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Sikh Research and Education Center: Articles on Sri Dasam Granth Sahib:

The God of Bachittar Natak! Editorial by Principal Harbhajan Singh


The God of Bachittar Natak! Editorial by Principal Harbhajan Singh

Given below is the critism of late Principal Harbhajan Singh, Sikh Misssionary College, Amritsar, on Sri Bichittar Natak, a part of Sri Dasam Guru Granth Sahib -
The God of Bachittar Natak!
Spokesman (Chandigarh), February 1996

Thus we find that the God of Bachittar Natak is really strange and in order to have faith in him the knowledge of Gurmat and the eternal principles of Gurbani have been discarded. This is like sowing wild oats and thinking of harvesting grapes. Who should complain and against whom? Our tragedy is that ‘the knives are being tested and we can only pray for the safety of the heads of our friends!'...

Principal Harbhajan Singh
Sikh Missionary College, Amritsar.

The kind of intense pride which Sikhs of Guru Nanak and the devoted non-Sikhs take on the simple and universal nature of Guru Nanak's creed (Nirmal Panth) is also taken by the hypocritical, selfish, egoistical and misguided Sikhs in highlighting and preaching those “Sikh –scriptures” which are full of the Brahminical customs and beliefs.

Overpowered by greed, some old Sikh publishers have become utterly shameless. They themselves give wrong but fancy and attractive names to such granths' by using high-flown rhetoric and by claiming their genuineness. They neither have any advisory committee of the Sikh critics and scholars to guide them, nor are they afraid of the most representative body of the panth-the SGPC-and the Takhts.

They have intensified their pernicious endeavors by associating themselves with the Sant Samaj, which is vehemently opposing the good, rightful and Gurmat-oriented practices and rehatmaryada in the garb of weeding out the evil practices which have penetrated into the Panth. For instance, by regarding the entire 'Dasam Granth' to be the creation of Guru Gobind Singh and giving it the name of Sri Dasum Guru Granth Sahib and by publishing its annotated version, they have struck a discordant note about the eternal, indivisible and universal principles contained in the Guru Granth Sahib which has already been bestowed the stature of the Guru.

This is an act of great injustice and perfidy to mankind and especially to the Gurmat. For example, in the Bachittar Natak, Kaal has been repeatedly mentioned as the omnipotent and the almighty god whereas this status has been accorded only to the Akal Purakh. There is no sign of the sense of mortification, respect and reality displayed while depicting the horrendous form of the Mahakaal. See some of the illustrations:

Dama damm dauroo, sita set chhantar.
Haha huhu haasam,
jhama jhamm antar. (19, Chapter 1)

(Meaning: The tabour in the hand of the Mahakaal is being beaten. There is a dappled canopy over his head and he is laughing hilariously).

Subham jeebh jualam.
Su daarha karalam. (33, Chapter 1)

(Meaning: The tongue of Kaal is looking like fire and his molars are very horrible).
Note: According to the Hindu Mithihas Kosh (Language Deptt), Mahakaal is one of the more than three dozen names of Shivji .

The 'beauty’ of this ugly Mahakaal with frighteningly long molars is further described in this way:

Ghata Saavanam jaan siaamam suhaayam.
Mani neel nagyam lakham sees viaayam.
Maha sunder siaamam maha abhiraamam.
Maha roop roopam, maha kaam kaamam. (59, Chapter 1)
 

(Meaning: O God (Kaal)! Your body is as beautiful as the dark clouds of the month of Saavan by seeing which the mountains with the blue beads have bowed their heads. Your dusky complexion is very attractive. Your beauty is great and you are an embodiment of sex (Kaam).

Since Mahakaal has great affinity for weapons and sexual enjoyment (the five evils-meat, fish, coitus, wine and wealth), the votary of Mahakaal-the poet Syam--does obeisance to every weapon in this manner:

Jite shastra naamam,
Namaskaar taamam.
Jite astra bheyam. Namaskaar teyam. (91, chapter 1)

Ujjain is the only place in India where there is a temple dedicated to Mahakaal and which is known for the worship of a horrible and loathsome idol.
But the Almighty God conceived by the Gurus is:

Sada rangeeta taat piaara. (p 761)

Sundar sughar beant pita prabh hoh prabhu kirpaal.
Maha anand mangal roop,
Tumre bachan anoop easaal. (p 680)

at sundar manmohan piaare sabh hoo madh niraare (p 534)

sat suhaan sada man chaao (Japuji)

Tere banke Icen dant rasaala.
Sohne nak jin lammare Waala.
Kanchan Kaaia suene ki dhaala. (p 566)

Now compare this beautiful and attractive picture of God with Mahakaal having protruding long teeth and the horrible image. The God conceived by the Gurus is sweet-natured, friendly, cheerful and kind to his devotees and not presenting a horrible sight. He is not imaginary like the annihilating form of the Shivji or the horrid image of Mahakaal (which is merely a puranic myth); rather he is an embodiment of truth. God is immortal. This truth has been expressed by Guru Nanak by describing Him as the Akaal moorat in the ‘Adi mool mantar'. How can he mix up the words 'Akal' and 'Kaal' in his tenth form? Here are some proofs in support of this view:

Too akal purakh naahi sir kaala.
Too purakh alekh agamm niraala. (Moh. l, p 1038)

Aad ajone ajai abinaasi,
Teh parmeshar jaano. (10 th Guru).

In the whole of Guru Granth Sahib, the word Akal has frequently been used for God but nowhere the word Kaal has been interpreted as God. In the Jaap Sahib too, Guru Gobind Singh has at ten-twelve places used the word Akal' or ‘the Kaal of Kaal' for God, but he has not even once used the word ‘Kaal' in the sense of God. The Khalsa has been ordained to worship the Akal:

Pooja Akal di, parcha shabad da te deedar Khalsa da.

Mahakaal: According to the Hindu Mithihas Kosh (Hindu Mythological Dictionary by John Daos), Mahakaal is one of the names and the horrible form of Shivji. The worshippers of ‘Shakti' regard him as the independent God, the formless, the uncreated, unique, the creator and destroyer of the Universe, the flawless etc and all that which the theists, especially the Sikhs of the Guru believe and worship as one God, the Akal Purakh.

If you require more proof see part 82nd and 99th Chhand of the charitra No. 404 of Treea Charitropakhyan. When Devi sees her defeat in the self-started war with the demon Suaas Beeraj, she makes an appeal to the Mahakaal for help and she uses all the above-mentioned adjectives for Mahakaal.

Therefore, no worshipper of the Akal Purakh should have this erroneous belief that the words 'Kaal' or Mahakaal used in the Dasam Granth stand for God. The follower of the Shakti, Shiva or Mahakaal, the poet Syam, has used many such methods to spread his cult of Shiva among the Sikhs. And we are so much entangled in his Brahministie web that we have started believing the entire Dasam Granth to be the creation of Guru Gobind Singh and have now gone to the extent of calling it the Sri Dasam Guru Granth Sahib.

Will Sikhism attain glory or infamy by reposing faith in such i apocryphal- writings and by regarding them as Gurbani? Will the Sikhs worship the Akal Purakh or indulge in such falsehood?

(Note: It should be remembered that the words Iti Sri Bachittar Natak Granthe does occur 14 times under the 14 chapters of the Bachittar Natak, and also is used 67 times and 19 times under the narratives of Krishnavataar and Ramavataar respectively and thus occurs 151 times in the Dasam Granth. Therefore it was natural for this granth to be called the Bachittar Natak initially.)

The creation of universe

Every belief of the Gurus having faith in one Akal Purakh revolves around the supreme creative power of the perfect God. They not only regard one God to be the creator of the entire visibe or invisible universe, but also consider it a miracle that it came into being in the twinkling of an eye. The Japuji Sahib contains a clear hint about it- Keeta pasaao, eko kavaao (Gad created this entire universe at one go, i.e. it was brought into being by His Command), and it is also appropriate for man to know the inner truth of the Japuji Sahib that "Ja Karta sirthi kau saaje, aape jaanai soee."

The following words of an erudite poet also have great truth about them:

Kunn ke kehne se hooa aalam bapa.

(The dictionary meaning of the Arabic word kunn is – Let it be so he Arabic-Persian scholars have written that God said 'Kunn' and the world was created).

In the Sukhmani Sahib, Guru Arjan Dev has affirmed this truth in the following way:

Haran bharan ja ka neter phor. (Moh. 5, Sukhmani Sahib)

(Meaning: To take away something or to give, ie, destruction and creation is all done with the mere lifting of His eye i.e. instantaneously).

Let us now see, evaluate and examine how "the kaal or Mahakaal i.e. their God" (who is himself the creator and destroyer of this universe) created this world:

The first narrative (Chapter Two):

Pritham kall jab kara pasaara.
Onkaar te srishti upaara.
Kaalsain (Vishnu) prathmai bhayo bhoopa.
Adhik atul bal roop anoopa. (10, chapter 2)

The point which is to be noted here is that the creator of this universe through Onkaar is ‘Kaal' and not Onkaar. (This description is 100 percent contrary to the Gurmat). The King named Kaalsain (Vishnu) was born first of all who was very brave and beautiful.

(Note: For the sake of brevity only the translated meaning of the poem is given here.)

"After that the second king Kaalkot (Brahma) was created. Then Karoorbaras (Shivji) and the fourth king kaaldhuj (Prajapati) were born. The last king was greatly responsible for the creation of this world" (11 th chhand). Please note!

"That god (Kaalsain, Vishnu) who has thousands of eyes and thousands of feet and who sleeps on the Sheshnag (a thousand-headed snake), took out some wax from one of his ears from which two demons named Madhu and Ketabh were born. With the wax taken from the second ear the entire creation was made. Then Vishnu had a war with these two demons created by him, killed them and
threw their fat into the ocean. That fat gradually turned into earth (Chhand 1214)"

(The thing that needs investigation is as to where did the world created before Onkaar go and whether the creation sans the earth went on hanging in space all those years).

About the creation of this universe, the “Akal Purakh” told Guru Gobind Singh:

Jab pahile ham srisht banaee.
Daeet (daint) rache dusht dukhaee.
Te bhujbal bavare havai gae.
Poojat par purakh eeh gae. (6, ch. 6).

(Comment: When the Akal Purakh had first of all created the demons, was it a sign of wisdom or godly duty to expect any kind of worship from them?)

Then in a fit of rage, I (Akal Purakh) destroyed them in a jiffy and created gods in their place. (chhand 7, Ch. 6), but those gods were also immersed in getting themselves worshipped.

(Comment: When there were all gods, from whom did they get themselves worshipped? This thing has not been explained by the God of Bachittar Natak.)

Then, Mahadey (Shivji), Vishnu and Brahma also got themselves elevated as Gods, ie they forgot the Akal Purakh (Mahakaal) (Chhand 8 Ch. 6).

Then this “Akal Purakh” made another experiment. He made eight witnesses like the earth, the poles, the moon, the sun, the fire and the air etc who would bear witness to the actions of the living beings but they also started getting themselves worshipped (9, Ch. 6).

When they also revolted against God, he created human beings but they also, out of affection, started worshipping the gods of stone (13, Ch. 6).

After being disappointed with human beings, God created Siddhas with great spiritual powers, but they all started their own sects (14, Ch. 6).

Then God made the rishis and munis, but they all created their own Simritis and Shastars and gave up God (17, Ch. 6).

Then the Brahma made four Vedas and busied all of them in their ritualism (19, Ch. 6).

But not being satisfied, God created Dattatraiya, but he also started his own sect (Chhand 23, ibid).

Then Gorakh was created. He also started his own sect and made the great kings his votaries. He got his ear-lobes pierced and wore ear-rings and thus relinquished the ways of God (Chhand 24, Ch. 6).

Then Ramanand was brought into being. He also adopted the bairaagi garb, made his followers wear the rosaries made of wooden beads and gave up the ‘Hari-reet' (Chhand 25).

Then God created Mohammad and made him the king of Arabia. He also started his own religion and got all the kings circumcised (Chhand 26-27).

(Comment: The writer, who is a votary of Mahakaal or God of the Bachittar Natak, does not have even this much knowledge of history that Mohammad was born earlier and Ramanand was born several centuries later).

The next part of the narrative is that after making so many experiments at creation (about 12), God summoned Guru Gobind Singh etc etc.

If we go through the above ridiculous and dramatic narrative we come across the meaningless, absurd, imaginary and the puranic description of the creation and destruction of world. Moreover, the description is sometimes in the first person and sometimes in the third person. Sometimes the God of the Shakat (worshipper of Shakti) himself talks and sometimes the writer of the Granth starts speaking.

An important question

Now the question is whether, as per the Bachittar Natak, we should regard the universe to have been created from the fat of Madhu-Kaitabh who were created from the ear-wax of Vishnu and then killed by him or with the wisdom and sport of Mahakaal who made and remade the things for about twelve times.

Moreover, the story about the creation of Madhu-Kaitabh is also not one:

(a) There is a story in the Mahabharata and Kalika Puraan that Madhu and Kaitabh were born from the ear-wax of Vishnu when he was lying asleep and then those demons ‘who were born out of Vishnu's navel' sprang at Brahma to gobble him up. At this, Vishnu killed both of them because of which he was known as Madhusudan and Kaitabhjit (Mahaan Kosh).

(Note: This story of the Markandaya Puraan is also famous that Vishnu went on fighting with them for five thousand years. Pleased with Vishnu's bravery, Madhu-Kaitabh told him to ask for some favour. At this, Vishnu asked for the heads of both of them which were given to Vishnu by them like the brave persons who are true to their word. Now the readers should tell as to who was greater of the two-Madhu-Kaitabh and Vishnu-the so-called demons or god?)

(b) It is written in the Harivansh Puraan that the earth was formed with the marrow of Madhu and Kaitabh which was spread on the ocean and the origin of the name Medini is also the same (Mahaan Kosh, p 947).

(c) It is mentioned in the Ramayan that Madhu and Kaitabh were born out of the ear-wax of Brahma. The Dasam Granth contains the translation of it (Mahaan Kosh, p 947).

Are we elevating the status of the tenth Guru Nanak by making all-out efforts to tell others and believe ourselves that such a bizarre drama and the mishmash is the creation of Guru Gobind Singh? Are we thus supporting the eternal and universal principles of Guru Granth Sahib which has been appointed the jugo jug atal Guru'?

This is what Bhai Kahan Singh writes about the fictitious, weird and dramatic creation of the Bachittar Natak:

1. Wondrous drama. Strange visual poetry.

2. That part of the Dasam Granth which contains the story of 24 avataars and other many historical incidents have been written according to the mode of drama.

3. A particular ‘granth' of fourteen chapters, which is seen in the Dasam Granth, contains some matter concerning Guru Gobind Singh" (Mahaan Kosh, p 1098).

(Note: Bhai Sahib does not admit here that this is Guru.Gobind Singh's own creation.)

Thus we find that the God of Bachittar Natak is really strange and in order to have faith in him the knowledge of Gurmat and the eternal principles of Gurbani have been discarded. This is like sowing wild oats and thinking of harvesting grapes. Who should complain and against whom? Our tragedy is that ‘the knives are being tested and we can only pray for the safety of the heads of our friends!

Reply

The above criticism may be summarized as under -

(a) The most erroneous, absurd, mischievious and wicked belief that Guru Gobind Singh Ji elevated Sri Guru Granth Sahib to the status of "Guru", and the Granth as his Successor Guru till Eternity.

(b) God, as defined in Guru Granth is defined as - "Beautiful and Eternal Joyful"  (Jup Ji - paurhi 22); Beautiful Enticer, You being amongst all, yet Distinct from all  (p. 534 SGGS);  Merciful Protector, Lord, Beautiful, Wise, Infinite Father God, be Merciful to me, Your Word is so Beautiful, so drenched with Nectar (p. 680 SGGS; Forever Beautiful and Charming, full of hope and aspiration. (p 761 SGGGS).

In Bichittar Natak, we find description as – “Lord, Your drum sounds terribly and Your canopy is black and white.  Your Lughter is horrifying, and light remains around You.  Conches Shriekand create such a horrible soundas if at the time of Dissolution the uninterrupted fire is going on.” (Chapter 1, verse 19); Your Tongue is like fire, and teeth horrible.  A fearful song continuously emerges from around You.  (1/33 ibid); Black cluds of the rainy seasonlook to be so grandas if the blue diamond makes the heart and head bow in joy. O Almighty Kaal You are the most charming Lord, Who is the Beauties and Desire of the desires.  (1/59)

(c) In the whole of Guru Granth Sahib, the word Akal has frequently been used for God but nowhere the word Kaal has been interpreted as God. In the Jaap Sahib too, Guru Gobind Singh has at ten-twelve places used the word Akal' or ‘the Kaal of Kaal' for God, but he has not even once used the word ‘Kaal' in the sense of God. The Khalsa has been ordained to worship the Akal: Mahakaal is stated to be one of the more than 3 dozen names of Mahadev (Shiv Ji).

(d) Creation of the Universe

(e) God’s Instructions to Guru Gobind Singh before he took birth at Patna on December 18, 1661.

Return to the top of the page.


Criticism (a)

The Divine Nature of Baani had already been mentioned by the Gurus in their writings in Guru Granth Itself -
"Waaho! Waaho! is the Bani, of the Formless Lord."
(Slok M.3. p. 515)
"The Bani (Word) is the Guru, and the Guru is Bani"
(page 982, SGGS)
What more confirmation was required from Guru Gobind Singh Ji? Simply stating that Guru Gobind Singh Jee "bestowed the stature of the Guru" to the Bani in the Sri Guru Granth Sahib implies it had no status before and hence contradicts the Bani in the Sri Guru Granth Sahib.

All records show that Guru Gobind Singh on March 30, 1699 stepped down, and made Khalsa in Collective Form as his Successor, no one has ever made a book as his successor. This is a senseless and absurd notion. This idolization of Sacred Books has been condemned in Guru Granth Itself, by the Gurus and Sri Kabir Ji at p. 331.

There are Two reliable Eye Witnesses resources, whose writings are available, who state that at Nanded the Guru stated that he had made KHALSA (the Living JOT) as his Successor - on March 30, 1699, confirmed in December 1705 in the Farmer's House at CHAMKAUR.

The GRANTHS or Books are not the Living "Guru Jot" or "SABAD" repeatedly stated in Guru Granth Itself. Sri Guru Arjan Dev in Rag Aasa stated that God (Guru) is All Pervading Infinite Spirit, the Creator and DOER in All, even He pervades beyond this creation of Universe. O Fools, do not enclose Him in books, temples or in any limitations. "Baid Kataib Sansar hub hon Bahira. Nanak ka Patsha Disay Zahira.". It is stated in both the Granths that Vedas too were created by the Lord. As Brahmins adolized them as God, so we should imitate foolishly. Books do not change from their own, or can bring about necessary change, but it is GURU JOT can. There were all the Scripture in existence, even Bhagat Baani, before the advent of Sri Guru Nanak Dev Ji. Then why Bhai Gurdas in Ist Var stated - "Thamai na Sadh Bin, Sadh na Disay Jag vich KOA." Without Guru JOT, the order of corrupted Society could not be changed, as there was no Man of God in existence. What is ailing the Sikh Society today? There is NO MAN OF GOD "KHALSA" to be seen today. Follow the Commands of Sri Guru Gobind Singh Ji, and make MAKE KHALSA AS OUR GURU ROOP, we will immediately witness changes in the Society. There will then be no political elections to choose SGPC corrupt members, and their henchmen as Jathedars, to decide the DIVINE ISSUES.

The Living Guru JOT abides in all, and is the Source of All Life, find Him there. Sri Guru Arjan Dev in Siri Rag at p 49, teaches -

"Meet with the humble Saints, O Siblings of Destiny, and contemplate the True Name. For your sustenance in the journey of life , gather those supplies which will go with you here and hereafter. These are obtained from the Perfect Guru, when God bestows His Glance of Grace. Those unto whom He is Merciful, receive His Grace. 1
O my mind, there is no other as great as the Guru (God). I cannot imagine any other place. The Guru in me, leads me to meet the True Lord. . 1 . Pause .
Those who go to see the Guru (God in them) obtain all treasures. Those whose minds are attached to the Guru's Feet are very fortunate, O my mother. The Guru is the Giver, the Guru is All-powerful. The Guru is All-pervading, contained amongst all. The Guru is the Transcendent Lord, the Supreme Lord God. The Guru lifts up and saves those who are drowning. 2 .
How shall I praise the Guru, the All-powerful Cause of causes? Those, upon whose foreheads the Guru has placed His Hand, remain steady and stable. The Guru has led me to drink in the Ambrosial Nectar of the Naam, the Name of the Lord; He has released me from the cycle of birth and death. I serve the Guru, the Transcendent Lord, the Dispeller of fear; my suffering has been taken away. 3."
Regarding Sri Guru Gobind Singh Ji's last days at Nanded, the following extracts from Sainipat who wrote Gur Sobha, who was a witness to the events that took place. The Guru was specifically asked about his successor, a day before his final Departure from Earth, and the Guru's answer that he had already given his JAMA to Khalsa.

The Books are not installed as "Living Guru JOT". The Word GURU JOT means, God in his manifestation in His Jot form in the material world. When Gurus Arjan Dev - Guru Gobind Singh were Gurus, during this period Guru Granth Sahib was in existence. Apart from Guru Granth (the Divine Book containing Guru's Word), the Living Guru Jots were Gurus Arjan - Gobind Singh. Similarly, the Divine Light or JOT in Sadh Sangat, who are One with God spiritually, there the Guru Jot manifests. There are hundreds of quotations in Guru Granth - "Vich Sangat Har Prabh Vasai Jio" - Guru Ram Das Jee. Hence the elected Five Khalsas, are to be treated as "Guru Roop" or Divine Form. The Two Granths being Repositories of Divine Word, are to be revered as Sri Guru Granth Sahib and Sri Dasam (Guru) Granth Sahib, which have their own place. The following article is reproduced below -

Sangat Singh in his book, 'Sikhs in History' has written in great detail that practically all old chronicles like Sooraj Parkash, Gur Bilasas, Mehma Parkash, Panth Parkashas, especially of Gian Singh, are totally unreliable, being worshippers of Hindu gods and goddesses, Brahmanic in nature. The only exception is "GUR SOBHA", written by Sri Guru Gobind Singh's Court Poet, Sainapat. This poet, gives an eye witness account of the circumstances of the stabbing of the Guru by THREE PATHAN CONSPIRATORS at Nanded on August 19, 1708, and the Guru's total recovery within TEN DAYS. Further, in the eye witness accounts of the last 80 days of the Guru at Nanded, as given in lately discovered AMARNAMA of Dhadi Nath Mal, as translated by Gurtej Singh of IOSS states that the Guru received the deputation of Hindu complainants, headed by Madho Das Bairagi, with Emperor Bahadur Shah on September 3, 1708. The Guru was asked to clarify his action of getting the goats slaughtered on the auspicious day of the Solar Eclipse as eating of food by the tribal people, when god Sun is devoured by demons Rahu and Ketu, and the god is relieved by making of donations to pay off its debt. The Guru clarified that the Eclipse was a natural phenomenon, but since it was the belief that it related to some clearance of debts, then it was the Emperor to adjudicate, who is to clear the debts. All were non-plussed. Madho Das who had been violently opposing the Guru during the past one month, as his tactics of oppression of the innocent tribal people there were fully being exposed by the Guru. Madho Das Bairagi then surrendered to the Guru on September 3, 1708. The Guru was not to stay at Nanded much longer. The Guru felt that the old habits of this miscievious Bairagi may again be revived, as such he asked five Sikhs to take him to Punjab, with a view to avoiding his continued nefarious activities at Nanded.

After recovery of the Guru to health, in Gur Sobha Chapter 18, the Poet beautifully describes that after full recovery of the Guru from the wounds by the end of August 1708, the eye witness accounts of the events that took place as under -

"Kitai divas beetai, samai aunt aayo. Kario baig parsad aiso bataio (32)
Kachho bhoojanung khaey kai neer peena.
Bharosa subhai ko bhali bhant deena
Gaei ardh ratung ghari char aorai
Bhaey SABAD ROOPUNG Kari Baat Aourai. (33)
Tair kari taei jagai singh apar.
Waheguru ji ki Fateh Kehi aunt ki bar.(34)
Sun sandais bismai gaey ati bhiaan mun hoey.
Mun ki mun hi mai rehi poochh baat na koey. (35)
Bismai sabh hoey rehai mun mai kachh ki kachho hoey gehi aub hi.
Mil kai sab singhan tahe samai eh bhant bichar kio tub hi.
Saskar karo nis hi kai samai, niksai nahi bhan kehio jab hi. Eis karan karaj kai karhi, mil jot so jot gehi tub hi. (36)
......
Choupai - Aik divas karan tai aagai, mil kai singh poochhanai lagai
KAVAN ROOP AAPAN PRABH KEENO, TIN KO JOAB BHATI EIH DEENO. (40)
TA SAMAI GUR BAIN SUNAYO. KHALSA AAPNA ROOP BATAYO.
KHALAS HI SO HAI MUM KAMA, BAKHAS KIO KHALAS KO JAMA. (41)
DOERA - KHALSA MAIRO ROOP HAI, KHALSAI KAI PAS
ADI AUNT HI HOT HAI KHALAS MAI PARGSAS. (42)"
The brief of above mentioned eye wirness description of the poet is given as follows -
The Guru was stabbed on August 18, 1708, the Pathan assassin had two other accomplices. Emperor Bahadur Shah immediately sent his Royal Surgeon, named Cole, who treated the wounds, and the Guru recovered to complete health in ten days time. The Poet tells us that the Guru lived for many days thereafter at Nanded. At last the the fateful day came, when the Guru declared that he had received the DIVINE CALL TO DEPART FOR GOOD. The Guru on that fateful day took his meals and drank some water as well. The Guru gave solace to the extremely grieved Singhs. Then after the midnight of 7-8 October, 1708, the Guru called for the Singhs at his place, and bade them Waheguru ji ka Khalsa, Waheguru Ji Ki Fateh, at his farewell parting from Earth. The Singhs remained totally non-plussed, aghast, could not ask anything further from the Guru, who became SABAD ROOP. IT IS WITH UTMOST REGRET TO STATE THAT THE WORD "SABAD" USED IN GURU GRANTH HAS NOT BEEN UNDERSTOOD BY US ALL. ALL TRANSLATIONS SO FAR MADE ARE FAR FROM CORRECT, INCLUDING THAT OF LATE PROF. SAHIB SINGH, FROM WHOM I LEARNT MUCH ABOUT GURMAT, AND HAD LONG ASSOCIATION WITH. HERE ALSO THIS GREAT POET OF THE GURU, USED THE WORDS "Bhaey Sabad Roopi". WORD "SABAD" IS NOT GURBANI. We shall understand the meaning of the Word "SABAD", from Gurbani of Sri Guru Granth Sahib itself.

The Poet also tells us that one day before the Guru's Final Departure, Singh's inquired from the Guru, who would be his Successor. To them the Guru replied, "TA SAMAI GUR BAIN SUNAYO. KHALSA AAPNA ROOP BATAYO. KHALAS HI SO HAI MUM KAMA, BAKHAS KIO KHALAS KO JAMA"

The Guru replied I as Guru Jot, have already merged in Khalsa, and this Jot shall ever shine or manifest in Khalsa.
Let us find out the meaning of word "SABAD" from Guru Granth Sahib. In this context, you are requested to have the detailed study of the subject matter from the book, "SABAD GURU, SURAT DHUN CHELA" (Sri Guru Nanak Dev, Sidh Gosti, Paurhi 44) written by this writer, published by Bhai Chatter Singh Jiwan Singh, Publishers, Amritsar, price Rupees 300.

In Sidh Goshti, Sri Guru Nanak Dev Ji used the word "Sabad" for the All Pervading Infinite Formless Spirit of God, in his discussion with Yogis. The Guru gave the substance of Sidh Goshti, as under - "Kia bhaveiai, Sach Soocha hoey, Sach Sabad bin Mukat na koey." 1- Pause. Translation - What is the use of wandering from place to place, when mind is not purified by loving Truth - verily God, the only Reality. Without reflecting the mind on Him, no one can be emancipated.

THE LAST FOUR PURHIS OF SIDH GOSHTI ARE VERY IMPORTANT TO UNDERSTAND, WHICH ARE GIVEN BELOW -
 

Text: Bin Satgur saivai jog na hoei. Bin Satgur bhaitai maha garb gobar. Nanak bin Gur moha janam har. (70)

WITHOUT TREADING ON THE PATH OF THE TRUE GURU (GOD’S LIGHT IN MAN), NO ONE CAN PRACTICE YOGA (UNION). Without meeting with the Guru, no one can be emancipated, nor any one attains to God’s Name, and every one suffers immense woes. Also, without meeting with the Guru, one is enveloped by the smoke of the Ego, and so loses the merit of his life. (70)

Text: Gurmukh mune jeeta homai mar. Gurmukh sach rakhia oar dhar. Gurmukh jug jeeta jamkal mar bidar. Gurmukh dareh na aavai har. Gurmukh mail milai so janai, Nanak Gurmukh Sabad pachanai (71)

The God-man conquers his mind, stilling his Ego. Enshrining the Truth in the heart, he overwhelms death. He is thus honored in the Lord’s Court. He, whom the God unites with Himself, through the Guru, alone knows the Quintessence of Wisdom through the Guru’s Word (LORD HIMSELF). (71)

Text: Sabad ka nebaira sune tu aoudhoo bin navai jog na hoei. Namai ratai andin matai namai tai such hoei. Namai hi tai sabh pargat hovey namai sijhi paei. Bin navai bhaikh karai bohtaira sachai aap khoeaei. Satgur tai Naam paeai aoudhoo jog jugat ta hoei.. Kar bichar mune daikho Nanak, bin navai mukat na hoei. (72)

THIS IS THE QUINTESSENCE OF THE WORD (GOD). HEAR O YOGIS, THAT WITHOUT THE LORD’S NAME (THE WORD UTTERED BY GOD), YOGA CANNOT BE PRACTICED. HE ALONE ATTAINS BLISS, WHO IS EVER IMBUED WITH THE NAME. THINGS BECOME MANIFEST THROUGH THE NAME; THROUGH THE NAME IS ALL WISDOM. WITHOUT THE NAME, ONE MAY WEAR A MYRIAD GARBS, HE WILL BE STRAYED FROM THE PATH. SUCH IS THE TRUE LORD’S WILL. IT IS THROUGH THE TRUE GURU (WORD UTTERED BY GOD OR HIS LIGHT OR SOUL) THAT ONE ATTAINS THE NAME - THE WAY OF YOGA. REFLECT YOUR MIND ON THIS AND SEE, THAT WITHOUT THE NAME, NO ONE CAN BE EMANCIPATED. (72)

Text: Teri gut mit tu hai janai kia ko aakh vakhanai. Tu aapai gupta aapai pargat aapai sach rung mania. Sadhik sidh guru boh chelai khojat phareh phurmanai. Mangai Naam paey eh bhikhiya terai darsan ko kurbanai. Abnasi prabh khail rachaia Gurmukh sojhi hoei. Nanak sabh jug aapai vartai dooja avar na koei. (73).1.

O God, You alone know Your state, what can a mere man say? You are manifest as well as unmanifest, enjoys all the states. Many seekers and adepts and gurus and disciples seek out in Your Will. They beg for Your Name and You bless them with it. I am a sacrifice unto Your Vision. You, my Eternal Lord, have staged Your Own Play. IT IS THROUGH THE GURU (HIS LIGHT OR SOUL) THAT ONE KNOWS YOU. NANAK SAYS, THE LORD PERVADES ALL THE AGES. WITHOUT HIM THERE IS NO ANY OTHER. SECOND. (73) (1)

LET THIS BE MADE CLEAR THAT SOUL IN US IS NOT MAN’S SELF, WHICH SEEKS UNION WITH GOD; BUT it is GOD HIMSELF IN CREATION IN HIS JOT OR LIGHT FORM IN EACH CREATURE, THE IMMANENT FORM OF GOD. ALSO, GURBANI (COMPOSITIONS OF GURUS) IS NOT SABAD AS INCORRECTLY STATED BY ALL WRITERS, BUT GURBANI EMANATES FROM SABAD. SABAD IS GOD’S WORD UTTERED AT THE TIME OF CREATION, WHICH TURNED INTO JOT OR LIGHT. SOUL, SABAD, DIVINE JOT, ARE CALLED GURU, GURU POORA, SAT GURU, VERILY GOD HIMSELF IN IMMANENT FORM. In this context, please refer to Astpadi of Sri Guru Amar Das Jee in Majh Rag, p. 125, “Sabdai opjai Amrit Bani, Gurmukh aakh sunavaniya” (It is from the WORD uttered By God at the time of Creation of Universe, which spread in all directions, became the cause of creation of every thing, and is present in all creatures in the Form of His Light or Jot, verily God Himself), from this SABAD, emanates the Ambrosial Gurbani. The Gurmukhs (Saints) from the Divine Jot speak out and disseminate it to others. IT IS STRANGE THAT WE SIKHS HAVE NOT UNDERSTOOD THESE BASIC SIKH TEACHINGS AND DISGRACEFULLY HARPING ON RIDICULING SOUL (GOD) IN MEANEST TERMS AS FOLLOWERS OF OTHER RELIGIONS DO!!! Human Mind is the SELF OF A PERSON. It is important to understand the whole of the Astpadi of Sri Guru Amar Das Ji, ibid, which is given below –
“Majh Mehla 3. - The One Light (Jot) is the light of all bodies. The Perfect True Guru (God in all) through His Word, Sabad. He Himself instills the sense of separation within our hearts; He Himself created the Creation. 1.
I am a sacrifice to those who sing the Glorious Praises of the Eternal Lord. Without reflection of our mind on the Guru (God in us), no one obtains intuitive wisdom; the Gurmukh (Godman) is absorbed in intuitive peace. 1. Pause.
Lord, You Yourself are Beautiful, and You Yourself entice the world. You Yourself, by Your Kind Mercy, weave the thread of the world. You Yourself bestow pain and pleasure, O Creator. The Lord reveals Himself to the Gurmukh. 2.
The Creator Himself acts, and causes others to act. Through Him, the Sabad (His Word), is enshrined within the mind. The Ambrosial Word of the Gurbani emanates from the SABAD, His Word in us all. The Gurmukh (one who is ONE with the Lord) speaks It and disseminates It to others. 3.
He Himself is the Creator, and He Himself is the Enjoyer. One who breaks out of bondage, is liberated forever. The Eternal Lord above all entanglements of Maya. The Unseen Lord causes Himself to be seen. 4.
He Himself created the Maya, and He Himself created its Illusion. He Himself has generated emotional attachment throughout the entire universe. He Himself is the Giver of Virtue; He Himself in all sings the Lord's Glorious Praises. He chants them and causes them to be heard. 5.
He Himself acts, and causes others to act. He Himself establishes and disestablishes. Without You,O Lord nothing can be done. You Yourself have engaged all in their tasks. 6.
He Himself kills, and He Himself revives. He Himself unites us, and unites us in Union with Himself. Through selfless service, eternal peace is obtained. The Gurmukh is absorbed in intuitive peace.7.
He Himself is the Highest of the High. How rare are those who behold Him. He causes Himself to be seen. O Nanak says, the Naam, the Name of the Lord, abides deep within the hearts of those who see the Lord themselves, and inspire others to see Him as well. 8.26.27.”
Sri Guru Nanak Dev Ji in Siri Rag teaches -
"Without living with God, the misseries do not end."
"Bin Sabdai sukh na theey, Pir bin Dukh na jaey."
(p 18)
Sri Guru Amar Das -
"Sabdo hi Bhagat japdai, jin ki Baani Sachi hoey." (p.429.) Also "Sad sunda sad vaikhda, SABAD REHIA BHARPOOR"
Through His Guru Jot, God ever hears, sees and He pervades the whole Creation. CAN GOD (GURU JOT) BE ENCLOSED IN A BOOK? WHICH IS ALL PERVADING INFINITE - KARTA PURKH - THE CREATOR LORD??
Hundreds of such quotations can be given. It appears no body reads Baani intentively, and starts preachings to others senselessly. It is most UNFORTUNATE.

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Criticism (b)

As regards criticism at (b) above, apart from  the attributes of the nature, "Beautiful and Eternal Joyful God"  (Jup Ji - paurhi 22); Beautiful Enticer, You being amongst all, yet Distinct from all (p. 534 SGGS);  Merciful Protector, Lord, Beautiful, Wise, Infinite Father God, be Merciful to me, Your Word is so Beautiful, so drenched with Nectar (p. 680 SGGS; Forever Beautiful and Charming, full of hope and aspiration. (p 761 SGGGS), we have to find out the other nature of attributes from Sri Guru Granth Sahib, as stated or similar in Sri Bichittar Natak.  In this connection please note the following Teachings in Guru Grahth, which are similar in both the Granths, in that, God not only abides in all cratures alike, but the REAL DOER in all -
“ONE UNIVERSAL CREATOR GOD. By His Grace:
He is the Creator of all, He is the Enjoyer of all.  1 . Pause .
The Creator listens, and the Creator sees.  The Creator is unseen, and the Creator is seen.  The Creator creates, and the Creator destroys.  The Creator touches, and the Creator is detached.  1 .
The Creator is the One who speaks, and the Creator is the One who understands.  The Creator comes, and the Creator also goes.  The Creator is absolute and without qualities; the Creator is related, with the most excellent qualities.  By Guru's Grace, Nanak looks upon all the same.  2 . 1.”
(Rag Gond  Mehla 5, Chau-padas, 1st House, page 862, SGGS)
“God's Light is contained in the high and the low; the Lord is in  all beings, and the  DOER in all.  1”
(Sorath M.5, p. 617 SGGS)
“O Nanak, the Lord is the Creator of all; He watches over all;  and destroys what He has created.”
(Slok M.1, p. 1412 SGGS)
“O Nanak, as He Himself makes us dance, we dance (God Himself is the DOER in all).  22 . 1”
(Slok M.3. Maru ki Var, p. 1094, SGGS)
Important Note -  The difference between the Creator Lord and the creatures is that the Lord is Formless, Mighty Force, All Wisdom, Creative, etc.; while each creature has the material body, which embodies the Divine Ray of Light shedded by Him, which is Life Giving, All Wisdom and crative as God is.  The second Force God created of the Matter of Five Elements, which is perishable and has its own limitations.  The material body in creatures is evolved and grown by the Divine Ray of Light in them, without which they perish.  The material body, when brought into activity by the Divine Force, creates Five Main Types of Instincts and Passions – Egoism, Sexual Lust, Anger, Greed and Attachment, and varied other passions.  The material body needs, covering up, shelter, material things to eat to sustance oneself, and other emotional satisfactions, the accumulative Form of them is called MIND.  This is unconquerable Maya, which is Unconquerable, without living with the Lord in the creatures, Who created this source of separation from Him.  Man’s spiritual progress toward Union with his Creator, is entirely dependent on the Creator Lord, as to how He would direct a person to lead the life.

IF WE CAREFULLY READ SRI GURU GOBIND SINGH’S COMPOSITION, “AKAL USTAT”, THESE TEACHINGS ARE EXPLAINED IN MORE DETAILS, THREAD-BARE, THAN IN GURU GRANTH SAHIB ABOUT ONENESS OF GOD, AND ONENESS OF CREATION – For example, here under are few verses, out of 272 verses on the same subject matter of “Manifestation of the ONE LIFE – IN WHOSE MANIFESTATION IS THE WHOLE CREATION –

“Some people call themselves as ‘mundia’, some sannyasi, some yogi and some yati (celebates).  Some call themselves Hindu, some Turks (Muslims), some Hafzi and other Imamsafi.  But the entire human kind shoul be recognized as ONE.  The same Lord is the Creator, Compassionate Provider of Bread, Munificient. He has no co-eternal, no dualism: we must never accept any duality. To serve the only One is our duty.  He alone is the Guru of all.  All Mankind be taken as one manifestation of Hi Light.  (85)
The temple and the mosque are the same.  Worship in Hindu way or Muslim way are also the same.  All human beings are essentially One, though they tend to look many.  Addressing humans differentlywith nomenclatures such as god, demon, yaksha, gadharva, Muslim, Hindu, etc. is the result of influence of different places and vestures.  Every one of them has the same eyes, the same ears, the same body and the same power to speak and all of them are made of the earth, air fire and water.  Allah, given to no specific vestures as laid down in Koran, and the Brahma described described in the Purans, are the same: they are the same form, and the same.  (86)
Just as sparks arise above from fire, but fall back in the same heap; as millions of waves arise in the water only to mergein their source (water) again, similarly this mundane world is the manifestation of the REAL ONE – all are born from Him, and ultimately coalesce in Him. (87)”.
Even in Composition, Bichitter Natak, Chapter 1, in the first 16 paragraphs, Guru Gobind Singh described God, as -
“O Lord, You are Unborn and  Ever Shining Homogeneous Light.  You are the God of the great gods and are the Emperor of the kings.  You are Eternal beyond all formsand outlines and You alone are the Final Liberator.  O Mighty Lord, You are the Creator of all arts.  (3)
O Formless, Passionless, Eternal and UniquePowerful Lord, You neither become old, nor young and You never assume the form of a child.    You are neither pauper nor prince, neither You have any form nor outline, neither any color nor attachment.  You are Infinite and beyond all guises.  (4)  ----
You are Undefeatable, Fearless, Nameless and Beyond Space – You are the sum totall of all.  You are desired by great desires.  O Unaccessible, Beyond Guises, Beyond Numbers, Beginningless Lord, You ar beyond the yonderlands; You are most Sacred and devoid of all agonies.  (6)
At places You are in action, inertia and tranquilty, and at other places You appear in the form of female.  At some places You appear in the form of goddess and demons, and other places You assume beautiful unparalleled forms.  (11)
At some places You have flourished like the flowers of the wish granting  tree flowers.  At other place in the form of speedy wind.  You are moving around that, your speed is ineffable.  How can I describe You.  (12)
At some places You are ringing as a sonorous music and side by side You are adorn in the form of a hunter with pulling arrows.  At places like a deer You are engrossed in infatuations and at other places You are adorn as a beautiful woman.  (13)
You are Most Ancient, the Sacred and Beyond all quarrels.  You are beginningless devoid of any stigma, self created, indefeatable, indivisible, everlasting, sacred, mighty the Conscience of the Prophets and the Master of the grand masters.  (16)
Spotless, light, beyond all accounts, byond all garbs, infinite, formless, devoid of enemies, the grand splendoue, the great flame, the great mantra and You are the consuming force of even the great time  (Kaal of Kaal)”. (17)
Consequent of the Material Allurements and the Greed, creatures commit sins. The Lord has created persons, having the Lord in them, yet choose and form the following nature in them  -
Siri Rag,  Mehla 1, Fourth House:
“The dogs of greed are with me.  In the early morning, they continually bark at the wind.  Falsehood is my dagger; through deception, I eat the carcasses of the dead.  I live as a wild hunter, O Creator!  1.
I have not followed good advice, nor have I done good deeds.  I am deformed and horribly disfigured.  Your Name alone, Lord, saves the world.  This is my hope; this is my support.  1 . Pause .
With my mouth I speak slander, day and night.  I spy on the houses of others-I am such a wretched low-life!  Unfulfilled sexual desire and unresolved anger dwell in my body, like the outcasts who cremate the dead.  I live as a wild hunter, O Creator!  2 .
I make plans to trap others, although I appear gentle.  I am a robber-I rob the world.  I am very clever-I carry loads of sin.  I live as a wild hunter, O Creator!  3 .
I have not appreciated what You have done for me, Lord; I take from others and exploit them.  What face shall I show You, Lord? I am a sneak and a thief.  Nanak describes the state of the lowly.  I live as a wild hunter, O Creator!  4 . 29”
Also – Slok Mehla 1:
“Thieves, adulterers, prostitutes and pimps, make friendships with the unrighteous, and eat with the unrighteous.  They do not know the value of the Lord's Praises, and Satan is always with them.  If a donkey is anointed with sandalwood paste, he still loves to roll in the dirt.  O Nanak, by spinning falsehood, a fabric of falsehood is woven.  False is the cloth and its measurement, and false is pride in such a garment.  1.”
(Suhi ki Var, p. 788 SGGS)
Also – Slok M. 5 –
“The sinners act, and generate bad karma, and then they weep and wail.  O Nanak, just as the churning stick churns the butter, so does the Righteous Judge of Dharma churn them (Under His Command).  9 ”
(p. 1425, SGGS)
Also – Slok M.1 –
“If the Lord should cast an angry glance, He can transform kings into blades of grass.”
(Aasa di Var, p. 472 SGGS)
SIMILAR Teachings are contained in Sri Dasam Guru Granth Sahib, rather more explicit, to give adequate education to the delinquents, who do not lead a disciplined life under the guidance of their Creator abiding in them to lead a rational moral life.

Man's history has been written in blood.  It is a history of continuous violence, the powerful forcing the weak to submit to his will.  The leaders of violence were not alone in causing extermination of millions of people, as each of such leaders had millions of zealous followers.  They engaged themselves in killing each other with tortures and rape of women folk.

People swayed by their emotions have been grouping together, and are today also doing so,  forming gangs assuming the "Self Righteous" role  in destroying those who differed from them in any way. The religious concepts offered security to those who came within their respective fold, and threats to those who broke away or belonged to the other religious groups.  The religion in general became cruel and intolerant to those, who did not belong to a particular group.  In Middle Ages, Christians fought Muslims for the spread of their faith, a sword in one hand and Bible in the other.  The Muslims also repeated the same story to its extreme in establishing their empires both in the East and West.  Then there have been inter-communal feuds Protestants fighting with Catholics, Suni Muslims fighting Shia Muslims, high caste Hindus killing Scheduled Castes and the Untouchables.  It is said that during the ninth century, a Hindu savant named Shankracharya appeared in India, who said, "Kill your opponents first using the wit and knowledge of the Vedas and Shastras, and if they survive, then kill them with the "Shasta", [meaning weaponry.]"  The followers of Shankracharya were responsible for finishing off Buddhism in India using his philosophy of Shastras, and then using Shastars (weapons) indiscriminately in totally exterminating hundreds of millions of Buddhists. Sikhs during their short history of past two and a half centuries from Banda Bairagi onward surpassed all others in their hatred of Muslims and called for unnecessary sufferings on themselves in pursuit of power, in total disregard of the explicit Sikh Teachings.  The happenings during the partition of India in 1947 would make any right thinking Sikh's head hang in shame. They not only brought shame on the community but also inflicted mortal blow on the fair name of the Revered Gurus. Today Sikhism stands on the verge of extinction due to such frantic and maniacal thinking and actions, even from the so called Sikhs, who for their ulterior motives are bent on destroying GURMAT itself by destroying Sri Dasam Guru Granth. Now Hindus are planning to clean India completely from the presence of Sikhs and Muslims, just as during the Nazi regime Christians exterminated Jews root and branch from Germany.  Muslims in Pakistan have already thrown out Hindus and Sikhs from their country.  Wherever man is in power, he becomes intolerant to see any one different from him and enforces his concept of life on others.  This is the most serious malady man is suffering since the beginning of time.  This attitude needs to be rectified and the Men of God ever pray for the creation of a sane society.  In the recent past two wars in the Middle East have been fought.  Already the humanity has sufferered terribly from the Two Nuclear Blasts 58 days earlier; today dangers of such horrifying threats of mass extinction of the people with extreme sufferings are hanging over constantly our heads.  In the light of the Teachings aforesaid from both the Granths, does any one consider that such happenings are under our own control, and that the Creator Lord is NOT THE DOER.  WHATEVER IS HAPPENING  IS TOTALLY THE CREATOR LORD’S PLANNINGS AND DOINGS.  WHEN WE WITNESS THE LORD IN SUCH A HORRENDOUS FORM IN OUR DAY TO DAY LIFE, HOW CAN WE DENY THIS AS HIS DOINGS TO PUNISH THE WICKED?

Do we not see man's inhumanity to man everywhere - in our every day life both domestic and outside house occurrence of cases of violence, armed robberies, child abuse, murder and rape, in the ruthless warfare, exploitation of the weaker by the stronger, and the fact that the cries of the tortured and suffering humanity have no effect on the hardened hearts and fall on the deaf ears of those who wield power.  Man is therefore a wolf to his fellow men, as he is selfish, vicious and destructive by nature.  He resorts to brutality toward his fellow beings on any pretext. WHO HAS CREATED TMEM IN WOLF’s GARB, AND WHO IS PUNISHING THE WICKED?  DO WE NOT SEE THE WICKED BEING PUNISHED BY  GOD’S WRATH?

In this context, readers are requested to read this first stanza in Chandi Chritra, Ukti Bilas, by Sri Guru Gobind Singh Ji –

“God is the Primal Being, Unfathomable, Inexpressible, Deathless, not limited by any expression or any specific garb, and Indestrructible.  The Lord created His Own Spirtual Moral Power, and the Alluring Material Power, the Four Vedas and Powerful Maya- The Great Illusion of Material World of Three Gunas, all pervade everywhere in all the Three Regions.  He created, day (pleasure) and night (pain); sun (Reason) and moon (emotions), by manifesting through the creation of Matter of Five Elements.  He created polemics (between Good and Evil); made the Evil fight against Good; He Himself sits apart to enjoy the entire PLAY.”


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Criticism (c)

In the whole of Guru Granth Sahib, the word Akal has frequently been used for God but nowhere the word Kaal has been interpreted as God. In the Jaap Sahib too, Guru Gobind Singh has at ten-twelve places used the word Akal' or ‘the Kaal of Kaal' for God, but he has not even once used the word ‘Kaal' in the sense of God. The Khalsa has been ordained to worship the Akal:

Mahakaal: According to the Hindu Mithihas Kosh (Hindu Mythological Dictionary by John Daos), Mahakaal is one of the names and the horrible form of Shivji. The worshippers of ‘Shakti' regard him as the independent God, the formless, the uncreated, unique, the creator and destroyer of the Universe, the flawless etc and all that which the theists, es the Sikhs of the Guru believe and worship as one God, the Akal Purakh

If you require more proof see part 82nd and 99th Chhand of the charitra No. 404 of Treea Charitropakhyan. When Devi sees her defeat in the self-started war with the demon Suaas Beeraj, she makes an appeal to the Mahakaal for help and she uses all the above-mentioned adjectives for Mahakaal.

Therefore, no worshipper of the Akal Purakh should have this erroneous belief that the words 'Kaal' or Mahakaal used in the Dasam Granth stand for God. The follower of the Shakti, Shiva or Mahakaal, the poet Syam, has used many such methods to spread his cult of Shiva among the Sikhs. And we are so much entangled in his Brahministie web that we have started believing the entire Dasam Granth to be the creation of Guru Gobind Singh and have now gone to the extent of calling it the Sri Dasam Guru Granth Sahib.

Will Sikhism attain glory or infamy by reposing faith in such i apocryphal- writings and by regarding them as Gurbani? Will the Sikhs worship the Akal Purakh or indulge in such falsehood?

Reply

In Sri Guru Granth Sahib, God has been praised invariably using the names of mostly Hindu gods and goddesses.  There is a long list of such names of gods and goddesses used are given by Sri Guru Arjan Dev Jee, in his Composition in Rag Maru, Sohle, p.1082. The Guru at the end of this Composition  stated -
“There are numerous names of the Creator Lord, Who is remembers by His Functional Qualities and His deeds; but it is a veritable Reality that the Lord is ETERNAL.”
Kirtam Naam kathai Terai jaiba, SAT NAAM Tera Para Poorbala
This fact has been repeated by Sri Guru Go Singh Ji in the First stanza of his Composition Jaap Sahib, stating -
“Who can describe all Your Names.  The wise men have mentioned Your Functional Names only. (1) ”
Tav sarb Nam kathai kaon, Karam Nam barnut smat.1.
Both the act of CREATION, and DESTRUCTION are God’s Functional Qualities, and thus such Names, which Sri Guru Gobind Singh Jee used in his Writings.  “Sirjanhar, Parvadgar, Kaal, Sarab Kal, Maha KaalKalka, Chandi, Durga, Bhavani, Bhagauti, Pritham Kaal, Kaal kai Kaal, and so on, are the tributes of God,  we find in his Writings; just as in Guru Granth Sahib, Var Suhi ki, Slok M.3 “Mun Tun Nirmal ati Sohina bhaitia Krishan Murar.”;Tr. Both Mind and body are purified  by loving God;  also, “Gurmukh sangi Krishan Murarai” – Majh M.5, p.98.   In Guru Granth, God is more frequently praised with the attributes of the excellences in gods and goddesses, than in Sri Dasam Guru Granth Sahib. The Gurus taught that ONE LIFE, GOD only exists, and the creation is His manifestation, wherein He also Himself abides and is the Life Giver to all. Anything of excellence in any one, is in actuality is the Excellence of the Creator Lord, Who abides in all creation equally.

Destruction or Dissolution is one of the Functional Attribute of the Lord, just as Creation, Preservation, Sustanance, Protection and so on.  All the Creation is subject to Dissolution, but the Lord Himself is Eternal – Akal.  Both Kaal and Akal are His Functional Attributes.  Even if Meheshar or Shiv Ji is called Mahakaal, why we cannot give this attribute to God, Who is the only Master,  responsible for destruction or Dissolution of all, including Shiva.  When by attributing to God the excellences of Krishna, Vishnu and other names of God is appropriate in Guru Granth, why such silly objections are raised in respect of Sri Dasam Guru Granth Sahib?

Guru Gobind Singh, however,  in the Introduction to the description of 'Twenty Four Avtars’ of Vedic conception, translated from the Purans, states:

“God is the Father of this Universe, in that all activity of creatures (both visible and invisible) is verily His Potential.
The Energy or Light that emanated from Him is called the Primeval Force (Bhavani, or Chandi, or Durga or Jagdumbay, Bhagauti, Kali etc).
This Energy is instrumental in the creation of the Universes."  In Guru Granth Sahib the Divine Light (Jot) is called Sat Guru Poora, verily God Himself.”
pritham kal sab jag ko tata, tahan tai bhio tej bikhiata.
so hi bhavani nam kahai, jin sagri yeh sarist upahi.
(Verse 29 – 24 Avtars)
Just as Chandi, Bhavani, Durga, Kalka or Bhagauti is the Divine Power of Creation and Destruction, verily God Himself, similarly the other Divine Names  ascribed as Kaal (God's Functionary Quality of Destruction).   This unseen Divine Potential is present in all creatures and everywhere, called SOUL, the Creative and Destructive Power of God, which in Sri Guru Granth Sahib is called SABAD or Guru Jot or SAt Guru or Sat Guru Poora, verily God Himself in Immanent Form.
All Names, Akal, Kaal, Dayal and so on, are all His Functional Names. Those who have raised such silly questions, need their thorough learning, education and above all the manners and the behavor how to respect their Creator Lord, which these shameless zealots of IOSS totally lack.

You will find in Composition Akal Ustat, Satguru Jee has saluted God,both as Akal (Beyond the scope of Death - Eternal), as well as Kaal (The Creator of Destruction).  Both are God's Functionary Names. The Guru states - “Akal Purkh ki Racha Ham Nai.  Sarab Kaal Jee di Racha Ham Nai. Sarbh Loh Ji ki Racha Ham Nai.” (Sarab Loh is the mightiest of all the metals - Here means Mightiest God be his Protector. Also Sarb Loh is the cheaterst metal - here means the Protector and Cherisher of the most humble ones).

In Chandi Critar (2) - the Guru starts - “Sri Bhagauti Ji Sahai”.  Also in Var Durga ki - The Guru salutes to “Sri Bhagauti Ji Sahai.” In Var Durga ki, the Guru states - “Prithan Bhagauti simar kai Guru Nanak laei Dhaey.”  This forms part of our daily Prayer everywhere and for every one.  Do Kala Afghana and Gurtej Singh reject the ‘Ardasa’ and do not participate?  In Gian Parbodh Granth, the Guru first salutes to “Sri Bhagauti Ji Sahai”.  In Composition 'Chritro-Pakhiaan' - the Guru salues to “Sri Bhagauti Ji Sahai”, which means “Sat Guru Parsad” – only fools quarrel over names in different languages and belief in in same God.

In Durga ki Var, the Guru states, “I first think of the Pritham Bhagauti - The Primal Creative & Destructive Force or God), then Guru Nanak  ----”

Clearly the Guru when he mentions of Bhagauti, he refers to the Mighty Potential of God Pervading in the Universe in Immanent Form.  The Guru clarifies that all creatures like Ram, Krishna, and other Avtars derive their Potential from God (Bhagauti) alone.  In short there is only ONE LIFE IN EXIXTENCE, all creatures are only the manfestation of the One Potential. “Sagal Bisthar Eik tai Bhaey.”  All have come from the ONE LORD.  Sri Sukhmani Sahib. In all both Highest and in lowest, only His Potential works.  The whole of the Guru’s Composition “Akal Ustat” maily focused on this aspect of Thought – One Creator Lord, Who is Manifest in His Creation alike.

The Guru took pains to describe in detail Sri Bhagauti Ji in the First Chriter of Composition 'Chritro Pakhiaan' - Seven full pages. The Guru here states “O Lord, You are the symbolic of the Broad Sword, the Arrow, the Dagger....  Lord, You are the Creator of Vishnu, Brahma and Shiv. It is Your Arrows and Swords, which annihilate the armies.  It was You in the guise of Narsingh smashed Harnaukash.  In the form of Varha and Boar, You bore the weight of te Earth. Your Potential in Ram killed Ravana, and it was Your Potential in Krishna, Kamsa was killed.----”

The Eulogy of Sri Bhagauti Ji, verily God Himself appears in Krishna Avtar, and Akal Ustat  also,  describing the Creative and Destrctive Potential of the Infinite Lord, in the form of all Arms and weapons. One finds the same qualities of God as the Creator Lord and also the Destroyer, the qualities as described in Sri Guru Granth Sahib as Guru – Permeshwar – “ Marai Rakhai, Eiko Aap.”  One God, Who is both Creative and Destructive. Sat Guru Jee apart from the above mentioned Composition, described His Priases in the Chandi Chritra (Ukti Bilas), Chandi Chritra II and in Var Durga Ji Ki.

Please do not be misled by the Hindu names of Chandi, Durga, Bhavani, Kalika. Bhagauti as Hindu Devis. God is both Mother and Father, and has countless names and forms described.  Those who unwisely limit His existence to mere their own religious names, and pick up quarrels with others who describe the same Lord in using different names, they have only befooled themselves and have been the instruments of all the hatred and scambles for nothing.

The critic is dead wrong in misleading the people that apart from Bichitar Natak, the Guru has not used Kaal in any other of his Compositions.   Examples are given below –
JAAP SAHIB
Namo Sarb Kaalai, Nami Sarb Diyalai  - Verse 19
Namo Sarab Kaalai, Namo Sarab Palai – Verse 20
Namo Kaal Kaalai, Namassut Dialay  Verse 23
Namo Sarab Kaalai, Namo Sarab Palai – Verse 45
Namo Palik Sarab GHALIK, Namo ko Pun Kaal.
Sarab Laeik, Sarab GHAEIK, Sarab ko Pritpar.  Verse 85
Sarab Gunta, Sarab HUNTA, Sarab tai Anbhaikh.  Verse 86.
Runkan Runk, Kalan Kaal.  Verse 90
Harung, Karung, Nir Namai, Akamai.  Verse 95
Namo Chakar Karta, Chatur Chakar HARTA.  Verse 96.
Namo Chakar Palai, Chatar Chakar Kaalai.  Verse 97
Keh Sarbatar HUNTA, keh Sarbatar Gunta.  Verse 115
Sabung HUNTA, Sarbung Gunta.  Verse 142
Sarbung HARTA, Sarbung Karta.   143
Also see Verses 178, 180, 182 and 183.

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Criticism (d)

About the creation of this universe, the “Akal Purakh” told Guru Gobind Singh:

Jab pahile ham srisht banaee.
Daeet (daint) rache dusht dukhaee.
Te bhujbal bavare havai gae.
Poojat par purakh eeh gae. (6, ch. 6).

(Comment: When the Akal Purakh had first of all created the demons, was it a sign of wisdom or godly duty to expect any kind of worship from them?)

Then in a fit of rage, I (Akal Purakh) destroyed them in a jiffy and created gods in their place. (chhand 7, Ch. 6), but those gods were also immersed in getting themselves worshipped.

(Comment: When there were all gods, from whom did they get themselves worshipped? This thing has not been explained by the God of Bachittar Natak.)

Then, Mahadey (Shivji), Vishnu and Brahma also got themselves elevated as Gods, ie they forgot the Akal Purakh (Mahakaal) (Chhand 8 Ch. 6).

Reply

The correct translation  of verses, 6 – 8,  as given in Chapter 6 of Sri Bichittar Natak, are given below –
The Lord God said to this small insect –
Chaupaei

“When world was first created, I created therein the most tyrant demons (amongst others).  They (demons) turned egocentric and in their pride became power intoxicated; abandoned the decency of their human norms, having totally forgotten the One Who created them (and began inflicting miseries to the people). (6)

In a moment I finished them off, and in their place I established the gods (the learned persons) .  They too  (amidst their popularity) engaged themselves in their self pride of their nobility,  and began themselves to be called the Supreme Lord, to be worshipped.  (7) ”

Here the words uttered by the Supreme Lord end; and the Guru continues –
“Mehadev caused people to call Him the Highest, and also Vishnue declared himself the same.  Brahma considered himself as the Transcendtal God (Parbrham), and none recognized the Real Lord.  (8) ”
Our Explanation on verses 6 -8
Sri Bichittar Natak was written in par excellence poetry, and that too in metaphoric and symbolic language of scholars; not in prose wherein all minor details were to be given.  In such poetic writings, we have to exert our intellect to unfold their meanings.  When God first created the world how could it be that he created only perverted persons? Then it can be asked from such critics; to whom these perverted persons (demons) caused miseries?  Can any fool say, that the demons inflicted miseries on themselves?  Surely not, but on others, whom they could manage to dupe them.  This is what is happening in the world, and has ever been happening.  (Reply to criticism of verse 6)

This critic was the Principal of Sikh Missionary College, Amritsar!!! This person appears to have not read even Sri Guru Granth Sahib with attention, which many times teaches that  a person, who engages himself in some type of social service, or is blessed by God with some virtues in any part of life, or becomes a persons of great learning and letters, thus attains popularity,  invariably begins to feel superior than others in his egocentricity. This was the situation which verses 7 and 8 describe. The criticism is most shameful of a silly perverted person.

Criticism of Chapter 6, verse 9, of Sri Bachittar Natak

Then this “Akal Purakh” made another experiment. He made eight witnesses like the earth, the poles, the moon, the sun, the fire and the air etc who would bear witness to the actions of the living beings but they also started getting themselves worshipped (9, Ch. 6).

Reply

The Correct translation of Verse 9, Ch 6, and our comments.
“God then made the Natural Elements  (5 basic elements,  Sun, Moon & Angel of Justice (Dharam Raj), as the witnesses to His Authority.  People in their ignorance began to worship these Natural created things as their God.”
(Verse 9)
This is the factual history of the Man, that the ignorant, fear stricken and superstitious people began worshipping the forces of Nature.  It appears this mad critics was making fun of himself in his ridiculous criticism.

Criticism of Chapter 6, verse 13, of Sri Bachittar Natak

When they also revolted against God, he created human beings but they also, out of affection, started worshipping the gods of stone (13, Ch. 6).

Reply

The Correct translation of verse 13, Ch 6, and our comments.
(In verses 10-12 the Guru described that people indulged in ritual worships of varied elements of Natural Forces,  and  performance varied ritual worships).
“When they could not recognize God, they began to follow certain persons, and out of love for them, made idols of them of stones, and began worshipping them.”
(verse 13)
What non-sense this cracked man is talking about of revolt against God?  Such  are the human weaknesses, rather more widely  spread in our modern life than in olden days, where we have been fixated to numerous  idols of our fancies; hardly there is any one to dissuade us from such painful and injurious, stupid  practices.

Criticism of Chapter 6, verses 14 – 25, of Sri Bachittar Natak

After being disappointed with human beings, God created Siddhas with great spiritual powers, but they all started their own sects (14, Ch. 6).

Then God made the rishis and munis, but they all created their own Simritis and Shastars and gave up God (17, Ch. 6).

Then the Brahma made four Vedas and busied all of them in their ritualism (19, Ch. 6).

 23, But not being satisfied, God created Dattatraiya, but he also started his own sect (Chhand ibid).

Then Gorakh was created. He also started his own sect and made the great kings his votaries. He got his ear-lobes pierced and wore ear-rings and thus relinquished the ways of God (Chhand 24, Ch. 6).

Then Ramanand was brought into being. He also adopted the bairaagi garb, made his followers wear the rosaries made of wooden beads and gave up the ‘Hari-reet' (Chhand 25).

Reply

The above is the factual story of the Spiritual movements in India.  It is also a fact that they all did not arrive at the REALITY,  merely indulged in varied types of formulae and rituals only. But one wonders at the very idea of repetition such historical facts as criticism here!  What did the critic want to convey?

Criticism of Chapter 6, verses 26 & 27, of Sri Bachittar Natak

Then God created Mohammad and made him the king of Arabia. He also started his own religion and got all the kings circumcised (Chhand 26-27).

(Comment: The writer, who is a votary of Mahakaal or God of the Bachittar Natak, does not have even this much knowledge of history that Mohammad was born earlier and Ramanand was born several centuries later).

Reply

Verses 26 and 27 are translated as under -
 “Whosoever great people were created by the Lord, they all started their own cults.  Then in Prophet Mohammed was born, who was given the Kingdom of Arabia (26)
He also started a religious order, and made people to practice circumcision, made people to recite his Name and did not impress on any one to meditate on One Lord alone.  (27)”
“Mahakaal” is the correct and real attribute to God, being His One of His Most Important attributes, of Dissolution of the All Creatures and Creation.  As regards proper placing of these verses, it is forcefully stated that this was the most appropriate place for these two verses, it would have been not the right place to have put these two verses amidst the earlier list of  the spiritual movements which took place in India, as this would have caused confusion.

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Criticism (e)

The next part of the narrative is that after making so many experiments at creation (about 12), God summoned Guru Gobind Singh etc., etc.
If we go through the above ridiculous and dramatic narrative we come across the meaningless, absurd, imaginary and the puranic description of the creation and destruction of world. Moreover, the description is sometimes in the first person and sometimes in the third person. Sometimes the God of the Shakat (worshipper of Shakti) himself talks and sometimes the writer of the Granth starts speaking.

An important question

Now the question is whether, as per the Bachittar Natak, we should regard the universe to have been created from the fat of Madhu-Kaitabh who were created from the ear-wax of Vishnu and then killed by him or with the wisdom and sport of Mahakaal who made and remade the things for about twelve times.

Moreover, the story about the creation of Madhu-Kaitabh is also not one:

(a) There is a story in the Mahabharata and Kalika Puraan that Madhu and Kaitabh were born from the ear-wax of Vishnu when he was lying asleep and then those demons ‘who were born out of Vishnu's navel' sprang at Brahma to gobble him up. At this, Vishnu killed both of them because of which he was known as Madhusudan and Kaitabhjit (Mahaan Kosh).

(Note: This story of the Markandaya Puraan is also famous that Vishnu went on fighting with them for five thousand years. Pleased with Vishnu's bravery, Madhu-Kaitabh told him to ask for some favour. At this, Vishnu asked for the heads of both of them which were given to Vishnu by them like the brave persons who are true to their word. Now the readers should tell as to who was greater of the two-Madhu-Kaitabh and Vishnu-the so-called demons or god?)

(b) It is written in the Harivansh Puraan that the earth was formed with the marrow of Madhu and Kaitabh which was spread on the ocean and the origin of the name Medini is also the same (Mahaan Kosh, p 947).

(c) It is mentioned in the Ramayan that Madhu and Kaitabh were born out of the ear-wax of Brahma. The Dasam Granth contains the translation of it (Mahaan Kosh, p 947).

Are we elevating the status of the tenth Guru Nanak by making all-out efforts to tell others and believe ourselves that such a bizarre drama and the mishmash is the creation of Guru Gobind Singh? Are we thus supporting the eternal and universal principles of Guru Granth Sahib which has been appointed the jugo jug atal Guru'?

This is what Bhai Kahan Singh writes about the fictitious, weird and dramatic creation of the Bachittar Natak:

1. Wondrous drama. Strange visual poetry.

2. That part of the Dasam Granth which contains the story of 24 avataars and other many historical incidents have been written according to the mode of drama.

3. A particular ‘granth' of fourteen chapters, which is seen in the Dasam Granth, contains some matter concerning Guru Gobind Singh" (Mahaan Kosh, p 1098).

(Note: Bhai Sahib does not admit here that this is Guru.Gobind Singh's own creation.)

Thus we find that the God of Bachittar Natak is really strange and in order to have faith in him the knowledge of Gurmat and the eternal principles of Gurbani have been discarded. This is like sowing wild oats and thinking of harvesting grapes. Who should complain and against whom? Our tragedy is that ‘the knives are being tested and we can only pray for the safety of the heads of our friends!

This  extremely obnoxious and senseless criticism depicts apart from extremely shallow knowledge of one who did not have the courtesy and respect for the Guru to think over some other avenues to obtain clarification from some one who could better enlighten him of the correctness of the interpretation, which he had worked out. This part of the Guru’s writings relate to the Myth of Creation (Not a Reality), imparting his important Message to all to respect the Moral System of  Patriarchal System of Society, against the Immoral System of Martriarchal System of Society (unmarried mothers), which is explained in full in the following article - Myth of the Creation of the Universe as per Sri Bachittar Natak.

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