Ten beautiful teachings of Guru Nanak Dev Ji

Ten beautiful teachings of Guru Nanak Dev Ji ( forward by Prabhjeet's friend)

1. There is One God
Yet there are many different paths to him.

2. There is No Hindu, There is No Muslim
Guru Nanak emphasised that, ultimately and in the eyes of God it is not religion that determines a person’s merits, it's one’s actions

3. Guru Nanak Dev Ji laid three basic principles by which every human being should abide:

3.1   Naam Japna - To practise   Simran and meditate daily on Gods name.    

3.2 Kirat Karni - To honestly earn a living by ones physical and mental effort while accepting both pains and pleasures as God’s  blessings, and to stay truthful at all times yet fear no one but God.    

3.3 Vand Chakna - Sikhs were asked to share their wealth within the community by practising 'Vand kay Chakna' 'Share and Consume together'.

4. Equality of Men And Women
'We are born of woman, we are conceived in the womb of woman, we are engaged and married to woman. We make friendship with woman and the lineage continued because of woman. When one woman dies, we take another one, we are bound with the world through woman. Why should we talk ill of her, who gives birth to kings?

5. Sarbat Da Bhaala
In the Sikh ardas we ask for 'peace and prosperity for all of mankind', it’s one of the most important teachings.

6. Guru Nanak Dev Ji emphasised:
'Truth is high but higher still is truthful living.’

7. Guru Nanak Dev Ji Taught by Example
Like all the successive Gurus, Guru Nanak Dev Ji taught by example. During a time of great social conflict and religious decay, Guru Jis message served as a fresh, uncorrupted approach towards spirituality and God.

8. Equality of all humans
Guru Nanak preached against discrimination and prejudices due to race, caste or social status

9. Universal message for all people
It had been a custom at the time for religious leaders to address only their own congregation and for segregation of the different religions — but Guru Nanak broke with tradition and spoke directly to all of humanity.

10. Honest Living
Guru Nanak Dev ji taught us the importance to 'purity of thought and action'

May you all be showered with the countless blessing of Guru Nanak Dev Ji on this very special day and may his loving hands be forever placed upon your heads guiding and protecting you in everything that you choose to do.

Happy GurPrubh to one and all 🙏

Universe Aarti

Once actor Balraj Sahni asked the Nobel Laureate Rabindra Nath Tagore. You have written the National Anthem for India. Can you write an International anthem for the whole world?*

*He said : It has already been written not only international but for the entire universe, in the 16th century by Nanak, replied Tagore. He referred to the Sikh Arti (ceremony of light).*

*Gurudev Tagore was so enamoured of this arti that he personally translated it into Bengali.*

*As legend has it, in 1508 CE Guru Nanak Dev visited the famous temple of Jagannath at Puri in Orrisa, which was very well known for its arti for Lord Krishna. In the evening, priests brought a platter full of many lighted lamps, flowers, incense and pearls and began the arti..*

*Guru Nanak Sahib meanwhile spontaneously gave words to the wonderful arti which was being hummed by Nature before the invisible altar of God, the creator of this universe.*

*A must listen with eyes closed.* 👇👇👇
राग धनासरी महला १ ॥
Raag Dhanaasree, First Mehl:
🔸🔹🔸🔹🔸🔹
गगन मै थालु रवि चंदु दीपक बने
तारिका मंडल जनक मोती ॥
(Upon that cosmic
plate of the sky,
the sun and the moon
are the lamps. The stars
and their orbs are the
studded pearls)
🔹🔸🔹🔸🔹🔸
धूपु मलआनलो पवणु चवरो करे
सगल बनराइ फूलंत joti  ॥१॥
(The fragrance of sandalwood
in the air is the temple incense,
and the wind is the fan. All the
plants of the world are the altar
flowers in offering to You,
O Luminous Lord)
🔸🔹🔸🔹🔸🔹
कैसी आरती होइ ॥
(What a beautiful Aartee,
lamp-lit worship service this is!)
🔹🔸🔹🔸🔹🔸
भव खंडना तेरी आरती ॥
(O Destroyer of Fear, this is
Your Ceremony of Light)
🔸🔹🔸🔹🔸🔹
ਅअनहता सबद वाजंत भेरी ॥१॥ रहाउ ॥
(The Unstruck Sound-current
of the Shabad is the vibration
of the temple drums)
🔹🔸🔹🔸🔹🔸
सहस तव नैन नन नैन हहि तोहि कउ
सहस मूरति नना एक तोही ॥
(You have thousands of eyes,
and yet You have no eyes.
You have thousands of forms,
and yet You do not have even one)
🔸🔹🔸🔹🔸🔹
सहस पद बिमल नन एक पद गंध बिनु
सहस तव गंध इव चलत मोही ॥२॥
(You have thousands of Lotus
Feet, and yet You do not have
even one foot. You have no
nose, but you have thousands
of noses. This Play of Yours
entrances me)
🔹🔸🔹🔸🔹🔸
सभ महि जोति जोति है सोइ ॥
(Amongst all is the Light-You
are that Light)
🔸🔹🔸🔹🔸🔹
तिस दै चानणि सभ महि चानणु होइ ॥
(By this Illumination, that Light
is radiant within all)
🔹🔸🔹🔸🔹🔸
गुर साखी जोति परगटु होइ ॥
(Through the Guru's Teachings,
the Light shines forth)
🔸🔹🔸🔹🔸🔹
जो तिसु भावै सु आरती होइ ॥३॥
(That which is pleasing to Him
is the lamp-lit worship service)
🔹🔸🔹🔸🔹🔸
हरि चरण कवल मकरंद लोभित मनो
अनदिनो मोहि आही पिआसा ॥
(My mind is enticed by the honey
-sweet Lotus Feet of the Lord.Day
and night, I thirst for them)
🔸🔹🔸🔹🔸🔹
क्रिपा जलु देहि नानक सारिंग कउ
होइ जा ते तेरै नाइ वासा ॥४॥३॥
(Bestow the Water of Your Mercy
upon Nanak, the thirsty song-bird,
so that he may come to dwell in
Your Name)

Dhan Guru Nanak Dev ji

Guru Arjan Dev Ji, the fifth Guru of the Sikhs

#MARTYRDOM_DAY #GURU_ARJAN_DEV_JI

Guru Arjan Dev Ji, the fifth Guru of the Sikhs, was the embodiment of Godly devotion, Selfless Service and Universal Love. He was the treasure of celestial knowledge and spiritual excellence. He substantially contributed towards the welfare of the society. He stood steadfastly for the principles he believed in, sacrificed his own life, and attained a unique and unparalleled martyrdom in the history of mankind.

On 16 June 1606, the Mughal Emperor Jahangir ordered that Guru Arjan Dev Ji, the fifth Sikh Guru be tortured and sentenced to death after the Guru had refused to stop preaching his message of God as started by Guru Nanak Dev Ji.

The Guru was made to sit on a burning hot sheet while boiling hot sand was poured over his body. After enduring five days of unrelenting torture, Guru Arjan Dev Ji was taken for a bath in the river. As thousands watched he entered the river, never to be seen again.

Accordingly, on the 16 of June of every year since 1606, the Sikhs commemorate the martyrdom of Guru Arjan Dev Ji, the fifth Guru and the first Sikh Martyr.

Before the arrest, torture, and martyrdom of Guru Arjan Dev, the Sikhs had nothing to do with weapons or violence, as all the Sikh Gurus had taught the message of compassion, love, dedication, hard work, worship of one God, and the commitment to peace and harmony for all the peoples of the world.

A summary of the main highlights of Guru Ji's life:

🔴Compiled and collated the Hymns of the previous Sikh Gurus as the foundation of the Guru Granth Sahib.
🔴Additionally Guru Ji contributed a total of 2218 hymns to the Sri Guru Granth Sahib.
🔴Authored the Sukhmani Sahib Bani – Prayer for Peace Installed for the first time the holy Sikh Book, which at that time was called the Adi Granth, a major achievement.
🔴Build the Golden Temple Developed Amritsar as a Centre of Excellence.
🔴Enhanced the Structure of Sikh Society by introducing the Masund system.
🔴Guru Arjan Dev was the first Sikh Guru to be martyred.
🔴Guru Ji is revered as Shaheedan-De-Sartaaj, or the Crown of Martyrs.

Top 10 Key Lessons & Teaching's from Guru Nanak Dev Ji life

Top 10 Key Lessons & Teaching's from Guru Nanak Dev Ji life

1. The First massage Guru Nanak Dev ji gave is of “Hukam Rajayee Chalna Nanak Likheya Naal“. Guru Nanak Dev ji says that everything happens by God’s Grace, so Rest assured that God knows better what is right or wrong for us.  We should, therefore, accept His decisions without any grudge or question.

2. There is One God

Guru Nanak Dev ji said, ” I am neither Hindu Nor Muslim, I am a follower of god”, which actually spoke about his belief in one god. In Sikhism, the god is omnipresent, shapeless, timeless, and sightless. ( Nirankar, akar, alakh). Sikhism stress that, before creation there was God, and because of His will ( Hukam), the Illusion ( maya of attachment and entitlement) came into being. The God in Sikhism is not male/female, and can only be seen through inward eye. Guru Nanak Dev ji explained one thing clearly that there is only One who gives to Everyone and we should not forget to Him. The Guru stressed that full knowledge of god is impossible in human form.

3. Goodwill for all – SARBAT DAA BHALAA

Guru Nanak dev ji passed the message of Universal brotherhood. He said that religion is not mere consistency of words but actually looks all men and women equally. Universal brotherhood is a strong theme in Gurbani written by Guru Nanak Dev ji. In our prayer, we say this line towards the end of daily Ardaas – “Nanak Naam Chardi Kala Tere Bhane Sarbat da bhala”, which can be translated as “Nanak asks for ‘Naam’ (name of God) with which comes well being, happiness and positive spirit and with your blessings, Lord may everyone in the world prosper and be in peace“ or can be broken down as:

Nanak, With Naam comes Chardi Kala and with your blessings, may there be peace for all

We request Him for the welfare of the whole humanity and not just of our community or our family alone.

4. SACH SUNAISI SACH KEE BELA – (to speak the truth)

Guru Nanak Dev Ji told in front of King Babar “You are not Babar but JABAR”. We should always speak the truth without any fear. According to the Guru’s doctrine, the victory of truth is not dependent on ending or suppressing falsehood but in standing firmly by truth. That is why Guru Nanak Dev ji exhorts that to stick to truth and to remain on the side of truth when it is necessary is very essential –

Sach ki bani Nanak aakhai sach sunaisi sach ki bela

I have related the true Word of the True Lord as per His Will.

5. SEWA AND SIMRAN

Guru Nanak says that no one can save anybody else. It is only Guru who guides us to safety, and to be saved, one have to follow the right path of SEWA and SIMRAN told by him.  Further the Guru is not to be found in big palaces, he lives with poor.  Let us love the poor, God will bless us.  If we recite Gurbani with love, we will find the Guru is speaking to us.  We have been reminded of his observations many times in our life. When we barely make both ends meet, we are usually sincerely devoted to GURBANI and the Sikh way of life.  But when we have excess money to spend on worldly pleasures we follow vices and ignore the real mission of human life.  DHARAM is usually the first casualty when we become rich. About SEWA Gurbani explains:  (In the midst of this world, do SEWA and you shall be given a place of honour in the Court of the Lord)

6  The three Principals

Vand Chako: Sharing with others, helping those with less who are in need
Kirat Karo: Earning/making a living honestly, without exploitation or fraud
Naam Japna: Chanting the Holy Name and thus remembering God at all times (ceaseless devotion to God)
7 Shun five Evils

GuruNanak Dev Ji asked his followers to shun five evils which leads to illusion (maya) which eventually acts as roadblock towards attainment of salvation. The five evils are

Ego, Anger, Greed, Attachment and Lust.

8 Importance of Guru

Guru Nanak Dev ji lay great emphasis on having the importance of Guru in one’s life. He put forward the thought that salvation occurs not from pilgrimage or rites etc, but through heart, spirit and soul. For this to happen continuous seeking of knowledge must take place which is dependent on one’s guru. Guru according to him is the voice of the god, the true source of knowledge and salvation.

9. No Discrimination

Guru Nanak Dev ji was strongly against all artificially created divisions and all discrimination, both in word and deed. He said that the caste of a person is based on what he does. His idea of a caste-free society transpired also in his concepts of Sangat and Pangat.

10. Against Rituals/Superstitions

Guru Nanak Dev Ji preached against superstitions, false rituals, worship of dummy-gods and goddesses. He stressed that only One God, the Form less, is to be glorified. In this way, he showed the path of truth and enlightenment.

Dashm Granth - Part 10

Proponents of the Dasam Granth's Legitimacy

Giani Ditt Singh used and got inspiration from Dasam Bani which could be seen in his writings like Kalgidhar Chamatkar, Abla Nind, Rajniti Parbodh and other books.

Before 1900's Singh Sabha Movement activists include Giani Ditt Singh had quoted in his writings that whole Dasam granth was written by Guru Gobind Singh.In 1902 A.D., Bhai Bishan Singh of Sangrur, son of Bhai Gurdiyal Singh Anandpuri, wrote the book Dasam Granth Sahib Kisne Banaiya? ("Who Created the Tenth Granth?"). According to the method and style of the writings and much other evidence, he proved that the Dasam Granth was written by Guru Gobind Singh.In 1935, Bhai Sher Singh of Kashmir wrote a book, Dasmesh Darpan ("Mirror of the Tenth Guru") in which he gave many proofs that the Dasam Granth was written by Guru Gobind Singh.In 1937, Dr. Jaswant Singh of Lucknow published a series of articles in Amrit magazine. This was scholarly research in which after great effort, giving many proofs from the scripture itself and the style of writing, he concluded that the whole book was written by Guru Gobind Singh.In 1941, Professor Sahib Singh written articles where he proved with all facts that Chandi Charitars, Bachitar Natak, Shastarnaam Mala, Zafarnama etc. were written by Guru Gobind Singh.In 1955, Dr. Tarlochan Singh published his scholarly writing in 4 consecutive issues of Sikh Review, giving the history of the compilation of the Dasam Granth. He provided solid proofs that all the writings in Dasam Granth are those of Guru Gobind Singh.In 1955, Bhai Randhir Singh, eminent member of Sikh History Society Amritsar, wrote a book entitled Dasme Patshah Ji ka Granth da Itihas ("History of the Tenth Guru's Granth"). After 20 years of labour collecting proofs, he firmly established that the Dasam Granth was written by Guru Gobind Singh. This book was published by the Shiromani Gurdwara Parbandak Committee. The first printing was sold out within a few days of its publication, and there was great demand from the public. Ultimately, three printings were made of this publication.In April 1959, Sardar Kapoor Singh, I.C.S., published an article in the Gurmat Prakash magazine and proved that the whole of the Dasam Granth was written by Guru Gobind Singh.Dr. Taran Singh, Punjabi University, Patiala, published a book in 1967 entitled Dasam Granth Roop te Ras ("Dasam Granth's Form and Taste"). He proved that the whole of the Dasam Granth was written by Guru Gobind Singh. This book was published by the Guru Gobind Singh Foundation, Chandigarh.In 1980, Giani Harbans Singh, Chandigarh, wrote the book Dasam Granth Darpan ("Mirror of the Dasam Granth"), and proved that the entire Dasam Granth was written by Guru Gobind Singh.Professor Piara Singh Padam wrote a book entitled Dasam Granth Darshan, printed in 1968, again proving that the whole scripture was written by Guru Ji.Pandit Tara Singh Narodam, in his writing, has concurred that the whole of Dasam Granth was written by Guru Gobind Singh.Bhagwant Singh Hari, son of Bhai Kahn Singh Nabha, wrote Dasam Granth Tuk Tatkara ("Line Index of Dasam Granth"), published in 1969. The preface of this book is written by Dr. Balbir Singh, who was younger brother of the, famous scholar Bhai Vir Singh. In that preface, he has written that the entire Dasam Granth is the writing of Guru Gobind Singh.

After 1955, people began research of Dasam Granth to obtain PhD degrees.

In 1955 Dr. Dharam Pal Ashta andin 1959 Dr. Harbajan Singh proved in their research papers that the entire Granth was written by Guru Gobind Singh.In 1961, Dr. Parsini Sehgal offered her research paper along the lines of the former two scholars. Dr. Lal Manohar Upadihiya of Benares University, Dr. Om Prakash Bhardwaj of Agra University, Dr. Sushila Devi of Punjab University, Dr. Shamir Singh of Guru Nanak Dev University, Dr. Mohan Jit Singh of Usmaniya University, Dr. Bhushan Sach Dev of Punjabi University, Dr. Nirmal Gupta of Punjabi University, etc.-about two dozen scholars wrote their PhD and DLit research papers on the subject. They have all agreed that the Dasam Granth was written by Guru Sahib. After all this research, it is clearly evident that this scripture is great not only due to its religious aspects but also due to its literary merit. The scholars who have studied the Dasam Granth have written great praises of the high standard of its poetry.Modern research on Sri Dasam Granth has been undertaken by Gurinder Singh Mann(Leicester) whose 2001 MA thesis was,"The role of the Dasam Granth in Khalsa". In 2011, Kamalroop Singh completed his Phd on Sri Dasam Granth. They have both undertaken extensive research on the history and manuscripts of Guru Gobind Singh's Granth. They published their first book on the Granth on 15th August 2011, entitled Sri Dasam Granth Sahib: Questions and Answers.The book contains the earliest manuscripts and historical sources of Sri Dasam Granth Sahib.

Today the Dasam Granth is being kept open with reverence at Takht Patna Sahib, Takht Sach Khand Hazur Sahib Nander, and all gurdwaras maintained by Nihang Singh. In these places, its meanings are being explained and hukamnama (holy commandment for the congregation) is also being taken from the scripture.

Dashm Granth - Part 9

CHARITROPAKHIYAN - How Manmatt exists

This composition highlights the various faces of woman. While the positive roles played by woman as a wife, as a mother, as a soldier are outlined, the negative aspect of some women who stoop to lowly activities has also been brought out.

It begins by elucidating the extreme bravery and courage of Devi Bhagwati and highlights her various deeds of glory. This is followed by the various positive ways in which women contribute to the welfare of their families in particular and society in general. The examples are drawn from the Mahabharata, Puranas, Brihat Katha, Katha Sahitya Saagar, Alif Laila, Ayaarey Dayish and other comtemporary literature. On reading about the various characters included in this composition one also gets an insight into the culture, tradition and values of the society and region of which they are a part.

Thus, through the given examples, Guru Ji has formulated a very strong value system for the reader, laying down rules to be upheld and followed by both men and women so that a society free from all mortal sins may be formed.

It has been said by some people who regard themselves as interlectuals that passages like the Charito Pukhyan cannot be the compositions of Guru Gobind Singh Ji as they are tales of the wiles of women and full of erotic imagery.

All around you one sees the ruchna or creation of Akal Purkh. He has created the good things and the bad things. Akal Purkh has created the plants, and trees, the natural beauty of the forests and the wilderness. He has also created good people, Sants, Mahapursh, Rishis, Munies, people with goodness in their hearts. He has also created the bad people, the oppressors, tyrants, murderers and thieves, the swindlers and the crooks and those people who are stuck in the clutches of Kaam. All is his khale or play – the good, the bad and the ugly.

So, if everything is as He wills it then why is it so difficult to accept that the Gurus wrote about it also. If the Gurus have written about the good things in a mans heart and the good things he can achieve then it follows that they can and must write about the seedier side of life and existence also. This is exactly what Guru Gobind Singh has done with the Charitro Pukhyan. Guru Ji has written about the wiles of not just women but about the bad deeds of men also, so that we as Sikhs, members of the Khalsa are aware of the traps and pitfalls, so that we can avoid them.

Guru Sahib Ji has written in the Sarb Loh GranthKhalsa mero roop hai khaas.Khalsay may hau karo nivaasKhalsa is my form and shapeIn the Khalsa I reside in spirit

This is how close Guru Sahib Ji regards himself to the Khalsa so it follows that Guru Ji wants to protect and make us aware of what goes on in the area of Kaam so that we are fully prepared for any eventuality. Also, these erotic passages are what happens in the world around us, this is part of the khale or ruchna that is around us, Guru Ji is simply writing as things stand. It is only the way that our clouded mind interprets it that is wrong. Guru Sahib Ji is writing nothing wrong, Guru Sahib Ji is writing as things are, for the Gurus mind is pure and he writes as he sees, it is our minds that takes the false root, for kaam or lust takes over our minds when we read these passages and we start to judge Guru Sahib Ji with our own inadequate standards, it is us who are wrong, not the Guru.

One has also to understand that if this composition was not of Guru Sahib Ji's hand, then why would Guru Sahib Ji select one of the passages from it (Bainty Chaupai) to be part of the five banis (prayers) that all Khalsa members must recite on a daily basi

1) SHABAD HAZAAREY

These are composed in nine different ragas and are in the style of the Bishanpadas. In these Guru Ji has given expression to his philosophical and spiritual beliefs. He has negated the ritualism associated with yoga, belief in the Avatars and sensuality and inspired people to move on the path of truth and goodness. Alongwith these is included a Khayal Patshahi 10 which is believed to be written by Guru Gobind Singh Ji while he was in the jungles of Machhiwara.

2) SAWAIYE

These are thirty-three in all. Apart from describing the form of the Khalsa, these describe God in a style very similar to that employed in the Akaal Ustat. God as described here is above the limiting descriptions of the Vedas and the puranas. He is Omniscient, Omnipotent, the Sublime, The Transcendent, the Supreme Being. He is the Creator, Without hate, Without fear, Beyond time, Not incarnated, Self-existent, the Enlightener. He always takes care of his followers. In these compositions, the false hoods of people who masquerade as saints have been exposed.

3) KHALSA MAHIMA - The Glory of HukaM

This has four verses. It delineates the glory that is associated with the Khalsa. Guru Ji explains the role of the Khalsa to the priests who had come to perform a yagna. He says that it is only through the Khalsa that all achievements have been possible for him. SHASTRA NAAM MALA

More in the form of a dictionary in verse, this composition includes the description of the various weapons used in warfare. There is no similar writing in existence and it stands out unique for its presentation and theme. While on the one hand the various well-known ancient personalities who used these weapons have been referred to, on the other the way in which these weapons are used in the contemporary period is also highlighted.

Dashm Granth - Part 8

UP AVATAR - The Sanctification

This composition follows Chaubees Avatar. It begins by narrating the incidents and experiences of Brahma. But in this too there is the Îfallâ because of an inflated ego and excessive pride. At Godâs behest Brahma wrote the Vedas, but fell a victim to vanity. For this he was sent down on earth and it took him ages to rise again in the estimation of God. Finally, when he was successful in pleasing God, he was told that he would have to go down to earth and take the form of seven avatars. These were Balmik, Kashyap, Shukra, Brahaspati, Vyas, Sastrodharak and Kalidasa.

There are no such references in any of the existing scriptures. This composition is the outcome of Guru Gobind Singh Jiâs imagination.

The references to Brahma are followed by two avatars of Rudra-Dattatreya and Parasnath. Rudra too fell prey to conceit and suffered for it like Brahma. Similarly he had to take on the form of two avatars to redeem his mistake.

On reading these episodes on finds that the various avatars can be categorized under three heads. Shastradhari or those who took up arms and fought for right, Shaastradhari or those who on the strength of their knowledge fought for right and Kalyankari-these who transformed the world through their good deeds. Thus, whichever form they took, the fight was against the evil forces. The most important point that emerges on reading these compositions is that Guru Ji has not given undue and excessive importance to any avatar. He clearly states and believes that though an avatar has a divine spark in him, he is not God. Actually Guru Ji wanted to dispel the false belief that there can be different Gods. He wanted the people to understand that there is only One God. PHUTKAL RACHNAWAN (OTHER COMPOSITIONS)

There are three compositions that feature herein-Shabad Hazaarey, Sawaiye and Khalsa Mahima.

Dashm Granth - Part 7

CHOUBEES AVATAR - The Sanctification

This is a very important literary piece. In this the stories of twenty-three Avatars of lord Vishnu have been included. These are Machch, Kachch, Nar, Narain, Mohini, Varaha, Narsingha, Baman, Parasram, Brahma, Rudra, Jallandhar, Bisan, Sheshmai, Arihant, Dev, Manu Raja, Dhanantar, Sooraj, Chandra, Ram Krishan, Nar (Arjan), Budh and Nehkalanki. Of these, Krishnavatar is the longest followed by Ramavatar and then Nehkalanki avatar. While some of the facts included are as per the scriptures, the writer has also used his own imagination to further elaborate on the facts.

At the beginning, Guru Gobind Singh Ji has clearly stated his aim for writing this literary piece. In this God has been referred to as the source and fountain head from which all avatars have come forth. Whenever the earth gets weighed down by evil and sin, God sends down lord Vishnu as an avatar. But even the avatars fall prey to their inflated ego hence face the displeasure of God who then sends another avatar. Each of these avatars is an expert at martial arts and strategies. It is this aspect of their personalities that is of utmost significance to the Guru.

Dashm Granth - Part 6

GYAN PRABODH

This composition has two main divisions. The first part is devoted to the praise of the Almighty God, He who is all prevading, Omniscient and Omnipotent. His various attributes, His might, magnanimity and his greatness are the subject of this part of Gyan Prabodh. The entire description follows the tradition of gurbani and elucidates the main ideas that are presented within it.

The second part is in the form of a dialogue in which the soul questions God about that super power whose radiance and glory is unending. The answers are all within. He is without differences of caste, creed, religion. For Him friend and foe are alike.

Then the soul asks about the four dharmas in answer the four dharmas are elaborated upon. These are Raj dharma, Daan dharma, Bhog dharma and Mokh dharma. Giving examples from the lives of great personalities as mentioned in the various scriptures about Daan Dharam have been explained to the soul. The writing also is a source of knowledge and wisdom since in it we find elucidated the various kinds of Yagnas that were performed and how they were performed. This information is very significant since no other source of information regarding these exists. This is an incomplete piece of writing because the three other dharmas mentioned have not been elaborated upon.

Dashm Granth - Part 5

CHANDI CHARITRA - The Story of Intuitive and Discerning Mind

The Chandi Charitra follows and in fact is a part of the Bachittar Natak. The aim of writing this piece was to inspire the common man to rise up against the tyrannical rulers of the time and to fight and sacrifice all they had for their freedom. He invokes the blessings of the Almighty God thus.

Deh Shive bar mohe ihe. Shubh karman tey kabhoo na taron.

This composition is in the form sawaiye-an Indian metre of one and a quarter line. The mood is essentially forceful and fierce. The descriptions of the battles have been brought out beautifully through the use of similes and metaphors. The battle scenes are a true portrayal of the strategies and maneuvers of warfare as practiced in the times. The style is lucid and clear leading to a vivid and true presentation of the theatre of war. Although based on the Durga Saptashati of the Markandey Puran, the writings have an independent form and style giving them an identity of their own.

The third piece of writing associated with the portrayal of Chandi is called Chandi di Vaar. Written in fifty-five stanzas, this is the only composition this is in Punjabi. The first stanza of Chandi di Vaar forms the introductory part of the ardaas, the Sikh prayer.

Pritham bhagouti simar key Guru Nanak layin dhyay....

Following the invocation, this composition highlights the major events and incidents about Chandi as mentioned in the ancient writings. The remaining portion is a description of war. Since it is written in such a clear style and deals with matters related to war it appeals strongly to soldiers and warriors. In the ancient times literature of this kind was read during the wars to enthuse the warriors to heights of glory and heroism even today the same tradition prevails.

The main reason for writing about Chandi so many times was that Guru Gobind Singh Ji wanted to affect a sea change in the mental make up of the society, to enthuse and encourage them for the war of Righteousness that he planned to undertake. Thus Chandi the embodiment of might in the female form was described in all her majesty and glory, her strength and might. And as expected through his inspirational writings the Guru was able to transform the character of the multitudes totally. At the same time, he agrandised the image of the mother placing it on a pedestal unequalled by any.

Dashm Granth - Part 4

BACHITTAR NATAK - The Story Of Soul

The third creation to be compiled in the Dasam Granth is the Bachittar Natak. As evident from the editorial notes at the end of the Chandi Charitra, Chaubees Avatars and Upavatar, they are all a part of Bachittar Natak Obviously then the Bachittar Natak is not only an autobiographical narrative of the protagonist but it also includes the biographies of the great protagonists who emerged on the world screen over the past many ages. However, the literary piece entitled the Bachittar Natak that features in the Dasam Granth is purely an autobiographical piece which highlights incidents related to Guru Gobind Singh Ji. Only 32 years of his life are accounted for here in. Some references to his previous birth also exist.

As per the requirements of the times and the society, God is portrayed not only as benevolent, loving and beautiful but also awe-inspiring; fearsome and powerful. In order to inspire a fearful and cowardly society to deeds of glory and might it was necessary that the source of inspiration for them, the power they upheld as the ideal should be all powerful. Only then could the people who cowered with fear against tyrannical forces could rise and face the foe undaunted.

Although the writing is entitled Bachittar Natak it is not by any stretch of imagination a drama since it doesnât use any of the literary devices usually employed in drama writing. However, it does employ the use of dialogues and verse form. In fact the aim of writing this piece was to delineate the courage, the strength and the might of Guru Gobind Singh Ji against the backdrop of a world stage.

Bachitra NatakVictory be to the wondrous Lord.Now commences the writing of the Bachitra Natak Granth.From my heart and soul I salute the double-edged sword (God).I invoke you to help me complete this granth

The opening passage of Guru Ji's autobiographical composition the Bachitra Natak calls upon God in the form of the double edged sword (Khanda) to help him successfully complete the granth.

Every composition starts this way, then why is it that some people say that Guru ji worshipped this devi or that , if it was not for mischief making?

Guru Ji's writings have a universal appeal, they touch the tender strings of the human heart with the strains of the brotherhood of Man. They arouse one with martial spirit with graphic descriptions of battle scenes, bringing the battle field alive before ones eyes. The neighing of the horses, the groaning and wounded warriors, the clash of weapons and the clamour of war. The descriptions of the battle scenes are steeped in extremely vigorous staccato rhythm often reduced to lines of one word. The battles waged by Chandi and Guru Ji's encounters with the hill rajas at Bhangani and Naduan are amongst the most stirring. All the mythological compositions have been written in such a way as to put a Sikh slant on them so that they fall in line with Sikh philosophy and thought. At no point does Guru Ji 'worship' these deities, these compositions were written to rouse the spirit of a people who had forgotten the taste of freedom, who held their heads low as slaves.

Dashm Granth - Part 3

AKAAL USTAT

The second piece of writing included in the Dasam Granth is called the Akaal Ustat. Herein a major myth has been removed and proved wrong by Sri Guru Gobind Singh Ji. The false belief that some people by virtue of belonging to a particular religion, region, history, culture, colour or creed are superior to others is strongly refuted. Instead, he has very clearly and firmly stated that all human beings are one.

In this literary work the various forms of God as perceived by man are described and the spiritual, the philosophical and the social beliefs have been clearly elucidated.

In the Akaal Ustat, the Almighty God has been described in all his glory by making use of metaphysical references and the masterful use of imagery. The extended similes and comparisons are so lucid and clear that the reader gets riveted to what he is reading.

At various points, in this composition Guru ji has spoken out against the caste system. Perhaps no other writer has so boldly and fearlessly negated caste distinctions, the name of Guru Gobind Singh Ji will always stand out in history for this courageous and bold attack on the caste system.

On the whole, the picture of God that emerges through the Akaal Ustat is complete-He is the Perfect, Ommipotent, Omniscient Lord who treats kings and papers, elephants and ants alike. He is All Pervading. He is the Creator, The Preserver and the Destroyer. Instead of getting caught up in petty trivialities of life, one should reach out to this All-benevolent God in pure love so as to gain spiritual insight into the reality of God.

Short Excerpt from the Bani: Realized through the grace of the True Protector;

Copy of the original in the hand of the Tenth Guru.

Blessed am I with the protection of Akal; Available to me is the defense of Sarbloh (AllSteel) Blessed am I with the shield of Sarbkal; Available ever is the protection of Sarbloh.

Salutations to the Primal Ek Onkar, He permeates over the earth and sea. He is Primal Being, unmanifest and indestructible. His spirit pervades all the fourteen regions.

The opening passage of the Akal Ustat (eulogy to God) makes no mistake as to whose protection Guru Ji seeks.

Dashm Granth - Part 2

Short Overview of Contents

JAAP SAHIB - The Understanding Of One

Jaap Sahib, given place of prominence in the Dasam Granth is the invocation made by the khalsa-a hymn in praise of the omnipotent God. The attributes and qualities of God delineated herein are based on the transcendental nature of God, He who is without attributes as in the ideology of Nirgunwad. While on one hand the form and shape of the Almighty God as portrayed in Gurbani have been further honed and highlighted, on the other hand there is an elaboration and embellishment of it. There is specific purpose behind this literary creation and it has been written in a unique style.

In fact, of all the transcendental literature written in the middle age the Jaap Sahib stands out unique for delineating the humanitarian attributes of God who is without attributes by presenting them in a worldly and universal form. It has proved itself as a cardinal literary piece in all northern Indian literature for its brilliance, sublimity and majesty. The Jaap Sahib has no equal.

The Jaap Sahib has evolved as the product of extensive reflection, cogitation and deliberation through moments of awe and reverence experienced by Guru Gobind Singh Ji. In this creation the various attributes of God almighty have been depicted ö He is without caste, without creed, without community, without religion and he is Îfearlessâ. He is the destroyer of enemies too. This aspect of "the destroyer of evil" proved a great force as it enthused the terror ö stricken multitudes into such an awesome force of might and courage that it could not be suppressed any more.

From the point of view of diction and style too it is a matchless piece of writing. The vocabulary used and the connotations suggested by these words have lent it a universalism that makes it significant and meaningful for people of all religions. This is why people of varied religious backgrounds have accepted it and even today read it with great devotion. Indeed, the quintessential message of gurbani is not limited to followers of any one religion but hold true for people of all religions. This is why it is said to have a universal appeal. Infact, this universalism is not limited to the message only. It also holds true for the language or diction. Because for gurbani every language is pure, every word is sacred.

Another outstanding feature of the Jaap Sahib is the beautiful and amazing manner in which worship and might merge together. Might or power by itself is blind. When it gets bound to worship instead of becoming the destroyer of mankind it becomes the destroyer of evil. These writings encourage the saint-soldier to participate in war as the metre and rhyme scheme, full of alliteration and rhythm is set to martial moves. At

the same time care has been taken that all moral values and norms of society are upheld while fighting evil.

Sikh Dashm Granth – Part 1

Contents of the Dasam Granth

Generally, Dasam Granth consist of eighteen works written in four languages :

Braj (frequently highly Sanskritised), Hindi, Persian and Punjabi.

Acc to Scholars, Dasam Granth can be conveniently divided into three sections:

Mythological
Philosophical
Autobiographical.

The largest portion is mythological and is devoted to retelling well known tales of Hindu mythology and adding in a reworking from a Gurmat perspective. The Chandi Charitra I and II and Var Bhaguti Ji Ki (Chandi di var) recount the battles of the deity Durga and the Chaubis Avtar are tales of the incarnations of Vishnu. It is a common misconception by some uninformed people that Guru Gobind Singh ji workshipped the Hindu deities he wrote about. They are misled by the compositions on Sri Ram Chandra Ji, Baghwan Krishan Ji, Vishnu in the Chaubis Avtar and the vars of Chandi. They assume that since Guru ji praised them in verse, he must have admired and worshipped them also. These often ‘learned’ persons fail to recognise the fact that nowhere in his writings does Guru Ji accept them as anything other than the creations of the Akaal Purakh. Similarly, If Bards of Guru Granth Sahib admired Gurus does not mean that they worshipped them. Guru Gobind Singh fetched out all prone and cons of mythology in his Bani and He commented on many events of Mythology.

Guru Sahib Ji wrote about them in the language of the people drawing from the mythological lore current at that time. He wrote about their exploits in colouful martial language to raise courage in the hearts of all who read them. It is meaningless to make one’s own deductions while ignoring the words of the Guru which are very clear.

Guru Ji writes in the Akal Ustat (Eulogy to God):

:The Lord Akal creates millions of Krishna, annihilates them and recreates them.

:Some hang stones as gods around their necks, while others erroneously call Mahesh ‘God’

:I have discarded all these false religions and am of the firm view that He who is the creator of the Universe, is the only Lord.

:Everyone is caught in the noose of Death, no Rama or prophet can escape from it. All of them who made grand claims of being Avtars of God died repentant. Why doest not thou, O, hapless being seek the shelter of the One Lord. (15th swayya)

In clear concise language Guru Sahib Ji states :

:I do not seek the blessings of Ganesh, :I do not worship Krishna or Vishnu. :I do not recognise them. :I am engrossed in the loving devotion of my Lord alone. :The Lord of Death, Akal, is my refuge and He saves me is all tribulations. :::::::::(Krishan Avtar, 434)

At the start of every composition in the Dasam Granth, Guru Ji first praises the One formless God and asks for his blessing before he continues – in the case of Chandi Di Var’s, Var Bhaguti Ji Ki and Chaubis Avtar – to tell the exploits of various deities and Avtars. Why then do some learned people think that in these compositions Guru Gobind Singh Ji (who sought the protection of Akal Purkh only) was worshipping the deity ?

Take the composition Var Bhaguti Ji Ki, this tells how the godess Durga Devi was called upon by Inder Devta to help him in destroying the demons Sumb and Maha Kahsur and their legions. First and foremost Guru Ji bows and pays homage to Sri Bhaguti (God) and then recounts the names of the nine Gurus. He then says that you (God) created the world and that it was from you that Durga, Sri RamJi and Baghwan Krishan Ji got the strength to destroy their enemies.

(Var Sri Bhaguti Ji)

First and foremost I remember Bhaguti Ji and then set my mind on Guru Nanak. Then I seek the help of Guru Angad, Guru Amar Das and Guru Ram Das. Arjan, Hargobind and (Guru) Har Rai be remembered. Sri Harkrishan be meditated upon whose mere glimpse removes all sorrows. (Guru) Tegh Bahadur be remembered as it causes home to flourish. They all help me at all times.

The Lord first created Khanda, the double edged sword and then his manifest world. Having created Brahma, Vishnu and Shiva, He created the entire play of Kudrat (manifest world). He created the oceans, mountains, earth and sky which stands above, unsupported by any pillars. He created both gods (deities) and demons and then created polemic. It was You who created Durga so as to destroy the demons. Rama also took strength from you to kill Ravan with his arrow. Krishan also got strength from You and thus threw down Kansa by his hair. Many great deities and ascetics underwent hard austerities, but none could fathom thy greatness.

As can be seen from this opening passage that Guru Gobind Singh Ji draws all his strength and inspiration from the one formless God, Akal Purkh. He says that Durga was created by You.