MITER PYARE NU ਮਿਤ੍ਰ ਪਿਆਰੇ ਨੂੰ
by Harnaak Singh
The following is a discussion related to the article “Miter Pyare Nu” in Asia Samachar dated 6-Oct-2016.
The article refers to the khayal by Guru Gobind Singh. This khayal with English translation (Sant Singh Khalsa) is reproduced below.
ਖਿਆਲ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥
KHYAL OF THE TENTH KING (10th Guru, Guru Gobind Singh)
ਮਿਤ੍ਰ ਪਿਆਰੇ ਨੂੰ ਹਾਲ ਮੁਰੀਦਾਂ ਦਾ ਕਹਿਣਾ ॥
Convey to the dear friend the condition of the disciples,
ਤੁਧੁ ਬਿਨੁ ਰੋਗੁ ਰਜਾਈਆਂ ਦਾ ਓਢਣ ਨਾਗ ਨਿਵਾਸਾਂ ਦੇ ਰਹਿਣਾ ॥
Without Thee, the taking over of quilt is like disease and living in the house is like living with serpents;
ਸੂਲ ਸੁਰਾਹੀ ਖੰਜਰੁ ਪਿਆਲਾ ਬਿੰਗ ਕਸਾਈਆਂ ਦਾ ਸਹਿਣਾ ॥
The flask is like the spike, the cup is like a dagger and (the separation) is like enduring the chopper of the butchers,
ਯਾਰੜੇ ਦਾ ਸਾਨੂੰ ਸੱਥਰੁ ਚੰਗਾ ਭੱਠ ਖੇੜਿਆਂ ਦਾ ਰਹਿਣਾ ॥੧॥੧॥
The pallet of the beloved Friend is most pleasing and the worldly pleasures are like furnace.
The following points are noted in relation to the article in Asia Samachar.
- It distorts and misrepresents the meaning of the composition
- it claims that the composition is not by Guru Gobind Singh
- it claims that Ram, Shyam and Nul wrote the major part of the Dasam Granth and
- it comes across as an original writing of the author since no reference sources are stated.
We will address the above in the ensuring analysis. Analysis has also been conducted by the Sri Guru Granth Sahib Academy titled “ਖਿਆਲ ਪਾਤਸਾਹੀ ੧੦॥ ਮਿਤ੍ਰ ਪਿਆਰੇ ਨੂੰ ਹਾਲੁ ਮੁਰੀਦਾਂ ਦਾ ਕਹਣਾ॥ A Response to the Perfect Example of an Adulterated Interpretation” which is available at Facebook link
which adds to the discussions herewith. The article by the Sri Guru Granth Sahib Academy points out that the article of Miter Pyare Nu in Asia Samachar (dated 6-10-2016) has been PLAGIARISED besides being RIDDLED WITH LIES to MISLEAD the SANGAT.
Distortion and misinterpretation of the composition
We will first analyse the meaning of the composition.
In this Khayal (ਖਿਆਲ a style of singing poetry: source Mahan Kosh) Guru Gobind Singh is using metaphors to convey the plight of disciples (ਮੁਰੀਦਾਂ) who yearn for God (ਮਿਤ੍ਰ ਪਿਆਰੇ) in relation to worldly pleasures. Without God realisation, the worldly pleasures are worthless and give pain. The metaphorical examples used in the Khayal are, using the quilt (ਰਜਾਈ) is like a disease (ਰੋਗੁ), living in a mansion (ਨਿਵਾਸ) is like being around serpents (ਨਾਗ), the flask (ਸੁਰਾਹੀ) is like a spike (ਸੂਲ) and the cups (ਪਿਆਲਾ) like a dagger (ਖੰਜਰੁ). Separation from God is like enduring (ਸਹਿਣਾ) the chopper (ਬਿੰਗ) of the butchers (ਕਸਾਈਆਂ). The disciple prefers God realisation (ਯਾਰੜੇ ਦਾ ਸਾਨੂੰ ਸੱਥਰੁ ਚੰਗਾ) than the worldly pleasures which is like being in a furnace (ਭੱਠ ਖੇੜਿਆਂ ਦਾ ਰਹਿਣਾ).
Note: Plight is “a pledge of fidelity” e.g of love. Mahan Kosh gives one of the meanings of ਹਾਲ as ਪ੍ਰੇਮ, ਪਿਆਰ. The ensuing word “yearn” in the sentence implies this. This meaning is also used in SGGS page 23 Line 13 ….ਨਿਤ ਰਵੈ ਸੋਹਾਗਣੀ ਦੇਖ ਹਮਾਰਾ ਹਾਲੁ (He continually ravishes and enjoys the happy soul-brides; just look at the plight I am in without Him). This word has a positive or “Chardikala” connotation.
SUMMARY: In this Khayal Guru Gobind Singh Ji says that without God realisation worldly things, activities we get involved (MAYA) in are going to give us pain.
From the scientific perspective, the problem is we let our MAN (ਮਨ) to be controlled by the five evils (in the process getting pleasure through MAYA). This usually leads us to external physical situations which inevitably affect our mind and thoughts (internal) and creates stress. Stress as you know is the causative agent for almost all the illness/problems one can be subject to and results in pain. By remembering God we can control the five evils and gain the five virtues. This state does not create stress and hence we are not subject to illness/problems. Therefore illness/problems will have minimal effect on us due to our state of mind which has attained the five treasures.
Note: the 5 evils are Lust ਕਾਮ, Anger ਕਰੋਧ, Greed ਲੋਭ, Attachment ਮੋਹ, Ego ਹੰਕਾਰ and the five virtues are Truth ਸਤ, Contentment ਸੰਤੋਖ, Compassion ਦਯਾ, Righteousness ਧਰਮ, patience ਧੀਰਜ.
History related to this khayal can be read at LINK
The article at the above link clearly points out the conditions under which this Punjabi Khalyal was composed by Guru Gobind Singh.
We can thus conclude that the interpretation in the Asia Samachar article is highly distorted and misinterpreted.
Authorship of Dasam Granth
On this matter let us see what notable scholars have to say about the authorship of the compositions of the Dasam Granth.
PROFESSOR SAHIB SINGH
- Professor Sahib Singh says
- opponents of DG, disrespect the Dasam Bani
- opponents of DG have their own personal opinion, which is not the opinion of Guru Gobind Singh
- the opponents of DG do not understand the meanings of the shabads in DG Bani
- the opponents are distorting the meanings intended by Guru Gobind Singh in the DG Bani
- the opponents of the DG are under misconception as regards the DG Bani
DR TRILOCHAN SINGH (“The History and Compilation of the Dasam Granth Sikh Review, 1955”)
Under section “Misunderstood Genius” Dr Trilocan Singh explains that
“It becomes impossible for some devout Sikhs to understand that the Guru who was the creator of the Khalsa and who in many fundamental ways parted radically from Hinduism could write such secular writings as life stories of the avtars of Brahma, Vishnu and Siva such as his Triya Charitar and Chandi Charitar. … he condemned the worship of these heroes and sages of our country as deities and godheads. There is another class of writers who do not understand Guru Gobind Singh’s use of the sword of dharma and the great social and spiritual significance he attached to it.”
In his article Dr Trilocan Singh shows that the Dasam Granth is BY NONE OTHER THAN GURU GOBIND SINGH HIMSELF.
BHAI KAHN SINGH
Though Bhai Kahn Singh personal opinion, in the Gurmat Martand, was that the Dasam Granth should have been retained as separate binds, BUT he NEVER denied the Guru Gobind Singh’s AUTHORSHIP OF THE DG.
PROFESSOR ANURAG SINGH
We suggest that one should spend some time going through the documents at https://profanuraagsingh.wordpress.com/category/shri-dasam-granth-sahib/
Therein it is clearly stated, besides many other important points,
It is the document which talks about One Divine Spirit in all the ten Gurus, earlier defined by Bhai Gurdas, Bhatts in their verses in Guru Granth Sahib, Bhai Nand Lal in Ganjnamah, Kavi Sainapati in Gursobha, Parchian Sewa Das, and of course by Guru Gobind Singh ji in Bachitra Natak and Var Sri Bhagauti Ji ki, which forms the Invocation of our Congregational Prayer: ARDASA.
Further we suggest that you also go on to read and understand the compositions in DG also at the same link. we quote a portion
Baba Binod Singh from the family of Guru Angad Dev Ji also prepared one codex of Dasam Granth during the times of Banda Bahadur with the title Dasven Patshahi ka Granth, which means Dasam Granth. One more codex known as Sangrur Recension is presently with Punjabi University. …… In spite of such overwhelming evidence if someone wants to close his eyes to mislead certain innocent people with his perjurious averments then I can only say, ”You can take a horse to a well, but you cannot make him drink the water”.
All the writings/documents by Professor Anurag Singh substantiate/proof that the AUTHOR OF DASAM GRANTH IS GURU GOBIND SINGH.
SANT SINGH MASKIN
Listening to his lectures on Dasam Granth e.g.
shows that GURU GOBIND SINGH IS THE AUTHOR OF DASAM GRANTH.
DASAM GRANTH INFORMATION
A site with more information on Dasam Granth’s authorship is
Based on CREDIBLE REFERENCES, without any doubt it is confirmed that THE AUTHOR OF THE DASAM GRANTH IS GURU GOBIND SINGH. It is highlighted that these credible references have spent a lifetime studying the teachings of our Gurus.
The claimed (phantom) poets (Ram Syam and Nul) of Dasam Granth
The authorship of Dasam Granth has been shown to be attributed to Guru Gobind Singh in above.
However we will in this part address the fallacy about the “phantom” poets Ram Sham and Nul.
The article claims that Raam, Syam and wrote the major part of the DG without citing any supporting credible evidence. On this basis it concludes that they are the writers of the vast majority of Dasam Granth.
Dr Trilochan Singh, who is an authoritative exponent of Sikh history, theology, philosophy and culture, in “The History and Compilation of the Dasam Granth Sikh Review, 1955”, analyses the authenticity of the Dasam Granth POINTING OUT THE SHALLOW INTELLECT OF THOSE WHO DENIGRATE IT and states that “the genius of one mind, the art style of one poet is visible in the whole of Dasam Granth”.
Dr Trilocan Singh shows that Ram and Syam were poetic translation of Guru Gobind’s name. He shows that in Sikh theology the three words Govind, Ram and Syam mean the same thing. Dr Trilocan gives a detailed analysis of this in his paper.
As for the word nul ਨਲ, it is found in the Dasam Granth as follows.
Chandi Charitar 1 Stanza 151; Nul refers to one of the two monkeys “Nal” and “Neel”.
Gian Parbodh Stanza 787; “Nul” refers to one of the two monkeys “Nal” and “Neel”.
Krishan Avatar Stanzas 1491, 1494, 1496, 1548, 1897; “Nul” refers to “King Nal”.
Rudra Avatar Stanza 492; Nul refers to one of the two monkeys “Nal” and “Neel”.
Charitropakhayan Et Sri Section 157, 3129 Stanzas 8, 11, 12, 14, 18, 20 to 24, 26 to 28; Nul refers to “King Nal”.
These characters are mentioned in the Mahabharata. “Nal” and “Neel” were two monkeys in the army of Sri Ram (page 554 Mahabharata Book 3 Vana Parva: Draupadi-harana Parva: Section CCLXXXI). King Nal was the king of Nishadas (page 14 Mahabharata Book 1 Adi Pava Section I).
BY ANY STRETCH OF OUR IMAGINATION WE WOULD NOT EXPECT THESE CHARACTERS OF THE MAHABHARATA COMPOSED IN 200BC ON EVENTS THAT OCCURRED IN 3200 BC TO BE WRITING THE DASAM GRANTH!
The IMAGINATION of the author has really RUN WILD in the article.
Originality of the article
The article, which is a critical analysis, comes across as an original writing since no reference sources are stated. In this critical analysis (?) the author has linked the Khayal to poets Waris Shah and Damodar.
Linking to Waris Shah
The analysis by Sri Guru Granth Sahib Academy pointed out that the author of Miter Pyare Nu in Asia Samachar (dated 6-10-2016) had PLAGIARISED THIS LIE from facebook account Harpreet Singh 11-May-2014 who linked this Khayal to Waris Shah. This article is also found at QUORA in July 2015. LINK:
(refer section 4.Shabad : Mitar pyare nu haal mureeda da kehna)
(Please read the comments which SHOW THE LIE in that article). The article in QUORA (and before that FB in 2014) FALSELY LINKED Guru Gobind Singh’s shabad Miter Pyare Nu in Dasam Granth to the composer of Heer Ranjha.
Additionally, sections of the article have been taken from “The Real Story of Heer Ranjha” at LINK
Wikipaedia defines plagarism as “Plagiarism is the “wrongful appropriation” and “stealing and publication” of another author’s “language, thoughts, ideas, or expressions” and the representation of them as one’s own original work”. This is in LAYMAN’S term STEALING ideas (in this case linking Guru Gobind Singh’s Miter Pyare Nu to the composer of Heer Ranjha) from somebody’s work without stating the source.
Plagiarism is such a serious matter that the Vice Chancellor of Monash University resigned in 2012 because he had plagiarised text for his book written 20 years prior. It is surprising, bearing in mind the academic ethics (IT IS CONSIDERED A CARDINAL SIN OF ACADEMIA), the author of Miter Pyare Nu in AS did not quote the source of linking Miter Pyare Nu to the composer of Heer Ranjha. It appears VERY UNETHICAL of the author.
Linking to Damodar
Another matter to consider is the linking of Poet Damodar to this Khayal.
This linking appears to have come about through the “Dawn” a Pakistani online newspaper. Two articles (part 1 dated 7-Jun-2013 and part 2 dated 14-Jun-203) appeared in this newspaper. See LINKS
Part 1: http://www.dawn.com/news/1016615
Part 2: http://www.dawn.com/news/1018077
as well as the link mentioned in section “Linking to Waris Shah” above.
This newspaper stated “Poets like Muqbal, Waris Shah and Charag Awan to name just a few built their versions based on Damodar’s narrative, albeit with some changes here and there to suit their creative needs in different historical conditions”.
The author shrewdly used these articles to link Waris Shah to Damodar but did not acknowledge the source.
Parts of the article (see below) appear to almost match the words in these references for example
….. Damodar except that he, the greatest classical story teller of Punjab, was the first to compose the legend of Heer Ranjha…..
…Damodar is my name, Gulati is my caste. I came to the fiefdom of the Sial my heart using its discretion led me to spend my days there,” is what he says in the opening lines of his story.
The motive behind this linking appears to be to present a time span from 1500s (Damodar time) to 1700s (Waris Shah’s time). This is an attempt to avert questions relating to timing of the composition.
It has been shown that the article distorts the meaning of the Khayal “Miter Pyare Nu”. Further it has been shown that the Dasam Granth, which the Khayal “Miter Pyare Nu” is a part of, was composed by Guru Gobind Singh. This explicitly falsifies the claim in the article that the composition was written by Damodar/Waris Shah. Through credible and knowledgeable experts in Sikh Theology, the claim that the major part of Dasam Granth is written is also shown to be false. Finally, it has been shown that there is strong evidence of plagiarism in the article, which did not state any sources.
Summing up, the article is a false article which borders on imaginative fictional story telling. It should be taken as nothing more than A FICTIONAL IMAGINATIVE STORY with hardly any moral value. Further the article appears to be quoting from the article by the Sri Guru Granth Sahib Academy a “STRAIGHT UP LIE TO MISLEAD THE SANGAT”.