chaupai sahib pankti's meaning

Sangat Jio,

I need help with this pankti

javan kaal sabh jagath banaayo!!

kaal can refer to time as well as death. I presume here it refers to death( referring to vaheguru as a destroyer).
also what does "javan" and "kaal" together mean.
Is "javan" like an adjective to heighten the meaning of "kaal" ?

javan kaal sabh jagath banaayo!!

JIS AKAAL PURAKH NE SARA JAGAT BANYA HAI"""""

Is it so??

Singh Jio

your interpretation is 100% correct but i suppose "javan kaal" is a special name for akal purakh which means "universal destroyer" and I was wondering if "javan" here means "universal"

Javan means Jiss. It's a pronoun.

As for the meaning of "Universal" this is derived from the word Kaal. The Kaal form of Vaheguru is the universal destroyer.

Kulbir Singh

Sat Sri Akaaal, Saad Sangat Ji
Actually, main Shri Chaupai Sahib di ik Pankti da meaning pushna c.
The Line is :
"Sikh Ubhar, Asikh Sangro".

Actually, one doubt of mine is connected with this line.
When I would get answer, then I will ask you about that.
Thank U,
Sat Sri Akaal

The two-Pankitis are:

ਅਬ ਰੱਛਾ ਮੇਰੀ ਤੁਮ ਕਰੋ ॥ ਸਿੱਖ ਉਬਾਰਿ ਅਸਿੱਖ ਸੰਘਰੋ ॥

The meanings seem to be as follows: Right now, do my protection (i.e. protect me). Let the Sikh within me rise and kill the non-Sikh (part of me).

I don't think the meaning should be taken that protect the Sikhs and kill the non-Sikhs because it does not fit with the first Pankiti. The first Pankiti is that right now (O Vaheguru) do my protection and this protection can be done only if the evil within can be destroyed. This evil within us is the Asikh i.e. non-Sikh part of us i.e. our Manmatt.

Gurbani is Agam Agaadh Bodh.

Kulbir Singh

Veer Kulbir Singh Ji seems very much correct with this meaning.

The next two pankities, " DUSHT JITE UTHWAT UTPATA, SAKL MALECHH KARO RANGHATA", talk about enemies and battle field. So, these enemies seem to be outside entities, not internal ones.

Even if we want to consider SIKH and ASIKH as outside physical entities, SIKH is BHAGAT and ASIKH is DUSHAT, in broader meanings of the words. Gurbani says that Akal Purakh protects His devotees and destroys their enemies. In Chupai Sahib, we also read SEWAK SIKH HAMARE TARYE, CHUN CHUN SATAR HAMARE MARYE. So ASIKH broadly is synonym of DUSHAT or SATAR.

I have read an author (of Anti Dasam Granth group) who criticized Chupai Sahib, saying that how can Guru Ji wish and pray for death of non sikhs. According to him Chupai Sahib can not be Gurbani.

So, if we are not satisfied with these meanings of ASIKH, we should go with the meanings given by Kulbir Singh Veer Ji.

MB Singh Wrote:
-------------------------------------------------------
> Veer Kulbir Singh Ji seems very much correct with
> this meaning.
>
> The next two pankities, " DUSHT JITE UTHWAT
> UTPATA, SAKL MALECHH KARO RANGHATA", talk about
> enemies and battle field. So, these enemies seem
> to be outside entities, not internal ones.
>
> Even if we want to consider SIKH and ASIKH as
> outside physical entities, SIKH is BHAGAT and
> ASIKH is DUSHAT, in broader meanings of the words.
> Gurbani says that Akal Purakh protects His
> devotees and destroys their enemies. In Chupai
> Sahib, we also read SEWAK SIKH HAMARE TARYE, CHUN
> CHUN SATAR HAMARE MARYE. So ASIKH broadly is
> synonym of DUSHAT or SATAR.
>
> I have read an author (of Anti Dasam Granth group)
> who criticized Chupai Sahib, saying that how can
> Guru Ji wish and pray for death of non sikhs.
> According to him Chupai Sahib can not be Gurbani.
>
> So, if we are not satisfied with these meanings of
> ASIKH, we should go with the meanings given by
> Kulbir Singh Veer Ji.


Veer Ji, like Bhai Kulbir Singh Ji I do believe that we have a inner
war going on inside and the biggest enemy is manmant. But I do believe
the pangtis in Chaupey Sahib are not only referring to an inner enemy, but
they are also referring to physical enemy as well.

When Guru Sahib wrote these Bir Ras verses in Sri AnandPur Sahib he was facing much opposition between
non sikhs ( asikhs) such as Turks and Hill Chiefs. War was inevitable and Guru Sahib
is merely asking Sri Akal Purakh JI for victory over the dusht. GUru Sahib had much respect
for Sri Sahib and he is doing ardas that Sri Sahib protect the saints ( Gurmukhs) and destroy
the non- saints ( naastics). There is no greater seva then serving and protecting the saints, and there
is no greater seva then removing the naastics that try to inflict harm on the saints. Through WaaheGurus
Kala blessed was NarSingh who destroyed Harnaksh and protected SAINT Prahlad JI.

I also believe Kal and Akal mean the same thing and is referring to Akal Purakh.



ਕਾਲ ਪਾਇ ਬ੍ਰਹਮਾ ਬਪੁ ਧਰਾ ॥ ਕਾਲ ਪਾਇ ਸ਼ਿਵਜੂ ਅਵਤਰਾ ॥

and

ਅਕਾਲ ਪੁਰਖ ਕੀ ਦੇਹਿ ਮੋ ਕੋਟਿਕ ਬਿਸਨ ਮਹੇਸ ॥

Waheguru Ji ka khalsa, Waheguru Ji ki fateh.
Actually I want to ask that we do JAPJI SAHIB
and REHRAAS SAHIB
The paragraphs in these both prayers i.e.
"So dar keha so ghar keha, ji beh sarab smaale......................"
Ok
and this paragraph's some words are varied from each other in these both prayers
Whats the reason?
Is it from the beginning?
Or
Is it result of amendments by some officials or other persons relating
to publication of these both prayers.

ok Please, dassyo.
Sat Sri Akaal
Waheguru Ji ka khalsa waheguru ji ki fateh

Veer Gurdeep Singh Ji, regarding your query about SODAR pauri in Japu Ji and Rehraas Sahib, please note the differences are original. The variations are from the beginning. Guru Sahib, wished us to live with these different forms of SODAR.

What is the benefit of having two versions of SODAR in Nitnem? Can we discuss? How it helps?