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.