Dedicated to the Sikhs who gave their lives for the truth. Beautiful Shabad

Deh Siva Bar Mohay Ehay 

by Mahendra Kapoor and Manna Dey

by Harnaak Singh

Considering the track record of Karminder’s writings, whereby they are all hinged on misconstrued, ludicrous, misleading, un-Gurmat and un-Sikhi basis, one would conclude that it would be a waste of time performing any analysis on his article.  

Is it worth?  It may be worthwhile if we can learn something from the analysis.  We can and so will analyse.

Types of compositions in Dasam Granth

There are two types of compositions in Dasam Granth (Ref: Dr Anurag Singh – see Link A).

• Mukhvak Banees are compositions uttered and written by Guru Gobind Singh Ji.  In these compositions “Mukhvaak Patshahi 10” is written.
• Compositons translated from some sources with radical changes by Guru Gobind Singh Ji, but Guru Ji made his philosophy clear in the invocations and epilogues.  In these compositions only “Patshahi 10” is written.  The word “Mukhvaak” is excluded.

Therefore from the word “Mukhvaak” we will be explicitly clear which are uttered and written and which are translated.  For example Jaap Sahib has the word “Sri Mukhvaak Patshahi 10” and so is written by Guru Gobind Singh Ji and in Chandi Charitar “Patshahi 10” is written so we know this composition is a translation from other sources (in this case the source the Markanday Puran is clearly acknowledged at the end of each section i.e. “Et Sri Markanday Puranay …”).  This is the methodology of credible writers and credible works whereby the source is ALWAYS stated. 

It is pointed out here that Karminder hardly states the source of his works (even in his this article there is so much stuff (not that is of any value to Sikhi) but packaged but the source is not mentioned).  For example he says that compositions only from SGGS Ji are Gurbani.  Where did he get this meaning of Gurbani from?  Mahan Kosh (Kahn Singh Nabha), a long used and credible reference, states Gurbani is the utterances of Guru Nanak and all the other Gurus up to Guru Gobind Singh.  He did not provide his source to substantiate this statement.  Can the article “The Truth of Deh Shiva” be considered credible? 

It is very important to be clear about the second dot point.  It is stated that Guru Ji made clear his philosophy in the invocations and/or epilogues.  In his own compositions this is not a problem but IT IS EXTREMELY IMPORTANT for those compositions which are sourced and translated from other sources.  This is extremely important because the translations may be from sources which do not meet with the philosophy of Guru Gobind Singh Ji.  

These key facts are EXTREMELY IMPORTANT to understand for anyone to TRULY appreciate the writings of Guru Gobind Singh Ji in Dasam Granth.  It is FOOLHARDY to interpret the compositions in Dasam Granth without this understanding because this will result in misinterpretation and misleading of the actual intent of the composition.  It would be like someone said “Giani, Gian Bina”.

The question of Devi- Devtas and Demons in Dasam Granth

As a precursor, let us recall uncountable times when our parents have called us “Dangar (animal)”.  Does this mean that we are an animal?

The question whether Guru Gobind Singh believed or payed obeisance to the Devi-Devta and/or Asur (demons) is an important one.  We will analyse this now.

Bhai Khan Singh in Gurmat Martand explains the following about Devi-Devtaa.  He says that according to the Bachitar Natak (Part 2 Stanza 15), the meaning of Devi-Devtaa is explained in the following verses

ਸਾਧ ਕਰਮ ਜੇ ਪੁਰਖ ਕਮਾਵੈ ॥ ਨਾਮ ਦੇਵਤਾ ਜਗਤ ਕਹਾਵੈ ॥

Because of virtuous actions, a purusha (person) is known as devta (god)

ਕੁਕ੍ਰਿਤ ਕਰਮ ਜੇ ਜਗ ਮੈ ਕਰਹੀਂ ॥ ਨਾਮ ਅਸੁਰ ਤਿਨ ਕੋ ਸਭ ਧਰਹੀਂ ॥੧੫॥ 

And because of evil actions, he is known as asura (demon)

The translation is: A person (ਜੇ ਪੁਰਖ) with virtuous qualities (ਸਾਧ ਕਰਮ ਕਮਾਵੈ) is known as a devtaa (ਨਾਮ ਦੇਵਤਾ) in this world (ਜਗਤ ਕਹਾਵੈ) and if (ਜੇ) one performs (ਮੈ ਕਰਹੀਂ) evil actions (ਕੁਕ੍ਰਿਤ ਕਰਮ) in this world (ਜਗ ਮੈ), the world (ਸਭ) terms (ਧਰਹੀਂ) such a person (ਤਿਨ ਕੋ) a demon (ਨਾਮ ਅਸੁਰ).

Devi-Devtaas and demons are ACTUALLY CERTAIN TRAITS OR QUALITIES OF HUMAN BEINGS and are used metaphorically in our scriptures (this means all scriptures and related references) (recall our parents calling us “dangar”).  Virtuous traits imply godly qualities, hence devtaas; and evil traits imply demon like qualities, hence demon.  ANYONE WHO EXPLAINS THESE TO MEAN OTHERWISE IS MISLEADING THE SANGAT.

We will stop here and continue our analysis in the next part.  

… to be continued.