Praises of Krishna in gurbani – misconceptions and answers – Part III

Part II

Part IV

 

In the first two parts of this topic, we thoroughly discussed the meanings of the words that ignorant people leave to prove their points. I want to talk about a thing or two about the new post of Baljit Singh where he just copied and pasted the conversation that we had on YouTube and on his blog without giving answers to the questions that I raised. His tone in the post shows, to me at least, that he’s a little off because of the new meanings that he might not have heard or the long posts/videos that I am writing/making.

He still sticks to his prejudices because of the ignorance in his heart and devotion to the people that he listens to and the veneration of the deities. I am not going to answer his questions in this post as we still have some verses in the shabad left that we have not discussed. I will hold my thoughts about his post till this post is complete. Then the last part of this series will be completely to talk about how the people are changing the meanings (will include the answers too to Baljit Singh ji’s post.)

Continuation from the second part …

 

ਆਪੇ ਗੋਪੀ ਆਪੇ ਕਾਨਾ ॥

ਆਪੇ ਗੋਪੀ ਆਪੇ ਕਾਨਾ – Waheguru Himself is in the form of women and men; Waheguru Himself is in the form of indriya and He Himself guides them; He Himself is in the form of Krishan and milk-maids.

Here, if you read it carefully (in Gurmukhi), you will see that the word is gopi, how could Vishnu be gopi? If you want to believe that kaana is for Krishan, it’s fine (because jot is of Waheguru), but how Krishan is gopi? On the other hand, if you contemplate about Waheguru who is omnipresent, it will make sense to you that why Guru Sahib mentions that He’s gopi too.

 

ਆਪੇ ਗਊ ਚਰਾਵੈ ਬਾਨਾ ॥

ਆਪੇ ਗਊ ਚਰਾਵੈ ਬਾਨਾ – He Himself grazes the cows, He Himself is the forest; He Himself grazes the devotees like cows the wisdom like grass; He Himself is the form of Krishan and grazes the cows.

 

ਆਪਿ ਉਪਾਵਹਿ ਆਪਿ ਖਪਾਵਹਿ ਤੁਧੁ ਲੇਪੁ ਨਹੀ ਇਕੁ ਤਿਲੁ ਰੰਗਾ ॥੧੫॥

ਆਪਿ ਉਪਾਵਹਿ ਆਪਿ ਖਪਾਵਹਿ – He Himself creates the World and He Himself destroys it; He Himself creates wisdom in the hearts of devotees and He Himself destroys ignorance in them.

If these are the praises of Vishnu, then he doesn’t destroy anything, it’s, as said, is Shivji, why Guru Sahib mentions Vishnu as the destroyer? Doesn’t make sense. Or the Vedas and all which talk about Vishnu, Brahma, Shivji as the gods who run the place are lying because it’s Vishnu who is doing everything? Or there’s a meaning that our lack of knowledge about the gurbani is not helping us and creating Vishnu as some supreme ‘god’?

All the deities are under the hukam of Waheguru. Vishnu/Shivji/Brahma can’t create/destroy/sustain anything if Waheguru doesn’t tell them. If these people have read Jap Ji Sahib once in their life, they wouldn’t have gotten to that lower level of knowledge where they only take the glimpse of a god sitting at his throne but not Waheguru who is omnipresent.

ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥

ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀ ਬਾਣੁ ॥

ਜਿਵ ਤਿਸੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵੈ ਜਿਵ ਹੋਵੈ ਫੁਰਮਾਣੁ ॥

 

ਜੋ ਤੂ ਕਰਹਿ ਸੋਈ ਫੁਨਿ ਹੋਇ ॥ ਮਾਰੈ ਨ ਰਾਖੈ ਦੂਜਾ ਕੋਇ ॥੨॥

 

ਆਪੇ ਮਾਰੇ ਆਪਿ ਜੀਵਾਏ ॥ ਆਪੇ ਮੇਲੇ ਮੇਲਿ ਮਿਲਾਏ ॥

 

ਬਿਨੁ ਭਗਵੰਤ ਨਾਹੀ ਅਨ ਕੋਇ ॥ ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਸੋਇ ॥੧॥

It’s Waheguru who is omnipresent who is doing everything, in the form of humans, animals, birds, deities, etc. This world is just like a dream and knowing Waheguru is the ultimate reality. One more thing that I want to say is that the Sidhs whom Guru Nanak Dev ji met, they were the followers of deities (mainly Shivji, I guess) if Guru Nanak Dev ji wanted to revere the deities then there wouldn’t have been any debate among them. If those ignorant who are saying that Guru Sahibaan worship the deities, can they tell what the need was to talk to them if both Guru Nanak Dev ji and the Sidhs were doing the same thing?

Guru Sahib’s panth is a nirmal panth, where there is no deference of the deities, but also there’s no hate. They all are under Maaya (which Baljit Singh couldn’t understand so far because of its meaning), the One who is above all, to reach Him is the ultimate goal of Sikhi. It’s not for all the people who want to be there in their prejudices and say all the religions are same. No. It’s a tough path that very few can walk on. I am not saying I walk on the path and do everything as Guru Sahibaan have said, no. I make mistakes in my life, but I never, NEVER, manipulate gurbani to give wrong meanings to people.

ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥

If you do not want to walk on the path, you can change your path; but you CAN NOT change the path of Sikhi and entice people that it’s the path.

 

ਤੁਧੁ ਲੇਪੁ ਨਹੀ ਇਕੁ ਤਿਲੁ ਰੰਗਾ – You do not indulge Yourself with the worldly matters (You are playing the role of everyone even then You are nirlep.)

On the other hand, if we talk about the deities, they are not nirlep, this is where Maaya comes. Baljit Singh didn’t understand why I was saying it again and again and again and again and again and again and again and again. Please bhaji, read gurbani. I know you are following some organization, but that is not above Sikhi. Taking few verses from gurbani and saying here deities are worshipped is so wrong.

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਵੀਚਾਰੀ ॥ ਤ੍ਰੈ ਗੁਣ ਬਧਕ ਮੁਕਤਿ ਨਿਰਾਰੀ ॥

 

ਰੋਗੀ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਰੁਦ੍ਰਾ ਰੋਗੀ ਸਗਲ ਸੰਸਾਰਾ ॥

 

ਸਰਪਨੀ ਤੇ ਊਪਰਿ ਨਹੀ ਬਲੀਆ ॥ ਜਿਨਿ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਛਲੀਆ ॥੧॥

Giving the verses shouldn’t be taken as me trying to degrade the deities. I am just bringing them up to tell that why they are not the avatars of Waheguru, although the jot of Waheguru is present among them too but they are not above Maaya but Waheguru is.

 

ਏਕ ਜੀਹ ਗੁਣ ਕਵਨ ਬਖਾਨੈ ॥

ਏਕ ਜੀਹ ਗੁਣ ਕਵਨ ਬਖਾਨੈ – With only one tongue, how I could sing your virtues! (You are limitless, your virtues are limitless.)

 

ਸਹਸ ਫਨੀ ਸੇਖ ਅੰਤੁ ਨ ਜਾਨੈ ॥

ਸਹਸ ਫਨੀ ਸੇਖ ਅੰਤੁ ਨ ਜਾਨੈ – The serpent with thousands of mouths can’t even know end of your virtues.

 

ਨਵਤਨ ਨਾਮ ਜਪੈ ਦਿਨੁ ਰਾਤੀ ਇਕੁ ਗੁਣੁ ਨਾਹੀ ਪ੍ਰਭ ਕਹਿ ਸੰਗਾ ॥੧੬॥

ਨਵਤਨ ਨਾਮ ਜਪੈ ਦਿਨੁ ਰਾਤੀ – Every day he sings your different names.

ਇਕੁ ਗੁਣੁ ਨਾਹੀ ਪ੍ਰਭ ਕਹਿ ਸੰਗਾ – Even then he couldn’t say one thing about You.

 

ਓਟ ਗਹੀ ਜਗਤ ਪਿਤ ਸਰਣਾਇਆ ॥

ਓਟ ਗਹੀ ਜਗਤ ਪਿਤ ਸਰਣਾਇਆ – (Oh Waheguru) the Father of the World, I have taken the refuge under You.

 

ਭੈ ਭਇਆਨਕ ਜਮਦੂਤ ਦੁਤਰ ਹੈ ਮਾਇਆ ॥

ਭੈ ਭਇਆਨਕ ਜਮਦੂਤ – Frightening and horrific Messenger of Death.

ਦੁਤਰ ਹੈ ਮਾਇਆ – the sea of Maaya (worldly matters) is hard to pass (so I come to take refuge.)

 

ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਇਛਾ ਕਰਿ ਰਾਖਹੁ ਸਾਧ ਸੰਤਨ ਕੈ ਸੰਗਿ ਸੰਗਾ ॥੧੭॥

ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਇਛਾ ਕਰਿ ਰਾਖਹੁ – (Oh Waheguru) be merciful and save me with Your will.

If it’s for a deity, who is under Maaya, why would Guru Sahib ask from someone who will die one day? And one more thing that I am unable to grasp is that Baljit Singh is saying word after word that all the incarnations that happened are the incarnation of Waheguru and there’s no difference between Waheguru and His incarnations. If that’s the case, why they are under Maaya? Why gurbani says that Waheguru can’t be deceived but Maaya deceived the deities? Why gurbani says that even the deities have to stand in front of Dharamraj and give their accounts of actions but not Waheguru? If they are the incarnations of Waheguru, why gurbani says they are like insects?

ਕਿਤੇ ਕ੍ਰਿਸਨ ਸੇ ਕੀਟ ਕੋਟੈ ਉਪਾਏ ॥ ਉਸਾਰੇ ਗੜੇ ਫੇਰਿ ਮੇਟੇ ਬਨਾਏ ॥

And then Guru Sahib is talking about worshipping only the One, not the daasi ­– those who/what were/are created by Maaya.

ਠਾਕੁਰੁ ਛੋਡਿ ਦਾਸੀ ਕਉ ਸਿਮਰਹਿ ਮਨਮੁਖ ਅੰਧ ਅਗਿਆਨਾ॥

ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹਿ ਤਿਨ ਨਿੰਦਹਿ ਨਿਗੁਰੇ ਪਸੂ ਸਮਾਨਾ॥੨॥

And all the main deities that people believe in, will be caught at last. Only those who are worshipping the One will be liberated.

ਬ੍ਰਹਮ ਮਹੇਸਰ ਬਿਸਨ ਸਚੀਪਤ ਅੰਤ ਫਸੇ ਜਮ ਫਾਸ ਪਰੈਗੇ ॥

ਜੇ ਨਰ ਸ੍ਰੀ ਪਤਿ ਕੇ ਪ੍ਰਸ ਹੈਂ ਪਗ ਤੇ ਨਰ ਫੇਰ ਨ ਦੇਹ ਧਰੈਂਗੇ ॥

ਸਾਧ ਸੰਤਨ ਕੈ ਸੰਗਿ ਸੰਗਾ – Please help me meet the Great Saints.

 

ਦ੍ਰਿਸਟਿਮਾਨ ਹੈ ਸਗਲ ਮਿਥੇਨਾ ॥

ਦ੍ਰਿਸਟਿਮਾਨ ਹੈ ਸਗਲ ਮਿਥੇਨਾ – Everything seeable (in the World) is perishable.

 

ਇਕੁ ਮਾਗਉ ਦਾਨੁ ਗੋਬਿਦ ਸੰਤ ਰੇਨਾ ॥

ਇਕੁ ਮਾਗਉ ਦਾਨੁ – I only want one boon.

ਗੋਬਿਦ ਸੰਤ ਰੇਨਾ – (ਗੋ+ਬਿਦ) (Protector of Earth) Waheguru, (I want one boon) give me the dust of the saints’ feet.

 

ਮਸਤਕਿ ਲਾਇ ਪਰਮਪਦੁ ਪਾਵਉ ਜਿਸੁ ਪ੍ਰਾਪਤਿ ਸੋ ਪਾਵੈਗਾ ॥੧੮॥

ਮਸਤਕਿ ਲਾਇ ਪਰਮਪਦੁ ਪਾਵਉ – By applying (the dust of the saints’ feet), Supreme Status (kaival mukti) will be obtained.

ਜਿਸੁ ਪ੍ਰਾਪਤਿ ਸੋ ਪਾਵੈਗਾ – Those who (are destined to) have it, will have it (with Your grace.)

 

ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਕਰੀ ਸੁਖਦਾਤੇ ॥

ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਕਰੀ ਸੁਖਦਾਤੇ – On whom You, Giver of Peace, show mercy.

 

ਤਿਨ ਸਾਧੂ ਚਰਣ ਲੈ ਰਿਦੈ ਪਰਾਤੇ ॥

ਤਿਨ ਸਾਧੂ ਚਰਣ ਲੈ ਰਿਦੈ ਪਰਾਤੇ – They weave the (wisdom like) dust of the Saints’ feet in their hearts – means they take the wisdom from the saints and do as they say.

Not only limited to this, but many more verses are there where Guru Sahib shows so much humility that there couldn’t many examples in the world. And sometimes these verses are taken as if the Guru Sahib is asking for this. Khalsa ji, Guru Sahib is Complete, he doesn’t need anything; but to show us path, Guru Sahib wrote the whole gurbani. So that we could use gurbani to learn something, to sing the praises of Waheguru, to have humility as if we are nothing, to achieve Oneness.

That time is not far when we are going to be struck from all the sides regarding the meanings of gurbani and history. Get ready for this because ‘They’ know that Sikhs can’t be changed if they are following as the gurbani is saying, as Guru Sahibaan have told them. The only option that ‘They’ have is to misinterpret gurbani to sow seeds in our minds that will make us think that the Sikhs are wrong and ‘Those’ who’ve put seeds in our head are right.

Let me remind ‘Them’ that until puratan sampardaava are there, ‘You’ people can’t do anything. You have tried maligning the image of Sant Jarnail Singh ji, Baba Harnam Singh ji, Giani Thakur Singh ji, Giani Sant Singh Maskeen ji, Baba Nand Singh ji, Sant Atar Singh ji, and many more, but still ‘You’ couldn’t change a single thing in Sikhi. Although ‘You’ have bought some scholars and Sikhs like Darshu, Ghagha, Kaala Afghana, Dilgeer, etc., they are just like a bunch of liars who’ve been trying since 90s and they couldn’t alter a single thing.

 

ਸਗਲ ਨਾਮ ਨਿਧਾਨੁ ਤਿਨ ਪਾਇਆ ਅਨਹਦ ਸਬਦ ਮਨਿ ਵਾਜੰਗਾ ॥੧੯॥

ਸਗਲ ਨਾਮ ਨਿਧਾਨੁ ਤਿਨ ਪਾਇਆ – They have obtained all the wealth – naam.

ਅਨਹਦ ਸਬਦ ਮਨਿ ਵਾਜੰਗਾ – The unchanged sound of shabad plays in their hearts.

 

ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥

ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ – With my tongue (I have) said Your kirtam names.

This is one of the important parts of the shabad where Guru Sahib is talking about what types of names he’s written. Let’s go in detail about this once more because it summarises everything. If we understand this part, we will know everything about this shabad and there will be no misconception about Vishnu/Krishan getting worshipped in here.

If a person is sewing the clothes, we call him a tailor.

If a person is flying a plane, we call him a pilot.

If a person is washing clothes, we call him/her washerwoman/washer-man.

If a person is talking about history, we call him historian.

The same way Guru Sahib talked about the kirtam names of Waheguru. He is All-knower, Lord of Senses, Reason of this World, Imperishable, Formless, Timeless, Hatredless, Protector of World, jot saroop, Omnipresent, Lord of Maaya, Without any Weakness, Giver, Beyond Birth, Self-existed, Without the influence of Maaya, Creator, Destroyer, Undeceivable, and many more; these are the names of Waheguru because of His actions. Waheguru doesn’t have any father or mother, so the names are based on His actions.

I want to share one more thing here. In gurbani, one of the names of Waheguru is Rahim, can we say here that before Muslims came into existence, Waheguru was not Merciful? If no, how could you say that Gobind is for Krishna? Waheguru was not Protector of Earth before Krishna was born?

I am reiterating again that in Sikhism there’s only the worshipping of One, no deity or demons. If you want to follow them, it’s fine. It will always be fine for Sikhs. But you do not have the rights to change the meanings of gurbani. I said it in almost all the parts of this series of posts, hope you will get it before it’s too late to understand that gurbani is not to entertain you with the devotional songs of the deities that you believe in.

 

ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥

ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ – Sat Naam is Your perfect and primal name.

Many names of Waheguru are associated with the actions of His. Sat Naam is the name which will be True in all the ages, which was True before the time, which will be True after the time. If we give Waheguru a name, say, Creator, He will not be creating the world all the time. At one stage He will stop doing it, when everything is destroyed. One another name is Destroyer, He will not be destroying forever because to destroy something there’s to be something existing. When He’s destroyed everything, there will be nothing left to destroy.

So the names of Waheguru that I mentioned in the above paragraph are those when Waheguru is doing something, once that’s stopped, the name will have no meaning (but it doesn’t mean that He wouldn’t have the power to do so.) On the other hand, Sat Naam will be forever. Because He will be True forever. We can’t say Waheguru existed some time ago, now He is not there.

Singhs often say that Waheguru is Satt Chetan Anand, and this form of Waheguru is forever.

 

ਕਹੁ ਨਾਨਕ ਭਗਤ ਪਏ ਸਰਣਾਈ ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਰੰਗੁ ਲਗਾ ॥੨੦॥

ਕਹੁ ਨਾਨਕ ਭਗਤ ਪਏ ਸਰਣਾਈ – (Guru) Nanak (Dev ji) says, Your devotees have taken refuge (at the feet of Yours.)

ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਰੰਗੁ ਲਗਾ – Give your darshan (to me) as my heart is filled with love for You.

I was so much involved into the meaning that I didn’t write many questions like I was doing earlier. Anyways, let me ask this here. In Jap Ji sahib, Guru Nanak Dev ji talks about that the three deities (Brahma, Vishnu, Shivji) can’t see Waheguru but Waheguru is seeing everything. On one side people like Baljit Singh are saying that there is no difference between Waheguru and (according to him as he says it) His avatars (the deities and all). If that’s the case, then why they can’t see Waheguru?

ਓਹੁ ਵੇਖੈ ਓਨਾ ਨਦਰਿ ਨ ਆਵੈ ਬਹੁਤਾ ਏਹੁ ਵਿਡਾਣੁ ॥

Whose darshan is needed: the One who is omnipresent or those who can’t see Him? Whose darshan Guru Sahib is talking about in the verse?

 

ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਤੂਹੈ ਜਾਣਹਿ ॥

ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਤੂਹੈ ਜਾਣਹਿ – You know the way (Code of Conduct – maryaada) to meet You.

 

ਤੂ ਆਪੇ ਕਥਹਿ ਤੈ ਆਪਿ ਵਖਾਣਹਿ ॥

ਤੂ ਆਪੇ ਕਥਹਿ ਤੈ ਆਪਿ ਵਖਾਣਹਿ – You Yourself speak and describe it; You Yourself become Guru and give wisdom and You Yourself describe Yourself in the form of Sikhs.

Khalsa ji, in Akaal Ustat, Guru Gobind Singh ji mentions that there’s nothing but Waheguru. He wrote to such an extent that He Himself is Hindu, Muslim, etc., and reading the religious books. Read Akaal Ustat and you will be in a state of blissfulness which can’t be described. Here are few lines from the bani.

ਕਤਹੂੰ ਸੁਚੇਤ ਹੁਇਕੈ ਚੇਤਨਾ ਕੋ ਚਾਰ ਕੀਓ ਕਤਹੂੰ ਅਚਿੰਤ ਹੁਇਕੈ ਸੋਵਤ ਅਚੇਤ ਹੋ ॥

ਕਤਹੂੰ ਭਿਖਾਰੀ ਹੁਇਕੈ ਮਾਂਗਤ ਫਿਰਤ ਭੀਖ ਕਹੂੰ ਮਹਾ ਦਾਨ ਹੁਇਕੈ ਮਾਂਗਿਓ ਧਨ ਦੇਤ ਹੋ ॥

ਕਹੂੰ ਮਹਾਂ ਰਾਜਨ ਕੋ ਦੀਜਤ ਅਨੰਤ ਦਾਨ ਕਹੂੰ ਮਹਾਂ ਰਾਜਨ ਤੇ ਛੀਨ ਛਿਤ ਲੇਤ ਹੋ ॥

ਕਹੂੰ ਬੇਦ ਰੀਤ ਕਹੂੰ ਤਾ ਸਿਉ ਬਿਪਰੀਤ ਕਹੂੰ ਤ੍ਰਿਗੁਨ ਅਤੀਤ ਕਹੂੰ ਸੁਰਗੁਨ ਸਮੇਤ ਹੋ ॥੧॥੧੧॥

ਕਹੂੰ ਜੱਛ ਗੰਧ੍ਰਬ ਉਰਗ ਕਹੂੰ ਬਿਦਿਆਧਰ ਕਹੂੰ ਭਏ ਕਿੰਨਰ ਪਿਸਾਚ ਕਹੂੰ ਪ੍ਰੇਤ ਹੋ ॥

ਕਹੂੰ ਹੁਇਕੈ ਹਿੰਦੂਆ ਗਾਇਤ੍ਰੀ ਕੋ ਗੁਪਤ ਜਪਿਓ ਕਹੂੰ ਹੁਇਕੈ ਤੁਰਕਾ ਪੁਕਾਰੇ ਬਾਂਗ ਦੇਤ ਹੋ ॥

ਕਹੂੰ ਕੋਕ ਕਾਬ ਹੁਇਕੈ ਪੁਰਾਨ ਕੋ ਪੜਤ ਮਤ ਕਤਹੂੰ ਕੁਰਾਨ ਕੋ ਨਿਦਾਨ ਜਾਨ ਲੇਤ ਹੋ ॥

ਕਹੂੰ ਬੇਦ ਰੀਤ ਕਹੂੰ ਤਾ ਸਿਉ ਬਿਪਰੀਤ ਕਹੂੰ ਤ੍ਰਿਗੁਨ ਅਤੀਤ ਕਹੂੰ ਸੁਰਗੁਨ ਸਮੇਤ ਹੋ ॥੨॥੧੨॥

ਕਹੂੰ ਦੇਵਤਾਨ ਕੇ ਦਿਵਾਨ ਮੈ ਬਿਰਾਜਮਾਨ ਕਹੂੰ ਦਾਨਵਾਨ ਕੋ ਗੁਮਾਨ ਮਤ ਦੇਤ ਹੋ ॥

ਕਹੂੰ ਇੰਦ੍ਰ ਰਾਜਾ ਕੋ ਮਿਲਤ ਇੰਦ੍ਰ ਪਦਵੀ ਸੀ ਕਹੂੰ ਇੰਦ੍ਰ ਪਦਵੀ ਛਿਪਾਇ ਛੀਨ ਲੇਤ ਹੋ ॥

ਕਤਹੂੰ ਬਿਚਾਰ ਅਬਿਚਾਰ ਕੋ ਬਿਚਾਰਤ ਹੋ ਕਹੂੰ ਨਿਜ ਨਾਰ ਪਰ ਨਾਰ ਕੇ ਨਿਕੇਤ ਹੋ ॥

ਕਹੂੰ ਬੇਦ ਰੀਤ ਕਹੂੰ ਤਾ ਸਿਉ ਬਿਪਰੀਤ ਕਹੂੰ ਤ੍ਰਿਗੁਨ ਅਤੀਤ ਕਹੂੰ ਸਰਗੁਨ ਸਮੇਤ ਹੋ ॥੩॥੧੩॥

 

ਨਾਨਕ ਦਾਸੁ ਦਾਸਨ ਕੋ ਕਰੀਅਹੁ ਹਰਿ ਭਾਵੈ ਦਾਸਾ ਰਾਖੁ ਸੰਗਾ ॥੨੧॥੨॥੧੧॥

ਨਾਨਕ ਦਾਸੁ ਦਾਸਨ ਕੋ ਕਰੀਅਹੁ – (Guru) Nanak (Dev ji says), make me servant of your servants.

ਹਰਿ ਭਾਵੈ ਦਾਸਾ ਰਾਖੁ ਸੰਗਾ – (If it) pleases You, keep me with Your servants.

 

Waheguru, Waheguru, Waheguru, Waheguru, Waheguru!

The translation of the whole shabad is complete now. There will be many other meanings too that I might have missed. Pardon me for that. But I can assure you the praises that you are looking for the deities are not here.

The whole shabad is talking about One – Waheguru. If we’ve failed to understand this, then there’s no hope we can understand much in the whole gurbani.

 

Questions:

1.    How Krishna is gopi?

2.    Why Shesh Naag will sing the names of Vishnu if he’s not present everywhere?

3.    If Vishnu is under Maaya, why someone will ask him to help him swim the river of Maaya?

4.    If everything seeable is perishable, how could the deities survive?

5.    If all the names given are the names of Vishnu, how is he All-knower, Lord of Senses, Reason of this World, Imperishable, Formless, Timeless, Hatredless, Protector of World, jot saroop, Omnipresent, Lord of Maaya, Without any Weakness, Giver, Beyond Birth, Self-existed, Without the influence of Maaya, Creator, Destroyer, Undeceivable, especially when he’s under Maaya?

6.    Why would Guru Sahib ask for Vishnu to make (us) meet saints when Vishnu himself is perishable?

7.    If Vishnu is perishable, how could he be doing everything by himself?

 

11+13+7=31. Total 31 questions are asked in the three parts of this series. I hope someone will clear these questions because without answering them, they will not convince anyone that the praises are of Vishnu. If somehow someone answers the questions, then we will still have Dasam Guru Granth Sahib ji. I will talk more on that in the next post in a response to the small questions raised by Baljit Singh.

Thanks for all the patience and reading the whole series!