Why was the First Son made a Sikh

Ramta

Member
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According to volume 7 of the History & Culture of Indian People published by the Bhartiya Vidya Bhavan - "Disciples of Nanak called themselves Sikhs derived from the Sanskrit word sishya, meaning a learner or a person who takes spiritual lessons from a teacher. The public called them Nanak Panthis or Sikhs. Panth literally means path or way and it has been traditionally used to designate the followers of a particular teacher or of a distinctive range of doctrine".

"Singh means devotee". However, today Singh has come to mean Lion & has come to be associated with fighting classes throughout North India esp. in undivided Punjab (modern day Punjab, Haryana & Himachal Pradesh). The change was brought about the British. One of the principal changes that the British made after the 1857 mutiny was a reduction in the number of Bengali soldiers because it is they who were involved in the mutiny. They were replaced by Sikhs & Punjabi Muslims who had supported the British during the mutiny.

Veena Talwar wrote in Dowry Murder, "By the late 19th century, Punjabis made up 57 infantry units & Bengal (included Bihar & Orissa) fewer than 15".

W H Mcleod wrote in his book, Who is a Sikh, "Appreciative of the strength of opposition encountered during the Anglo-Sikh wars & as a result of the assistance which they received from the Sikh princes during the Mutiny, Sikhs were easily accommodated within the British theory of the martial races of India & Sikh enlistment increased steeply. For the British, martial Sikhs meant Khalsa Sikhs, and all who were inducted into the Indian Army as Sikhs were required to maintain the external insignia of the Khalsa". The British paid their soldiers very well, allotted them agricultural land & pension. Other castes like Khatris, Aroras & Ahulwalias did not want to loose out economically so they made the first son a Sikh meaning they had to grow hair etc.

Further Veena Talwar wrote, "To prevent the sort of mutiny they experienced from sepoys in 1857, the British organized religiously segregated regimental units from the alleged martial races, Sikhs, Pathans, Rajputs etc. This severely restricted Hindus of other castes particularly Khatris, who had served in Maharaja Ranjit Singh's forces. Khatris were arbitrarily lumped together by the British as trading castes. Many families got around this artificially imposed caste barrier by raising one or more son as Sikhs, chiefly by having them adopt the name Singh and grow hair/beard to match".

Because of reasons listed in the preceding paras other castes like Khatris made one more sons a follower of Khalsa. Today sons of such Sikhs are considered to be followers of Sikhism while sons of the brothers who did not become Sikhs called Monas are considered to be followers of Hinduism.

Thanks

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pink puma

Elite
ok i dont understand one part..... monas are considered hindus? and when it was decided who was a sikh, was it based on mona and non-mona? and then the mona becomes a hindu and the non-mona becomes a sikh? well ok it might've worked back then, but i dont know how true that is today. i just dont get the part where you refer to monas as hindus :thinking monas could be sikh too couldnt they?
 
ok i dont understand one part..... monas are considered hindus? and when it was decided who was a sikh, was it based on mona and non-mona? and then the mona becomes a hindu and the non-mona becomes a sikh? well ok it might've worked back then, but i dont know how true that is today. i just dont get the part where you refer to monas as hindus :thinking monas could be sikh too couldnt they?

beebi...Bulle ne confuse karke chhadna....keep believing in him :gig
 

Ramta

Member
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ok i dont understand one part..... monas are considered hindus? and when it was decided who was a sikh, was it based on mona and non-mona? and then the mona becomes a hindu and the non-mona becomes a sikh? well ok it might've worked back then, but i dont know how true that is today. i just dont get the part where you refer to monas as hindus... monas could be sikh too couldnt they?

It all depends upon what the mona want's to be. A Hindu or a Sikh. For are there not keshdhari's who call themselves Hindu? I am not keshdhari but still a Sikh. Even my keshdhari relatives acknowledge that. Within my family, there are many members who are clean-shaven (Mona) Sikhs; there are some who observe the sanctity of the five ‘K’s and are Amritdharis. Then there are some who practice Kesh principle as an on-off thing. The difference is in appearance and not philosophy.

And not to speak of families facing a strange problem during the Punjab militancy. That is the problem faced by families of two elderly cousin brothers one of whom was a Hindu and another a Sikh which had happened because one of their forefathers had decided to make one of their sons a Sikh.

Now...

i just dont get the part where you refer to monas as hindus... monas could be sikh too couldnt they?

Sure they can be.

SGPC supported Sikh Gurudwara Act(1925) defines a Sikh as follows :
'Sikh means a person who professes the Sikh religion' and in case any question arose as to whether any person is or is not a Sikh, he would be deemed to be a Sikh if he made the following declaration: 'I solemnly affirm that I am a Sikh, that I believe in Guru Granth Sahib, that I believe in the Ten Gurus and that I have no other religion.'

The Sikh Rahit Maryada, drawn up by the S.G.P.C. in 1945 after wide consultations, defines a Sikh to be a person whose faith is in one God, the ten Gurus and their teachings and the Adi Granth. It is clear that sahaj-dharis are not excluded.

Bhai Ardaman Singh in his article One Guru - One Movement writes, 'Sikhs as a whole are also known as the Panth. The Panth includes all sorts of Sikhs whether perfect or imperfect, whether still novice or fully responsible, whether sahaj-dhari or of any other samprada. Anyone who believes in the Guru and gurbani [Guru's writings] and has faith in no one else, cannot be denied to be a Sikh, and therefore, is a member of the Panth.'

So you see...A mona too is a Sikh. Though a Khalsa he is not.

Historians have noted that after the founding of the Khalsa, Guru Gobind Singh never forced his new discipline on all Sikhs. Among his most devoted followers were Bhai Nand Lal, Bhai Ghanaiya, Bhai Kirpa Ram, Bhai Lakhan Rai, Bhai Manua Bairagi, and Bhai Hans Raj Bajpayee. Their names are mentioned with respect in Sikh annals. They maintained their identity and position in the Panth as sahaj-dhari Sikhs.

In A History of the Sikh People, Gopal Singh writes: 'Thus a distinction was permitted to remain between a Sikh (disciple) and a baptized Singh, and this is how till lately a large body of Sikhs, called sahaj-dharis, though outwardly not conforming to the symbols of the Khalsa, yet accepted the spiritual and social code of the Gurus and remained an inalienable and worthwhile part of the Panth.'

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Yes there are Kesh-Dhari Sikh as well as Sehaj-Dhari Sikh.

sorry 22g par main ajjkal bada confuse aa yaar....ki sehaj dhari v sikh manne jande aa???? main kush search kar rea c jithon mainu pata lagia ke SGGS wich vaal rakhan di gal aoundi hai....ik jaankari mili ke sikh parivaar ch janam lain naal banda sikh nai banda......even vaal rakh ke/dahda rakh ya amrit shak ke v sikh nai banda......sikhi de kush main principles aa jiven 5 thieves vagera....matlab sikhi de raste ja ke hi aadmi sikh banda hai.....SGGS ch kite nai likia ke vaal katoune chaide aa......ate vaal rakhne vagera taan ik primary eligibilty di taran aa......guru Gobind singh ji ne akia c ke sare sikh vaal rakhan....mainu aje pakka sure nai aa ke ki sach aa.....kush pata taab daaso 22....main aa padhia c ate hor v bathera kush
ਨਿਜ ਪੰਥ ਚਲਾਇਓ ਖਾਲਸਾ ਧਰਿ ਤੇਜ ਕਰਾਰਾ ਸਿਰ ਕੇਸ ਧਾਰਿ ਗਹਿ ਖੜਗ ਕੋ ਸਭ ਦੁਸਟ ਪਛਾਰਾ


< sRI vwihgurU jI kI Pqih ]
sRi muKvwk pwiqswhI 1oooooo0 ]
inswin isKI eIN pMj hriP Asq kwP ]
hrigj nw bwsd eIN pMj muAwP ] 1]
kVw kwrdo k`C kMGy ibdW ]
iblw kys hyc Asq jumly insW
dasam granth

iehY mor AwigAw sunhu hy ipAwry ]
ibnw Ssqr kysM idvoN n iddwry ]
"Listen to this command oh beloved, this is the essential pre-requisite to attain my darshan. Without arms and kesh I will not give you darshan."
God also revealed himself as Kesdhari (when God gave Darshan/revealed himself to Sahib Sri Guru Nanak Dev ji he did so in the form of a human with his hair intact), as does the following line narrate:
sohxy nk ijn lMmVy vwlw ]
"Your nose is so graceful, and Your hair is so long." (SGGSJ Ang 567)


inrhwrI kysv inrvYrw ]
"He does not need to eat; His Hair is Wondrous and Beautiful; He is free of hate." (SGGSJ Ang 98)

 

pps309

Prime VIP
hanji aa gal ta mainu v jachdi aa ke sirf Sikh ghar ch Janam laen naal ya fer Kesh rakh ke sikh nahi banya ja sakda....GurSikh ta ohi aa jo guru da ban ke rehnda...guru de dasse Marg te chalda......

Jin Prem Khedan ka chau ser dhar tali gali meri aaooo.................
 

pps309

Prime VIP
Aj main edhar Gurudwara Sahib Vikhe Bhai Pinder Pal Singh ji di katha sunda siga....oh dasde sige ke Sikh nu matha tekan di ki ehmiyat aa.

kehnde aa ke Namskar kari da.....ya salam kari da dono baar banda apna ser chuk vapis chal paenda.,......Guru agge matha tekan da matlab aa ke..."Lo Guru ji main thoda ho gaya aa ser aj thode aage tek ta" Fer roz saver jad matha teki da te oh yaad karouna ke aa ser ta hun guru da ho gaya appa guru aage ta tek ta esnu......
 

Ramta

Member
iehY mor AwigAw sunhu hy ipAwry ]
ibnw Ssqr kysM idvoN n iddwry ]
"Listen to this command oh beloved, this is the essential pre-requisite to attain my darshan. Without arms and kesh I will not give you darshan."​

God also revealed himself as Kesdhari (when God gave Darshan/revealed himself to Sahib Sri Guru Nanak Dev ji he did so in the form of a human with his hair intact), as does the following line narrate:
sohxy nk ijn lMmVy vwlw ]
"Your nose is so graceful, and Your hair is so long." (SGGSJ Ang 567)​


inrhwrI kysv inrvYrw ]
"He does not need to eat; His Hair is Wondrous and Beautiful; He is free of hate." (SGGSJ Ang 98)​


But Guru granth eh bhi aakhda hai ki "he is without form"
je without form hai taan keshdhari kiddaan hoya.

Hor eh gall bhi samjhao Gyaniji...
oh aprampaar shakti taan 'ajooni' ha phir human kiddaan hoya.

Hor Guru Granth vich eh contradiction da kee matbal ?
"kabeer preeti ik siau keey aan dubhidhaa jaai;
bhaavey laambe kes karu bhaavey gharari mundaai"
(Kabir, when you are in love with the One God, duality and alienation depart.
You may have long hair, or you may shave your head bald.)
-- KABIR Source: Adi Granth, p. 1365

Hor jeh Guru Granthji Maharaj punj kakaraan da jikar kitey kardey han
taan juroor pesh pesh karo jee 'bani'...

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Hor Guru Granth vich eh contradiction da kee matbal ?
"kabeer preeti ik siau keey aan dubhidhaa jaai;
bhaavey laambe kes karu bhaavey gharari mundaai"
(Kabir, when you are in love with the One God, duality and alienation depart.
You may have long hair, or you may shave your head bald.)
-- KABIR Source: Adi Granth, p. 1365

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lol.......isda matlab ih nai aa ke vaal katwa lao..........gurbani nu samjhan layi usnu ashi taran jaanna zaroori hai......ih vekhna zaroori hai ke sare shabad wich ki gal ho rahi hai.....koi moorakh hi is gal da ih matlab kadh sakda hai ke sanu kesh kata alaine chaide han......main bhai sahib singh(jo ke punjabi ch kaafi uche vidwaan han ate jinha ne punjabi diaan kai degrees v kitian han) wallon kiti gai explanation likhda haan......ih padh ke pata lag jau ke isda sahi matlab ki aa

BS main ih kini vaar kinia posts ch likh chukia haan.....par tu sirf ate sirf aavde matlab lai isda galat matlab kadh lia hai

NOW the explanation I gave u not of mine.....its by "teekakar" Professor Sahib Singh.....if u know punjabi then there is no need to tell the meaning of "teekakar"......ok tell me one thing......Baba Sheikh Farid Ji said
" roti meri kath ki, lahvan meri bhukh jinha khadhi chopdi ghane sehange dukh"

does it mean only mean we shud use dry n hard chapati????????????????
"rukhi sukhi khai ke thanda paani peo, farida dekh parai chopri na tarsaeo jeeo"
does it mean only after eating dry chapati drink cold water??????????????
"farida je tu akal lateef kaale likhe na lekh, aapne girevaan heth sir neevan kar dekh"
is that only mean if u r educated dont write black words???????????????

ok Bulleshah (not u, real one) said "mandir todo masjid todo bulleshah ye hai kehta, par pyar bhara dil kabi na todo kyuke is dil main hai dilbar rehta"
does bulleshah mean here to demolish masjids nd mandirs.....is it rite to demolish mandirs or masjids....here need to know wt bulleshah actually wanted to say.....his main concern was not to break heart nd he gave such example......if u think bulleshah said to demolish mandirs nd masjids then one can know how intelligent u r....

in punjabu poetry there r several examples where poets sm examples to say smthing different.....I remember one line of poet dhani ram chatrik " jinha seene taangh milan di din raat pae ne vehnde" the poem was about sm waterfall but poet's message was different.....

this is from SGGS wt does it mean
ਵੈਦੁ ਬੁਲਾਇਆ ਵੈਦਗੀ ਪਕੜਿ ਢੰਢੋਲੇ ਬਾਂਹ ॥ ਭੋਲਾ ਵੈਦੁ ਨ ਜਾਣਈ ਕਰਕ ਕਲੇਜੇ ਮਾਹਿ


what these contexts mean here????

What u do is, just pick the lines from SGGS nd translate nd use according to ur own will....its wrong anyway....the best way to know teachings of SGGS is to concentrate on background nd theme of shalok with true explanation.....NOW if u read above shalok carefully then u can know what Kabir Ji actually said..try to understand the actual message of Kabeer ji..I already told that in this shabad from shalok 13 to 40 Kabirji talking about deen nd duni......i am going to explain from shalok 13 to 25 of this shabad coz shalok 25 is related shalok.....if u want I will post explanation of rest of shaloks upto 40 as well ......nd if u see carefully in entite shabad upto shalok 40 the message is same about deen nd duni

ਕਬੀਰ ਦੀਨੁ ਗਵਾਇਆ ਦੁਨੀ ਸਿਉ ਦੁਨੀ ਨ ਚਾਲੀ ਸਾਥਿ ॥ ਪਾਇ ਕੁਹਾੜਾ ਮਾਰਿਆ ਗਾਫਲਿ ਅਪੁਨੈ ਹਾਥਿ ॥੧੩॥
kabeer deen gavaa-i-aa dunee si-o dunee na chaalee saath paa-ay kuhaarhaa maari-aa gaafal apunai haath. ||13||


meaning hey Kabir manukh ne duniya di khatir deen gawa lia hai
ਕਬੀਰ ਜਹ ਜਹ ਹਉ ਫਿਰਿਓ ਕਉਤਕ ਠਾਓ ਠਾਇ ॥ ਇਕ ਰਾਮ ਸਨੇਹੀ ਬਾਹਰਾ ਊਜਰੁ ਮੇਰੈ ਭਾਂਇ ॥੧੪॥
kabeer jah jah ha-o firi-o ka-utak thaa-o thaa-ay.ik raam sanayhee baahraa oojar mayrai bhaa<SUP>N-ay. ||14||


Kabeer main jithe v gia haan duniya de rang tamashe hi vekhe han..par mere layi oh ujaad hai jithe parmatma nu pyar karan wala koi nahin..har jagah utte duniya hi duniya hai ate deen da kite name nai

ਕਬੀਰ ਸੰਤਨ ਕੀ ਝੁੰਗੀਆ ਭਲੀ ਭਠਿ ਕੁਸਤੀ ਗਾਉ ॥ ਆਗਿ ਲਗਉ ਤਿਹ ਧਉਲਹਰ ਜਿਹ ਨਾਹੀ ਹਰਿ ਕੋ ਨਾਉ ॥੧੫॥
kabeer santan kee jhungee-aa bhalee bhath kustee gaa-o.aag laga-o tih Dha-ulhar jih naahee har ko naa-o. ||15||

Kabeer mainu sant di shori jehi kutia hi ashi lagdi hai kyuke othe deen hai, manukh de ghar ch duniya di agg bal rahi hai ate othe koi deen da name nai lainda

ਕਬੀਰ ਸੰਤ ਮੂਏ ਕਿਆ ਰੋਈਐ ਜੋ ਅਪੁਨੇ ਗ੍ਰਿਹਿ ਜਾਇ ॥ ਰੋਵਹੁ ਸਾਕਤ ਬਾਪੁਰੇ ਜੁ ਹਾਟੈ ਹਾਟ ਬਿਕਾਇ ॥੧੬॥
kabeer sant moo-ay ki-aa ro-ee-ai jo apunay garihi jaa-ay,rovhu saakat baapuray jo haatai haat bikaa-ay. ||16||
Kabeer sant mare tou ki rona oh taan parmatma de ghar ja apda hai kyu ke oh taan pela hi deen da vapari hai ate parmatma de ghar janda hai, rona hai taan us manukh utte ro jo duniya da vapari hai ate hun kai joona ch bhatkega.

ਕਬੀਰ ਸਾਕਤੁ ਐਸਾ ਹੈ ਜੈਸੀ ਲਸਨ ਕੀ ਖਾਨਿ ॥ ਕੋਨੇ ਬੈਠੇ ਖਾਈਐ ਪਰਗਟ ਹੋਇ ਨਿਦਾਨਿ ॥੧੭॥
kabeer saakat aisaa hai jaisee lasan kee khaan.konay baithay khaa-ee-ai pargat ho-ay nidaan. ||17||
kabeer jo manukh parmatma nalo tuta hai kyuke oh duniya di khatir deen nu gawa rea hai,usnu ih samjho ke oh ik lasan di kothdi hai kyuke je lasan nu kite luknvi jagah utte baith ke v kha layiea taan us di smell aa jandi hai

ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਝਕੋਲਨਹਾਰੁ ॥ ਸੰਤਹੁ ਮਾਖਨੁ ਖਾਇਆ ਛਾਛਿ ਪੀਐ ਸੰਸਾਰੁ ॥੧੮॥
kabeer maa-i-aa dolnee pavan jhakolanhaar.santahu maakhan khaa-i-aa chhaachh pee-ai sansaar. ||18||
Kabeer is duniya nu dudh di bhari ik chaati samjho ate har jeev da swaas us madhaani nu ridkan layi mith lavo,jinha nu ih dudh ridkan di jaach aa ate unha ne naam simran de naal is nu ridkia, unha ne duniya nu vanjia ate deen v guachan na ditta, unha santa ne makhan v khadha matlab deen v khattia, par jede sirf duniya ch hi leen han oh sirf duniya de vapari han ate sirf lassi pee rahe han ate makhan nai kha rahe.

ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਵਹੈ ਹਿਵ ਧਾਰ ॥ ਜਿਨਿ ਬਿਲੋਇਆ ਤਿਨਿ ਖਾਇਆ ਅਵਰ ਬਿਲੋਵਨਹਾਰ ॥੧੯॥
kabeer maa-i-aa dolnee pavan vahai hiv Dhaar.jin bilo-i-aa tin khaa-i-aa avar bilovanhaar. ||19||
Kabeer ih duniya jiven dudh di chaati hai, jo v parmatma de naam simran de naal isnu ridak rae han oh makhan v kha rae han ate dooje bina makhan tou hi ridak rae han, jo manukh aapne har swaas naal parmatma nu yaad rakhde han oh aavda jeevan safal bana lainde han ate jo duniya di preference ch deen bhul jaande han oh aapna ih jeevan ajaain hi gawa lainde han.

ਕਬੀਰ ਮਾਇਆ ਚੋਰਟੀ ਮੁਸਿ ਮੁਸਿ ਲਾਵੈ ਹਾਟਿ ॥ ਏਕੁ ਕਬੀਰਾ ਨਾ ਮੁਸੈ ਜਿਨਿ ਕੀਨੀ ਬਾਰਹ ਬਾਟ ॥੨੦॥
kabeer maa-i-aa chortee mus mus laavai haat ayk kabeeraa naa musai jin keenee baarah baat. ||20||
kabeer ih duniya momo-thagni hai, jo lok deen visaar ke duniya ch bhatak rae han oh aavdi hatti hor saja rae han doojian nu thag thag ke, sirf ohi kamyab hai jisne maya dian 12 vandiaa paian han

ਕਬੀਰ ਸੂਖੁ ਨ ਏਂਹ ਜੁਗਿ ਕਰਹਿ ਜੁ ਬਹੁਤੈ ਮੀਤ ॥ ਜੋ ਚਿਤੁ ਰਾਖਹਿ ਏਕ ਸਿਉ ਤੇ ਸੁਖੁ ਪਾਵਹਿ ਨੀਤ ॥੨੧॥
kabeer sookh na ayNh jug karahi jo bahutai meet.jo chit raakhahi ayk si-o tay sukh paavahi neet. ||21 ||
Kabeer parmatma nu bhul ke (deen visaar ke) duniya de jo mitter bana rea us naal tainu koia sukh nai milan lagga,ohi manukh sukh maande han jo duniya ch viserde hoye v deen da saath nai shadde yani ik parmatma nu nai bhulde

ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥
kabeer jis marnay tay jag darai mayray man aanand. marnay hee tay paa-ee-ai pooran parmaanand. ||22||
deen di jagah utte duniya nu visaar ke manukh kai duniaavi sambandh banounda hai ate inha duniaavi sambandha karke oh mout tou darda hai,hey kabeer jis mout tou sara jagg darda hai mainu us tou koi darr nai kyu ke main kise duniavi vastu naal prem na karke deen naal prem karda haan ate is duniya de moh tou poori taran maran naal hi parmatma milda hai jo ke anand savroop hai.

ਰਾਮ ਪਦਾਰਥੁ ਪਾਇ ਕੈ ਕਬੀਰਾ ਗਾਂਠਿ ਨ ਖੋਲ੍ਹ੍ਹ ॥ ਨਹੀ ਪਟਣੁ ਨਹੀ ਪਾਰਖੂ ਨਹੀ ਗਾਹਕੁ ਨਹੀ ਮੋਲੁ ॥੨੩॥
raam padaarath paa-ay kai kabeeraa gaaNth na kholHnahee patan nahee paarkhoo nahee gaahak nahee mol. ||23||
hey kabeer jidhar vekh duniya di hi bhaj daud hai ate je tainu parmatma de name di sohni vastu mil gayi hai taan isnu harek de agge na khol, ih sansaar deen nu visaar ke duniya ch aina masat hai ke naam de padarath di na ta koi mandi hai na hi koi isdi kadar karan wala hai ate na koi ih vastu khareedni chounda hai ate na hi koi is di keemat den nu tyar hai

ਕਬੀਰ ਤਾ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜਾ ਕੋ ਠਾਕੁਰੁ ਰਾਮੁ ॥ ਪੰਡਿਤ ਰਾਜੇ ਭੂਪਤੀ ਆਵਹਿ ਕਉਨੇ ਕਾਮ ॥੨੪॥
kabeer taa si-o pareet kar jaa ko thaakur raam.pandit raajay bhooptee aavahi ka-unay kaam. ||24||
hey kabeer us naal saanjh bana jis da aasra parna parmatma hai, parmatma naal preeti hi nibh sakdi hai, jo deen nu visaar ke duniya ch lagge hoye han oh beshak raje hon, zameen de malik hon kise kamm nai aa sakde

ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥ ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥
kabeer pareet ik si-o kee-ay aan dubiDhaa jaa-ay.bhaavai laaNbay kays kar bhaavai gharar mudaa-ay. ||25||
hey kabeer ik parmatma naal sachi preeti hi is dubidha nu door kar sakdi hai,..dubidha ih hai ke lammia jataan vale saduaan nu vekh ke aam lokan de dil ch ih khyal aa sakda hai ke ih lok taan duniya nu shad ke deen de raste paye han kyu ke inha sahuaan ne ghar greshath wala jeevan shad ditta hai ate lammia jataan (vaal) rakh ke ate ghar nu tyag ke deen de raste paye han....beshak greshath jeevan wich reh ke parmatma da name lai beshak tu duniya shad de yaani jatadhari saadh ban ke jangla ch chala ja ...par ik parmatma naal sachi preet hi kamm aa sakdi hai.

NOTE: je upper sare shabad nu dhyan naal vekia jaave taan ih pata lagda hai ke Kabeer Ji deen ate duniya di gal karde aa rahe han. is shalok wich v kabeer ji ne sirf ik example hi ditti hai ke ik parmatma naal preeti paai jaave. jis taran ik raje di zameen, vapari da dhan, bhoopti di saari sampati bina naam simran tou kise kamm nai aoundi use taran sirf vaal rakhn naal hi ik parmatma naal preeti nai lagdi....kyuke kabeer ji Guru Gobind Singh ji de time tou pela hoye han is layi unha ne jara dhaarian sadhuaan di example ditti hai kyu ke unha veliaan ch kai lok aavda ghat baar shad ke ate lammian jataan rakh ke saadh ban jande c.....aithe ih gal v dhyan ch rakhan di lod hai ke Kabeer ji deen ate duniya di gal samjha rae c....oh ih samjha rae hai ke duniya ch reh ke hi deen nu apnaia ja sakda hai.....ate sade dasam guru Sri Guru Gobind Singh Ji ne kesh rakhne sikhan layi lazmi kite c kyu ke kesh ate dastaar sikh di ik identity banaye gaye....is layi Kabeer jian do lines di example BS ne ditti hai oh fazool hai....Guru Gobind Singh Ji ne Khia c ke mere sikh kai lakhan wichon pashane jaange.....hun je aavde matlab layi asi is da is dhang naal matlab kadhde haan taan asi moorakh tou vadh kush v nai.
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But Guru granth eh bhi aakhda hai ki "he is without form"
je without form hai taan keshdhari kiddaan hoya.

Hor eh gall bhi samjhao Gyaniji...
oh aprampaar shakti taan 'ajooni' ha phir human kiddaan hoya.


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BS, teriaan aa lines insulting nature naal likhia hoian han.......meri ik gal dhyan naal aavdiaan moriaan khol ke sun lai.......main hun tak teri harek post da theek dhang naal jawaab dinda aya haan.......je main aa kush karan utte aa gaya tainu khadan nu jagah nai labhni.......better ihi aa ke ..........
 

bhuchowala

Member
bulle shah tu books cho copy paste marda rehna hai.. how can u be so sure ki eh books alter nai kittian hoeyian ???? bai ji eddan hi confuse na karea karo..
 
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