snakes.
My Question: What rich blankets, what disease, what house and who are the snakes in the company of Guru Gobind Singh ji? When was our Guru ever “without You?” When was he in the company of snakes?
Your Translation: Our water pitchers are like stakes of torture and our cups have edges like daggers.
My Question: What stakes, what pitchers, what cups and what daggers is Guru Gobind Singh ji talking about?
Your Translation: Your neglect is like the suffering of animals at the hands of butchers.
My Question: Which animals are suffering and who are the butchers?
Your Translation: Our Beloved Lord’s straw bed is more pleasing to us than living in costly furnace-like mansions”
My question: What straw bed did Guru ji sleep on? And what exactly is a “costly furnace like mansion”?
Another question: What happened to the KHEREY part? You failed to mention the inlaws of Heer and how they relate to our Gurus?
Little knowledge is dangerous. Please don’t throw around verses of Anand Sahib and stories of Bhai Jetha ji that have no connection whatsoever with the issue at hand.
I advise you to please read the entire article again. And read the deeply meaningful comments of Gyani Jarnail Singh Arshi as well.
Dr Karminder Singh. Please carry on your sewa courageously and without fear. The educated generation of Sikhs needs someone to cut out the cancer that has grown into our spiritual life. I am flabbergasted that a Heer Ranjha song has made it into our spiritual Kirtan and stayed there for this long.
Thank you Dr Karminder Singh ji for your eye-opening piece. We finally know the truth.
It is shocking that we Sikhs have been taken for a ride all along, and some here still continue to be on this ride with this Miter Pyare Nu, which is one more cruel joke that has been played on the Sikhs.
Harvinder Kaur, please enlighten us with your facts before writing your nonsense comment for publication.
I for one see clarity in the interpretation given by Dr Karminder. His facts are as clear as daylight. He is doing the Sikh sangat a huge favor by cleaning up the adulteration of our Sikhi that has gone on for so long.
So many lost souls who unable to articulate their thoughts resort to personal attack on Dr Karminder. I challenge Gurmit, Hans, Harvinder, Harnaak and the rest of the SGGS gang to read the 600 odd pages of Erotica contained within the DG, understand it and explain it (Yes, nothing but explain) to their mothers, daughters, sons and other relatives. Better still get your Sant Parmjeet to explain in the Gurdwara. How about it? Perhaps than each of you will realise whether this is the bani of Guru Gobind Singh Ji or otherwise. I await the date, time and Gurdwara where this program will be hosted.
karminder singh ji,
1. gurfateh! i really do not understand your objective! are you trying to get attention by stirring the hornets’ nest, obnoxious style! even the fully naked hindu sadhus do not do what you are doing to get attention,
have seen a few video clips, when these naked sadhu come before the devotees, they are as gentle as a lamb!
what you are doing is try to connect the dots which do not need to be connected!
what you are saying is simply this –
if jarnail singh does not smile at jasbir kaur &
she does not either to him, they cannot be brother & sister! no reasoning & a meaningless discourse!
indeed, this is senseless talk with no exit in mind!
what you are doing is truly sinful! are you not afraid of bad karma & what it can do to your life! do you not fear Waheguru!
do you do your Nitnem! God’s Grace is not obtained with debate! you get His Grace when you get into holy communion with Him in private & in soliloquy!
karminder ji, be careful! come fall at My Mighty Guru’s feet!
remember this – you cannot fight God!
gurmit singh
melbourne
Why Now? Are u trying to divide the Sikhs?
Have u nothing better to do?
Anyway you are 300 years too late!
The “environment” is the main reason and logic behind the concept of “Holy city” MINUS all sherab-meat-tobacco shops….the main reason why Sikhs in UK so strongly opposed a Meat Procesing Plant neighbour to a Gurdwara !! Can anyone in his right mind have a Mandir inside a red light district ? Can a reformed prostitute turn her kotha into a Gurdwara ? and expect holy ones to bypass all those other kothas ?? IN early times it was considered “not right” for a Sikh to be even seen eating at restaurnats/hotels…it was the “environment” factor. Its still the same FACTOR that is at the Bottom of this composition..its every image, every sentence,m every word is NOT KOSHER.
Let the proposers clear this first. IF they cant clear the air of the word pollution..its futile and main an mannu jidd only. Every other argument fails this LITMUS TEST followed by GURBANI of SGGS.
Gurfateh Jios.
The bottom line is the words and the imagery.
Both are clearly and transparently of the sherabi-kebabi environment.
By stretching the thread very thin..surahi is being said to be WATER PITCHER….Pyala as cup ( for water) and chopper for BING !! BINGO….
The very well known composition Shastramala in the very same book has over THOUSANDS words for all sorts of weapons, cleaver, choppers, guns, arrows, spears….ect etc etc BUT not a SINGLE “BING”…BINGO again…..whats this BING and where does it say its a CHOPPER ??
Mahan Kosh clearly states that Surahi is SHERAB CONTAINER, and KHERRAH is a Village.
By stark contrast..all the words Kasaii, PYALA etc also occur in the SGGS….and there is not an iota of doubt what they refer to..in the SGGS..the Kasaii uses the CHUREE..(chopper)..which of course every butcher uses naturally…Maha Kasab Chhuree satpayee…
SGGS also uses ….”Eh piarma PYALA Khasam Ka !! and again ..”Panj PYALLEH panj PIR…. and again..”Shabad SUHAII PREM KASAII….and again..”Akheen PREM KASAIIAN….and again..Har PREM KASAIEH…..
Environment is Vital…as CONTEXT is vital….no stretching imaginations and flights of fancy will elad no where..anywhere..except abck to the sherabi kebabi atmosphere of the love struck lover lost in DRINK..drunk and wandering the streets bottle in hand..as can be seen in almost nay film on screen be it Hindi or other..
Dr Karminder, I’m extremely disappointed with your senseless article again. Please for God sake get your facts right before writing your nonsense for publication! It is best you keep your opinion to your contradicting and confused mind and please stop confusing our dear sangat. My humble prayer to Waheguru Ji, may you be guided on the right path and stop publishing ridiculous ideas in your articles.
THE BEAUTIFUL VERSES OF THIS SHABAD
WRITEN BY MY GOBIND SINGH JI
karminder singh ji,
1. gurfateh! how wrong you can be, your comments cannot be further from the truth!
2. My Great Guru Amardas Ji, Whose life is the Epitome of Selflessness & Service to The Oracle, extols –
“O restless mind, no one has realise the Lord through cleverness”
(Anand: 10)
3. karminder ji, what you are trying to do is the direct opposite of the teachings of Guru Amardas Ji! You want to synthesise The Gurbani of My Great Guru, The Prescient Gobind Singh, using the folklore of waris shah! What a cunning way to mislead the Sangat!
4. This beautiful shabad was, indeed, written by the tenth master, Guru Gobind Singh when the Master was separated from everyone; not everyone because the connection to the Lord remained strong as ever, Always! Guru Ji spells out here the beauty
of remaining attached to Waheguru’s name. Thus –
ਮਿੱਤਰ ਪਿਆਰੇ ਨੂੰ ਹਾਲ ਮੁਰੀਦਾ ਦਾ ਕਹਿਣਾ ॥
ਤੁਧੁ ਬਿਨੁ ਰੋਗੁ ਰਜਾਈਆ ਦਾ ਓਢਣ ਨਾਗ ਨਿਵਾਸਾ ਦੇ ਹਹਿਣਾ ॥
ਸੂਲ ਸੁਰਾਹੀ ਖੰਜਰ ਪਿਆਲਾ ਬਿੰਗ ਕਸਾਈਆਂ ਦਾ ਸਹਿਣਾ ॥
ਯਾਰੜੇ ਦਾ ਸਾਨੂੰ ਸੱਥਰੁ ਚੰਗਾ ਭਠ ਖੇੜਿਆ ਦਾ ਰਹਿਣਾ
“Tell The Beloved Friend (the Lord) the plight of his disciples.
Without You, rich blankets are a disease and the comfort of the house is like living with snakes.
Our water pitchers are like stakes of torture and our cups have edges like daggers.
Your neglect is like the suffering of animals at the hands of butchers.
Our Beloved Lord’s straw bed is more pleasing to us than living in costly furnace-like mansions”
5. karminder ji, let’s enter the Realm of Our Great Guru with our heads down & not with our heads up. Letters to our personal names are a disease itself! It was God’s Grace that catapulted an orphan turned a street vendor, Bhai Jetha, onto The Throne Of God & He became Guru Ramdas Ji, The Lord Of Miracles! It was this Orphan roaming the streets who established The Oasis of Peace, Harminder Sahib. The Epitone of Gid’s powers at work!
Gurmit Singh
Melbourne
THE BEAUTIFUL VERSES OF THIS SHABAD
WRITEN BY MY GOBIND SINGH JI
karminder singh ji,
1. gurfateh! how wrong you can be, your comments cannot be further from the truth!
2. My Great Guru Amardas Ji, Whose life is the Epitome of Selflessness & Service to The Oracle, extols –
“O restless mind, no one has realise the Lord through cleverness”
(Anand: 10)
3. karminder ji, what you are trying to do is the direct opposite of the teachings of Guru Amardas Ji! You want to synthesise The Gurbani of My Great Guru, The Prescient Gobind Singh, using the folklore of waris shah! What a cunning way to mislead the Sangat!
4. This beautiful shabad was, indeed, written by the tenth master, Guru Gobind Singh when the Master was separated from everyone; not everyone because the connection to the Lord remained strong as ever, Always! Guru Ji spells out here the beauty
of remaining attached to Waheguru’s name. Thus –
ਮਿੱਤਰ ਪਿਆਰੇ ਨੂੰ ਹਾਲ ਮੁਰੀਦਾ ਦਾ ਕਹਿਣਾ ॥
ਤੁਧੁ ਬਿਨੁ ਰੋਗੁ ਰਜਾਈਆ ਦਾ ਓਢਣ ਨਾਗ ਨਿਵਾਸਾ ਦੇ ਹਹਿਣਾ ॥
ਸੂਲ ਸੁਰਾਹੀ ਖੰਜਰ ਪਿਆਲਾ ਬਿੰਗ ਕਸਾਈਆਂ ਦਾ ਸਹਿਣਾ ॥
ਯਾਰੜੇ ਦਾ ਸਾਨੂੰ ਸੱਥਰੁ ਚੰਗਾ ਭਠ ਖੇੜਿਆ ਦਾ ਰਹਿਣਾ
“Tell The Beloved Friend (the Lord) the plight of his disciples.
Without You, rich blankets are a disease and the comfort of the house is like living with snakes.
Our water pitchers are like stakes of torture and our cups have edges like daggers.
Your neglect is like the suffering of animals at the hands of butchers.
Our Beloved Lord’s straw bed is more pleasing to us than living in costly furnace-like mansions”
5. karminder ji, let’s us enter the Realm of Our Great Guru with our heads down & not with our heads up. Letters to our personal names are a disease itself! It was God’s Grace that catapulted an orphan turned a street vendor, Bhai Jetha, onto The Throne Of God & He became The Great Guru Ramdas Ji, The Lord Of Miracles! It was this Orphan roaming the streets who established The Oasis of Peace, Harminder Sahib. The Epitone of Gid’s powers!
Gurmit Singh
Melbourne
MITER PYARE NU Part 1
The following is a discussion related to the article “Miter Pyare Nu” in Asia Samachar dated 6-Oct-2016. The article refers to the khayal by Guru Gobind Singh.
ਖਿਆਲ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥
KHYAL OF THE TENTH KING (10th Guru, Guru Gobind Singh)
ਮਿਤ੍ਰ ਪਿਆਰੇ ਨੂੰ ਹਾਲ ਮੁਰੀਦਾਂ ਦਾ ਕਹਿਣਾ ॥
Convey to the dear friend the condition of the disciples,
ਤੁਧੁ ਬਿਨੁ ਰੋਗੁ ਰਜਾਈਆਂ ਦਾ ਓਢਣ ਨਾਗ ਨਿਵਾਸਾਂ ਦੇ ਰਹਿਣਾ ॥
Without Thee, the taking over of quilt is like disease and living in the house is like living with serpents;
ਸੂਲ ਸੁਰਾਹੀ ਖੰਜਰੁ ਪਿਆਲਾ ਬਿੰਗ ਕਸਾਈਆਂ ਦਾ ਸਹਿਣਾ ॥
The flask is like the spike, the cup is like a dagger and (the separation) is like enduring the chopper of the butchers,
ਯਾਰੜੇ ਦਾ ਸਾਨੂੰ ਸੱਥਰੁ ਚੰਗਾ ਭੱਠ ਖੇੜਿਆਂ ਦਾ ਰਹਿਣਾ ॥੧॥੧॥
The pallet of the beloved Friend is most pleasing and the worldly pleasures are like furnace.
(The khayal above is extracted from searchgurbani.com)
The Asia Samachar article
• distorts and misrepresents the meaning of the composition
• claims that the composition is not by Guru Gobind Singh
• claims that Ram, Shyam and Nul wrote the major part of the Dasam Granth.
We will address the above in the next few postings.
We will first analyse the meaning of the composition.
In this Khayal (ਖਿਆਲ a style of singing poetry: source Mahan Kosh) Guru Gobind Singh is using metaphors to convey the plight of disciples (ਮੁਰੀਦਾਂ) who yearn for God (ਮਿਤ੍ਰ ਪਿਆਰੇ) in relation to worldly pleasures. Without God realisation, the worldly pleasures are worthless and give pain. The metaphorical examples used in the Khayal are using the quilt (ਰਜਾਈ) is like a disease (ਰੋਗੁ), living in a mansion (ਨਿਵਾਸ) is like being around serpents (ਨਾਗ), the flask (ਸੁਰਾਹੀ) is like a spike (ਸੂਲ) and the cups (ਪਿਆਲਾ) like a dagger (ਖੰਜਰੁ). Separation from God is like enduring (ਸਹਿਣਾ) the chopper (ਬਿੰਗ) of the butchers (ਕਸਾਈਆਂ). The disciple prefers God realisation (ਯਾਰੜੇ ਦਾ ਸਾਨੂੰ ਸੱਥਰੁ ਚੰਗਾ) than the worldly pleasures which is like being in a furnace (ਭੱਠ ਖੇੜਿਆਂ ਦਾ ਰਹਿਣਾ).
SUMMARY: In this Khayal Guru Gobind Singh Ji says that without God realisation worldly things, activities we get involved (MAYA) in are going to give us pain.
Going scientific, the problem is we let our MAN (ਮਨ) to be controlled by the five evils (in the process getting pleasure through MAYA) which usually leads us to external physical situations which inevitably affects our mind and thoughts (internal) and creates stress. Stress as you know is the causative agent for almost all the illness/problems one can be subject to and results in pain. By remembering God we can control the five evils and gain the five virtues. This state does not create stress and hence we are not subject to illness/problems. Therefore illness/problems will have minimal effect on us due to our state of mind which has attained the five treasures.
Note: the 5 evils are Lust ਕਾਮ, Anger ਕਰੋਧ, Greed ਲੋਭ, Attachment ਮੋਹ, Ego ਹੰਕਾਰ and the five virtues are Truth ਸਤ, Contentment ਸੰਤੋਖ, Compassion ਦਯਾ, Righteousness ਧਰਮ, patience ਧੀਰਜ.
History related to this khayal can be read at http://www.sikharchives.com/?p=11713. This article clearly points out the conditions under which this Punjabi Khalyal was composed by Guru Gobind Singh.
We can thus conclude that the interpretation in the Asia Samachar article is highly distorted and misinterpreted.
… to be continued.
Gurfateh Jios.
Apart from the points already raised in the well written article..here are a few more.
This Khyaal (favourite term used by Muslim poets and Ghazal singers) Patshai 10 is inserted in a collection of 10 compositions on page 709 of DG. The other 9 are titled by Raags..Ramkalii, Sorath, Kaliyaan etc etc..BUT out of the blue this No. 6 is titled KHYAAL Patshai 10. Second point to note: ALL the rest of the 10 shbads are in Brij bhasha as is the entire DG…BUT this No. 6 is in PURE PUNJABI. ODD ONE OUT on TWO COUNTS.
Second major point to note: This composition purports to describe the anguish of separation form Akal Purakh..but using the IMAGERY of an alcohol drinker sherabi kebabi meat eater. In Contrast, see the exact same situation being described in Gurbani of SGGS. On Page 1102 in Raag Maru Vaar Mh 5, the Fifth Nanak writes..Nanak, the skies are black with darkened clouds, the storm is brewing, Lightning Flashes violently, the Rain pours down…..BUT NANAK SANGAM PIREE SUHENDIAH !!ਮਃ ੫ ॥ ਨਾਨਕ ਬਿਜੁਲੀਆ ਚਮਕੰਨਿ ਘੁਰਨ੍ਹ੍ਹਿ ਘਟਾ ਅਤਿ ਕਾਲੀਆ ॥ ਬਰਸਨਿ ਮੇਘ ਅਪਾਰ ਨਾਨਕ ਸੰਗਮਿ ਪਿਰੀ ਸੁਹੰਦੀਆ ॥੨॥ {ਪੰਨਾ 1102} THIS VIOLENT DARK FRIGHTENING SCENARIO IS CALM AND HAPPY DUE TO ME BEING CLOSE TO HIM..MY BELOVED ……AND THEN IN A SUBSEQUENT SHABAD..
The Fifth nanak again describes a beautiful scene..(akin to the Windows Desktop most of us are familiar with !!)..its rainy season of barsaat, the waters flow gently, the wind blows gently and cools, the Bed is made of diamonds studded with heereh and soft siken clothes of shgaun to wear…BUT all these are painful to the Bride that is separated form HER BELOVED. ਮਃ ੫ ॥ ਜਲ ਥਲ ਨੀਰਿ ਭਰੇ ਸੀਤਲ ਪਵਣ ਝੁਲਾਰਦੇ ॥ ਸੇਜੜੀਆ ਸੋਇੰਨ ਹੀਰੇ ਲਾਲ ਜੜੰਦੀਆ ॥ ਸੁਭਰ ਕਪੜ ਭੋਗ ਨਾਨਕ ਪਿਰੀ ਵਿਹੂਣੀ ਤਤੀਆ ॥੩॥ {ਪੰਨਾ 1102} WHAT A HUGE DIFFERENCE BETWEEN WHAT THE SGGS GURBANI PORTRAYS AND WHAT THIS SO CALLED KHYAAL PORTRAYS…THE JYOT IS 10TH NANAK BUT CANNOT BE SO VASTLY DIFFERENT FROM THE FIFTH NANAK ??
AND THEN AGAIN IN sLOKS vARAN TON vADHEEK pAGE 1425..ਖੁਭੜੀ ਕੁਥਾਇ ਮਿਠੀ ਗਲਣਿ ਕੁਮੰਤ੍ਰੀਆ ॥ ਨਾਨਕ ਸੇਈ ਉਬਰੇ ਜਿਨਾ ਭਾਗੁ ਮਥਾਹਿ ॥੧੧॥ ਸੁਤੜੇ ਸੁਖੀ ਸਵੰਨ੍ਹ੍ਹਿ ਜੋ ਰਤੇ ਸਹ ਆਪਣੈ ॥ ਪ੍ਰੇਮ ਵਿਛੋਹਾ ਧਣੀ ਸਉ ਅਠੇ ਪਹਰ ਲਵੰਨ੍ਹ੍ਹਿ ॥੧੨॥ ਸੁਤੜੇ ਅਸੰਖ ਮਾਇਆ ਝੂਠੀ ਕਾਰਣੇ ॥ ਨਾਨਕ ਸੇ ਜਾਗੰਨ੍ਹ੍ਹਿ ਜਿ ਰਸਨਾ ਨਾਮੁ ਉਚਾਰਣੇ ॥੧੩॥ ਮ੍ਰਿਗ ਤਿਸਨਾ ਪੇਖਿ ਭੁਲਣੇ ਵੁਠੇ ਨਗਰ ਗੰਧ੍ਰਬ ॥ ਜਿਨੀ ਸਚੁ ਅਰਾਧਿਆ ਨਾਨਕ ਮਨਿ ਤਨਿ ਫਬ ॥੧੪॥ {ਪੰਨਾ 1425} iTS LEFT TO THE WISE DISCERNING SIKH READERS to see how the Fair skinned HEER Jatee who is in love with fair skinned Ranjha is deep in KHYAAL of separation form her lover..and the NIRANKAAR AKAL PURAKH and the Love between HIM and His Devotees at an enbtirely new level of spirituality differes from the worldy love of Heer ranjha types.
Third and another vital point is that SOOL SURAHI KHANJAR PIYALA cannot under any circumstances be about WATER. That would be totally and unacceptably naive. When alcohol drinkers sherabi-kebabis meet up and they say..”aaja bai..ik harrah tun vee lala..or One for the Road mate…or ik ik glasee hojey fir..ik GHUT tun vee peelah YAAR..etc etc..only a totally naive one would think the invitation is for a cup of Tea..Lassee or MILK..or coke !!! The Company, the imagery, the vocabulary..all are total GIVE AWAYS…by no stretch of the imagination can they be construed as anything else. The GURUS would NEVER use such imagery, vocubalry or words as sool, surhai, pyala etc. Only the Alcoholic SAKATS who drink and eat meat regularly use these.
Final Note: This composition is NOT among the 1770 bir of DG supposedly named Bhai Mani Singh Vallee beer and owned by raja Gulab Singh Sethi in Delhi. In Fact NONE of the 10 Shabads are in that bir.
Some other birs do have the shabds BUT none of them have this Khyaal patshai 10…ONLY 9 shabads are there.
Thirdly..Some Birs that do have this shbad..its Title is “KHYAAL FAKEERAHN DA”..and not as Khyaal Pat 10 !! With so many dead flies in the ointment…..it begs the question….should it be read at all ?? Thus the Sikh Khalsa Panth has to do a deep study of this composition and it should NOT be sung in the presence of SGGS at any cost.
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