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When the five sons of King Pandu, called Pandu Brothers along with their mother Kunti, returned to Hastanapur, Dhritrashtar did not step down from the kingship, and his one hundred sons, called Kuru Brothers, engaged themselves in maneuvering to kill the Pandu brothers. To cut short the story, this led to unprecedented great war of those days, between Pandus and Kurus, and the former came out victorious. Lord Krishna�s armed forces helped Kurus to fight the war, but he himself took no active part in fighting, only helped Pandus as a tactical adviser to fight the war. After winning the war, the oldest Pandu brother, Yudhishtar was made the king.
Sri Guru Gobind Singh Ji wrote the Composition, GIAN PARBODH. The Guru in first 125 quatrains wrote the Praise of God. If we read carefully these 125 quatrains, we will find that the Guru was totally opposed to the practices that he described in translating the portion of Bhagvad Puran in quatrains 126 � 336. Quatrain 15 is marked as �Rahao� means Pause. This Quatrain is the crux of the first 125 quatrains of the Guru. It reads, �kirpal, dayal karam hain. Agunj bhunj bharam hain. Trehkal lok pal hain. Sadaiv sarb dayal hain. Japus tuaung, japus tuaung. Rahao.� (meaning � God, You are Merciful � To be Compassionate is Your Nature. O Unbreakable, it is You Who break all doubts, skepticism, superstitions, etc. You preserve all life all the time everywhere. You are ever Merciful to all. I meditate on You, I meditate on You).
In quatrain 32 the Guru described the limitations of Brahma, Vyas, Sukdev, Sankad, Lakhshmi, Vishnu, Krishna, and so on. The Guru emphasized the futility of performing rituals and magical rites, and laid stress on worship of One All Prevailing God. From quatrain 126, begins the translation of some portions of �Bhagvat Puran� or �Bhagvatam.� Question was raised what was the best out of the Four Dharmas � (1) Dharma of Public Service (Politics) (2) Dharma of Charities (3) Dharma of House holder (4) Dharma of Moksh.
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King Yudhishtar ordered, to give the following things to each of the
Brahmins invited �
Gold equal to the weight of the person
One hundred elephants, one hundred carriages, two thousand horses, four thousand cows with horns and countless buffaloes.
Gold , silver and brass were distributed. Unlimited quantity of food, clothes and weapons were also distributed. Numerous beggars of all lands became rich by receiving these things.
The fire place for the Yajna extended upto six miles, and thousands of openings to the fire place were made. One thousand Brahmins began performing Yajna. Butter and other materials were poured in the fire pit of Yajna in tubes of the size of elephant�s trunk. The flames from the fire pit of the Yajna were rising sky high. They brought the mud and water from all the sacred places, also the firewood and food articles of all the countries and put them in fire pit of the Yajna. People were bringing varied types of food article and were putting in the fire place of the Yajna, Brhamins were sitting around the Yajna fire place, reciting Ved Mantras, many kings of different lands were making offerings, and all were greatly surprised to witness all this. Raja Yudhishtar while making conquests of varied lands, had snatched pearls and diamonds from the kings, which were now being offered to the Brahmins. The people were offering burning incense, food articles and other fragment dainties.
The Guru then describes from Bhagvat Puran the similar details of Asumed Yajna � Horse Sacrifice. After the performance of the Yajna, the horse was made to roam about from country to country. Those countries which did not stop the horse, they were supposed to have surrendered to King Yudhishtra, who thus conquered many lands.
Yudhishtra thus ruled for Five Hundred Years. Time came when Yudhishtra retired, and the four other Pandu brothers with Draupadi (wife of 5 Pandu brothers) left Hastnapur (Delhi), and went out on a pilgrimage, visiting the holy places and finally reached the Himalaya Mountains, where they died.
The Pandu brothers crowned Parikshit, son of Abhimanyu. Abimanyu was
son of Arjuna, killed in a battle. Parikshit was born post humus, after
the death of Abhimanyu. Parikshit was the only surviving member of the
Pandu family. Parikshit was in his mother�s womb, when opposing Kuru general,
Asuthama discharged a deadliest missile to destroy the baby in mother�s
womb, to completely do away with Pandu Dynasty. The missile did hit the
target and destroyed the baby in foetal form. The dead child was delivered
by the mother. It was Lord Krishna, who wished continuation of the Pandu
progeny, and by his miraculous power brought the baby back to life.
One day while King Parikshit was hunting in a deep forest chasing a stag, and as he wandered in search of the animal he passed by the retreat of the well known saint Shamika. The saint was sitting quietly, with eyes closed, in meditation. The king inquired from the saint as to which direction the stag had gone. The saint remained quiet, although he had opened one eye and saw the king. On repeated inquiry by the king, he received no reply from the saint. The king became angry, picked up a dead snake which was lying near by and threw it onto the neck of the saint, and then moved away.
The saint opened his eye and was terrified to see the snake round his neck. He became greatly enraged, and cursed the king, saying: �The king must pay heavily for this insult; the king shall die of the snake bite within seven days from now.�
When the king returned home, he heard of the curse of the saint, and was greatly frightened. He got a house built in the middle of stream of river Ganga, which was inaccessible to every thing.. But when the time of king�s end reached, then �tachak� snake did reach there, and bit king Parikshit and killed him. This king ruled for 60 years, 2 months and 4 days. He was succeeded by his son, Janmehja, who was a very able, clever and learned man.
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Janmehja got built the fire place for the Yajna, as big as one and half miles in length and breadth. The Brahmin began to perform the Yajna by reciting the sacred texts. It is said millions of snakes began falling into the Yajna fire place. The snakes of varied lengths continued to fall into the fire place and were reduced to ashes. It is said that �tachak� snake, which had bitten king Parikshit, also fell on the ground. At that time a Brahmin, named Aastik, began to question King Janmehja, and warned him to stop the mass killing of the snakes. If the king would not stop all this killing, then he would jump into the Yajna Fire place, and would curse the king that he would be reduced to ashes instantaneously. The king would thus be responsible for the killing of a Brahmin, which was a grave sin. King Janmehja then put a stop to the killing of the snakes. He then called for Rishi Vyas for consultation.
King Janmehja was blessed with the birth two sons through the two daughters of king of Kanshi. One day Janmehja closely saw the beautiful maid servant, who came from Kanshi.. Janmehja was greatly attracted to her beauty. Day by day his familarity with her increased, and he totally ignored his two wives. A son was born to Janmehja from his maid servant. Janmeja named his first two sons, as Asmedh and Asmaidhan, respectively. He named maid servant�s son as Ajai Singh.
One day king Janmehja went to jungle for a game. He saw a stag there and began to chase it. In this way Janmehja entered into the territory of another king. As he had covered a long distance, he became tired. He saw a pool and hastily went there to drink water. After taking water he went to sleep. Then a horse emerged from the pool. Janmehja had been riding a mare. The horse that had emerged copulated with the mare, and she became pregnant. The mare gave birth to a horse, whose ears were of black color. King Janmehja then performed Asmaidh Yajna (Horse Sacrifice Yajna) with the horse, which was born of the mare, on an elaborate scale. He first made conquest of the countries. Thereafter he started performing Yajna, by offering rich presents to the Brahmins and arranged for rich meals to commemorate the occasion. At that time, the beautiful new queen (who was previously a maid servant) rose from her seat, the frontal part of her skirt blew off with the strong gust of wind and her private parts of the body got exposed. Thereupon the Brahmins and Kshatriyas burst into laughter. The king was greatly enraged to observe the insult to the queen. All the Brahmins were held up, and were executed. The king first got the heads of the Brahmins shaved, and poured the burning pudding on their heads. Many of the Brahmins were buried alive in the walls, many were hanged, many were drowned in deep waters, many were burnt alive, many were cut into two and bellies of many were ripped open. The king was made guilty of killing Brahmins, and began to suffer from leprosy. The king then called other Brahmins and showed sympathy to them, and inquired from them how he could get rid of the disease.
All Brahmins, including Rishi Vyas came to see the king. They stated that the king had felt too much proud of himself and killed the Brahmins. All this happened spontaneously, without his deeper thinking. All this was destined to happen as willed by God. They advised the king to listen to the text of Mahabharta from Rishi Vyas, and assured him in this way he would be restored to good health. The king then called Rishi Vyas, by completely effacing his pride, he surrendered to him and began listening to Mahabharta. Rishi Vyasa also told the king that what was in the offing for him, which he could avoid.
Rishi Vyas stated that one of descendents of Bharath was King Raghu, and King Ram Chander was his descendent, who saved all the Kshatriyas from the wrath of Parasram. Bharat was brother to Ram Chander. One of the descendent of Bharat was King Yadu, who was a great learned man. One of the descendent of Yadu, was King Santnaey. Kuru and Pandu were the descendents of King Santnaey. King Dhiritrashtar was of Kuru dynasty. He had ill fated and ill mannered Kurus as his sons, who destroyed the Race of Kshatriyas. Kuru chose Bhisham Pitama as their leader. The angry Kurus fought with the sons of King Pandu. Arjuna was a great warrior of the Pandu brothers, who killed Bhisham Pitama along with whole of the Kuru army. The second military leader of Kurus was Daronacharya, who was killed by Dirsht Dayuman.
Thereafter Karan was chosen the military leader of Kurus, who was killed by Arjuna. With the fall of Karan, Yudhishtar becoming the King became a certainty.
The fourth military leader of Kurus was Salye, who killed many warriors on Pandu side during the war. It was Salye, who made a forceful attack on the elephant of Yudhishtra and wounded it. Yudhishtra, however, managed to kill Salye. When king Salye fell down, Kurus accepted their defeat Then Asuthama became the military leader of Kurus, fought bravely and inflicted grave injuries on Pandu side. It was Asuthama, who killed five sons of Pandus and Darupadi, while they were resting and asleep in their camp. Then Daryodan became extremely angry and had a duel with Bhim Sain. Yudhishtar and Bhim Sain fought very bravely. In the end king Daryodan was killed on the battlefield. All others warrior on his side fled away from the battlefield. At that time one warrior named, Bhoorpal created fog on the battlefield to distract the attention of Bhim Sain. At that time Bhim Sain caught hold of enemy�s elephants and threw them away, which are still moving in the space upward, and have not returned.On hearing that the elephants were still moving in the space and did not return, king Janmehja showed his doubt, and muttered something. As a result, some traces of leprosy stayed at his nose, and could not be removed. As a result of this attitude of the king , he remained a lepar in nose. It was as a consequence of this ailment that he died. Janmehja ruled the country for 84 years, 7 months and 24 days.
From quatrain 238 to 336, of Composition Gian Parbodh relate to the rule of the descendents of Raja Janmehja. We need not go into those details, as the stories of Yudhishtar, Parikshit and Janmehja are of great importance, in that God alone is the Doer and not the Man, and no one can undo His Writ. Hindu scriptures, such as Gita also teach Determinism against Free Will of Man. Therefore, Guru Gobind Singh Ji merely gave these stories. References too appear in SGGS of King Janmehja. Of all the Purans, Mahabharat, Ramayan and Bhagvat Puran are most important, as frequent references to the stories of Ram, Krishan, Pehlad, Ajamal, Ganka, Pootna, and various demons mentioned in these books are referred to in SGGS, and Sri Guru Gobind Singh Ji translated and gave his comments, where necessary at the end of the translations. These mythical stories are very important, as important lessons are derived from them.
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Sri Guru Granth denies that we have a �free will� over the empirical events or happenings in our life. The main factor is of the environment we are placed by God; we think and act according to the given conditions of that environment. Our brain records whatever we think and act, repetition of those ideas and actions form our habits; a compulsive situation for us to think and act in that manner. Another greatly important factor is the Nature (prakriti or Matter) on which our life is solely dependent to exist. It s the source of the three �strands� or �gunas� (Sattav, Rajas, and Tamas), which operate according to a strict causal necessity. Every one is made to act helplessly by the �gunas� born of �prakriti� or Matter. There is nothing on earth or in heaven or even among gods who is free from these three �gunas�, born of Matter. Only God, the Creator, Who created Matter, transcends the �gunas� of the Matter, none else. We can transcend the effect of three �gunas� of Matter (Maya), if we live with God abiding in us. These �gunas� of Matter, are present in special combinations, in all of us, and are of fundamental and involuntary sources of our actions.
We qua we humans are never the real doers, but are only expression of an indifferent energetic Nature , which compels us to act in particular fashion. In short, as is our energy system, which we can never originate, but only accept. Therefore, that is the kind and quality of our actions. This is apart when we act prejudicially knowingly, on account of the pressure from powerful ones which make us act selfishly.
According to the Law of Karma that every action (whether physical or mental) carries along with it determinants for future action. Each man believes in his Dharma, his order of obligations and duties , his proper place in society, which results from his past actions. We thus work within the restricted domain of or karmic based Dharma.
The principles of Karma and Dharma apparently show us some element of non-deterministic choice, but it is not so, as the causal effect of God�s Will play the vital part. Whatever God Wills, such causes are created and we are led by them. Although, all Good and Evil actions takes place according to His Will, but God is immune from such blames, as we have been given separate individuality and responsibility. Man is bound up in every way, it is His Grace only that he lives with Him and accepts Him as the Doer, by completely effacing his Mind or Self. This is repeatedly taught in SGGS.
We are, bound by the �gunas� of Matter, and also are bound by our past actions (habits), as this crystallizes into a law (Dharma) of our nature; and we are bound by the Will of God, Who ordains the ultimate course of events. Even Spinzoa, the great philosopher states, �we think we are free, because we are aware of our desires, but we are actually in bondage. Because we are ignorant of the causes of these desires.� Indeed we are in bondage in so far as we are empirical, phenomenal beings centered in our egos. But we can be more than empirical and phenomenal beings, if we become spiritual beings by His Grace, transcend our Self to live with the Divine within us � we shall be free persons in the real sense, which annuls bondage.
If we are blessed with Freedom to transcend ourselves to live with Him by His Grace, the �strands� of our material nature can be snapped. We attain freedom from the Omnipotent Will of God of the bondage He created for us, by cooperating and in strict obedience to His Will by living with Him in Oneness. In perfect obedience to His Will, we are truly free. He, who is in perfect accord with the true nature of being is self determined; his actions arise from the fullness of his essential nature. Freedom is possible and meaningful only within the structure of Divine Nature. One is free, when one no longer has an ego centered empirical will of his own. To be an instrument of the Divine means to be rid of everything that narrows one�s nature and one�s field of action; it means to participate in, and to reflect, the Freedom of the Divine.
Freedom is different in kind from bondage, it is sui generis (of its own kind). It is the ultimate quality of man who realizes himself as a spiritual being. But this entirely is dependent on His Grace. No one can claim as his right to be one with Him. It is entirely by His Grace, whom he chooses to bless to be one with Him. In Slok 35, Sehaskriti Sloks of Sri Guru Arjan Dev Ji, p 1357, it is stated, �It is not difficult to obtain Wealth and beauty. Not so to obtain the sovereignty of paradise. Not so to obtain viands and dainties, nor elegant raiment. Not so, to obtain sons, friends, brothers, and kinsmen, nor to obtain revetments of women. Not difficult to obtain accomplishment in learning, dexterity and cleverness. But it is difficult to obtain the Lord�s Name, O Nanak. It is obtained by the Lord�s Grace, in the saints society.� One has to be extremely humble and totally efface his egocentricity or self and be the dust of all.
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Parbhati M.1, page 1343 SGGS -
�Ahalyaa was the wife of Gautam the seer. Seeing her, Indra* was enticed. When he received a thousand marks of disgrace on his body, then he felt regret in his mind. 1*Indra god is stated to have visited the house of Rishi Gautama in his absence, in the form of a sage, to seduce the Rish�s wife Ahalyaa. But althugh Ahalyaa knew him to be Indra, she yielded to his wishes. As Indra was about to leave, Gautaama returned, and knowing what had happened, cursed Indra and his corrupt wife. It is said that a thousand disgraceful marks of female sex organ appeared on his body, that all might know the sin of which he had been guilty. Ahalyaa was doomed by the curse of her husband.
O Siblings of Destiny, no one knowingly makes mistakes. He alone is mistaken, whom the Lord Himself makes so. He alone understands, whom the Lord causes to understand. 1 Pause
Harichand**, the king and ruler of his land, did not appreciate the value of his pre-ordained destiny. If he had known that it was a mistake, he would not have made such a show of giving in charity, and he would not have been sold in the market. 2
The Lord took the form of a dwarf, and asked for some land. If Bal the king has recognized Him, he would not have been deceived, and sent to the underworld. 3
Vyaas taught and warned the king Janmejha*** not to do three things. But he performed the sacred feast and killed eighteen Brahmins; the record of one�s past deeds cannot be erased. 4
I do not try to calculate the account; I accept the Hukam of God�s Command. I speak with intuitive love and respect. No matter what happens, I will praise the Lord. It is all Your Glorious Greatness, O Lord. 5
The Gurmukh remains detached; filth never attaches itself to him. He remains forever in God�s Sanctuary. The foolish self-willed manmukh does not think of the future; he is overtaken by pain, and then he regrets. 6
The Creator who created this creation acts, and causes all to act. O Lord, egotistical pride does not depart from man. Falling into egotistical pride, one is ruined. 7
Everyone makes mistakes; only the Creator does not make mistakes. O Nanak, salvation comes through the True Name. By Guru�s Grace, one is released. 8 . 4. �
Sr Guru Arjan Dev Ji in Ramkali ki Var M.5, slok at p 959 states -
�O you bride of deer like eyes, I tell you the truth that may emancipate you. O beauteous one, hear my glorious word that your Lord is the only Support of your mind. You are in love with the evil minded one. Pray, tell me, why have you strayed away from the Path? O friend, I was short of nothing, yea I had gathered all I could. But I lost my Glorious Friend, the God, and became unfortunate through evil advice. I did not strayed from the Path on my own. O my friend, do not blame me for this. I utter this Truth to you that in the direction my Lord yoked me, so I was yoked. She alone is the loved bride of good fortune, on whom is the Lord�s Grace. The Lord rids her of all her demerits and embellishes her truly, hugging her to His Bosom. The unfortunate bride wails: O God, when will my turn come to see You? All Your brides are enjoying with You: O God spare a night for me also.�Page 963, Ramkali ki Var, M 5, Slok (BHANA � IN GOD�S WILL) -
�O Nanak, meditate on the Naam, the Name of the Lord; this is the Teaching imparted by the Perfect Guru. In the Lord's Will, they practice meditation, austerity and self-discipline; in the Lord's Will, they are released. In the Lord's Will, they are made to wander in reincarnation; in the Lord's Will, they are forgiven. In the Lord's Will, pain and pleasure are experienced; in the Lord's Will, actions are performed. In the Lord's Will, clay is fashioned into form (the type of persons are created); in the Lord's Will, His Light is infused into it. In the Lord's Will, enjoyments are enjoyed; in the Lord's Will, these enjoyments are denied. In the Lord's Will, they are incarnated in heaven and hell; in the Lord's Will, they fall to the ground. In the Lord's Will, they are committed to His devotional worship and Praise; O Nanak, how rare are these! 2 �Asa M.3, Chund, page 440 �
�O my detached mind, unto whom do you show your detachment? Those who sing the Glorious Praises of the Lord live in the joy of the Lord, forever and ever. So become detached, and renounce hypocrisy; Your Husband Lord knows everything. The One Lord is pervading the water, the land and the sky; the Gurmukh realizes the Command of His Will. One who realizes the Lord's Command, obtains all peace and comforts. Thus says Nanak: such a detached one remains absorbed in the Lord's Love, day and night. 2
Wherever you wander, O my mind, the Lord is there with you. Renounce your cleverness, O my mind, and reflect upon the Lord abiding in you. Your Husband Lord is always with you, if you remember the Lord's Name, even for an instant. The sins of countless incarnations shall be washed away, and in the end, you shall obtain the supreme status. You shall be linked to the True Lord, and as Gurmukh, remember Him forever. Thus says Nanak: wherever you go, O my mind, the Lord is there with you. 3
Meeting the True Guru (God�s Light in Man), the wandering mind is held steady; it comes to abide in its own home. It purchases the Naam, chants the Naam, and remains absorbed in the Naam. The outgoing, wandering Mind, upon meeting the True Guru, opens the Tenth Gate. There, Ambrosial Nectar is food and the celestial music resounds; the world is held spell-bound by the music of the Word. The many strains of the unstruck melody resound there, as one merges in Truth. Thus says Nanak: by meeting the True Guru, the wandering soul becomes steady, and comes to dwell in the home of its own self. 4
O my mind, you are the embodiment of the Divine Light - recognize your own origin. O my mind, the Dear Lord is with you; through the Guru's Teachings, enjoy His Love. Acknowledge your origin, and then you shall know your Husband Lord, and so understand death and birth. By Guru's Grace, know the One; then, you shall not love any other. Peace comes to the mind, and gladness resounds; then, you shall be acclaimed. Thus says Nanak: O my mind, you are the very image of the Luminous Lord; recognize the true origin of your self. 5
O mind, you are so full of pride; loaded with pride, you shall depart. The fascinating Maya has fascinated you, over and over again, and lured you into reincarnation. Clinging to pride, you shall depart, O foolish mind, and in the end, you shall regret and repent. You are afflicted with the diseases of ego and desire, and you are wasting your life away in vain. The foolish self-willed manmukh does not remember the Lord, and shall regret and repent hereafter. Thus says Nanak: O mind, you are full of pride; loaded with pride, you shall depart. 6
O mind, don't be so proud of yourself, as if you know it all; the Gurmukh is humble and modest. Within the intellect are ignorance and ego; through living with God abiding in you, this filth is washed off. So be humble, and surrender to the True Guru; do not attach your identity to your ego. The world is consumed by ego and self-identity; see this, lest you lose your own self as well. Make yourself follow the Sweet Will of the True Guru (God in you); remain attached to His Sweet Will. Thus says Nanak: renounce your ego and self-conceit, and obtain peace; let your mind abide in humility. 7
Blessed is that time, when I met the True Guru (God in Man), and my Husband Lord came into my consciousness. I became so very blissful, and my mind and body found such a natural peace. My Husband Lord came into my consciousness; I enshrined Him within my mind, and I renounced all vice. When it pleased Him, virtues appeared in me, and the True Guru Himself adorned me. Those humble beings become acceptable, who cling to the One Name and renounce the love of duality. Thus says Nanak: blessed is the time when I met the True Guru, and my Husband Lord came into my consciousness. 8
Some people wander around, deluded by doubt; their Husband Lord Himself has misled them. They wander around in the love of duality, and they do their deeds in ego. Their Husband Lord Himself has misled them, and put them on the path of evil. Nothing lies in their power. You alone know their ups and downs, You, who created the creation. The Command of Your Will is very strict; how rare is the Gurmukh who understands. Thus says Nanak: what can the poor creatures do, when You mislead them into doubt? 9 �
All have have been created by Him from His Own, and all have come from Him and all will necessarily go back to Him. Everyone�s turn will come to be Blessed by Him to get united with Him. But no one knows when. This is All His Wondrous Play. �sagal bistar eik tai bhai � Creaton is All His Manifestation.�. Also � khail sankochai tou nanak eikai � When He winds up His Play, then He only ONE remains.� Also �kaei bar pasrio pasara � Several times this dissolution and creation process of Universe has taken place.�
THE CREATION IS THROUGH THE WORD UTTERED BY GOD, TERMED AS SABDA IN SRI GURU GRANTH AND THE CREATURES RE-UNITE WITH HIM THROUGH HIS THIS WORD. THIS WORD OF GOD RESOUNDS IN EVERY CREATURE DAY AND NIGHT - ANHAD SABAD. When God blesses a person, the Tenth Door opens, and the Mind enters therein and receives the Sabad. The blessed person gets united with his Creator during the course of his earthly life. Such a person totally effaces his Mind or his self (his ego meets with death), and he lives by his Real Self or the Divine Self in him. Then there is no difference between God and His approved devotee. From the SABADA emanates Nectar Compositions (Gurbani), which the Guru or Blessed One recites to others. It is through the SABDA the universes are created and also dissolved, and again created. IN THIS CONTEXT PLEASE REFER TO Pages 117 AND 125 OF RAG MAJH, ASTPADIS OF SRI GURU AMAR DAS JEE.
The SABDA is God�s Light or Soul (SAT GURU) or Naam in all. Naam is received through Soul (SAT GURU) only and none else is capable of giving Naam to any one. One receives it from Soul (Sat Guru), when God Himself is so pleased.
Only Waheguru Jee can help us, if we care to turn to Him.
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