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Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh Guru Roop Sangat Jeo,

With Sri Guruji's kirpa, here is second article in the on-going series of articles on the conecept of 'Kaal Purakh' in Sri Dasam Granth Sahib Ji. Part I is available here. A big thanks to Bhai Gurinder Singh Mann Ji for providing reference materials! Ok, please read on :)

෴ Concept of Kaal Purakh in Sri Dasam Granth Sahib Ji (part 2) ෴


In the banis of Sri Dasam Granth Sahib Ji, 'Kaal Purakh' has been referred to by various names: ਕਾਲ, ਕਲਿ, ਸਰਬ ਕਾਲ, ਸਤਿ ਕਾਲ, ਮਹਾਕਾਲ, etc. For instance:

ਕਾਲ ਸਬਨ ਕੋ ਪੇਖਿ ਤਮਾਸਾ ॥ ਅੰਤਹ ਕਾਲ ਕਰਤ ਹੈ ਨਾਸਾ ॥

The KAL (Destroyer Lord) scans the play of all, And ultimately destroys all.2.(Chaubees Avtar 2)

ਜੋ ਕਲਿ (ਨਾਇਕ) ਕੋ ਇਕ ਬਾਰ ਧਿਐ ਹੈ ॥ ਤਾ ਕੇ ਕਾਲ ਨਿਕਟਿ ਨਹਿ ਐਹੈ ॥

Those who meditate even on the Supreme Destroyer, the death cannot approach them;(Kabeyo Baach Chaupai 22)

ਆਪ ਰਚੇ ਆਪੇ ਕਲ ਘਾਏ ॥ ਅਵਰਨ ਕੈ ਦੈ ਮੂੰਡਿ ਹਤਾਏ ॥

He creates Himself and destroys Himself; But He imposes the responsibility on the head of others;(Chaubees Avtar 6)

ਸਰਬ ਕਾਲ ਤਬ ਭਏ ਦਇਆਲਾ ॥ ਲੋਹ ਰਛ ਹਮ ਕੋ ਸਬ ਕਾਲਾ ॥

My Lord, the Destroyer of all, then became Benevolent, At all times, I gave the Protection of at that steel-incarnated Lord.8.(Bachittar Natak 14/8)

ਮਹਾ ਤੇਜ ਤੇਜੰ ਮਹਾ ਜ੍ਵਾਲ ਜ੍ਵਾਲੰ ॥ ਮਹਾ ਤੰਤ੍ਰ ਮੰਤ੍ਰ ਮਹਾ ਕਾਲ ਕਾਲੰ ॥

He is the Most Effulgent of all lights and Supreme Conflagration of all fires. He is the Supreme Spell of all incantations and Supreme embodiment of Death over all such powers.17(Bachittar Natak 1/17)

The disquisition of spirituality in the compositions of Sri Dasam Granth Sahib Ji is par excellence. Every concept in this Sri Granth is so immensely deep that they appear impossible to grasp and fully comprehend by human intellect. These thoughts have emerged from divine contemplation and are so methodical that other literary techniques appear insignificant in comparison. No thought or concept is left unclear or incomplete; every idea is wrapped in many layers of religious texts of India. The dilemma is it is very hard to understand anything from this Sri Granth without any divine grace. Another perplexing trait comes forth when analysing the Bani of Sri Dasam Granth Sahib Ji - The Shabads that are written in Raags by Sri Gururji eulogise 'Akaal Purakh' only, who is the principle form of eulogy in Sri Guru Granth Sahib Ji. That Sri Waheguru, who appears as 'Kaal Purakh' in Raag-less banis like 'Sri Jaap Sahib', becomes 'Supreme Being' in Raag-based shabads. There is only one shabad that has 'ਕੇਵਲ ਕਾਲ ਈ ਕਰਤਾਰ' in the beginning, that too is probably written with the sole purpose of making sure that the 'Kaal' as mentioned in other Banis of Sri Dasam Granth does not appear any different to the 'Supreme Being' to the reader. At other places, 'Kaal' has been used for Shiv and at yet other places, it has been used for death. In these Shabads, the form of Sri Waheguru is the same as that of 'Supreme Being' (Akaal Purakh) of Sri Guru Granth Sahib Ji:

ਪ੍ਰਾਨੀ ਪਰਮ ਪੁਰਖ ਪਗਿ ਲਾਗੋ ॥

O Man ! fall at the feet of the supreme Purusha,(Ramkali Patsahi 10)

ਪਰਮ ਪੁਰੁਖ ਪਰਮੇਸਰ ਸੁਆਮੀ ਪਵਨ ਪਉਨ ਅਹਾਰੀ ॥

O Supreme Purusha! Supreme Ishwara ! Master of all ! Holiest Divinity ! living on air;(Sorath Patsahi 10)

ਤਬ ਹੀ ਆਤਮ ਤਤ ਕੋ ਦਰਸੈ ਪਰਮ ਪੁਰੁਖ ਕਹ ਪਾਵੈ ॥

Then you will visualize the supreme essence and realise the supreme Purusha.3.1. (Ramkali Patsahi 10)

In 'Chaubis Avtar' Bani, a hint is given that the supreme form of that Creator is the one in which all Avtars, Devtas and Demons get merged. Since 'Kaal Purakh' exhibits favoritism towards religious forces, that's why a casual glance on this form might give the impression of partiality, unlike 'Akaal Purakh' who is impartial. The non-dualistic Sri Waheguru takes on the form of 'Kaal Purakh' in the universe, manifests Himself in different Avtar forms, and ultimately becomes One again by immersing in the Supreme Being. Sri Guruji says in this regard:

ਪਰਮ ਰੂਪ ਜੋ ਏਕ ਕਹਾਯੋ ॥ ਅੰਤਿ ਸਭੋ ਤਿਹ ਮਧਿ ਮਿਲਾਯੋ ॥੩੩॥

But whatever is the Supreme form of the Lord; Ultimately all merged in Him.33. (Chaubis Avtar 33)

The 'Kaal Purakh' of Sri Dasam Granth Sahib Ji is Sri Waheguru Himself, and not some Rudra-Shiv like Devta. It is not His permanent form, being the ruler of Kaal (time), he manifests in physical form for intervention in its actions, and remains immersed in the Supreme Being in the absence of time. 'Kaal Purakh' is that form of Sri Waheguru in which the entire universe will eventually get immersed. He has divided his One form into countless forms and is omnipresent in all of them.

ਕਾਲ ਰੂਪ ਭਗਵਾਨ ਭਨੈਬੋ ॥ ਤਾ ਮਹਿ ਲੀਨ ਜਗਤਿ ਸਭ ਹ੍ਵੈਬੋ ॥੩੪॥

The Lord, Who is known as KAL; All the world will merge in Him.34

ਏਕਹਿ ਆਪ ਸਭਨ ਮੋ ਬਯਾਪਾ ॥ ਸਭ ਕੋਈ ਭਿੰਨ ਭਿੰਨ ਕਰ ਥਾਪਾ ॥੩੫॥

Only one lord pervades all; But appears to everyone as distinctly separate accofding to his discernment.35..(Chaubis Avtar 35)

The Lord above is no different from the formless Sri Waheguru of Dhan Sri Guru Granth Sahib Ji. The writer of Sri Dasam Granth Sahib Ji has made it absolutely clear in 'Nehkalanki Avtar' that 'Kaal' Lord is also 'Akaal' because both have common source of existence. Thus, 'Kaal' is 'Akaal' and likewise, 'Akaal' is 'Kaal':

ਅਕਾਲ ਕਾਲ ਕੀ ਕ੍ਰਿਪਾ ਬਨਾਇ ਗ੍ਰੰਥ ਰਾਖਿ ਹੈ ॥

He composed this granth by the Grace of the Lord (Kaal, Akaal); (Brahmavtar 2/3)

'Chaubis Avtar' contains tales glorifying marvels performed by temporal manifestations of 'Kaal Purakh' in this world, that is why the Lord has been called 'Kaal' right from the beginning of this composition. The reason for this is made explicitly clear by the writer of Sri Dasam Granth - that because you are the Destroyer of this universe, people have named you 'Kaal':

ਅੰਤ ਕਰਤ ਸਭ ਜਗ ਕੋ ਕਾਲਾ ॥ ਨਾਮੁ ਕਾਲ ਤਾ ਤੇ ਜਗ ਡਾਲਾ ॥

At time Thou destroyest the universe; Therefore the world hath named you KAL (the Destroyer Lord);(Chaubis Avtar 9)

The word 'Kaal' in Sri Dasam Granth Sahib Ji has been used for God, Time, Death, Yama, etc. but the central idea is common in all these meanings. God is the creator, controller and destroyer of time, that is why He has been named 'Kaal'. He remains established in time, and destroys all lifeforms within the boundaries of their specified lifespan. Death is inevitable at the prefixed time, thus there is an inseperable association between death and time. Death and Yama cannot be called different from each other. Therefore, Kaal, Death, Yama and Time are none other the creator Sri Waheguru Ji Himself. These various uses of the word 'Kaal' are exemplified by the following Tukks:

1. 'Kaal' used for Sri Waheguru:

ਸਰਬ ਕਾਲ ਹੈ ਪਿਤਾ ਅਪਾਰਾ ॥ ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ ॥

He, my Lord is Father and Destroyer of all, the goddess Kalika* is my mother. (Bachittar Natak 14/5)

ਸਰਬ ਕਾਲ ਕਰਣਾ ਤਬ ਭਰੇ ॥ ਸੇਵਕ ਜਾਨ ਦਯਾ ਰਸ ਢਰੇ ॥

Then my Lord, Destroyer of all, was filled with kindness and considering me as His servant, He was gracefully pleased. (Bachittar Natak 14/7)

ਜਵਨ ਕਾਲ ਜੋਗੀ ਸ਼ਿਵ ਕੀਯੋ ॥ ਬੇਦ ਰਾਜ ਬ੍ਰਹਮਾ ਜੂ ਥੀਯੋ ॥ ਜਵਨ ਕਾਲ ਸਭ ਲੋਕ ਸਵਾਰਾ ॥ ਨਮਸ਼ਕਾਰ ਹੈ ਤਾਹਿ ਹਮਾਰਾ ॥੩੮੪॥

The Temporal Lord, who created Shiva, the Yogi; who created Brahma, the Master of the Vedas; The Temporal Lord who fashioned the entire world; I salute the same Lord.384. (Kabyo Baach Chaupai 8)

[* Kalika does not refer to tangible idol of any devi. On the contrary, it is the omnipresent force of the Creator in the universe. Hindu religion has termed this force as 'Nature' (ਪ੍ਰਕ੍ਰਿਤੀ). In 'Chaubis Avtar', there is description of two different elements in this temporal universe - One is the 'Purakh' and other is the Nature. ਤਾ ਤੇ ਜਗਤ ਭਯੋ ਬਿਸਥਾਰਾ ॥ ਪੁਰਖ ਪ੍ਰਕ੍ਰਿਤ ਜਬ ਦੁਹੂ ਬਿਚਾਰਾ ॥੩੦॥ There was expansion of the whole world, From the union of Purusha and Prakriti. (Chaubis Avtar, 30).]

2. 'Kaal' used for Time:

ਕਾਲ ਪਾਇ ਬ੍ਰਹਮਾ ਬਪੁ ਧਰਾ ॥ ਕਾਲ ਪਾਇ ਸ਼ਿਵਜੂ ਅਵਤਰਾ ॥ ਕਾਲ ਪਾਇ ਕਰਿ ਬਿਸ਼ਨ ਪ੍ਰਕਾਸ਼ਾ ॥ ਸਕਲ ਕਾਲ ਕਾ ਕੀਯਾ ਤਮਾਸ਼ਾ ॥੩੮੩॥

In due time Brahma appeared in physical form; in due time Shiva incarnated; In due time Vishnu manifested himself; all this is the play of the Temporal Lord. (Kabyo Baach Chaupai 7).

ਰੱਛਾ ਹੋਇ ਤਾਹਿ ਸਭ ਕਾਲਾ ॥ ਦੁਸ਼ਟ ਅਰਿਸ਼ਟ ਟਰੇ ਤਤਕਾਲਾ ॥੩੯੮॥

They remain protected at all times; their enemies and troubles come to and end instantly. (Kabyo Baach Chaupai 22)

3. 'Kaal' used for Yama:

ਏਕ ਬਾਰ ਜਿਨ ਤੁਮੈਂ ਸੰਭਾਰਾ ॥ਕਾਲ ਫਾਸ ਤੇ ਤਾਹਿ ਉਬਾਰਾ ॥

He, who remembered Thee even once, Thou didst protect him from the noose of death;(Kabyo Baach Chaupai 24).

4. 'Kaal' used for Death:

ਬਹੁਤੀ ਸਿਰੀ ਵਿਹਾਈਆਂ ਘੜੀਆਂ ਕਾਲ ਕੀਆਂ ॥

The last moments of death came over the heads of many fighters.(Vaar Durga Ki 43).

Any intellectual with sense of reasoning will be able to appreciate the fact that the writer of Sri Dasam Granth Sahib Ji has immaculate command over every thought and the vocabulary used, that every word and every sentence has been uttered with utmost precision and care. When narrating creation of the universe in 'RudraAvtar' for instance, the writer of Sri Dasam Granth Sahib Ji has referred to the Supreme Power as 'Aad Purakh' instead of 'Kaal Purakh'. The 'Aad Purakh', the Primal Being, has created Good and Evil and He is the one who has created tensions between the two. Just like the Akal Purakh of Dhan Sri Guru Granth Sahib Ji in the Tukk - ਜਿਨਿ ਉਪਾਈ ਰੰਗਿ ਰਵਾਈ ਬੈਠਾ ਵੇਖੈ ਵਖਿ ਇਕੇਲਾ ॥ The One who created, and attached the mortals to pleasures, sits alone, and watches this., 'Aad Purakh' also immensely enjoys this worldly play but if religious forces go feeble, He intervenes in this play to restore equilibrium by manifesting in Avtar form; this is how 'Aad Purakh' of 'RudraAvtar' takes on the form of 'Kaal Purakh'. Similarly, in 'Bisan Avtar', when earth becomes fed up with widespread evil, 'Kaal Purakh' instead of 'Aad Purakh' commands Vishnu to go destroy evil on earth because the ever-merciful Lord cannot see His devoteees in a sad state. Avtars like Vishnu and Rudra perform their divine duties and ultimately merge back in 'Kaal Purakh' again.

ਆਦਿ ਪੁਰਖ ਜਬ ਆਪ ਸੰਭਾਰਾ ॥ ਆਪ ਰੂਪ ਮੈ ਆਪਿ ਨਿਹਾਰਾ ॥ ਓਅੰਕਾਰ ਕਹ ਇਕਦਾ ਕਹਾ ॥ ਭੂਮਿ ਅਕਾਸ਼ ਸਕਲ ਬਨਿ ਰਹਾ ॥੧੦੮॥੩੩੫॥

When Primal Purusha, the Lord reflected within Himself and visualized his own form himself, He uttered the world Oankaar, because of which the earth, the sky and the whole world was created..(Rudra -Paras 335).

ਦਾਹਨ ਦਿਸ ਤੇ ਸਤਿ ਉਪਜਾਵਾ ॥ ਬਾਮ ਪਰਸ ਤੇ ਝੂਠ ਬਨਾਵਾ ॥ ਉਪਜਤ ਹੀ ਉਠਿ ਜੁਝੇ ਜੁਝਾਰਾ ॥ ਤਬ ਤੇ ਕਰਤ ਜਗਤ ਮੈ ਰਾਰਾ ॥੧੦੯॥੩੩੬॥

He created truth from the right side and made falsehood on the felt; on taking birth both these warriors began to fight and since that time, they are opposing each other in the world.109.336.(Rudra -Paras 335).


Continued..

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Waheguru Ji Ka Khalsa

Waheguru Ji Ki fateh Guru Roop Sangat Jeo,

With Sri Guruji Maharaj's infinite kirpa here is the final article in this series on the Concept of Kaal Purakh in Sri Dasam Granth Sahib Ji. I sincerely hope that some of the confusing concepts regarding the nature of 'Kaal Purakh' would become more clear and in doing so, we can get closer to understanding the Sri Bani of our Dasam Guru Sahib Ji.

Part 1 : here

Part 2 : here

Thanks for reading,

Gurfateh!

Prabhjot Singh

꘏ Concept of Kaal Purakh in Sri Dasam Granth Sahib Ji [final]


Although 'Kaal Purakh' is the creator of both Devtas and Demons, He always supports righteous forces as only divine powers are going to merge in Him in the end while evil is going to end with the destruction of the physical world. The tukk 'Khel Sakochai To Nanak Aekai' from Dhan Sri Guru Granth Sahib Ji Maharaj verifies this concept. Since Oneness is His everlasting characteristic, the evil, the darkness will be surely destroyed. This is the reason why He supports good virtues and helps pious people:

ਏਕਹਿ ਆਪ ਸਭਨ ਮੋ ਬਯਾਪਾ ॥ ਸਭ ਕੋਈ ਭਿੰਨ ਭਿੰਨ ਕਰ ਥਾਪਾ ॥੩੫॥

At all times, Lord, Destroyer of all, protects me. That All-Pervading Lord is my Protector like Steel.(Bachittar Natak 14/9)

ਸਰਬ ਕਾਲ ਸਭ ਸਾਧ ਉਬਾਰੇ ॥ ਦੁਖੁ ਦੈ ਕੈ ਦੋਖੀ ਸਭ ਮਾਰੇ ॥

At all times, the Lord protected all the saints and hath killed all the malicious persons, subjecting them to great agony.(Bachittar Natak 14/1)

'Kaal Purakh' of Sri Dasam Granth Sahib Ji infuses incredible zeal for righetous warfare in valiant defenders of the faith. An person without weapons on him cannot call himself 'Soorbeer'. That is why, 'Kaal Purakh' has been portrayed as a weapon-wielding Sarbloh Soorbeer, a form that reassures His followers of security under His sanctuary:

ਅਕਾਲ ਪੁਰਖ ਕੀ ਰਛਾ ਹਮਨੈ ॥ ਸਰਬ ਲੋਹ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥ ਸਰਬ ਕਾਲ ਜੀ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥ ਸਰਬ ਲੋਹ ਜੀ ਦੀ ਸਦਾ ਰਛਿਆ ਹਮਨੈ ॥

The non-temporal Purusha (All-Pervading Lord) is my Protector. The All-Steel Lord is my Protector. The All-Destroying Lord is my Protector. The All-Steel Lord is ever my Protector. (Akaal Ustat 1)

ਢਲਾ ਢੁਕ ਢਾਲੰ ॥ ਝਮੀ ਤੇਗ ਕਾਲੰ ॥ ਕਟਾ ਕਾਟ ਬਾਹੈਂ ॥ ਉਭੈ ਜੀਤ ਚਾਹੈਂ ॥੪੬॥_

The noises of the knocking on the shields and the blows of the swords are being heard, the daggers are being struck with clattering sound, and both the side are desirous of their victory. (Chaubis Avtar, 26)

ਕ੍ਰਿਪਾਣ ਪਾਣ ਧਾਰੀਅੰ ॥ ਕਰੋਰ ਪਾਪ ਟਾਰੀਅੰ ॥ ਗਦਾ ਗ੍ਰਿਸਟ ਪਾਣਿਅੰ ॥ ਕਮਾਣ ਬਾਣ ਤਾਣਿਅੰ ॥੪੭॥...

He, who wields the sword in his hand, he is the remover of millions of sins. He hath caught hold of the big mace and hath fitted the arrow in his stretched bow...

ਕ੍ਰਿਪਾਣ ਪਾਣ ਰਾਜਈ ॥ ਬਿਲੋਕ ਪਾਪ ਭਾਜਈ ॥੫੦॥...

The sword appears impressive in his hand, seeing which the sins run away...

ਕਮਾਣ ਬਾਣ ਧਾਰਹੀ ॥ ਅਨੇਕ ਸੱਤ੍ਰੁ ਟਾਰਹੀ ॥੫੧॥

The arrow is fitted in the bow, which causes many enemies to flee away. (Bachittar Natak 47-51)

Despite armed with weapons, His heart is full of compassion. His is emancipator by nature. His heart swells with pity whenever He sees virtuous people in pain:

ਕਰਤ ਪੁਕਾਰ ਧਰਣ ਭਰ ਭਾਰਾ ॥ ਕਾਲ ਪੁਰਖ ਤਬ ਹੋਤ ਕ੍ਰਿਪਾਰਾ ॥੨॥

Then the earth, pressed under the load of sins, calls for help, and then the destroyer Lord becomes kind. (Bisan Avtar 2)

ਸਰਬ ਕਾਲ ਕਰਣਾ ਤਬ ਭਰੇ ॥ ਸੇਵਕ ਜਾਨ ਦਯਾ ਰਸ ਢਰੇ ॥

Then my Lord, Destroyer of all, was filled with kindness and considering me as His servant, He was gracefully pleased. (Bachittar Natak 14/7)

'Kaal Purakh' Himself is the destroyer of this world. Fights, Wars, etc. are simply His devices to destroy living beings. Even though He helps virtuous people and punishes those who hurt them, still warriors from both sides of the battlefield are killed in accordance with His Hukam, even though blame is levelled on others. He watches over this worldly play and then destroys everyone and everything to wrap up the show. He is the cause of destruction of all forms, but has created such devices to kill that one cannot accuse him of the killings:

ਕਾਲ ਨ ਕੋਊ ਕਰਨ ਸੁਮਾਰਾ ॥ ਬੈਰ ਬਾਦ ਅਹੰਕਾਰ ਪਸਾਰਾ ॥

None could remember KAL and there was only extension of enmity, strife ego. (Bachittar Natak 2/36)

ਕਾਲ ਪੁਰਖ ਤਬ ਹੋਤ ਸਹਾਈ ॥ ਦੁਹੂੰਅਨਿ ਹਨਤ ਕ੍ਰੋਧ ਉਪਜਾਈ ॥੬॥

The Immanent Lord then helped Vishnu and in great fury, he destroyed both the demons.6. (Bisan Avtar 6)

ਉਠੇ ਬੀਰ ਜੇਤੇ ਤਿਤੇ ਕਾਲ ਕੂਟੇ ॥ ਪਰੇ ਚਰਮ ਬਰਮੰ ਕਹੂੰ ਗਾਤ ਟੂਟੇ ॥

All the warriors who arose, were destroyed by Kal. Somewhere their shields, armour and wounded bodies are lying scattered;(Chandi Charitar 2/88)

ਅੰਤ ਕਰਤ ਸਭ ਜਗ ਕੋ ਕਾਲਾ ॥ ਨਾਮੁ ਕਾਲ ਤਾ ਤੇ ਜਗ ਡਾਲਾ ॥

At time Thou destroyest the universe;Therefore the world hath named you KAL (the Destroyer Lord);(Chaubis Avtar 9)

ਕਾਲ ਸਭਨ ਕੋ ਪੇਖ ਤਮਾਸਾ ॥ ਅੰਤਹ ਕਾਲ ਕਰਤ ਹੈ ਨਾਸਾ ॥੨॥

The KAL (Destroyer Lord) scans the play of all, And ultimately destroys all. (Chaubis Avtar 2)

Another important thing to learn about 'Kaal Purakh' of Sri Dasam Granth is that, while 'Mahakal' is the Supreme Being in Tantrik faiths, he is just a maya-engrossed form of 'Kaal Purakh' in Sri Dasam Granth Sahib Ji. The word 'Kaal' is associated with black colour or blackness. This implies that it is not the purest form of the Supreme Being. 'Akaal' is the central, primal, supreme, and Maya-free form while 'Kaal' is the maya-engrossed form. This 'Kaal' form becomes 'MAHAkaal' when He acquires every 'dark' karam of this world. The addition of 'Maha' does not imply that this form has become the supreme divine form; rather, He has just taken an insignificant form that is absorbed in total blackness. In reality, its only the Supreme Being functioning in all these forms. Perhaps the opposers of Sri Dasam Granth Sahib Ji believe that one half (good virtues, purity) is the creation of the Supreme Being while the other half (darkness, evil) functions independently of Him. The cause of this problem is their ignorant, dualistic reasoning and not Sri Dasam Granth Sahib Ji.

The adversaries doubt the objectives of Sri Dasam Granth Sahib Ji by depicting 'Kaal Purakh' and 'Mahakal' as the deity of Tantrik faiths. Barring 'Jaap' and 'Akal Ustat', they dismiss all other Banis of Sri Dasam Granth Sahib Ji as creations of Shakat-Panthi poets. Their intellect is not even willing to accept 'Kaal Purakh' of the ever-popular 'Bachittar Natak'. These doubts are due to lack of proper understanding of the concepts. Proper, thoughtful analysis brings us to the definite conclusion that all the Banis have been composed by only one writer. If we look at the 'Anaam' (Nameless) God of 'Jaap Sahib', we can see He has unique characteristics as compared to Sri Guru Granth Sahib Ji. For instance, the word 'Anaam' does not appear anywhere in Sri Guru Granth Sahib Ji Maharaj while it has been used ten times in 'Jaap Sahib'. Similarly, the word 'Kaal' has not been used for God even once in Dhan Sri Guru Granth Sahib Ji whereas in 'Jaap Sahib' this form appears with great ferocity. Actually, using his infinite intellect, Sri Guru Gobind Singh Sahib Ji has very carefully and patiently presented 'Kaal' form of the Supereme Being before us. He very subtly directs us to the characteristics of 'Kaal' by depicting Him as the Lord of darkness and creator of evil actions, as in ਨਮੋ ਅੰਧਕਾਰੇ.. Salutation to Thee O Creator of pitch darkness! ਨਮੋ ਨਿੱਤ ਨਾਰਾਇਣੇ ਕ੍ਰੂਰ ਕਰਮੇ ॥ Salutation to Thee O Benign Protector Lord! Salutation to Thee O Heinous-actions-Performer Lord! . In the next Bani 'Akaal Ustat', Supreme Being takes on a more concrete Sargun form and many characteristics of 'Mahakal' are presented. And because Sikh faith firmly believes in both Akaal and Kaal forms of the Supreme Being, the next Bani 'Bachittar Natak' begins with eulogy of 'Kaal Purakh' in its longest chapter - 'ਸ੍ਰੀ ਕਾਲ ਜੀ ਕੀ ਉਸਤਤਿ' (Eulogy to Sri Kaal). One important and interesting fact needs to be carefully understood - In 'Akaal Ustat', Sri Guruji has decorated 'Kaal Purakh' with many temporal Sargun qualities and has also associated Him with Nirgun qualities of Akaal. The prime reason for this explicit and deliberate effort is to convey the message that both the forms are not principally different from each other, that they both originate from the same source - the Supreme Being. It would be appropriate to provide brief summary of 'Kaal Purakh' as it appears in these two Banis, so that proofs can be established for the above statements.

In 'Bachittar Natak', the saroop of 'Kaal Purakh' has been described as: Unborn, Lord of Shiva, Great Ruler, Formless, Colourless, Raagless, Infinite, Garbless, Eternal, Beyond desires, Primal Power, Sword wielding, Beyond any defects, Nameless, Great, free of mischief, free of attachments, Pure, omnipresent in three 'Guns', omnipresent in both Devtas and Demons, Free from effects of time. This 'Kaal Purakh' has warrior form too - He is the Maha-Mantra, Mahakal and is decorated with magnificent swords. He beats his drums to inspire righteous forces to wage wars against the impious forces. He has got black and white umbrella over His head, which symbolises Bad and Good respectively. In battlefields, 'Mahakal' laughs hysterically by making 'Ha-Ha-Hoo-Hoo' sounds. This laughter is in fact an inspiration to look forward to Dharam-Yudhs with excitement and vigour. It illustrates that true warriors are fond of Dharam-Yudhs, that they keep their hearts and minds free of anger even while being in the battlefield. With this portrayal of 'Kaal', Sri Guruji has reassured the men of faith of complete security and at the same time has warned immoral people of Kaal's wrath. Sri Guruji clarifies with the following Bachan:

ਸਰਬ ਕਾਲ ਸਭ ਸਾਧ ਉਬਾਰੇ ॥ ਦੁਖੁ ਦੈ ਕੈ ਦੋਖੀ ਸਭ ਮਾਰੇ ॥

At all times, the Lord protected all the saints and hath killed all the malicious persons, subjecting them to great agony. (Bachittar Natak 14/1)

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The above saroop of 'Mahakal' in 'Bachittar Natak' is totally unacceptable to Sri Dasam Granth Sahib Ji's adversaries. This saroop is present in 'Jaap Sahib' in a sutble form and fully established in 'Akaal Ustat'. This concept will become clear after a brief analysis of 'Kaal Purakh' in these two unanimously accepted Banis:

1. The God described in 'Jaap Sahib' is 'Kaal Purakh', which is why He has been repeatedly called ਕਾਲ ਕਾਲੇ (Death-Destroyer Lord), ਸਰਬ ਕਾਲੇ (Annihilator Lord), ਕਾਲਾਨ ਕਾਲ (Death of Deaths), etc. It is 'Kaalan Kaal', the Death of Deaths, that has been called 'Mahakal', there is no difference between the two.

2. The God described in 'Jaap Sahib' is Annihilator - He has been called ਸਰਬ ਖਾਪੇ, ਸਰਬ ਸੋਖੰ (Destroyer Lord), ਸਰਬ ਘਾਲਕ ਸਰਬ ਕੋ ਪੁਨਿ ਕਾਲ (Destroyer of all), ਦੁਸਟ ਭੰਜਨ (Vanquisher of tyrants), ਸਰਬ ਭੰਜਨ, ਸਰਬੰ ਦਲੀ, ਸਰਬੱਤ੍ਰ ਹੰਤਾ, etc.

3. That Mahakal is the destroyer of enemies and evil forces. He has been called ਗ਼ਨੀਮੁਲ ਸ਼ਿਕਸਤੈ (Conquereror of mighty enemies), ਕਲੰਕੰ ਪ੍ਰਣਾਸ (Destroyer of blemishes), ਖਲ ਖੰਡ ਖਿਆਲ (Destroys the tyrants instantly), ਅਰਿ ਘਾਲਯ (Destroyer of enemies), ਖਲ ਖੰਡਨ, ਖਲ ਘਾਇਕ (Destroyer of evil persons), ਅਰਿ ਗੰਜਨ (Conqueror of enemies), ਰਿਪੁ ਤਾਪਨ (Causes suffering to enemies), ਕੁਕਰਮੰ ਪ੍ਰਣਾਸੀ (Evil destroyer), ਗਜਾਇਬ ਗਨੀਮੇ (Calamity for enemies), ਦੁਕਾਲੰ ਪ੍ਰਣਾਸੀ (Destroyer of hard times).

4. He has been called 'ਕਲਿ ਕਾਰਣ' and 'ਕਲਹ ਕਰਤਾ' (Cause of strife) to show that He is the one who is the source of all tensions in the world. This thought is further elaborated upon in 'ਸਿਰਜੇ ਦਾਨੋਂ ਦੇਵਤੇ ਤਿਨ ਅੰਦਰਿ ਬਾਦ ਰਚਾਇਆ' in 2nd Pauri of 'Vaar Durga Ki.'

5. Opposers of Sri Dasam Granth Sahib Ji object to the highly decorated, 'armed-to-the-teeth' image of 'Kaal Purakh' but Sri Guruji has saluted this weapon-carrying form in Sri Jaap Sahib with ਨਮੋ ਸਸਤ੍ਰਪਾਣੇ ॥ ਨਮੋ ਅਸਤ੍ਰ ਮਾਣੇ ॥ Salutation to Thee O Weapon-wielder Lord! Salutation to Thee O Weapon-user Lord!

6. Adversaries of Sri Dasam Granth Sahib Ji question the use of words like Jag Mata, Maye, etc.. claiming they have been used for devi-worship but in reality Sri Guruji has bowed in front of the maternal form of the Supreme Being by saying ਨਮੋ ਲੋਕ ਮਾਤਾ Salutation to Thee O Universal Mother Lord!, which conforms to Dhan Sri Guru Granth Sahib Ji's tukk: "ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰ ਹੈ ਮੇਰਾ ਮਾਤਾ" (You are my father, you are my mother).

7. The opposition feels 'Kaal Purakh' is the Lord of Demons and bad souls. In Jaap Sahib, Sri Guruji has saluted the omnipresent Supreme Being by calling him the Lord of everyone, Good and bad: ਨਮੋ ਪ੍ਰੇਤ ਅਪ੍ਰੇਤ ਦੇਵੇ ਸੁਧਰਮੇ

8. The Lord of 'Jaap Sahib' is omnipresent in Jantra, Mantra and Tantra too. Sri Guruji has saluted this form as: ਨਮੋ ਮੰਤ੍ਰ ਮੰਤ੍ਰੰ ॥ ਨਮੋ ਜੰਤ੍ਰ ਜੰਤ੍ਰੰ ॥ Salutation to Thee O Supreme Mantra Lord! Salutation to Thee O Supreme Yantra Lord! ... ਨਮੋ ਸਰਬ ਮੰਤ੍ਰੰ ॥ ਨਮੋ ਸਰਬ ਜੰਤ੍ਰੰ Salutation to Thee O Entire-Mantras-Knower Lord! Salutation to Thee O Entire-Yantras Knower Lord!

9. The opposers judge the Banis of Sri Dasam Granth Sahib Ji with Bani of Sri Guru Granth Sahib Ji as benchmark. The Bani of Dhan Sri Guru Granth Sahib is the primal source of righteous, divine qualities. But theologists are faced with a perplexing question - Where does evil propagate from? Abrahamic religions have believed Devil is the source of evil. According to Sikh philosophy however, Creator is the Doer of everything; He is the cause of all causes. This means even apparent evil also comes from that Supreme Being. It is this non-dualist thought of Sri Dasam Granth Sahib Ji that is beyond the understanding of believers of dualist ideology. That's why, to them, anything dark appears independent from the Supreme Being. Their dualist mindset believes He is only present in light, not in darkness; that He is present only in Naam and not in Kaam. Their thought can be more persuasive only if they establish a parallel 'Devil' like force capable of functioning independent of the Supreme Being. Sri Guruji has made clear in 'Jaap Sahib' that the Monistic Lord is omnipresent in Darkness and Light, Virtuous and evil actions - ਨਮੋ ਅੰਧਕਾਰੇ ਨਮੋ ਤੇਜ ਤੇਜੇ ॥ Salutation to Thee O Creator of pitch darkness! Salutation to Thee O Light of lights.! ... ਨਮੋ ਨਿੱਤ ਨਾਰਾਇਣੇ ਕ੍ਰੂਰ ਕਰਮੇ ॥ Salutation to Thee O Benign Protector Lord! Salutation to Thee O Heinous-actions-Performer Lord!

10. 'Akaal Purakh' in Dhan Sri Guru Granth Sahib Ji has been called the curer of illnesses. In 'Jaap Sahib', He is present in illnesses also, Sri Guruji has very respectfully called Him as ਸਰਬ ਰੋਗੇ O Universal Ailment Lord !

The title of second Bani Sri 'Akaal Ustat' suggests that the formless Lord has been eulogised, much like the Bani of Dhan Sri Guru Granth Sahib Ji. The subtle Nirgun Lord of Dhan Sri Guru Granth Sahib Ji , that had acquired Sargun solidness in Sri 'Jaap Sahib' now becomes more concrete in Sri 'Akaal Ustat' . The limitless Lord that came more closer to nature and life in Sri 'Jaap Sahib' now manifests and appears in every tangible element of Nature in Sri 'Akaal Ustat'.

Sri Guruji describes the Formless Lord in first Chaupai, who takes on the form of 'Kaal Purakh' in ending quatrain:

ਸਭ ਕੋ ਕਾਲ ਸਭਨ ਕੋ ਕਰਤਾ ॥

ਰੋਗ ਸੋਗ ਦੋਖਨ ਕੋ ਹਰਤਾ ॥

ਏਕ ਚਿੱਤ ਜਿਹ ਇਕ ਛਿਨ ਧਿਆਇਓ ॥

ਕਾਲ ਫਾਸਿ ਕੇ ਬੀਚ ਨ ਆਇਓ ॥੧੦॥

He is the Destroyer of all and Creator of all.

He is the Remover of maladies, sufferings and blemishes.

He Who meditates upon Him with single mind even for an instant;

He doth not come within the trap of death. 10

In the following Swayiyas, He takes on an even more Sargun form, as:

ਕਹੂੰ ਜੱਛ ਗੰਧ੍ਰਬ ਉਰਗ ਕਹੂੰ ਬਿਦਿਆਧਰ ਕਹੂੰ ਭਏ ਕਿੰਨਰ ਪਿਸਾਚ ਕਹੂੰ ਪ੍ਰੇਤ ਹੋ ॥

ਕਹੂੰ ਹੁਇ ਕੈ ਹਿੰਦੂਆ ਗਾਇਤ੍ਰੀ ਕੋ ਗੁਪਤ ਜਪਿਓ ਕਹੂੰ ਹੁਇ ਕੈ ਤੁਰਕਾ ਪੁਕਾਰੇ ਬਾਂਗ ਦੇਤ ਹੋ ॥

ਕਹੂੰ ਕੋਕ ਕਾਬ ਹੁਇ ਕੈ ਪੁਰਾਨ ਕੋ ਪੜਤ ਮਤਿ ਕਤਹੂੰ ਕੁਰਾਨ ਕੋ ਨਿਦਾਨ ਜਾਨ ਲੇਤ ਹੋ ॥

ਕਹੂੰ ਬੇਦ ਰੀਤ ਕਹੂੰ ਤਾ ਸਿਉ ਬਿਪਰੀਤ ਕਹੂੰ ਤ੍ਰਿਗੁਨ ਅਤੀਤ ਕਹੂੰ ਸੁਰਗੁਨ ਸਮੇਤ ਹੋ ॥੨॥੧੨॥

O Lord! Somewhere Thou art Yaksha, Gandharva, Sheshanaga and Vidyadhar and somewhere Thou becomest Kinnar, Pishacha and Preta.

Somewhere Thou becomest a Hindu and repeatest Gayatri secretly: Somewhere becoming a Turk Thou callest Muslims to worship.

Somewhere being a poet thou recitest the Pauranic wisdom and somewhere Thou recitest the Pauranic wisdom and somewhere Thou comprehendest the essence of Quran.

Somewhere Thou workest in accordance with Vedic rites and somewhere Thou art quite opposed to it; somewhere Thou art without threee modes of maya and somewhere Thou hast all godly attributes. 2.12.

He is the ever-powerful 'Mahakal' who destroys the evil forces on this earth:

ਅਘੌ ਦੰਡਣ ਦੁਸਟ ਖੰਡਣ ਕਾਲ ਹੂੰ ਕੇ ਕਾਲ ॥

He, the Merciful Lord of the lowely, He is the punisher of the sinners and destroyer of the tyrants; He is the decimater even of death.

He indiscriminately destroys everyone and assigns appropriate punishments:

ਸਰਬ ਖੰਡਣ ਸਰਬ ਦੰਡਣ ਸਰਬ ਕੇ ਨਿਜ ਭਾਮ ॥

He is the Destroyer and Punisher of all and also their personal Abode.

Watching His horrifying form, all three worlds shake with fear:

ਜੈ ਜੰਪਹਿ ਜੁੱਗਣ ਜੂਹ ਜੁਅੰ ॥ ਭੈ ਕੰਪਹਿ ਮੇਰੁ ਪਯਾਲ ਭੁਅੰ ॥

Gather ye together and shout victory to that Lord, in whose Fear tremble the heaven, nether-world and the earth.

In 'Akaal Ustat', Kaal Purakh manifests in everything good and bad, including divine words and inappropriate language:

ਕਹੂੰ ਦੇਵ ਬਿਦਯਾ ਕਹੂੰ ਦੈਤ ਬਾਨੀ ॥ ਕਹੂੰ ਜੱਛ ਗੰਧਰਬ ਕਿੰਨਰ ਕਹਾਨੀ ॥੧੯॥੧੦੯॥

ਕਹੂੰ ਅਦ੍ਰ ਸਾਰੰ ਕਹੂੰ ਭਦ੍ਰ ਰੂਪੰ ॥ ਕਹੂੰ ਮੱਦ੍ਰ ਬਾਨੀ ਕਹੂੰ ਛਿਦ੍ਰ ਸਰੂਪੰ ॥੨੨॥੧੧੨॥

Somewhere Thou art the learning of gods and somewhere Thou art the speech of demons. Somewhere Thou art the episode of Yaksha, Gandharva and Kinnar. 19.109.

Somewhere Thou art iron and somewhere Thou art splendid gold. Somewhere Thou art sweet speech and somewhere Thou art sweet speech and somewhere Thou art critical and fault finding. 22.112.

That omnipresent Lord is the producer of all good and bad thoughts also:

ਕਤਹੂੰ ਬਿਚਾਰ ਅਬਿਚਾਰ ਕੋ ਬਿਚਾਰਤ ਹੋ ਕਹੂੰ ਨਿਜ ਨਾਰ ਪਰ ਨਾਰ ਕੇ ਨਿਕੇਤ ਹੋ ॥

Somewhere Thou discriminatest between good and bad intellect, somewhere Thou art with Thy own spouse and somewhere with another’s wife.

In conclusion, we can say that 'Akaal Purakh' takes on the form of 'Kaal Purakh' when He transforms from state of Sunn-Samadh into active, Sargun state. Since His 'Kaal' form comes into being from 'Akaal' and merges with Him in the end, thus He is not any different to the Supreme Being, rather He is only temporal manifestation that is unlike other living forms in the universe and most importantly, is inseparable from the 'Akaal' form. That 'Kaal Purakh' sends Avtars on this earth from time to time to maintain religious decorum, even though the demons opposing it is also created by Him. These Avtars manifest on this earth with His permission, exist in His contemplation and get destroyed by Him and ultimately merge back in Him in the end. The worshipper of 'Kaal Purakh' becomes free from the fear of 'kaal' (death), remains ready to sacrifice everything for defending the faith and always prays for 'ਅਤਿ ਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋਂ May I die fighting in the battlefield'. By praying to 'Kaal Purakh', he himself becomes 'kaal' (death) for impious forces. Thus, there should be no doubt in anyone's mind that Dasam Guruji are manifestation of 'Kaal Purakh' who came to restore righteousness in this dark age.

Dhan Sri Guru Gobind Singh Ji Maharaj


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  • 5 months later...

AUR SU-KAAL SABAI BAS KAAL KE, EK HI KAAL, AKAAL SADHA HAI.

Aaur sukwl sBY bs kwl ky, eyk hI kwl Akwl sdw hY]84]

vah guru gobind singh ji

plus...

mahakaal KALKA aradhi... wrong... its KAAAL – KA. translation being that, makaal = jehera KAAL NU, kaal deen vaala, n thats hu I prayed (aaraad) to.. somt ppl say kalka together. its not, its its separate, kaal, ka. same place else where, deev kaal ka maat hamara. others say (kaala afgans/ das granthi virodhis..) that guru ji aint no devi poojak (yes this is good, we know this) so why would P:10 write >> deev KAALKA maat hamara<< hence dasam granth is wrong.. this is the (stupid) argument by the falatooz (my own made up word:happy: ) the real meaning is >> deev KAAL KA maat hamara<< my mata is the one that can kill the devis. deevi nu kaal karan vala. just like tum maat pita hum baarak...

plus, the falatooz say that in chaupi, >>Kirpa kari hum par jagmata..<< here they say again that guru ji is bowing to jagmata i.e. devi.. kaalka.. but again this is wrong, cus guru ji is talking bout the Father-Mother of the whole world.. just like tum maat pita hum baarak... plus, if guru ji was talking bout kaalka, y is it written kilbikh sakal dehe ko harTA, and dust dokhyan ko chai karTA.. because if guru ji was talking bout kalika, it would have said... >> kilbikh sakal dehe ko harTI, and dust dokhyan ko chai karTI.<<

n we all no what chaupi sahib sez... this is that gyani thakur singgh ji sez. (DDT)

eyk hI kwl Akwl sdw hY

fateh jeeozeez!

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  • 1 month later...

Whenever Gurdev bowed to Waheguru Jee, He changed His Name. Why? Occasionally Gurdev called Him Kaal, Akaal, Mahaakaal, Kaalee, Durgaa, Chandee and many other Names. Why? Please explain.

Guru ji described Durga/kalee as creation of waheguru. Nowhere Guru sahib called these entities as waheguru.

If so show us from Dasam Granth.

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