"Hail to the son of Shiva [Ganesh]" - Sarbloh Granth
॥ ਛਪਯ ਛੰਦ ॥ ਗਨਪਤਿ ਗੌਰੀ ਸੁਤ ਭਜਹੁ ਰਿਧਿ ਸਿਧਿ ਕੋ ਧਾਮ ॥
Worship the Master of the servants to Shiva, son of Parbati, and the house of all Ridh Sidh [mystical powers].
ਸੁਖ ਪਾਵਹੁ ਨਿਤ ਨਿਤ ਸਦਾ ਧਨ ਪਾਵਹੁ ਬਿਸ੍ਰਾਮ ॥
Forever bless me with happiness always, along with wealth and rest.
ਏਕ ਰਦਨ ਗਜ ਬਦਨ ਸਦਨ ਗੌਰੀ ਸੁਖ ਨੰਦਨ ॥
The one with One Tooth, the face of an Elephant, sitting [in the house of] Parbati as her son giving happiness [to all].
ਬੁਧਿ ਦਾਇਕ ਅਘ ਹਰਨ ਸਦਾ ਸੁਰ ਕਿਲਵਿਖ ਖੰਡਨ ॥
Giver of intellect, destroyer of pain, forever the destroyer of the Angels' [Demigods/Devtiyan] sins.
ਸੁਬੁਧਿ ਗ੍ਯਾਨ ਦਾਤਾ ਹਰੀ ਅਘ ਪਾਪ ਨਿਕੰਦਨ ॥
Giver of great intellect, Oh Hari and destroyer of sins.
ਗਨਪਤਿ ਗੌਰੀ ਦੇਵਿ ਸੁਤ ਜੈ ਜੈ ਸਿਵ ਨੰਦਨ ॥
The Master of the servants of Shiva, son of Parbati, Hail Hail to the son of Shiva [Ganesh].
Sarbloh Granth, Volume I, page 23
ਸਰਬਲੋਹ ਗ੍ਰੰਥ, ਭਾਗ ਪਹਿਲਾ, ਪੰਨਾ 23
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Upon reading this passage from Sarbloh Granth, one might question the scripture based on Guru Gobind Singh Ji's passage from a section called 'Devi Ji Ki Ustat':
ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥
I do not remember Ganesha at the start of tasks, nor do I ever contemplate upon Krishna or Vishnu.
However this contrast of perspective is nothing new in Gurmat. Depending upon the Sarguna or Nirguna perspective adopted in the poetry, different stances will appear. They are not contradictory, just as looking upon a tree with ones eyes is different than looking at the tree with a microscope. Both will appear differently, yet both are acceptable and not false.
Similar instances occur within Adi Guru Granth Sahib when talking about Krishna.
ਨ ਸੰਖੰ ਨ ਚਕ੍ਰੰ ਨ ਗਦਾ ਨ ਸਿਆਮੰ ॥
[Paramatmaa] has no conch-shell, no religious mark, no Mace, and is not dark coloured.
ਅਸ੍ਚਰਜ ਰੂਪੰ ਰਹੰਤ ਜਨਮੰ ॥
[Paramatmaa]'s form is [simply] Wondrous and is without incarnation.
- ਆਦਿ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ, ਅੰਗ 1359
Adi Guru Granth Sahib Ji, Page 1359
Yet in the Bhattan Di Svaiyay, it describes Paramatmaa in the Sarguna form of Krishna as follows:
ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਪਦਮ ਆਪਿ ਆਪੁ ਕੀਓ ਛਦਮ ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮ ਲਖੈ ਕਉਨੁ ਤਾਹਿ ਜੀਉ ॥
You are the one holding the conch-shell, the mace and lotus [Krishna], and You yourself deceived [Baliraja as Bavan Avatar], Oh Limitless Par-brahm, who can know your true extent?
ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੨॥੭॥
Truly you are the Changeless Form and caretaker of Lakshmi, From the beginning and forever [true] You are, Vahiguru Vahiguru Vahiguru Vah Ji.
- ਆਦਿ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ, ਅੰਗ 1402
Adi Guru Granth Sahib Ji, 1402
The following post will be from Vichar Sagar, which will demonstrate the Nirguna perspective very clearly. A standard in the curriculum of Taksals and Sampradyas for traditional scriptural learning; its main focus is dealing with the sophisticated perspective of Advaita [non-dualism].
http://www.manglacharan.com/manglac...08/hail-to-son-of-shiva-ganesh-sarbloh_2.html
"I am that Pure Infinite [Being]" - Vichar Sagar Granth
ਜੋ ਸੁਖ ਨਿੱਤ ਪ੍ਰਕਾਸ਼ ਵਿਭੁ ਨਾਮ ਰੂਪ ਆਧਾਰ ॥
That Blissful, Everlasting, Consciousness, which is the support of all Names and Form [Maya].
ਮਤਿ ਨ ਲਖੇ ਜਿਹਿ ਮਤਿ ਲਖੈ ਸੋ ਮੈਂ ਸ਼ੁੱਧ ਅਪਾਰ ॥1।
[That non-dual] which is not understandable with the mind [which is engrossed with vices] yet understandable with the mind [which has wisdom and unattached], I am that Pure Infinite [non-dual Being]. [An uncertain pupil asks Nichal Das; why have you not first paid salutation to Shiv Ji or other important deities? Response below]
ਅਬਧਿ ਅਪਾਰ ਸਰੂਪ ਮਮ ਲਹਰੀ ਵਿਸ਼ਨ ਮਹੇਸ਼ ॥
I am That limitless, infinite form, whose waves are Vishnu and Shiva.
ਵਿਧਿ ਰਵਿ ਚੰਦਾ ਵਰੁਣ ਯਮ ਸ਼ਕਤਿ ਧਨੇਸ਼ ਗਨੇਸ਼ ॥2॥
[my waves are] Brahma, the Sun, Moon, Varun Devta, the Messenger of Death, Shakti, Kuber, Ganesh. Vichar Sagar, Page 1
Nichal Dās (1791-1863), author of Vichar Sagar, was a very prominent Vedāntist scholar. His work was written in Brij Bhāshā, and quickly became apart of the curriculum amongst the traditional scholarly lineage schools, the Udasi's and Nirmala's. The main point of the book was to expound upon the philosophy of Advāitā Vedāntā, the non-dualistic approach in the Vedas. The same philosophy underpins Gurmat, hence the start of every scripture begins with
ੴ. The passage above is the 'Manglācharan', the beginning passage in salutation to their focus of worship, in Vichār Sāgar. Traditionally in Sikh literature, one would find Manglācharan's to
ੴ, to Devi Ma Shakti, Nanak-Gūrū Gōbind Singh, and occasionally Ganesh. However this concept of recognizing, and using the Mantra of ਸੋਹੰ [I am That], That being the Infinite Ultimate Consciousness, is present in Gurmat.
ਤਤੁ ਨਿਰੰਜਨੁ ਜੋਤਿ ਸਬਾਈ ਸੋਹੰ ਭੇਦੁ ਨ ਕੋਈ ਜੀਉ ॥
That true immaculate all pervading consciousness, I am It, and It is Me, there is no difference between us.
ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਨਾਨਕ ਗੁਰੁ ਮਿਲਿਆ ਸੋਈ ਜੀਉ ॥੫॥੧੧॥
[That] Infinite, Master of All, Highest Ishvara; Nanak says through the Guru, I have merged with That.Adi Guru Granth Sahib Ji, Page 599
http://www.manglacharan.com/manglacharan/2015/8/11/i-am-that-pure-infinite-being-vichar-sagar-granth