Gur Govind dedicated Dasma Granth to Lord Krishna

[ramdas]

The Dasam Granth, was written by Guru Govind Singh Ji, he wrote about how Akal (god) expanded himself to become Lord Brahma, Lord Vishnu and Lord Shiva. Some Sikh historians, who are worried of the references made to the Hindu gods by Guru Govind Singh therein, go so far as to question its authenticity. However the authenticity of the same has been proved beyond a shadow of a doubt, by countless historians. The most damning proof of its authenticity being that the original version compiled by the tenth master himself remains in the Akal Thakt, Hari mandir Sahib to this day.

In the Dasam Granth, Guru Govind Singh Ji goes on to write in detail about the Chaubis avtar from page 169 onwards ,recounting the incarnations of Lord Vishnu, the following are the incarnations of Lord Vishnu that guru ji wrote about, with their mythological names.Machch, Kachch(ap), Nar, Narain, Mohini, Varaha, Narsingha, Bhaman, Parasram, Brahma, Ruddhr, Jallandhar, Sheshmai, Arihant dev, Manu Raj, Dhanantar, Sooraj, Chandhra, Ram, Krishan, Nar (Arjan) , Buddha, Nehklanki (Kalki).

Chaubis avtar makes up a large part of the collections of writings by Guru Govind Singh Ji known as the Dasam Granth. Chaubis means the number twenty four and Avtar means incarnations. This large work written mainly in the braj language retells the stories of the twenty four incarnations of Lord VISHNU in glowing terms, using forceful words with telling effect, to arouse the martial spirit of the people laying dormant then.

Guru Govind Singh Ji wrote stories of bhagwan Ramchandra Ji, baghwan Krishanjji and Durga mata ji, Guru Ji revered and respected them. Chaubis avtar, lists twenty four avtars, of these, the accounts of Lord Rama (864 verses) and Lord Krishna (2496 verses) are the longest.

The Dasam Granth deals with all the avatars beginning on page 169. Volume two of the Dasam granth is exclusively based on Lord Krishna. Guru Govind Singh writes in detail of Lord Brahma approaching Lord Vishnu and requesting that he incarnate as Lord Krishna to Kill the demon Kansa. He describes the wedding of Lord Krishnas parents Devaki and Vasudev. He then describes how Lord Vishnu incarnated as lord Krishna and how he then killed the demons and restored order in the world.

Near the end of Chandi Charitra i, (Dasam Granth, written by Guru Govind Singh Ji), occurs this well known shabad, aptly called Deh Shiva Bar Mohe :

O SHIVA (god addressed in the form of Shiva),

GRANT ME THIS BOON,

THAT I MAY NEVER AVOID DOING A GOOD DEED,

NEVER FEAR THE ENEMY WHEN I GO INTO BATTLE,

BUT SURELY GO ON TO VICTORY;

THAT I MAY TEACH MYSELF THIS GREED ALONE,

TO SING ONLY OF THY PRAISES.

AND WHEN THE LAST DAYS OF MY LIFE COME,

I MAY DIE IN THE MIGHTY FIELD OF BATTLE.

Guru Govind Singh Ji spoke the following lines of gurbani : ‘like the water in ocean and the waves in rivers, we will merge with you, o lord. When the soul becomes one with brahma we assume the universal role of air. Why need we come back to this world ? Birth and death occur according to gods will. When we realise this mystery of god’s will, we will rest in peace.’

Guru Govind Singh Ji wrote:

O mind! Remember the goddess Sharda of innumerable qualities;

And if she be kind, I may compose this Granth (based on) Bhagavata.6.

Dasam granth : KABIT

The large-eyed Chandika is the remover of all sufferings, the donor of powers and support of the helpless in ferrying across the fearful ocean of the world;

It is difficult to know her beginning and end, she emancipates and sustains him, who takes refuge in her,

She destroys the demons, finishes various types of desires and saves from the noose of death;

The same goddess is capable of bestowing the boon and good intellect; by her Grace this Granth can be composed.7.

Dasam granth : SWAYYA

She, who is the daughter of the mountain and the destroyer of Mahishasura;

She, who is the bestower of the kingdom on India by killing Sumbh and Nisumbh;

He, who remembers and serves her, he receives the reward to his heart`s desire,

And in the whole world, none other is the supporter of the poor like her.8.

End of the praise of the goddess

Chandi Ki Vaar by Guru Govind Singh Ji is full of worship and devotion to mother Durga (Maa Bhagauti). It is accepted by all Sikh scholars that Guru Govind Singh was a staunch believer in Durga Mata (mother goddess).

 

The following is an exact list of just some of the references in the Dasam Granth where Devi Puja is found:

TRIBHANGI CHHANDS (201-220, IN AKAL USTAT) are clearly in praise of Devi Mata.

IN SHASHTARNAMA in the beginning there is a whole chapter (27 CHHANDS)

In praise of Devi Mata.

CHANDI CHARITAR I & II, CHAUBIS AVTAR, RUDRA AVTAR INCLUDING PARTS OF

CHARITROPAKHYAN, all are in praise of the DEVI and AVTARS.

Similarly, in the above puranic stories there are numerous hymns in praise of MAHA KAL, who is a tantric OR SAKAT DEITY, PAGES 55, 56, 57, 58,73, 156, 157, 183, 185, 254, 310, 612, 613, 642, ETC.

WORSHIP OF Devi Mata, UNDER THE NAME OF KALIKA, CHANDI, SIVA OR DURGA IS FOUND

AT PAGES 74, 76, 99, 117, 255, 118, 309, 310, 116, 673, 675, ETC., ETC.

In CHANDI CHARITAR UKAT BILAS the author mentions that he has

virtually made the composition from 700 slokas of markand purana. He adds

that whoever hears or recites the same for any specific boon, the Devi Maa would

certainly grant it instantaneously (Chandi Charitar, ukat bilas - sloka

232)

IN CHANDI CHARITAR II in the Sloka 261 the author writes that whoever

remembers or worships the Devi with devotion, shall attain salvation.

similarly, in the Mata Durga var the author writes that whoever recites the same,

will achieve salvation and not be born again (stanza or pauri - 55).

charitropakhyan, too, involves worship of the Devi and kal or Maha Kal

(CHARITRA 405, CHHANDS 52, 77, 126 AND 132).

CHANDI CHARITRA AND CHANDI DI VAR -126 PAGES, CHAUBIS AVTAR - 744 PAGES, BRAHM RUDRA AVTAR - 383 PAGES, CHARITROPAKHYAN AND HIKAYAT - 923 PAGES DASAM GRANTH DA KARITARTAV, PP. 38-45, PP. 92-97

Shri Guru Govind Singh ji's teachings and writings, in the Dasam Granth and beyond are full of praise of the Hindu philosophy and religion. One of his verses on the Hindu Dharam (or Dharma) and Khalsa Panth is as follows:

sagal jagat mein Khalsa panth gajje |

jage dharam Hindu sakal dand bhajai ||

Translation: -

"Let the Khalsa panth (sect) become popular all over the world and let the Hindu Dharam (religion) wake up (or be enlighten) and all the bad ones run away." –

Shri Guru Govind Singh ji

Shri Guru Govind Singh ji at another place has written as follows:

"For the sake of the frontal mark (tilak of Hinduism) we fight and lay down our lives"

When Shri Guru Teg Bahadur Sahib was asked to become a Muslim, then he had replied to Aurangzeb as follows:

utra bhandyo dharam hum Hindu | aati priya ko kim kare nikandu ||

lok parlok ubhay sukh dani | aanan paayiyat yahi samaani ||

mati maleen moorakh mati jey-yi | isko tyagey paamar soi ||

Hindu dharam rakhey jag mahi | tumre karey vinsai yeh nahi ||

Translation: -

"My answer is that I am a Hindu and I love the Hindu Dharam. How can anybody destroy it? The Hindu Dharam provides happiness both in this world as well as in the other world. There is no other religion like it. Only a deranged person or a fool would leave it to become vile. The Hindu Dharam will remain in the world forever. (Oh Aurangzeb) it is not going to be destroyed by your efforts." - Shri Guru Teg Bahadur, Hind dee Chadar

 

 

Note: Guru Teg Bahadar was beheaded by Aurangzeb in Chandani Chowk in Delhi. He refused to convert to Islam and leave the Hindu Dharam, in order to save his life. A gurudwara stands at the place where he was beheaded.

Sikh Scholars agree that the granth contains specific references to Hindu gods such as Rama and Krishna. The Gurudwaras, or Sikh temples, have always been decorated with pictures of Hindu Devas and Devis. The first desecration of these pictures was in 1906 at Har(temple of Hari ( Vishnu) mandir, and this was the first action taken by separatist sikhs.

Other gurudwaras also had them removed as recently as 1984, this occurred after the attack on the golden temple. This was not an attack on religion but was justified for reasons of national security.

"Thakur Das, the author of Sikh Hindu Hain (Hosiarpur, 1899), Bhai Randhir Singh of Punjabi university, Patiala, Hari Ram Gupta author of History of the Sikhs (lahore, 1944), Sardar Jimiyat Singh Gill, founder of the Shiromani Sikh society of Toronto, Joseph Davy Cunningham, author of a History of the sikhs from the origin of the nation to the battles of the Sutlej (Calcutta, 1849), to name a few have all stated that the Dasam Granth was an authentic part of the granth. If the Guru Granth sahib were to be examined, there is no difference between Hinduism and Sikhism because the Granth is based on the Hindu scriptures and beliefs.

"an authority on modern Sikhism, Dr. Gopal Singh, indicated in his translation of Shri Guru Granth Sahib that the worship of Rama and Krishna is found in the Granth. It should also be remembered that the tenth guru had designated the word of the Granth as the final word of authority binding on all Sikhs. In this the Granth functions as the Guru for all Sikhs. This makes the significance of the tenth guru, in two traditions, stand out. It was Bhai Mani Singh who compiled the Dasam granth. on June 24th, 1734, under the orders of Zakaria khan, Bhai Mani Singh was executed for not embracing Islam.

If Guru Govind Singh Ji gave sikhs two books to use as references, why did the Akalis over 200 years after his passing, replace the Dasam Granth with just the one, under the influence of the british oppressors such as maccauliffe, who were trying to Christianise Sikhism??

If Guru Govind Singh Ji or the gurus before them didnt want idols of Hindu gods in the Har( temple of Vishnu) mandir sahib ( golden temple), aptly named by the fourth Guru Ram Dass, wouldnt they have said so in 1699, when the Khalsa army was formed or even earlier, rather than it happening in 1906 under the influence of the British?

If the Gurus didn't want the Hindu pandits conducting Sikh wedding ceremonies wouldnt they have said so in 1699, instead of it happening 200 years later in 1909, when the Anand marriage act was passed, under the say so of the British?

The Gurus themselves all had Hindu Pandits conduct their weddings, entirely within Hindu tradition. Why did the Singh Sabha Akali movement ( brainchild of Professor Wilheim Leitner, (Austro Hungarian) British administrator, who supposedly spoke twenty five languages ) do this under the influence of the British?

Why did the Gurus continue the celebration of Hindu festivals such as Rakhri, Diwali, Holi, Dussehra, Lohri , Karva Chauth and Vaisakhi?

Interesting Note :

The tolerant nature of Sanatan Sikhism is such that it is very difficult for many modern Tat Khalsa British Raj-era Victorian-Sikh mentality so-called Sikhs to appreciate. Hew McLeod spoke of the Sanatan Sikhs and Sanatan Sikh world view of late 19th century thus:

‘The Sikhism preached by the people such as Khem Singh Bedi and Avatar Singh Vahiria is difficult to envisage today, so comprehensive has been their defeat by the Tat Khalsa. For them Sikhism tolerated variety and upheld the right of Sikhs to participate in folk religion… There were different forms of marriage for different castes and, different rituals could be practised by various members of the Panth. All manners of customs, such as those involving astrology, horoscopes and incantation, were acceptable. Visits to the sacred shrines of Hindus… as well as those of the Guru’s were entirely approved. Sanatan leaders might not follow these customs themselves, but certainly they were prepared to tolerate them in others. They were part of the immense variety which characterised the world they had known and the world they hoped would continue. All this was anathema to the Tat Khalsa. Sikhism could not possibly be as broad and as tolerant as Sanatan Sikhs believed.

(‘Sikhism’, H. McLeod, 1997, Pa.77)

Neither the separatists nor the British could break the bond between the Hindus and Sikhs, whose common belief is the same :

Religiously :

Belief in one supreme god

reincarnation - churasi lakh joon (8.4m lifecycles)

Moh, labh,kaam,krodh,hankar as the 5 paths to maya,the concept of maya.

Laws of karma,dharma etc.

Ek om kar is nothing new, it was already there in ancient Vedas -Hindu text. Guru Nanak merely emphasised that particular path.

The all powerful,timeless, formless concept of Brahm (Sikhs call it Nirankar).

Tolerance of other religions

Rama Nama

Meditation – third eye ( soul)

[Guest guest]

Perhaps the author is bent on making the sikh dharam as Hindu Dharam, but I think that it is entirely different from the HIndu Dharam, From the first Guru sikhs were not having a separate physical identity, but they were following an entirely different preachings, such as Guru Nanak Dev Ji refused to wear the Januo''and also asked his followers to not to worship the idols of devi devtas and called it pakhand (including havans', varat(to remain hungry for one day), he also preached the idea of brotherhood and only asked the sikhs to do Kirat,to remember the paramaatma("NAAM JAPPO TE VAND SHAKO") and to donate at least 10% of their total income (called Dasvandh) . They also asked the all sikhs to not to go to Jungle for searching the God, instead He asked them to....