Gurdwaras related to Dasam Granth Sahib

For Information:

• Gurdwara Paunta Sahib, Paunta Sahib
• Following compositions are written at this place
• Jaap Sahib
• Akaal Ustat
• Chandi Charitars
• Chobis Avtar
• Gurdwara Damdama Sahib, Anadpur Sahib 
• Following compositions are written at this place
• Chobis Avtar 
• Charitropakhyan
• Gurdwara Bhibour Sahib, Nangal 
• Following compositions are written at this place
• Charitar 404 (Chopai Sahib)
• Gurdwara Charan Kamal Sahib, Machiwara 
• Following compositions are written at this place
• Khyaal Patshahi 10, Mittar Pyare Nu
• Gurdwara Zafarnama Sahib, Dyal Bhai Ka
• Following compositions are written at this place 
• Zafarnama - Hikayats
• Gurdwara Mata Sunderi, Delhi
• Following activities are carried out at this place
• Compilation of Dasam Granth, Bhai Shiaan Singh Khalsa
• Gurdwara Harmandir Sahib, Amritsar,  
• Following activities are carried out at this place 
• Compilation of Dasam Granth, Bhai Mani Singh Khalsa

Dasam Granth on Circumcision

ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿੱਚ ਸੁੰਨਤ ਦੀ ਪ੍ਰੋੜਤਾ ਨਹੀਂ ਕੀਤੀ ਗਈ ਹੈ ।


ਆਸਾ ॥ ਹਿੰਦੂ ਤੁਰਕ ਕਹਾ ਤੇ ਆਏ ਕਿਨਿ ਏਹ ਰਾਹ ਚਲਾਈ ॥ ਦਿਲ ਮਹਿ ਸੋਚਿ ਬਿਚਾਰਿ ਕਵਾਦੇ ਭਿਸਤ ਦੋਜਕ ਕਿਨਿ ਪਾਈ ॥੧॥ ਕਾਜੀ ਤੈ ਕਵਨ ਕਤੇਬ ਬਖਾਨੀ ॥ ਪੜ੍ਹਤ ਗੁਨਤ ਐਸੇ ਸਭ ਮਾਰੇ ਕਿਨਹੂੰ ਖਬਰਿ ਨ ਜਾਨੀ ॥੧॥ ਰਹਾਉ ॥ ਸਕਤਿ ਸਨੇਹੁ ਕਰਿ ਸੁੰਨਤਿ ਕਰੀਐ ਮੈ ਨ ਬਦਉਗਾ ਭਾਈ ॥ ਜਉ ਰੇ ਖੁਦਾਇ ਮੋਹਿ ਤੁਰਕੁ ਕਰੈਗਾ ਆਪਨ ਹੀ ਕਟਿ ਜਾਈ ॥੨॥ ਸੁੰਨਤਿ ਕੀਏ ਤੁਰਕੁ ਜੇ ਹੋਇਗਾ ਅਉਰਤ ਕਾ ਕਿਆ ਕਰੀਐ ॥ ਅਰਧ ਸਰੀਰੀ ਨਾਰਿ ਨ ਛੋਡੈ ਤਾ ਤੇ ਹਿੰਦੂ ਹੀ ਰਹੀਐ ॥੩॥ ਛਾਡਿ ਕਤੇਬ ਰਾਮੁ ਭਜੁ ਬਉਰੇ ਜੁਲਮ ਕਰਤ ਹੈ ਭਾਰੀ ॥ ਕਬੀਰੈ ਪਕਰੀ ਟੇਕ ਰਾਮ ਕੀ ਤੁਰਕ ਰਹੇ ਪਚਿਹਾਰੀ ॥੪॥੮॥
आसा ॥

हिंदू तुरक कहा ते आए किनि एह राह चलाई ॥ दिल महि सोचि बिचारि कवादे भिसत दोजक किनि पाई ॥१॥ काजी तै कवन कतेब बखानी ॥ पड़्हत गुनत ऐसे सभ मारे किनहूं खबरि न जानी ॥१॥ रहाउ ॥ सकति सनेहु करि सुंनति करीऐ मै न बदउगा भाई ॥ जउ रे खुदाइ मोहि तुरकु करैगा आपन ही कटि जाई ॥२॥ सुंनति कीए तुरकु जे होइगा अउरत का किआ करीऐ ॥ अरध सरीरी नारि न छोडै ता ते हिंदू ही रहीऐ ॥३॥ छाडि कतेब रामु भजु बउरे जुलम करत है भारी ॥ कबीरै पकरी टेक राम की तुरक रहे पचिहारी ॥४॥८॥

Aasaa:
Where have the Hindus and Muslims come from? Who put them on their different paths? Think of this, and contemplate it within your mind, O men of evil intentions. Who will go to heaven and hell? ||1|| O Qazi, which book have you read? Such scholars and students have all died, and none of them have discovered the inner meaning. ||1||Pause|| Because of the love of woman, circumcision is done; I don't believe in it, O Siblings of Destiny. If God wished me to be a Muslim, it would be cut off by itself. ||2|| If circumcision makes one a Muslim, then what about a woman? She is the other half of a man's body, and she does not leave him, so he remains a Hindu. ||3|| Give up your holy books, and remember the Lord, you fool, and stop oppressing others so badly. Kabeer has grasped hold of the Lord's Support, and the Muslims have utterly failed. ||4||8||  




ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿੱਚ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਨੇ ਇਸ ਗੁਰਮਤਿ ਵਿਚਾਰਧਾਰਾ ਨੂੰ ਦਸਿਆ ਹੈ :

ਮੋਨ ਭਜੇ ਨਹੀ ਮਾਨ ਤਜੇ ਨਹੀ ਭੇਖ ਸਜੇ ਨਹੀ ਮੂੰਡ ਮੁੰਡਾਏ॥ ਕੰਠਿ ਨ ਕੰਠੀ ਕਠੋਰ ਧਰੈ ਨਹੀ ਸੀਸ ਜਟਾਨ ਕੇ ਜੂਟ ਸੁਹਾਏ ॥
ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੈ ਚਿਤ ਦੈ ਬਿਨੁ ਦੀਨ ਦਿਆਲ ਕੀ ਸਾਮ ਸਿਧਾਏ ॥ ਪ੍ਰੀਤਿ ਕਰੇ ਪ੍ਰਭੁ ਪਾਯਤ ਹੈ ਕ੍ਰਿਪਾਲ ਨ ਭੀਜਤ ਲਾਂਡ ਕਟਾਏ ॥੧੦੦॥
 
मोन भजे नही मान तजे नही भेख सजे नही मूंड मुंडाए॥ कंठि न कंठी कठोर धरै नही सीस जटान के जूट सुहाए ॥ साचु कहों सुन लै चित दै बिनु दीन दिआल की साम सिधाए ॥ प्रीति करे प्रभु पायत है क्रिपाल न भीजत लांड कटाए ॥१००॥
 
The Lord cannot be realized by observing silence, by forsaking pride, by adopting guises and by shaving the head. He cannot be realized by wearing Kanthi (a short necklace of small beads of different kinds made of wood or seeds worn by mendicants or ascetics) for severe austerities or Thy making a knot of matted hair on the head. Listen attentively, I speak Turth, Thou shalt not achieve the target without going under the Refuge of the LORD, Who is ever Merciful to the lowly. God can only be realized with LOVE, He is not pleased by circumcision.100.

____________

ਹਜਰਤ ਮੁਹਮਦ ਬਾਰੇ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿੱਚ 

ਜੇ ਪ੍ਰਭੁ ਪਰਮ ਪੁਰਖ ਉਪਜਾਏ ॥ ਤਿਨ ਤਿਨ ਅਪਨੇ ਰਾਹ ਚਲਾਏ ॥
ਮਹਾਦੀਨ ਤਬ ਪ੍ਰਭ ਉਪਰਾਜਾ ॥ ਅਰਬ ਦੇਸ ਕੋ ਕੀਨੋ ਰਾਜਾ ॥੨੬॥
ਤਿਨ ਭੀ ਏਕ ਪੰਥ ਉਪਰਾਜਾ ॥ ਲਿੰਗ ਬਿਨਾ ਕੀਨੇ ਸਭ ਰਾਜਾ ॥
ਸਭ ਤੇ ਅਪਨਾ ਨਾਮੁ ਜਪਾਯੋ ॥ ਸਤਿ ਨਾਮੁ ਕਾਹੂੰ ਨ ਦ੍ਰਿੜਾਯੋ ॥੨੭॥

जे प्रभु परम पुरख उपजाए ॥ तिन तिन अपने राह चलाए ॥
महादीन तब प्रभ उपराजा ॥ अरब देस को कीनो राजा ॥२६॥
तिन भी एक पंथ उपराजा ॥ लिंग बिना कीने सभ राजा ॥
सभ ते अपना नामु जपायो ॥ सति नामु काहूं न द्रिड़ायो ॥२७॥
 
All the great Purushas created by me started their own paths.
Then I created Muhammed, who was made the master of Arabia.26.
He started a religion and circumcised all the kings.
He caused all to utter his name and did not give True Name of the Lord with firmness to anyone.27.



ਦਸਮ ਪਿਤਾ ਦੇ ਅਕਾਲ ਪੁਰਖ ਵਾਚ ਵਿਚ ਇਹ ਗੱਲ ਸਿਧ ਹੁੰਦੀ ਹੈ ਕੀ ਮੁਹਮਦ ਸਾਬ ਜੀ ਨੇ ਆਪਣਾ ਨਾਮ ਅਕਾਲ ਪੁਰਖ ਦੇ ਨਾਲ ਰਖਿਆ ਅਤੇ ਆਪਣੇ ਆਪ ਨੂੰ ਆਖਰੀ ਰਸੂਲ ਕਰ ਕੇ ਪ੍ਰਚਾਰਿਆ, ਮੁਹਾਮਦ ਰਸੂਲ ਅਲਹੁ । ਗੁਰਮਤਿ ਇਸ ਗਲ ਦੀ ਇਜਾਜ਼ਤ ਨਹੀਂ ਦਿੰਦੀ ਕੀ ਕੋਈ ਵੀ ਦੇਹ ਧਾਰੀ ਆਪਣੇ ਆਪ ਨੂੰ ਸ਼ਰੀਕ ਏ ਖੁਦਾ ਕਹੇ । ਕਿਸੇ ਵੀ ਭਗਤ, ਭੱਟ, ਮਹਿਲੇ  ਨੇ ਆਪਣੇ ਆਪ ਨੂੰ ਗੁਰੂ ਨਹੀਂ ਅਖਵਾਇਆ, ਅਤੇ ਨਾ ਹੀ ਆਪਣੇ ਆਪ ਨੂੰ ਸ਼ਰੀਕ ਏ ਖੁਦਾ ਕਿਹਾ ਹੈ, ਸਭ ਆਪਣੇ ਆਪ ਨੂੰ ਦਾਸ ਕਹਿਲਾਉਂਦੇ  ਰਹੇ ਹਨ ।
ਮੈਂ ਹੋ ਪਰਮ ਪੁਰਖ ਕੋ ਦਾਸਾ, ਦੇਖਣ ਆਇਓ ਜਗਤ ਤਮਾਸ਼ਾ

ਗੁਰਮਤਿ ਵਿਚਾਰ ਧਾਰਾ ਵਿਚ ਅਕਾਲ ਪੁਰਖ ਦਾ ਸ਼ਰੀਕ ਕੋਈ ਨਹੀਂ ਹੈ ।

ਆਦਿ ਗੁਰ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿੱਚ ਵੀ ਇਹ ਗੱਲ ਦ੍ਰਿੜ ਕਰਵਾਈ ਹੈ ।
ਅਵਰੁ ਨ ਦੀਸੈ ਕਿਸੁ ਸਾਲਾਹੀ ਤਿਸਹਿ ਸਰੀਕੁ ਨ ਕੋਈ ॥
अवरु न दीसै किसु सालाही तिसहि सरीकु न कोई ॥
ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਦਾਸਨਿ ਦਾਸਾ ਗੁਰਮਤਿ ਜਾਨਿਆ ਸੋਈ ॥੪॥੫॥
प्रणवति नानकु दासनि दासा गुरमति जानिआ सोई ॥४॥५॥  Nanak 1

ਤਿਸ ਕਾ ਸਰੀਕੁ ਕੋ ਨਹੀ ਨਾ ਕੋ ਕੰਟਕੁ ਵੈਰਾਈ ॥
तिस का सरीकु को नही ना को कंटकु वैराई ॥
ਨਿਹਚਲ ਰਾਜੁ ਹੈ ਸਦਾ ਤਿਸੁ ਕੇਰਾ ਨਾ ਆਵੈ ਨਾ ਜਾਈ ॥
निहचल राजु है सदा तिसु केरा ना आवै ना जाई ॥ (Mahalla 3)


ਇਸੁ ਹਰਿ ਧਨ ਕਾ ਕੋਈ ਸਰੀਕੁ ਨਾਹੀ ਕਿਸੈ ਕਾ ਖਤੁ ਨਾਹੀ ਕਿਸੈ ਕੈ ਸੀਵ ਬੰਨੈ ਰੋਲੁ ਨਾਹੀ ਜੇ ਕੋ ਹਰਿ ਧਨ ਕੀ ਬਖੀਲੀ ਕਰੇ ਤਿਸ ਕਾ ਮੁਹੁ ਹਰਿ ਚਹੁ ਕੁੰਡਾ ਵਿਚਿ ਕਾਲਾ ਕਰਾਇਆ ॥
इसु हरि धन का कोई सरीकु नाही किसै का खतु नाही किसै कै सीव बंनै रोलु नाही जे को हरि धन की बखीली करे तिस का मुहु हरि चहु कुंडा विचि काला कराइआ ॥
No one is a share-holder in this wealth of the Lord, and no one owns any of it. It has no boundaries or borders to be disputed. If anyone speaks ill of the wealth of the Lord, his face will be blackened in the four directions. (Mahlla 4)

Dasam Granth on Idol Worship / Idolatory

ਜਰੂਰੀ ਬੇਨਤੀ : ਕਿਰਪਾ ਕਰ ਕੇ ਹੇਠ ਲਿਖੀਆਂ ਸਾਰੀਆਂ ਦਸਮ ਬਾਣੀ ਦੀਆ ਸਤਰਾ ਧਿਆਨ ਨਾਲ ਪੜ੍ਹਨ ਸਮਝਣ ਦੀ ਖੇਚਲ ਕਰਨਾ ਜੀ, ਆਪਜੀ ਆਪ ਵੀ ਇਹਨਾ ਸਤਰਾ ਨੂੰ ਚੇਤੇ ਰਖੋ ਅਤੇ ਹੋਰਨਾ ਗੁਰਮੁੱਖ ਪਿਆਰਆ ਨੂੰ ਪੜ੍ਹਾਉਣ ਸਮਝਾਉਣ ਦੀ ਸੇਵਾ ਕਰੋ ਜੀ।

ਆਮ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਬਾਣੀ ਦਾ ਵਿਰੋਧ ਕਰਨ ਵਾਲੀਆ ਪੰਥ ਵਿਰੋਧੀ ਤਾਕਤਾਂ ਨੇ ਇਹ ਨਿਰਾ ਝੂਠਾ ਪ੍ਰਚਾਰ ਕੀਤਾ ਹੈ ਅਤੇ ਕਰ ਰਹੀਆਂ ਹਨ ਕਿ  ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਮੂਰਤੀ ਪੂਜਾ ਨੂੰ ਮੰਨਦਾ ਹੈ । ਗੁਰਮਤਿ ਦਰਸ਼ਨ (ਫਲਸਫਾ)  ਤੋ ਸੱਖਣੇ ਮਨਮੁੱਖੀ ਲੋਗ ਕੁਝ ਸਤਰਾ ਦੇ ਆਪਣੀ ਮਨਮਤਿ ਰਾਹੀ ਗਲਤ ਅਤੇ ਮਨਘੜ੍ਹਤ ਅਰਥ ਕਰ ਕੇ ਨਿਰਾ ਝੂਠ ਪ੍ਰਚਾਰ ਕਰ ਰਹੀਆਂ ਹਨ । 

ਸੰਗਤਾਂ ਦੇ ਚਰਨਾ ਵਿਚ ਬੇਨਤੀ ਹੈ ਕਿ  ਉਹ ਇਹ ਸਾਰੀਆਂ ਪੰਕਤੀਆਂ ਪੜ੍ਹ ਕੇ ਗੁਰਮਤਿ ਵਿਚਾਰਧਾਰਾ ਦਾ ਲਾਭ ਲੈਣ । ਸਿੱਖੀ ਸਰਚ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੇ ਵਿਚ ਆਏ ਹੋਰ ਵਿਸ਼ਿਆਂ ਤੇ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿਚੋਂ ਉਹਨਾ ਸਤਰਾ ਦੇ ਗੁਰਮਤਿ ਅਨੁਸਾਰੀ ਸਹੀ ਭਾਵ ਅਤੇ ਮੂਲ ਅਧਾਰ ਆਪ  ਸੰਗਤ ਨਾਲ ਸਾਂਝਾ ਕਰ ਰਿਹਾ ਹੈ ਅਤੇ ਗੁਰੂ ਸਾਹਿਬ ਦੀ ਕ੍ਰਿਪਾ ਨਾਲ ਅੱਗੇ ਵੀ ਕਰਦਾ ਰਹੇਗਾ ।
 _____________

ਕਾਹੂ ਲੈ ਪਾਹਨ ਪੂਜ ਧਰਯੋ ਸਿਰ ਕਾਹੂ ਲੈ ਲਿੰਗ ਗਰੇ ਲਟਕਾਇਓ ॥ 

ਕਾਹੂ ਲਖਿਓ ਹਰਿ ਅਵਾਚੀ ਦਿਸਾ ਮਹਿ ਕਾਹੂ ਪਛਾਹ ਕੋ ਸੀਸੁ ਨਿਵਾਇਓ ॥

ਕੋਉ ਬੁਤਾਨ ਕੋ ਪੂਜਤ ਹੈ ਪਸੁ ਕੋਉ ਮ੍ਰਿਤਾਨ ਕੋ ਪੂਜਨ ਧਾਇਓ ॥ 

ਕੂਰ ਕ੍ਰਿਆ ਉਰਿਝਓ ਸਭ ਹੀ ਜਗ ਸ੍ਰੀ ਭਗਵਾਨ ਕੋ ਭੇਦੁ ਨ ਪਾਇਓ ॥੧੦॥੩੦॥

Someone worshipped stone and placed it on his head. Someone hung the phallus (lingam) from his neck. Someone visualized God in the South and someone bowed his head towards the West. Some fool worships the idols and someone goes to worship the dead. The whole world is entangled in false rituals and has not known the secret of Lord-God 10.30.
(Akaal Ustat, Dasam Granth Sahib, Guru Gobind Singh)

ਤਾਹਿ ਪਛਾਨਤ ਹੈ ਨ ਮਹਾ ਪਸੁ ਜਾ ਕੋ ਪ੍ਰਤਾਪੁ ਤਿਹੂੰ ਪੁਰ ਮਾਹੀ ॥. 
ਪੂਜਤ ਹੈ ਪਰਮੇਸਰ ਕੈ ਜਿਹ ਕੇ ਪਰਸੈ ਪਰਲੋਕ ਪਰਾਹੀ ॥. 
ਪਾਪ ਕਰੋ ਪਰਮਾਰਥ ਕੈ ਜਿਹ ਪਾਪਨ ਤੇ ਅਤਿ ਪਾਪ ਲਜਾਹੀ ॥. 
ਪਾਇ ਪਰੋ ਪਰਮੇਸਰ ਕੇ ਜੜ ਪਾਹਨ ਮੈਂ ਪਰਮੇਸਰ ਨਾਹੀ ॥੯੯॥.
O foolish beast! Thou doth not recognize Him, Whose Glory hath spread over all the three worlds.. Thou worshippest those as God, by whose touch thou shalt be driven far away from the next world.. Thou art committing such sins in th name of parmarath (the subtle truth) that by committing them the Great sins may feel shy.. O fool! Fall at the feet of Lord-God, the Lord is not within the stone-idols.99..
(Bachitar Natak, Dasam Granth Sahib, Guru Gobind Singh)


ਕਹੂੰ ਲੈ ਠੋਕ ਬਧੇ ਉਰ ਠਾਕੁਰ ਕਾਹੂੰ ਮਹੇਸ਼ ਕੌ ਏਸ ਬਖਾਨਯੋ ॥ 
ਕਾਹੂੰ ਕਹਯੋ ਹਰਿ ਮੰਦਰ ਮੈ ਹਰਿ ਕਾਹੂੰ ਮਸੀਤ ਕੈ ਬੀਚ ਪ੍ਰਮਾਨਯੋ ॥. 
ਕਾਹੂੰ ਨੇ ਰਾਮ ਕਹਯੋ ਕ੍ਰਿਸ਼ਨਾ ਕਹੁ ਕਾਹੂੰ ਮਨੈ ਅਵਤਾਰਨ ਮਾਨਯੋ ॥ 
ਫੋਕਟ ਧਰਮ ਬਿਸਾਰ ਸਭੈ ਕਰਤਾਰ ਹੀ ਕਉ ਕਰਤਾ ਜੀਅ ਜਾਨਯੋ ॥੧੨॥.
Someone has tied the stone-idol around his neck and someone has accepted Shiva as the Lord; someone considers the Lord within the temple or the mosque;. Someone calls him Ram or Krishna and someone believes in His incarnations, but my mind has forsaken all useless actions and has accepted only the One Creator.12..
(33 Swaeeyey, Dasam Granth Sahib, Guru Gobind Singh)


ਸ਼ਹਿਨਸ਼ਾਹ ਔਰੰਗਜ਼ੇਬ ਆਲਮੀਂ ॥ ਕਿ ਦਾਰਾਇ ਦੌਰ ਅਸਤੁ ਦੂਰ ਅਸਤ ਦੀਂ ॥੯੪॥
ਮਨਮ ਕੁਸ਼ਤਹਅਮ ਕੋਹਿਯਾਂ ਪੁਰਫਿਤਨ ॥ ਕਿ ਆਂ ਬੁਤ ਪਰਸਤੰਦੁ ਮਨ ਬੁਤਸ਼ਿਕਨ ॥੯੫॥.
Though you are the king of kings, O Aurangzeb ! you are far from righteousness and justice.94.. I vanquished the vicious hill chiefs, they were idol-worshippers and I am idol-breaker.95..
(Zafarnama, Dasam Granth Sahib, Guru Gobind Singh)


ਕਿਨਹੂੰ ਪ੍ਰਭੁ ਪਾਹਨ ਪਹਿਚਾਨਾ ॥ ਨ੍ਹਾਤ ਕਿਤੇ ਜਲ ਕਰਤ ਬਿਧਾਨਾ ॥ 
ਕੇਤਕ ਕਰਮ ਕਰਤ ਡਰਪਾਨਾ ॥ ਧਰਮ ਰਾਜ  ਕੋ ਧਰਮ ਪਛਾਨਾ ॥੧੧॥ 
ਜੋ ਪ੍ਰਭ ਸਾਖ ਨਮਿਤ ਠਹਿਰਾਏ ॥ ਤੇ ਹਿਆਂ ਆਇ ਪ੍ਰਭੂ ਕਹਵਾਏ ॥ 
ਤਾ ਕੀ ਬਾਤ ਬਿਸਰ ਜਾਤੀ ਭੀ ॥ ਅਪਨੀ ਅਪਨੀ ਪਰਤ ਸੋਭ ਭੀ ॥੧੨॥
Several them considered God as stone and several others bathed considering the Lordship of Water. Considering Dharmaraja as the Supreme representative of Dharma, several bore fear of him in their actions. 11. All those whom God established for the revelation of His Supremacy, they themselves were called Supreme. They forgot the Lord in their race for supremacy. 12
(Bachitar Natak, Dasam Granth Sahib, Guru Gobind Singh)


ਪਖਾਣ ਪੂਜ ਹੋਂ ਨਹੀਂ ॥ ਨ ਭੇਖ ਭੀਜ ਹੋ ਕਹੀਂ ॥ 
ਅਨੰਤ ਨਾਮੁ ਗਾਇ ਹੋਂ ॥ ਪਰਮ ਪੁਰਖ ਪਾਇ ਹੋਂ ॥੩੫॥
I do not worship stones, nor I have any liking for a particular guise.  I sing infinite Names (of the Lord), and meet the Supreme Purusha.35.
(Bachitar Natak, Dasam Granth Sahib, Guru Gobind Singh)


ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥ 
ਇਕ ਬਿਨ ਦੂਸਰ ਸੋ ਨ ਚਿਨਾਰ ॥ 
ਭੰਜਨ ਗੜ੍ਹਨ ਸਮਰਥ ਸਦਾ ਪ੍ਰਭ ਜਾਨਤ ਹੈ ਕਰਤਾਰ ॥੧॥ ਰਹਾਉ ॥ 
ਕਹਾ ਭਇਓ ਜੋ ਅਤਿ ਹਿਤ ਚਿਤ ਕਰ ਬਹੁਬਿਧਿ ਸਿਲਾ ਪੁਜਾਈ ॥ 
ਪਾਨ ਥਕੇ ਪਾਹਿਨ ਕੱਹ ਪਰਸਤ ਕਛੁ ਕਰ ਸਿੱਧ ਨ ਆਈ ॥੧॥ 
ਅੱਛਤ ਧੂਪ ਦੀਪ ਅਰਪਤ ਹੈ ਪਾਹਨ ਕਛੂ ਨ ਖੈ ਹੈ ॥ 
ਤਾ ਮੈ ਕਹਾਂ ਸਿੱਧ ਹੈ ਰੇ ਜੜ ਤੋਹਿ ਕਛੂ ਬਰ ਦੈ ਹੈ ॥੨॥ 
ਜੌ ਜਿਯ ਹੋਤ ਦੇਤ ਕਛੁ ਤੁਹਿ ਕਰ ਮਨ ਬਚ ਕਰਮ ਬਿਚਾਰ ॥ 
ਕੇਵਲ ਏਕ ਸ਼ਰਣਿ ਸੁਆਮੀ ਬਿਨ ਯੌ ਨਹਿ ਕਤਹਿ ਉਧਾਰ ॥੩॥੧॥
 
RAGA DEVGANDHARI OF THE THENTH KING | Do not recognize anyone except ONE; He is always the Destroyer, the Creator and the Almighty; he the Creator is Omniscient…..Pause. Of what use is the worship of the stones with devotion and sincerity in various ways? The hand became tired of touching the stones, because no spiritual powr accrued.1. Rice, incense and lamps are offered, but the stones do not eat anything, O fool ! where is the spiritual power in them, so that they may bless you with some boon.2. Ponder in mind, speech and action; if they had any life they could have given you something, None can get salvation in any way without taking refuge in one Lord.3.1.
(Raag Devgandhari Patshahi 10, Dasam Granth Sahib, Guru Gobind Singh)


ਕਾਹੇ ਕਉ ਪੂਜਤ ਪਾਹਨ ਕਉ ਕਛੁ ਪਾਹਨ ਮੈ ਪਰਮੇਸੁਰ ਨਾਹੀ ॥ 
ਤਾਹੀ ਕੋ ਪੂਜ ਪ੍ਰਭੂ ਕਰਿ ਕੈ ਜਿਹ ਪੂਜਤ ਹੀ ਅਘ ਓਘ ਮਿਟਾਹੀ ॥ 
ਆਧਿ ਬਿਆਧਿ ਕੇ ਬੰਧਨ ਜੇਤਕ ਨਾਮ ਕੇ ਲੇਤ ਸਭੈ ਛੁਟਿ ਜਾਹੀ ॥ 
ਤਾਹੀ ਕੋ ਧਯਾਨੁ ਪ੍ਰਮਾਨ ਸਦਾ ਇਨ ਫੋਕਟ ਧਰਮ ਕਰੇ ਫਲੁ ਨਾਹੀ ॥੨੦॥
ਫੋਕਟ ਧਰਮ ਭਯੋ ਫਲ ਹੀਨ ਜੁ ਪੂਜ ਸਿਲਾ ਜੁਗਿ ਕੋਟ ਗਵਾਈ ॥ 
ਸਿੱਧ ਕਹਾ ਸਿਲ ਕੇ ਪਰਸੇ ਬਲ ਬ੍ਰਿੱਧ ਘਟੀ ਨਵਨਿੱਧ ਨ ਪਾਈ ॥ 
ਆਜੁ ਹੀ ਆਜੁ ਸਮੋ ਜੁ ਬਿਤਯੋ ਨਹਿ ਕਾਜ ਸਰਯੋ ਕਛੁ ਲਾਜ ਨ ਆਈ ॥
ਸ੍ਰੀ ਭਗਵੰਤ ਭਜਯੋ ਨ ਅਰੇ ਜੜ ਐਸੇ ਹੀ ਐਸ ਸੁ ਬੈਸ ਗਵਾਈ ॥੨੧॥
Why do you worship stones ?, because the Lord-God is not within those stones; you may only worship Him, whose adoration destroys clusters of sins; With the remembrance on the Name of the Lord, the ties of all suffering are removed; ever mediate on that Lord because the hollow religious will not bear any fruit.20. The hollow religion became fruitless and O being ! you have lost crores of years by worshipping the stones; you will not get power with the worship of stones; the strength and glory will only decrease; In this way, the time was lost uselessly and nothing was achieved and you were not ashamed; O foolish intellect ! you have not remembered the Lord and have wasted your life in vain.21.
(33 Svaeeyey, Dasam Granth Sahib, Guru Gobind Singh)


ਬੇਦ ਕਤੇਬ ਪੜੇ ਬਹੁਤੇ ਦਿਨ ਭੇਦ ਕਛੂ ਤਿਨ ਕੋ ਨਹਿ ਪਾਯੋ ॥
ਪੂਜਤ ਠੌਰ ਅਨੇਕ ਫਿਰਯੋ ਪਰ ਏਕ ਕਬੈ ਹਿਯ ਮੈ ਨ ਬਸਾਯੋ ॥ 
ਪਾਹਨ ਕੋ ਅਸਥਾਲਯ ਕੋ ਸਿਰ ਨਯਾਇ ਫਿਰਯੋ ਕਛੁ ਹਾਥ ਨ ਆਯੋ ॥ 
ਰੇ ਮਨ ਮੂੜ ਅਗੂੜ ਪ੍ਰਭੂ ਤਜਿ ਆਪਨ ਹੂੜ ਕਹਾ ਉਰਝਾਯੋ ॥੨੬॥
You have studied Vedas and Katebs for a very long time, but still you could not comprehend His Mystery; you had been wandering at many places worshipping Him, but you never adopted that One Lord; You had been wandering with bowed head in the temples of stones, hut you realized nothing; O foolish mind ! you were only entangled in your bad intellect abandoning that Effulgent Lord.26.
(33 Svaeeyey, Dasam Granth Sahib, Guru Gobind Singh)



ਤਾਕੌ ਕਰਿ ਪਾਹਨ ਅਨੁਮਾਨਤ ॥ ਮਹਾਂ ਮੂੜ੍ਹ ਕਛੁ ਭੇਦ ਨ ਜਾਨਤ ॥ 
ਮਹਾਂਦੇਵ ਕੌ ਕਹਤ ਸਦਾ ਸ਼ਿਵ ॥ ਨਿਰੰਕਾਰ ਕਾ ਚੀਨਤ ਨਹਿ ਭਿਵ ॥੩੯੨॥
The fool considers Him a stone, but the great fool does not know any secret; He calls Shiva "The Eternal Lord, "but he does not know the secret of the Formless Lord.392.
(Charitropakhyan, Dasam Granth Sahib, Guru Gobind Singh)



ਸਵੈਯਾ ॥
ਤਾਹਿ ਪਛਾਨਤ ਹੈ ਨ ਮਹਾ ਜੜ ਜਾ ਕੋ ਪ੍ਰਤਾਪ ਤਿਹੂੰ ਪੁਰ ਮਾਹੀ ॥ 
ਪੂਜਤ ਹੈ ਪ੍ਰਭੁ ਕੈ ਤਿਸ ਕੌ ਜਿਨ ਕੇ ਪਰਸੇ ਪਰਲੋਕ ਪਰਾਹੀ ॥ 
ਪਾਪ ਕਰੋ ਪਰਮਾਰਥ ਕੈ ਜਿਹ ਪਾਪਨ ਤੇ ਅਤਿ ਪਾਪ ਡਰਾਹੀ ॥ 
ਪਾਇ ਪਰੋ ਪਰਮੇਸ੍ਵਰ ਕੇ ਪਸੁ ਪਾਹਨ ਮੈ ਪਰਮੇਸ੍ਵਰ ਨਾਹੀ ॥੧੨॥
 (Charitropakhyan, Dasam Granth Sahib, Guru Gobind Singh)

Dasam Granth on Pilgrimages

ਜਰੂਰੀ ਬੇਨਤੀ : ਕਿਰਪਾ ਕਰ ਕੇ ਹੇਠ ਲਿਖੀਆਂ ਸਾਰੀਆਂ ਦਸਮ ਬਾਣੀ ਦੀਆ ਸਤਰਾ ਧਿਆਨ ਨਾਲ ਪੜ੍ਹਨ ਸਮਝਣ ਦੀ ਖੇਚਲ ਕਰਨਾ ਜੀ, ਆਪਜੀ ਆਪ ਵੀ ਇਹਨਾ ਸਤਰਾ ਨੂੰ ਚੇਤੇ ਰਖੋ ਅਤੇ ਹੋਰਨਾ ਗੁਰਮੁੱਖ ਪਿਆਰਆ ਨੂੰ ਪੜ੍ਹਾਉਣ ਸਮਝਾਉਣ ਦੀ ਸੇਵਾ ਕਰੋ ਜੀ।



ਆਮ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਬਾਣੀ ਦਾ ਵਿਰੋਧ ਕਰਨ ਵਾਲੀਆ ਪੰਥ ਵਿਰੋਧੀ ਤਾਕਤਾਂ ਨੇ ਇਹ ਨਿਰਾ ਝੂਠਾ ਪ੍ਰਚਾਰ ਕੀਤਾ ਹੈ ਅਤੇ ਕਰ ਰਹੀਆਂ ਹਨ ਕਿ  ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਹਿੰਦੂ ਤੀਰਥਾਂ ਦੇ ਮਹਾਤਮ ਕਰਦਾ ਹੈ । ਗੁਰਮਤਿ ਦਰਸ਼ਨ (ਫਲਸਫਾ)  ਤੋ ਸੱਖਣੇ ਮਨਮੁੱਖੀ ਲੋਗ ਕੁਝ ਸਤਰਾ ਦੇ ਆਪਣੀ ਮਨਮਤਿ ਰਾਹੀ ਗਲਤ ਅਤੇ ਮਨਘੜ੍ਹਤ ਅਰਥ ਕਰ ਕੇ ਨਿਰਾ ਝੂਠ ਪ੍ਰਚਾਰ ਕਰ ਰਹੀਆਂ ਹਨ । 

ਸੰਗਤਾਂ ਦੇ ਚਰਨਾ ਵਿਚ ਬੇਨਤੀ ਹੈ ਕਿ  ਉਹ ਇਹ ਸਾਰੀਆਂ ਪੰਕਤੀਆਂ ਪੜ੍ਹ ਕੇ ਗੁਰਮਤਿ ਵਿਚਾਰਧਾਰਾ ਦਾ ਲਾਭ ਲੈਣ । ਸਿੱਖੀ ਸਰਚ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੇ ਵਿਚ ਆਏ ਹੋਰ ਵਿਸ਼ਿਆਂ ਤੇ ਦਸਮ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿਚੋਂ ਉਹਨਾ ਸਤਰਾ ਦੇ ਗੁਰਮਤਿ ਅਨੁਸਾਰੀ ਸਹੀ ਭਾਵ ਅਤੇ ਮੂਲ ਅਧਾਰ ਆਪ  ਸੰਗਤ ਨਾਲ ਸਾਂਝਾ ਕਰ ਰਿਹਾ ਹੈ ਅਤੇ ਗੁਰੂ ਸਾਹਿਬ ਦੀ ਕ੍ਰਿਪਾ ਨਾਲ ਅੱਗੇ ਵੀ ਕਰਦਾ ਰਹੇਗਾ ।

ਤੀਰਥ ਨਾਨ ਦਇਆ ਦਮ ਦਾਨ ਸੁ ਸੰਜਮ ਨੇਮ ਅਨੇਕ ਬਿਸੇਖੈ ॥  
 ਬੇਦ ਪੁਰਾਨ ਕਤੇਬ ਕੁਰਾਨ ਜਮੀਨ ਜਮਾਨ ਸਬਾਨ ਕੇ ਪੇਖੈ ॥
ਪਉਨ ਅਹਾਰ ਜਤੀ ਜਤ ਧਾਰ ਸਬੈ ਸੁ ਬਿਚਾਰ ਹਜਾਰਕ ਦੇਖੈ ॥  
ਸ੍ਰੀ ਭਗਵਾਨ ਭਜੇ ਬਿਨੁ ਭੂਪਤਿ ਏਕ ਰਤੀ ਬਿਨੁ ਏਕ ਨ ਲੇਖੈ ॥੪॥੨੪॥

 

Taking bath at holy places, exercising mercy, controlling passions, performing acts of charity, practicing austerity and many special rituals. Studying of Vedas, Puranas and holy Quran and scanning all this world and the next world. Subsisting only on air, practicing continence and meeting thousands of persons of all good thoughts. But O King! Without the remembrance of the Name of the Lord, all this is of no account, being without an iota of the Grace of the Lord. 4.24.
(Akaal Ustat, Sri Mukhwaak Patshahi 10)
　
 

ਕਈ ਤੀਰਥ ਤੀਰਥ ਭਰਮਤ ਸੁ ਭਰਮ ॥  
ਕਈ ਅਗਨਿਹੋਤ੍ਰ ਕਈ ਦੇਵ ਕਰਮ ॥
ਕਈ ਕਰਤ ਬੀਰ ਬਿਦਿਆ ਬਿਚਾਰ ॥ 
 ਨਹੀਂ ਤਦਪਿ ਤਾਸੁ ਪਾਯਤ ਨ ਪਾਰ ॥੧੪॥੧੩੪॥

Many wander away on various pilgrim-stations, in delusion. Some perform havens and some perform rituals to please gods. Some pay consideration to the learning of warfare. Still they cannot comprehend of the Lord.14.134.
(Akaal Ustat, Sri Mukhwaak Patshahi 10)
　
ਤੀਰਥ ਜਾਤ੍ਰ ਨ ਦੇਵ ਪੂਜਾ ਗੋਰ ਕੋ ਨ ਅਧੀਨ ॥  
ਸਰਬ ਸਪਤ ਪਤਾਰ ਕੇ ਤਰਿ ਜਾਨੀਐ ਜਿਹ ਜੋਤ ॥

He is beyond the impact of pilgrimage, worship of deities and the sacrament of creation. His Light Pervades in all the beings of the seven nether-worlds down below.
(Akaal Ustat, Sri Mukhwaak Patshahi 10)
　
ਤੀਰਥ ਕੋਟ ਕੀਏ ਇਸਨਾਨ ਦੀਏ ਬਹੁ ਦਾਨ ਮਹਾ ਬ੍ਰਤ ਧਾਰੇ ॥
ਦੇਸ ਫਿਰਿਓ ਕਰ ਭੇਸ ਤਪੋਧਨ ਕੇਸ ਧਰੇ ਨ ਮਿਲੈ ਹਰਿ ਪਿਆਰੇ ॥


Having taken bath at millions of pilgrim-stations, having given many gifts in charity and giving observed important fasts. Having wandered in the garb of an ascetic in many countries and having worn matted hair, the beloved Lord could not be realised.
(Akaal Ustat, Sri Mukhwaak Patshahi 10)
　
ਨਿਵਲ ਆਦਿ ਕਰਮਣੰ ॥ ਅਨੰਤ ਦਾਨ ਧਰਮਣੰ ॥  
ਅਨੰਤ ਤੀਰਥ ਬਾਸਨੰ ॥ ਨ ਏਕ ਨਾਮ ਕੇ ਸਮੰ ॥੧੧॥੮੯॥
The performance of Neoli Karma (cleansing of intestines): the innumerable religious acts of giving charities; Abiding at pilgrim-stations for numberless times; all these acts do not equal do not equal the merit of the remembrance of the Name of One Lord.11.89.
(Gyan Parbodh, Sri Mukhwaak Patshahi 10)
　
ਬ੍ਰਤਾਦਿ ਦਾਨ ਸੰਜਮਾਦਿ ਤੀਰਥ ਦੇਵ ਕਰਮਣੰ ॥ 
ਹੈ ਆਦਿ ਕੁੰਜ ਮੇਦ ਰਾਜਸੂ ਬਿਨਾ ਨ ਭਰਮਣੰ ॥
ਨਿਵਲ ਆਦਿ ਕਰਮ ਭੇਖ ਅਨੇਕ ਭੇਖ ਮਾਨੀਐ ॥  
ਅਦੇਖ ਭੇਖ ਕੇ ਬਿਨਾ ਸੁ ਕਰਮ ਭਰਮ ਜਾਨੀਐ ॥੩॥੧੦੬॥


The Karmas which come in the categories of fasts etc., charities, restraints etc., bathing at pilgrim-stations and worship of gods;
Which are to be performed without illusion including the horse-sacrifice, elephant-sacrifice and Rajsu sacrifice performed by a universal monarch;
And the Neoli Karma of Yogis (cleansing of intestines) etc., may all be considered as Karmas of various sects and guises.
In the absence of the pure Karmas related to the Invisible Lord, all the other Karmas he considered as illusion and hyposcrisy.3.106.
(Gyan Parbodh, Sri Mukhwaak Patshahi 10)
　
ਅਨੰਤ ਤੀਰਥ ਆਦਿ ਆਸਨਾਦਿ ਨਾਰਦ ਆਸਨੰ ॥ 
 ਬੈਰਾਗ ਅਉ ਸੰਨਿਆਸ ਅਉ ਅਨਾਦਿ ਜੋਗ ਪ੍ਰਾਸਨੰ ॥  
ਅਨਾਦਿ ਤੀਰਥ ਸੰਜਮਾਦਿ ਬਰਤ ਨੇਮ ਪੇਖੀਐ ॥  
ਅਨਾਦਿ ਅਗਾਧਿ ਕੇ ਬਿਨਾ ਸਮਸਤ ਭਰਮ ਲੇਖੀਐ ॥੫॥੧੦੮॥

Bathing at innumerable pilgrim-stations etc., adopting various postures etc., following the discipline of worship according to Narad Pancharatra; Adoption of Vairagya (monasticism and asceticlism) and Sannyas (renunciation) and observing yogic discipline of olden times:Visiting ancient pilgrim-stations and observing restraints etc., fasts and other rules; Without the Beginningless and Unfathomable Lord, all the above Karmas be considered as illusion.5.108.
(Gyan Parbodh, Sri Mukhwaak Patshahi 10)
　
ਬਿਨ ਏਕ ਨਾਹਿਨ ਸ਼ਾਂਤਿ ॥ ਸਭ ਤੀਰਥ ਕਿਯੁੰ ਨ ਅਨ੍ਹਾਤ ॥  
ਜਬ ਸੇਵਿ ਹੋਇ ਕਿ ਨਾਮ ॥ ਤਬ ਹੋਇ ਪੂਰਣ ਕਾਮ ॥੪੭੮॥

There will be no peace without that one Lord; the bath at all the pilgrim-stations will be fruitless; when service will be rendered to him and His Name will be remembered, then all the desires will be fulfilled.478.
(Rudra Avtar, Sri Mukhwaak Patshahi 10)

　
ਬਿਸ਼ਨ ਪਦ ॥ ਸੋਰਠ ॥ 
ਭੇਖੀ ਜੋਗਨ ਭੇਖ ਦਿਖਾਏ ॥ 
ਨਾਹਨ ਜਟਾ ਬਿਭੂਤ ਨਖਨ ਮੈ ਨਾਹਿਨ ਬਸਤ੍ਰ ਰੰਗਾਏ ॥ 
ਜੌ ਬਨ ਬਸੈ ਜੋਗ ਕਹੁ ਪੱਈਐ ਪੰਛੀ ਸਦਾ ਬਸਤ ਬਨ ॥ 
ਕੁੰਚਰ ਸਦਾ ਧੂਰ ਸਿਰ ਮੇਲਤ ਦੇਖਹੁ ਸਮਝ ਤੁਮਹੀ ਮਨ ॥ 
ਦਾਦਰ ਮੀਨ ਸਦਾ ਤੀਰਥ ਮੋ ਕਰਯੋ ਕਰਤ ਇਸ਼ਨਾਨਾ ॥ 
 ਧਯਾਨ ਬਿੜਾਲ ਬਕੀ ਬਕ ਲਾਵਤ ਤਿਨ ਕਿਆ ਜੋਗੁ ਪਛਾਨਾ ॥  
ਜੈਸੇ ਕਸ਼ਟ ਠਗਨ ਕਹ ਠਾਟਤ ਐਸੇ ਹਰਿ ਹਿਤ ਕੀਜੈ ॥  
ਤਬਹੀ ਮਹਾਂ ਗਯਾਨ ਕੋ ਜਾਨੈ ਪਰਮ ਪਯੂਖਹਿ ਪੀਜੈ ॥੨੪॥੯੮॥

VISNUPADA SORATH O Yogis, the believers in various guises ! You are only exhibiting the outer garb, but that Lord cannot be realized by growing matted locks, by smearing ashes, by growing nails and by wearing the dyed clothes; If the Yoga had been achieved by residing in the forest, then the birds always live in the forest; in the same way the elephant always puts the dust on his body; why do you not understand it in your mind? The frogs and fish always take bath at the pilgrim-stations, the cats and cranes are always seen meditating, but still they had not recognized Yoga; The manner in which your suffer agony for deceiving the people, in the same way make effort to absorb you mind in the Lord; only then you will realise the Supreme Essence and would be able to quaff the nectar.24.98.
(Rudar Avtaar, Sri Mukhwaak Patshahi 10)

　
ਤੀਰਥ ਦਾਨ ਦਇਆ ਤਪ ਸੰਜਮ ਏਕ ਬਿਨਾ ਨਹ ਏਕ ਪਛਾਨੈ ॥  
ਪੂਰਨ ਜੋਤ ਜਗੈ ਘਟ ਮੈ ਤਬ ਖਾਲਸ ਤਾਹਿ ਨਖਾਲਸ ਜਾਨੈ ॥੧॥

He does not recognize anyone else except One Lord, not even the bestowal of charities, performance of merciful acts, austerities and restraint on pilgrim-stations; the perfect light of the Lord illuminates his heart, then consider him as the immaculate Khalsa.1.
(33 Swaiyey, Sri Mukhwaak Patshahi 10)

　
ਕਾਹੂ ਕਹ ਪਾਹਨ ਮਹਿ ਬ੍ਰਹਮ ਬਤਾਤ ਹੈ ॥  
ਜਲ ਡੂਬਨ ਹਿਤ ਕਿਸਹੂੰ ਤੀਰਥ ਪਠਾਤ ਹੈ ॥  
ਜ੍ਯੋ ਤ੍ਯੋ ਧਨ ਹਰ ਲੇਤ ਜਤਨ ਅਨਗਨਿਤ ਕਰ ॥  
ਹੋ ਟਕਾ ਗਾਠਿ ਮਹਿ ਲਏ ਨ ਦੇਹੀ ਜਾਨ ਘਰ ॥੭੫॥


(Charitropakhyan, Sri Mukhwaak Patshahi 10)

Dasam Granth and Pilgrimage (Mur Pit Poorab Kiyos Pyana)

ਆਮ ਮਿਸ਼ਨਰੀ ਅਤੇ ਹੋਰ ਦਸਮ ਵਿਰੋਧੀ ਸ਼ੰਕਾ ਜਤਾਉਂਦੇ ਹਨ ਕੀ ਦਸਮ ਬਾਣੀ ਤੀਰਥ ਮਹਾਤਮ ਦੀ ਪ੍ਰੋੜਤਾ ਕਰਦੀ ਹੈ । ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦੀ ਹੇਠ ਲਿਖੀ ਚੋਪਈ ਨੂੰ ਉਹ ਗੁਰਮਤ ਫਲਸਫੇ ਤੋਂ ਵਿਰੁਧ ਮੰਨਦੇ ਹਨ :
ਅਥ ਕਬਿ ਜਨਮ ਕਥਨੰ ॥
ਚੌਪਈ ॥
ਮੁਰ ਪਿਤ ਪੂਰਬ ਕੀਯਿਸਿ ਪਯਾਨਾ ॥ ਭਾਂਤਿ ਭਾਂਤਿ ਕੇ ਤੀਰਿਥ ਨਾਨਾ ॥
ਜਬ ਹੀ ਜਾਤਿ ਤ੍ਰਿਬੇਣੀ ਭਏ ॥ ਪੁੰਨ ਦਾਨ ਦਿਨ ਕਰਤ ਬਿਤਏ ॥੧॥
ਤਹੀ ਪ੍ਰਕਾਸ ਹਮਾਰਾ ਭਯੋ ॥ ਪਟਨਾ ਸਹਰ ਬਿਖੈ ਭਵ ਲਯੋ ॥
ਮਦ੍ਰ ਦੇਸ ਹਮ ਕੋ ਲੇ ਆਏ ॥ ਭਾਂਤਿ ਭਾਂਤਿ ਦਾਈਅਨਿ ਦੁਲਰਾਏ ॥੨॥
ਕੀਨੀ ਅਨਿਕ ਭਾਂਤਿ ਤਨ ਰਛਾ ॥ ਦੀਨੀ ਭਾਂਤਿ ਭਾਂਤਿ ਕੀ ਸਿਛਾ ॥
ਜਬ ਹਮ ਧਰਮ ਕਰਮ ਮੋ ਆਏ ॥ ਦੇਵ ਲੋਕ ਤਬ ਪਿਤਾ ਸਿਧਾਏ ॥੩॥
ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਕਬਿ ਜਨਮ ਕਥਨੰ ਨਾਮ ਸਪਤਮੋ ਧਿਆਇ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੭॥ ਅਫਜੂ ॥੨੮੨॥


ਕੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦਸਮ ਬਾਣੀ ਵਿੱਚ ਤੀਰਥ ਨਹਾਉਣ ਦੀ ਪ੍ਰੋੜਤਾ ਕਰ ਰਹੇ ਹਨ ?
ਕੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦਸਮ ਬਾਣੀ ਵਿੱਚ ਪੁੰਨ ਦਾਨ ਨਾਲ ਪੁੱਤਰ  ਪ੍ਰਾਪਤੀ ਦੀ ਪ੍ਰੋੜਤਾ ਕਰ ਰਹੇ ਹਨ ?
ਕੀ ਦਸਮ ਬਾਣੀ  ਵਿਚ ਤੀਰਥ ਮਹਾਤਮ ਦਾ ਫਲਸਫਾ ਆਦਿ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਰਗਾ ਨਹੀਂ ਹੈ ?

ਆਓ ਸੁਣੋ ਡਾ. ਗੁਰਸੇਵਕ ਸਿੰਘ ਜੀ ਨਾਲ ਇਸ ਵਿਸ਼ੇ ਤੇ ਇਕ ਟਾਕ :

Meaning of Hemkunt in Bachitar Natak - Bhai Dalip Singh

[Excerpts from the chapter 'Guru Gobind Singh's ideas about his pre-natal life' (p.369-379)from the book "Guru Nanak Dev And His Teachings" By Sahib Singh(ex-prof. Khalsa College, Amritsar and ex-principal, Shehid Sikh Missionary College, Amritsar) and Dalip Singh(New Delhi). First Edition 1969.]


We are unable to reprint G.S.Kala Afghana's objections on this web site due to the recent ban on publishing his works, our reply is below:

There are first five verses in Chapter 6 of Bichitar Natak, to be discussed below, which are of metaphorical and symbolic nature, and cannot be translated casually and literally. In these five verses, Guru Gobind Singh Jee has referred to the lengthy tale of King Pandu’s last part of life, conveying symbolically his birth process, and he took birth in Patna City, on December 18, 1661 in just five verses. Every one born of a woman. spends about eight to nine months as his foetal life in mother’s womb just like an ascetic in deep meditations, in upside down posture, head downward and legs clung to the belly upward. The Guru states that he was in deep meditations in love of the Divine, when he saw the light of the day in Patna City.

Sanyasis and other ascetics go to jungles, and find a suitable place there for their abode and meditations. Generally they find such a place, which should be in the jungle, vegetation bearing produce to live on, and also near some source of water supply for their daily use to sustain themselves; generally we find ascetic abodes near a stream or river. There they build a hut to live in. The Yogis on the other hand go to high mountaneous areas, there they search for a suitable cave to live in, and the place should be near some water spring, to meet with their water needs. They also search for such places where they find the jungle produce to satisfy their hunger. Both ascetics and Yogis select their respective places, which are near to some inhabitation – they expect that the neighbouring inhabitation will serve them with meals, or they would visit the inhabitations and beg for their meals.

Hem Kunt Mountain is situated North of Hardwar – Rikhikesh in Utar Pradesh State at a height of more than 14,000 feet above sea level. The area remains snow bound for more than eight months in a year. Nothing grows there and no one ever lived there. The habitations are found 30 to 40 miles, down these hills. Raja Pandu did not meditate on God there, but lived in the jungle and had sexual union (yog) with his wife, which the Guru referred. Raja Pandu was not a saint, who ever meditated on God in these mountaneous area. The Guru metaphorically described his foetal life in his mother’s womb, which is misinterpreted. Mahabhartta largely is a classical world famous book of Mythology, description of which is for the scholars to unfold in plain words. All the World Cultures are based on Mythological stories, Mahabhartta is one of such books depicting Indian Culture.

It is a matter of great regret and humiliation to write that for past about 300 years we have not produced a single scholar to have thought deeply over the metaphors and the similes the Guru gave in just five verses, to have arrived at the correct conclusion. One wonders that Kala Afghana, Gurtej Singh and other IOSS zealots how shamelessly and dare devilishly not realizing their own insignificance, they not only challenge the corerectness of the text, but also mock and ridicule at every bit of the Divine Writings? Let us examine the text of the Divine Writings, with due reverence and dispassionately -

Facts about Guru Gobind Singh’s Previous Life as given by the Guru in his composition‘Bichitar Natak’

It is generally believed that Guru Gobind Singh, in life immediately preceding his birth at Patna (December 18, 1661) was leading the life of an ascetic, doing penance and meditation at the Hem Kunt Mountain. It was while the Guru was performing these penance that God summoned him to His presence and told him, to take birth and become the successor Guru to Guru Tegh Bahadur. The interpretation of the Guru’s writings , that in his previous life he was leading life of an ascetic, is not correct. Below we give excerpts from the Guru’s writings as in ‘Bichitar Natak’ (A Wonderful Drama):

“I shall now tell my own story. How God sent me into the world, while I was doing penance. There is mountain called ‘Hem Kunt’ (a cave surrounded by ice), which has seven conspicuous peaks in the area of the garden of Sapat Sring. It was here that king Pandu practiced jog (union). There I too performed my austerities and remembered God. As a result of my remembrance of God, I attained complete union with Him. My father and mother also, worshipped God and strove hard to remember Him. The Great Guru (God) was so pleased with their complete devotion to Him, that He asked me, to take birth in this Kal Yuga (Age of sin). Being fully absorbed in my love of God, I did not desire to come to this world. God, not accepting my representations for not coming to the world, made me understand its necessity. Saying: ‘I have cherished you as My Son and am sending you in the world to extend My Religion. Go and spread My Religion there. Restrain the people from their senseless acts’. I stood up, folded my hands, bowed my head and replied, “Your Religion will prevail in all the world, when it has Your support.” Guru Gobind Singh’s writings are full of similes and symbolism. The paragraph od the Guru’s writings mentioned above cannot be literally translated. There are two statements made by the Guru in the above mentioned composition. Firstly that he was a recluse or hermit doing penance at a place where King Pandu practiced jog (union). Secondly, commanded by God, he took birth in this Age of Sin (Kali Yuga).

As we have seen from the lives of Guru Nanak Dev and the succeeding Gurus, the Sikh Teachings are averse to such type asceticism. The human mind is cultivated to its maturity by association with saintly society and by confronting evil situations. By associating with evil, one becomes evil minded. Those who flee from their hoomes to live in forests or climb high mountains to live in isolated caves, gain nothing and become perverted. Guru Gobind singh teaches us -

“O man, practice asceticism in this way. Consider your house as a forest, and remain an anchorite at heart. Make continence your matted hair, union with God your ablutions. Make your religious duties as the growth of your nails and Divine Knowledge your spiritual guide. Admonish your heart and apply God’s Name as ashes to your body. Eat little, sleep little, love mercy and forbearance. Always practice mildness and patience, then you may be freed from ‘Maya’ (Illusion) and the effect of Matter of Three Qualities. In this way you may behold the Reality in this world and obtain to the Supreme Being”. The belief that Guru Gobind Singh in his previous life was leading a life of an ascetic, doing penance at Hem Kunt Mountain is based on a faulty interpretation of the above mentioned Guru’s writings. The Guru states that he did penance and meditate in the garden of Sapat Sring, where King Pandu also was engaged in yogic meditation. If we are to interpret this verse correctly, we will have to study the Hindu epic known as the ‘Mahabhartta.’

The ‘Mahabhartta’ is an epic poem, which gives in detail, the political, social and religious life of the antiquities of the Hindu world. History’s men of great culture have displayed their creative nature by their capacity to speculate and imagine. Guru Gobind Singh’s works exist in this sphere. An account of king Pandu’s life is given in the ‘Sambhava Purva’ of the Mahabhartta. Vyasa, the celebrated author of the Vedas, is also the author of this great epic. He was the son of the great sage Parasara and was connected with the families of Kaurvas and Pandvas.

King Santanu is said to have married the goddess Ganga. She gave birth to seven children and every time, she took the child and cast it into the river Ganga. The king could not raise any objection to her doing this, as he had pledged to her, before their marriage, that he would never stand in her way. When her eighth child was born and she was about to throw it into the river, the king could not bear it any longer and told her not to murder her innocent children. This time she did not kill the child but disappeared herself. The child became known as Bhishma. Years went by until one day, as the king was wandering on the banks of river Yamuna, he saw a lovely maiden and wanted to marry her, She was the river Yamuna, in the form of fisher-woman. Her father, a fisher-man, laid down the condition that the king could only marry her if any child of this marriage succeeded as the king. The king could not fulfill this condition, as he already had a son, Bhishma. However, then Bishma observed his father’s dejection, he went to see the fisher-man and pledged to him that he would never become king and would never marry, so that now there would be no question of any one else succeeding the king save any off-spring of the fisher-man’s daughter. In this way, Yamuna (Satyavati), married king Santanu. Before her marriage to the king, Satyavati, in an earlier union with Rishi Parasara had had a son named Vyasa, the composer of the epic Mahabharta. She now bore king Santanu a son named Vichitravirya, who ascended the throne of his father at his death. Vichitravirya in turn married the two daughters of king of Kasi, who were named Amvika and Amvalika. After seven years of married life, king Vichitravirya died, leaving his two queens childless. Satyavati, now begged her step son, Bhishma to marry her two daughters-in-law and raise children for his dead step brother. But Bhishma could not agree to the proposal on account of his vow of celebacy. Satyavati then thought of her son Vyasa and asked him to meet the two widowed queens, in order to continue the line of his deceased step brother. Soon after a monthly period of Princess Amvalika was over, Satyavati purified her with baths, led her to her inner apartments, seated her on a luxurious bed and said: “Your husband had an elder brother. It is he who to-night will enter your womb. Do not go to sleep but wait for him.” Amvika thought that she would be visited by Bhishma, but on seeing Vyasa, the ugliest of men, closed her eyes in fear. He embraced her, but not once during the embracing did she open her eyes and look at him. Amvika gave birth to a blind son, who became known as Dhritarashtra.

Similarly, Vyasa visited the second widowed queen Amvalika. When Vyasa came to her bed room, she turned pale with fear. She gave birth to a son named Pandu. - The Pale. Satyavati then told Amvika to have another child by Vyasa but she refused. She then sent a maid servant in her place. When Vyasa went into the room, the maid showed no fear. She pleased Vyasa in all respects. She was blessed in every way and bore a most intelligent son, named Vidura. The story now continues round these three brothers, Dhritarashtra, Pandu, Vidura and their descendents.

Dhritarashtra was married to Gandhari, who bore to him one hundred sons, the oldest was Daryodhana - Hard to Conquer (the evil in human nature).

Pandu became the king and married Kunti. Kunti was daughter of King Sura, who was Yadava by caste. Kunti was also known as Pritha, pleased Rishi Durvasa, who gave her a magical prescription “Mantra”. Through this Mantra she could summon whatever god she wished to give her sons. The Rishi had also fore-knowledge of her future husband, Pandu’s immature death. Kunti while she was still a virgin, out of a curiosity, to test the validity of the Mantra invoked “Arka Vivswat”, the sun god, who at once appeared before her. She became totally confused but the sun god, not leaving her, embraced her. The union gave birth to a son named Karna, from one of her ears. Her marriage to king Pandu took place later. In due course, king Pandu married a second wife, named Madri, the daughter of king Madra.

Vidura married the daughter of king Devaha, born of a Sudra (low caste) wife of the king. Vidura himself was also born of a Sudra mother.

One day, King Pandu went to jungle for hunting. He saw a huge stag coupling with a doe. The king discharged five arrows from his bow and mortally wounded both the deer. As they fell to the ground, the stag wept bitterly like a man. Actually the stag was not a deer but the son of a great Rishi, who had been enjoying his wife in the form of a deer. He told Pandu that he was a wicked man. Pandu replied, “When kings go out to hunt deer, they kill them as do their enemies, when chasing them. Even Rishis hunt deer and sacrifice them to their gods. Why do you reproach me?” The stag then replied, “Virtuous kings do not attack their enemies, when they are unprepared, but first declare war. I do not blame you for killing deer, but to kill any creature, in the act of copulation is a great sin. When male and female join together, it is agreeable to every creature; it is ordained by gods, and it is good for all. You should have waited until the act was completed. For this sin I curse you. When you join your wives, you will be deemed killed along with your wife. As you have brought grief to me, while I was enjoying happiness, so shall the same happen to you.” (This is the symbolic meaning of sexual intercourse, i.e. to be killed). So saying the deer died.

King Pandu was very much shocked and dejected. He told his wives to go to his people and tell them that he would become an ascetic, even though they begged to stay with him. Pandu then became an ascetic and disciple of the Sidhas, who resided in the forests. The Sidhas and Rishis of the forests then arranged to go on a mountaneous pilgrimage. Pandu wanted to accompany them with his wives but the Rishis said: “On our way are heights and regions of perpetual snow, where neither animals, birds or even trees can live; only the winds and Sidhas are there, so how can your princesses exist there?” As his wives could not copulate with him, Pandu replied, “I have no sons, nor am I in a position to create them. I owe a debt to my ancestors. I wish to know if my wives can have children by another man?” The Rishis gave the assent and foretold the birth of wonderful children for him, from other men. Kunti remembering her Mantra invoked the god of justice. Through him she had a son named Yudhishtra. After some time, Kunti invoked the god of wind and through him had a son named Bhima. Later again she invoked Indira and gave birth to a son named Arjuna.

Madri, the second wife of king Pandu now expressed her desire to bear children. Pandu asked Kunti to help Madri in this respect. Kunti told Madri to think of the gods with whom she wanted to have children and she would arrange it. Madri thought of the twin Aswins. They were invoked by Kunti and they came to Madri. By then she had twin sons, Nakula and Sahadeva. In this way, five sons (Pandu Brothers) were born to king Pandu.

When Pandu actually saw his five handsome sons growing up in the forest of the slopes of the mountain, he felt his sexual power returning. One day, accompanied by Madri, he went out to wander in the woods of the garden of Sapat Sringa. It was spring time, the season that causes unrest in all creatures. Flowers bloomed everywhere filling the woods with their gentle perfume, all the pools were full of lotus blossoms. King Pandu in the midst of all this, sat down to rest with a youthful mortal. His desire for her flared, like a forest fire. Unable to restrain himself, he put his arms around her, while she, knowing that his death would result , endeavored to restrain him. Intoxicated with desire and as if wishing to end his life, he united himself with her. No sooner was this done then life left him, in accordance with the Rishi’s curse. When the body of king Pandu was cremeated, Madri jumped into the fire to be with him.

The word “jog” means union. What type of yog did king Pandu have? It was a sexual union with his wife - a union in the womb of his wife. During the gestation period, the baby grows in the womb, where prior to his existence its father had had the union.

Guru Gobind Singh in his composition ‘Bichitar Natak’ refers to King Pandu’s place of union (at Sapat Sringa) and states that there (in his mother’s womb) he had his union with God in the company of his Holy Mother.

It will be observed that in the above account the womb has been described as “a place”, where on its heights, are regions of perpetual snow, where neither animals and birds nor even trees can live; only the winds, the Sidhas and the great Rishis are there.” The Guru also described it as the “Hem Kunt Mountain” (A cave, in a snow covered Mountain). Dr Nandor in his book ‘New Approaches to Dream Interpretation’ (page 116) has given the following dream in respect of “The Mountain of Birth”.

“I talk to a friend in a boastful way of former feats. ‘Do you see that mountain there? We used to climb to its top and hike around up there, where the clouds are.’ Then we coasted down on a sleigh and had difficulties, because the snow did not cover the road completely. There were stretches of road bare of snow. Suddenly a great, lumbering grizzly bear came from the left towards me. I was very frightened, as I felt I could not pass it with the sleigh owing to the poor snow conditions. I start over the slope to my left, willing to risk my limbs in a steep ride that could land me in a gully. Anything to get away from the bear. I did not have enough time to move in either direction, I ended in a tree.

Climbing to the top of a mountain and enjoying his stay high up in the clouds” was a recurrent dream with this patient. He did not realize that the the dream was a fantasy of returning into the uterus (womb). The mountain top in a sea of clouds is an island. An island like a mountain submerged in the sea. An island, is a universal symbool of an unborn child, in its amniotic fluid. The foetus is a living island. The dreamer’s boast of former feats (not based on actual experience), is his way of basking in the glory of his past, in the memory of parental Bliss. The sleigh ride down hill, is a dynamic representation of the journey down the uterine canal, the danger of the fall in birth being represented by the gully, its difficulties by insufficient snow on the ground and its terror by the bear. The snow, because of his coldness, is often used in dreams for discomfort or fear. Its insufficiency over part of the road, is a cumulative emphasis on the danger of descent.”

It is abundantly clear from the above account that Guru Gobind Singh, in his composition, gave a beautiful description of his foetal life, in his mother’s womb. All human beings have to do penance and live an isolated life in their mother’s womb. A baby in the womb, float head down, knees pulled upwards, just as ascetics do.

The Guru in his composition states that he attained complete union with God and that God told him, to take birth in this Kal Yuga (Age of Sin). This clearly means that the Guru was not physically in existence in this world in Kal Yuga, and that his birth at Patna, was his first, in the Kal Yuga. Hindu sacred books divide Time into Four Yugas, each one of thousands of years. Kal Yuga is the Fourth and the Last Yuga.

Hem Kunt Mountain is situated North of Hardwar – Rikhikesh in Utar Pradesh State at a height of more than 14,000 feet above sea level. The area remains snow bound for more than eight months in a year. Nothing grows there and no one ever lived there. Raja Pandu did not meditate on God there, but lived in the jungle and had sexual union (yog) with his wife, which the Guru referred. Raja Pandu was not a saint, who meditated on God in these mountaneous area. The Guru metaphorically described his foetal life in his mother’s womb, which is misinterpreted. Mahabharta largely is a classical world famous book of Mythology, description of which is for the scholars to unfold in plain words. All the World Cultures are based on Mythological stories, Mahabhartta is one of such books depicting Indian Culture.

It is rather strange that Sikhs built a shrine in the memory of Guru Gobind Singh’s alleged previous life as an ascetic meditating in the mountaneous region north of Hardwar and Rikhikesh! The prevalent mis-interpretation of the Guru’s myth in Bichittar Natak, is not only means lack of  our scholarship, but also in haste total nullification of the Truth as preached by the Guru himself. We do not yet understand that the myths cannot be literally interpreted.