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

God: Imperfect, Helpless, Jealous and Furious

God: Imperfect, Helpless, Jealous and Furious

We are unable to reprint G.S.Kala Afghana's objections on this web site due to the recent ban on publishing his works, our reply is below:

This part of discussion relates to Chapter 6, verses 6 � 28 of Sri Bichitar Natak. Sri Guru Gobind Singh Jee, states that before his taking birth at Patna in December 18, 1661, God gave the instructions to him. It wll be noted from these 23 verses in question, that only verses 6 and 7 are from God to the Guru, the remaining are of the Guru himself. In the first 5 verses of this Chapter 6, the Guru, described his process of birth, the foetal life before his advent in Patna City, the type of �Tapasya�, the ascetics do absorbed in meditation, living upside down, head downward and legs clenched to belly upward in the mother�s womb, which every one born of a woman compulsorily has to do, before he sees the light of the day. Explanation of these 5 verses has already been given in our Serial 4 in detail, already issued. It is a most sorry account of we Sikhs that for the past 300 years we remained totally in dark of the Reality, and that the community shamelessly been giving most disgraceful account of the Unique Divine Personality of Sat Guru Jee that he in his previous life was an ascetic, and performing austerities on the top of 14,000 feet high Hem Kunt Mountain.

In verses 6 and 7, Sri Akal Purkh states,

�Chaupaei � When I first created this world, I created the most tyrant demons. They became mad of their power of the arms and discarded the worship of the Supreme Being. (6).
I immediately finished them off, and in their place I sent the gods. They too indulged themselves in the worship of their own mights, and began to call themselves as the Supreme Beings.� (7)
Sri Akal Purkh�s sermons to Guru Gobind Singh Jee, before taking his birth, end here.


Let us examine what these two verses mean, and their implications. Both the Granths teach that God is Formless, the Creator and Destroyer of all. He abides in all creatures in the Form of His JOT, which is the source of lfe of all creatures. God has created Matter of 5 Elements as well from His Jot, which is called Maya the Great Illusion of Three Modes. God creates creatures by wraping up His Jot by the material body. All creatures are composed of Two Formless elements;
(i) The Divine JOT, the Life Giver,
(ii) the material body of varied types of organs and varied types of their functional qualities brought into life by the Divine Jot, create in the body Five Main Instincts (Lust, Anger, Greed, Attachment and Egoism or Selfishness), also varied types of thinking , desires, aversions, beliefs, prejudices, aptitudes, passions, and so on; the accumulative effect of these is called MIND. These two formless entities exist in all creatures, and they function under the influence of this DUALITY. It should be clearly understood, that the Divine Jot which is in all Perfection exists in all creatures, yet no one is God; as the waves of the Mind, which have the material base, is the most dominant force. The Divine in creatures demands reason, rationality, Truth and justice, which virtues are invariably extremely hard to practice, as these virtues do not generally provide immediate relief and material needs of the body; while the satisfaction of material desires and sensual pleasures provide immediate relief and comfort to the body; though the application of false and corrpt means adopted for such gains later cause serious conflcts within the self. Then how to lead the Truthful life which on occasions prove very difficult and one is made to sacrifice his real self for his easy gains. The answer is to adopt the way of Gurmat to remove DUALITY in us � work for the evolution of one structure in the self, instead of the two structures � merge the Mind (self) in the Divine abiding under the same roof. But this is not an easy thing, this Spiritual aptitude, creation of will and desire to live with the Divine, is entirely by His Grace. �Eh prim piala Khasam ka, Je bhave ta dai.� - The will to meet with the Divine, to live with Him and to become like Him, is entirely by His Grace � It is the Divine Gift, not in any one�s hand; try as hard as one may like, he shall attain nothing. How His Grace is to be attained? It is by complete self surrender, total devotional prayers.

When the Lord first created the Universe, why all demons turned and became crazy, etc.?

The world had then newly been created, and for the creatures it was a new life experience. There was no precedent, knowledge, guides etc. to enable them to lead a guided disciplined life. The Maya created by the Lord is Most Powerful, hard, too hard and extremely hard to overcome the temptations. The law of the jungle prevailed. Every one was for his self aggrendizement and selfish ends. Even in this enlightened age, we observe most of us lead an easy life of corrupt means, when so much knowledge and precedents of great seers are before us to follow. Even those who are made to realize the Reality of life and have turned to lead a saintly life, were in early life, great sinners. The turning point in life comes, when one is surrounded by miseries alround, and sees no way out. He then looks for support toward his Creator to come to his help. This is the situation what the Creator Lord alluded to in Verse 6.

In Verse 7, the Lord stated that after having set the precedent of undisciplined life and consequent sufferings, He then created person who could attain knowledge of leading a good disciplined life. They led good life, but the Maya created by the Lord is most Powerful. Invariably those who practice good deeds, they become proud of their piety and begin to consider themselves superior to others. The self praise is the most vicious disease, mostly those who ostensibly perform public service, they in return demand their self praise. This malady could not be eradicated, this hypocracy is prevalent in its worst form in our contemporary life.

Verses 42 - 44 of Sri Guru Gobind Singh Jee in this very chapter 6 of Sri
Bichitar Natak are very important to understand, which are given below �

�For this purpose I have come to this world. I have been sent by the Supreme Guru (God) for spread of Righteousness. �Spread Righteousness every where and annihilate the evil doers� (man�s inner morbid destructive instinctual drives and passions - transform these drives into creative forces i.e. saintliness). (42)
For this purpose I have taken birth. O Men of God, understand this very clearly. I am to establish the Path of Righteousness and Goodness, by extirpating all tyrants (our inner destructive passions). (43)
The earlier Prophets sent by God, caused people to repeat their names. They killed no one, who was inimical to God (man�s destructive instinctual passions). They did not establish the True Path of Righteousness. (44)�
The whole trouble lies in that practically the whole of Sri Dasam Granth is written in the Symbolic Poetic Language, and those who oppose the Guru and his Writings knowingly and unknowingly translate the Gurbani literally, for example they translate Verses 42 and 43 as �For this purpose I have taken birth, O men of God, understand this very clearly. I am to establish Dharma and protect the saints� and to extirpate all tyrants roots and branch�. The last part of the verse is �dusht sabhan ko mool oparan�, which means to extirpate all tyrants root and branch. Can any one kill all the tyrants and malcontents from everywhere? What does the Guru�s life indicate; did he ever take any revenge from any one, or in revenge made any aggressive war. It is IOSS revolutionaries, as is apparent from their Bible Book, SIKHISM � Its Philosophy and History, who consider Banda Bairagi who raised rebellion against the friendly regime of Emperor Bahadur Shah to Sri Guru Gobind Singh Jee, and eulogise all aggressive revolutionary activities of Sikhs, which are blantantly opposed to the Guru�s Teachings. Separate articles titled
(ii) Forgiveness is Divine in Gurmat Teachings,
(iii) Composition Kabio Bach Chaupai and
(iv) Significance of Symbol SWORD, will follow to make the point clear.


Verse 44 is Most Important to understand the Sikh Approach to the point Sri Akal Purkh drew the Guru�s attention in VERSE 7, which has totally been ignored by all.

Sri Gur Gobind Singh Jee made this categorical Most Important Statement �

�The earlier Prophets sent by God, caused people to repeat their names. They killed no one, who was inimical to God (man�s destructive instinctual passions). They did not establish the True Path of Righteousness. (44)�
We note in the life of earlier Avtars and Prophets, which God sent that despite of preaching Dharma, the earlier Avtar, could not rise from the malady of Self Praise, they made their followers to idolize their names. Sri Ram Chander, Sri Krishna, Jesus Christ, Prophet Mohamad. All indulged in self praise, and did not rise above this Malady. Secondly, the Guru made categorical statement that they did not kill those inimical to God � meaning did not aim at purificaton of Mind of the peole, where all type of passions arise. Thirdly, they in the spirit of revenge waged many wars, particularly Sri Ram and Sri Krishan � they did not the observe the Divine Command of FORIVENESS. IT WAS THE PURPOSE OF THE GURU TO TRANSLATE THE LIVES OF EARLIER AVTARS, TO HAVE THE COMPARATIVE STUDY. THESE BIOGRAHIES WERE INCLUDED IN SRI DASAM GRANTH.

Kala Afghana in his book criticizing Sri Bichitar Natak states in criticism of Verses 6 and 7 of Chapter 6 that how strange is this Granth (Book) that here it is stated something different that He first created Demons and Tyrants; while the Guru in Sri Durga ki Var, it is stated, �Khanda Prithai Sajh kai, Jin sansar opaya.� (literal meaning: God first created the Double Edged Sword, then the whole Universe.) KALA AFGHANA STATES THAT IN BICHITAR NATAK EVEN GOD HAS BEEN MADE TO TELL LIES.

It is considered necessary here to state that the Verse of the Guru in Sri Durga ki Var, appropriately means that WHEN GOD CREATED UNIVERSE, HE FIRST MADE KNOWN THE KNOWLEDGE OF HIS AUTHORITY (IN ALL SPHERS OF LIFE). This writer has written a book, titled �SWORD � THE SYMBOL OF DIVINE AUTHORITY, published by SANBUN (HEMKUNT) Publishers, New Delhi (India), prompted by the senseless writings of Gurbaksh Singh Kala Afghana, making as usual mockery of the Divine Symbol. Let us examine this aspect of Symbol Sword, viz Authority �


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Creation of Authority

Creation of Authority in a society is essential for maintenance of law and order in the society. In the primitive societies, the political Authority was closely bound up with religion and other social institutions. If Authority is considered as power of one or more persons to make decisions and to enforce the rules of the society, then the exercise of Authority can be said to prevail in all human societies, although its form is bound to differ from society to society. A society is a group of people held together by a system of common rules, expectations and duties. Man by and large is a rule-following animal; on the whole, people do what is expected of them. The Authority is a reflection of the Ultimate Authority of God, Who is the Creator of All, present in every one equally; in reality, the DOER in real sense. Respect of the Authority is the respect to God.

For the clear understanding of the symbolic meaning of Sword as a Symbol of Authority, we must fully understand the vital importance of the basic human social order established by the Creator for evolution of the human personality. Family is the first institution, where personality develops within its matrix and the child learns the behavior required of him in responding to the expectations of his parents. Father is the head of the family, and is required to be a responsible man to give a loving and reasonable lead to the members of the family. The family will function smoothly and happily as well knit unit, when its members lead a disciplined life, respecting the norms and Authority. However, if there are inconsistencies in the demands and expectations placed upon some members, the results are conflicts, stress and anxiety, ending in raising of rebellions. This situation is equally applicable to all societies, groups, institutions, organizations, big or small; from families, schools, universities, religious places, any social gatherings, work places, etc. to the state organizations of a country and the international bodies. Any one, who does not adjust with the Authority of the respective institution or organization and develops the rebellious character, will only call for his ruin. If majority of the people develop rebellious nature, surely that institution or the people in general will be heading toward their utter disaster. Character is evolved in leading a responsible life, always respecting the laws of the institution or the country on the basis of Truth.

In all societies people must learn to get along with other people; social norms are the established ways of developing this compatibility. Norms require certain kinds of action and prohibit other kinds. Each group supports its norms through sanctions; it rewards those who conform to its standard of behavior and punishes those who violate them. No society can exist without norms , for they constitute one of the most important elements in its structure. No society right from family to the highest and the largest organization of United Nations, must first create norms; and their normal functioning entirely depends on adherence to the norms in their disciplined functioning. Where there is no guiding authority, there is CHAOS there. O God accursed Kala Afghana, Gurtej Singh and other IOSS zealots, who could be more stupid than you are, who without thinking began making mockery of the DIVINE WORD!!! FIE ON YOU WHO WOULD DARE TO CALL SRI AKAL PURKH AND THE DIVINE GURU AS LIARS!!

It is mportant to note that the Symbol Sword is intended for maintaing the social order and peace in society, always getting inspiration from Symbol Sword to accept the DIVINE AUTHORITY. THE SWORD IN GURMAT IS FOR PEACE AND MAINTENANCE OF SOCIAL ORDER, NOT REPEAT NOT FOR TERRORIST ACTIVITIES, RAISING REBELLIONS AGANST ESTABLISHED AUTHORITIES.

Let us revert to the criticism made in the Kala-Afghana's writings given above. Serious objections have been raised on verses 6 and 7 of Chapter 6 of Bichitar Natak. These are the Instructions given by Sri Akal Purkh to the Guru, before he was to take birth at Patna. The Guru later in verses 8 � 28, elaborated the Instructions of Sri Akal Purkh giving a bird�s eye view of the past religious history of India and the Muslim world. No observation has been made on the remaining 8 � 28 verses of the Guru.

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Summary of the Conclusions Drawn and Questions Raised are given below

Whether God is fallible and helpless, jealous, revengeful and furious. God was dying to be worshipped. God is stated to be miserably stating His plight to the Guru, and begging him to go to Earth and promote Him among the people to worship Him. Guru Nanak and his Eight successor Gurus did not spread the Word of God, and thus again betrayed God and so did the Bhagats of Guru Granth. IOSS mad criticizers have gone to the extent, that a low level individual, who calls himself a saint, and who runs his own cult, may have the qualities listed above, but the Omnipotent and Infallible God of Guru Nanak can never never can have these characteristics. Then follows quotations from Guru Granth about the Fearless, Infallible, Just and Almighty God. Could Guru Gobind Singh have written all this?

(a) Why did God make the demons first of all and the allied questions.
(b) Was God so weak that He felt threatened by the demons, and He killed then out of fear. Did God have no foresight that if the demons had become rebellious, the gods could so also act the same way?
(c) Also, since both the demons, and the gods showed respect for God, what was the difference between the two?
(d) Was God so weak that he felt threatened by the demons, and killed them out of fear? Also, that God had no foresight to send demons and gods who acted likewise of demons?
(e) Was God so desperate to be worshipped that He had to implore (Guru) Gobind Singh to help Him? Then, questions about Hem Kunt ascetic like meditations.

They question why did God make demons in first instance. The answer is that FOR THE SAME PURPOSE HE CREATED PEOPLE SUCH AS KALA AFGHANA AND OTHERS!!

Reply to all the other observations.

Please read the following summary of Sri Guru Gobind Singh�s Compositions in Chapter 1 of Bichitar Natak, already discussed in Letter 1, where in the fierceful and scary Form of Formless God was discussed. In this Chapter the Guru also described various other aspects of Formless God. These critics who cherish unabated and unmeasurable hatred for Sri Guru Gobind Singh Jee and his Divine Writings. If they could read intentively the following summary and the Guru�s Compositions Jaap Sahib and Sri Akal Ustit, they will find completely similarty of the ideology, vision and praise of God Almighty, as is contained in Sri Guru Granth Sahib. Why different, when in him, the same Divine Jot was in Full Effulgence as was in Guru Nanak, not only in Eight Successors, but all the Nine Successors, the last being, Sri Guru Gobind Singh Jee. The Divine Jot which appeared in Full Effulgence from Guru Nanak � Guru Gobind Singh; JOT was finally passed on to the KHALSA People in COLLECTIVE FORM by Guru Gobind Singh when he introduced the Initiation Ceremony of Taking of the Pahul of the Double Edged Sword to the Five Selected Sikhs and made them GURU in Collective Form, thus passed on the Jot to KHALSA for all times to come. The Guru then himself stepped down. All this took place on 29 and 30 March, 1699. IT IS THEREFORE WE DO NOT FIND ANY WRITING OF Sri Guru Gobind Singh Jee after March 28, 1699. On March 28, 1699, a day before the said Initiation Ceremony, the following incident took place, and Sat Guru Jee for the last time described the incident beautifully in Four Swiyyas.

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A Superb Example of Love of the Lowly Forsaken People (Equality in Practice)

Guru Gobind Rai sent out letters to Sikhs living in all parts of India and also in the neighbouring countries to visit him at Anandpur on the occasion of the Baisakhi festival which was to be held on March 28 - 29, 1699, as he had the important Message to convey to them. In response of the Guru�s call, a large number of Sikhs gathered together at Anandpur, well before the Baisakhi Day. A few days before the festival the Guru held a great feast. But contrary to the practice in vogue at the time, he did not invite the Brahmins to form the first batch of the feasters. Only a general invitation was issued for all to come and dine. His Sikhs and the rest were served as they came. When most of the people had dined, the Brahmins who had come to Anandpur, came there. These Brahmins felt slighted. Their leader expressed his extreme rage in complaining to the Guru that Brahmins had not been given precedence over others in partaking of the food, as had been the custom since the olden times. The Guru assured him that there was plenty of food remaining and that he could take to his heart�s content. But the Pandit proved irreconcilable. The Pandit spoke disparagingly of the low caste people (Sikhs), who had partaken meals before the Brahmins. The Guru then replied, as recorded in Dassam Granth as a Swaiyya, reproduced below -
�O Brahmin forsake your anger, for you have got what was ordained in your destiny by the Almighty God. It is no fault of mine; I forgot to think of you (in the manner you think, as you do not count of any such importance in our set up). Do not be angry.As you are a stranger to this place and live on alms, be sure I will send you clothes and bedding today.�
The Brahmin then stated -
�All Kashatriyas derive their fame and honor from the Brahmins.�
The Guru then continued -
�Through their (low caste Sikhs) favor have I won the victories in the battle;Through their favor have I bestowed gifts and charity; Through their favor have all my troubles been averted; Through their favor have I obtained wealth and prosperity; Through their favor have I acquired the knowledge that I do have; Through their favor have all my enemies been slain;avor do I owe my exaltation, otherwise there are the hundreds of million poor people like me unknown to any one. I find greatest joy in serving them; the service of none else is acceptable to my heart. Bestowal of any charity to them is most proper; to others does not appeal to me of any avail.Making of charity to them will bear fruit in the life hereafter and will bring honor in this life. To bestow charity on others is of no use whatsoever.As for me, my body, my mind, my head, my wealth, nay, my all, is dedicated to their service. The Brahmin got angry, and in the fire of his anger his heart began to burn like dry grass. The thought that there would be the end of his alms taking profession and exploitation of others, plunged him in sorrow and bitter were the tears that he shed.�
This episode took place, a day before the Order of Khalsa was created (the Khalsa was then non-existent), and the above Composition of the Guru did not relate to the praise of Khalsa, as is incorrectly alleged. In this Composition he referred to the People in general, who were poor and lowly, especially of low castes, called Sudras and Untouchables, but sincere and contributed a lot toward creation of a sane society, as against the privileged few who exploited them. The Guru was a sacrifice to such people.

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Sri Guru Gobind Singh Jee describes the Advent of Sri Guru Nanak Dev, and Oneness of the Divine Light(JOT) in all the successor Guru Jots as stated in Chapter 5 of the Bichiter Natak

In the family of Baidis was born Nanak Rai, who gave delight to all the disciples and helped them everywhere. 4.
He initiated a New Approach to DHARMA, and showed the Path of Truth to all the Saints. Whosoever joined his way, they were never tortured by sins. 5.
Those who adopted his ways, all their sins were removed. Sorrows and sufferings of hunger never torment them, and they are never caught in the web of delusions and the cycle of time. 6.
NANAK ASSUMED THE BODY OF ANGAD and spread Dharma in this world. Then he was named Amar Das , as if a lamp was lit by the lamp.7.
When the time of BOON came, Ram Das became the Guru. Granting him the OLD BOON, Guru Amar Das left for his heavenly abode. 8.
Sri Nanak was accepted as Angad Guru, and Angad was identified as Guru Amar Das. Guru Amar Das was called (Guru) Ram Das. This mystery was understood by the saints, but the stupid ones could not follow. 9.
Ordinary persons considered them in different forms but some rare ones understood them as one. Those who knew them as one attained the high Spiritual attainment, but without understanding the mysteries, nothing can be attained. 10.
When Guru Ram Das merged in the Lord, he made Arjan as his successor Guru. When Arjan Dev went to the Abode of the Lord, Hargobind was established in hs place. 11.
When (Guru) Hargonind merged in the Supreme Reality, (Guru) Har Rai sat in his place. His son Hari Krishan was established as Guru, from whom Teg Bahadur was made the Guru. 12.�
Sri Guru Gobind Singh Jee, out of humility he did not mention his own name that after Guru Tegh Bhadur he was made the successor Guru. Similarly, he also authored the �Ardasa�, in Composition, Chandi di Var and did not mention his own name. The Sikhs themselves added his name after mentioning the name of Guru Tegh Bahadur. No one has ever raised objection that Guru Gobind Singh was not Tenth Guru Nanak. However, in Chapter 8 of Bichiter Natak, the Guru stated that after Martyrdom of his revered father, Sri Guru Tegh Bahadur, he was established as the Guru to lead. �Raj Kaj Ham par jab aayo, Jatha sakat tab Dharam Chalio.

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