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Does Dasam Granth Reject Hindu Gods As Myth Or


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Guest Jacfsing2

Answer to OP: Depends on your definition of rejection. If your mentioning worship than yes Guru Sahib does reject them. If you talk about them being normal creatures, (not Guru Sahib or Vaheguru), then yes they are lustful, angry, prideful, attached, and greedy. They need Guru Sahib just as much as we do, because without Guru Sahib all is meaningless, before the British invaded, there was a picture just outside Darbar Sahib where all Devis and Devtas bowed to Guru Nanak because he is the one they worship. All beings follow Vaheguru.

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Answer to OP: Depends on your definition of rejection. If your mentioning worship than yes Guru Sahib does reject them. If you talk about them being normal creatures, (not Guru Sahib or Vaheguru), then yes they are lustful, angry, prideful, attached, and greedy. They need Guru Sahib just as much as we do, because without Guru Sahib all is meaningless, before the British invaded, there was a picture just outside Darbar Sahib where all Devis and Devtas bowed to Guru Nanak because he is the one they worship. All beings follow Vaheguru.

Devis and Devte can also become brahmgyanis- there isn't distinction between race etc- thats the law of Nirvair. If someone falls, be it Angel, God/Goddess, ghost or other type of spirit, Truth is always there to be practiced and to climb in the ranks again.

That's part of the beauty of Truth- u can be a serial killer who even tried to kill a Guru like Sajjan Thug was or a prostitute like Ganika was but still become a sant/Bhagat. We pay off our karams, but we have been given such a beautiful gift all by His Grace. He truly is unconditionally and All Loving.

We are even beaten by His grace- it's all for our betterment because how else will we learn and come back to the balance- recognising pain and pleasure to be one and the same? He pushes us to become fearless because He loves us.

Look around, the world is full of Ganikas and Sajjan Thugs before they began to practice Truth- the extra drunken fool on the Dancefloor at your cousins wedding or the group of druggies who troll your area could be the next brahmgyanis- there's so much work to be done here in Kalyug.

Practicing Truth in our daily lives, while out of the comfort zones can set an example for good souls out there and bad souls out there, some can even change just by being in the presence of the Truth frequency that u live.

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are their claims that hindu gods exist

what does dasam granth say about hinduism

are their claims that hindu gods exist

what does dasam granth say about hinduism

Well the SGGS mention Brahma, Inder etc so of course they existed, but I doubt they are as idols portry them with numerous arms and heads as far as I'm aware there are no mentions of this in SGGS as that's the ONLY true authentic scripture.

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The reason for the inclusion of the tales and exploits of Hindu myths in Sri Dasam Granth Sahib is simply to make use of their allegories, and the opportunities they present for metaphor. Guru Sahib used the stories of Krishan Avtaar and Chandi Di Vaar etc, because they were the only stories which he knew for a certainty that most people had encountered. Martin Luther King deployed a similar tactic during the Civil Rights movement, using Biblical stories as metaphors to illustrate his argument because the Bible was the only book he could be sure that most of his audience had read.

Hindu myths, across history, have lost their distinctly religious flavour and have instead become more akin to folk-tales among the peoples of India than the overtly religious stories as which they began.

Guru Granth Sahib Ji states that Devte exist in certain realms (of course it doesn't say that the guises in which the Hindus choose to present them, namely polycephalyic and multi limbed, are true), but explicitly refutes the idea that these deities should be worshiped. The gods and demi-gods of Hindu myth are just as possessed of negative qualities as we ordinary humans are.

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Guest Jacfsing2

Dasam granth rejects them on the basis that people worshiped them as God and were too focused on their body form and forgetting the formless lord. The same is happening to the sikhs. Guru Gobind singh even said if you call me god you will be thrown to the pits of hell!

I would recommend reading page #3 of this URL.

http://www.google.com/url?q=http://www.nanaksarkaleran.com/docs/Johumko_One_082510.pdf&sa=U&ei=wPbZVOfFHIK-ggTPvoSADQ&ved=0CBoQFjAB&sig2=2RixFfeoBcJ4rXxxCqSGcA&usg=AFQjCNFSqsRTTkhYmsu7LyoS4y078B-Z1Q

Guru Sahib didn't say he wasn't God, he tested his Sikhs in that if they were afraid of Hell to denounce Guru Sahib, he also wasn't proclaiming 24/7 that he was God,(like Jesus did), but rather wanted to improve his Sikhs.

"rwju n cwhau mukiq n cwhau min pRIiq crn kmlwry ]

raaj n chaaho mukath n chaaho man preeth charan kamalaarae ||

I do not seek power, and I do not seek liberation. My mind is in love with Your Lotus Feet.

bRhm mhys isD muin ieMdRw moih Twkur hI drswry ]1]

breham mehaes sidhh mun ei(n)dhraa mohi t(h)aakur hee dharasaarae ||1||

Brahma, Shiva, the Siddhas, the silent sages and Indra - I seek only the Blessed Vision of my Lord and Master's Darshan. ||1||

dInu duAwrY AwieE Twkur srin pirE sMq hwry ]

dheen dhuaarai aaeiou t(h)aakur saran pariou sa(n)th haarae ||

I have come, helpless, to Your Door, O Lord Master; I am exhausted - I seek the Sanctuary of the Saints.

khu nwnk pRB imly mnohr mnu sIql ibgswry ]2]3]29]

kahu naanak prabh milae manohar man seethal bigasaarae ||2||3||29||

Says Nanak, I have met my Enticing Lord God; my mind is cooled and soothed - it blossoms forth in joy. ||2||3||29||" I

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I would recommend reading page #3 of this URL.

http://www.google.com/url?q=http://www.nanaksarkaleran.com/docs/Johumko_One_082510.pdf&sa=U&ei=wPbZVOfFHIK-ggTPvoSADQ&ved=0CBoQFjAB&sig2=2RixFfeoBcJ4rXxxCqSGcA&usg=AFQjCNFSqsRTTkhYmsu7LyoS4y078B-Z1Q

Guru Sahib didn't say he wasn't God, he tested his Sikhs in that if they were afraid of Hell to denounce Guru Sahib, he also wasn't proclaiming 24/7 that he was God,(like Jesus did), but rather wanted to improve his Sikhs.

Guru sahib declared his three saroops to his Sikh very clearly via bhai nand lal-

Prashan Uttar Rehitnama

The rehitnama of Bhai Nand Lal is composed of two parts. The first part is short and makes up the daily rehit a Sikh is to follow, while the second and larger part is a philosophical discussion on the nature of the Guru. As a part of the rehit, the Guru says a Sikh is to have darshan of the Guru on a daily basis. After hearing this, Bhai Nand Lal asks how it is possible to see the Guru daily which then culminates in the Guru revealing his threefold nature as the Nirgun, Sargun and Gurshabad (The invisible, the visible and the devout Sikh). These three aspects of the Guru are elaborated in the various later Persian works of the poet such as the Ganjnâma and Joti Bigâs.

Nirgun (The Invisible)

According to the Rehitnama, the first form of the Guru is of mystical nature. The Guru is the Light that transcends creation and permeates every heart and cell. The realisation and communion with this Light is the ultimate objective of the Sikh philosophy and is, according to the teachings, outside the scope of human language and expression. According to the teachings of the Gurus, it is impossible to intellectually understand this nature of the Guru. It is a mystical realisation that has to be experienced, not intellectually grasped. In the Japji Sahib, Guru Nanak writes that, to describe the state of this experience is as hard as eating steel (ie. impossible). Gurbani elaborate further and discusses this understanding of the Divine which places the concept of God outside of the Semitic understanding of a personal God. Guru Arjan for instance comments on this nature by writing that 'The Guru and the Transcendent are one and the same, pervading and permeating amongst all'. The Divine is not someone external to please, but rather something to merge with at a personal and spiritual level. As such, the first nature of the Guru is a Light that pervades creation.

Sargun (the Granth)

The second form of the Guru is the Granth. This is a well known notion amongst Sikhs of today, but Bhai Nand Lal takes the notion one step further by adding an element of intimacy between the Guru and the Granth itself. In the rehitnama, Guru Gobind Singh says that 'The person who wishes to converse with Me should read the Granth and reflect on what it says. The person who wishes to hear My words should devoutly hear and reflect on the Granth. Acknowledge the Granth as My visible presence , and reject the notion that it is any other than Me'.

In these words, the Guru is echoing the words of Guru Har Krishan who similarly, according to the Suraj Parkash, in Delhi said 'The Granth is the Lord of all. He who wants to see Me, let him with faith and love see the Granth. So will he shed all his sins. He who would wish to speak with the Guru, let him read the Granth with devotion. He who practises its teachings will obtain all the four cherished objects of human life. In the Granth abides the Guru's spirit. Daily bow your head to it. So will you conquer your passions and attain liberation'.

As these words reveal, an intimate relationship is to be acquired between the Sikh and the all pervasive Guru via the Words enshrined in the Granth. As such, the Granth becomes a vehicle to establishing a relationship with the Eternal Word of the Satguru. In the Persian Jot Bigâs, praise is also given to the Shabad in a long eulogy of the unity of Gurus: 'Guru Gobind Singh and Guru Nanak are one and the same; Their words (shabad) and message are like pearls and diamonds. Their words are like precious jewels that have been tempered with Truth (Haqq Jalâ); Their words are like a diamond that has been blessed with the shine of Truth'.

Gurshabad (the devout Sikh)

The third form of the Guru is the devout Sikh who 'day and night is immersed in the Sacred Words (Gurbani)'. The Guru once again establishes the notion of mystical union as the Sikh is to be immersed in the Words, whereto he becomes an ever-present manifestation of the Guru. The notion of the Sikhs and the sangat as a whole being a manifestation of the Guru is furthermore elaborated upon in the works of Bhai Nand Lal but also Bhai Gurdas.

For Bhai Nand Lal, the Sangat does not merely consist of a group of individuals engaged in spiritual practices,- rather they become the very body of the Guru. This is expressed in his lengthy Persian composition Zindaginamâ, wherein a dozen paragraphs are dedicated to the Sangat alone whom he regards as the real Men of Truth (Mardân-e-Haqq) and the people of God (Mardân-e-Khudâsat). In his description of the Sangat, he regards them as men and women of high moral standards engaged in spiritual practices, rising above their base desires, producing literature and great eloquent speakers while they inspire others to the Truth.

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In autobiographical part of Bachitter natak Guru sahib writes purpose of coming to this world.

There is a dialogue between Akal purkah and Guru sahib titled as

ਅਕਾਲ ਪੁਰਖ ਬਾਚ ਇਸ ਕੀਟ ਪ੍ਰਤਿ ॥
अकाल पुरख बाच इस कीट प्रति ॥
The Words of the Non-temporal Lord to this insect:

Guru sahib writes what akal purakh said to Him about these devtas.Please read

ਤੇ ਹਮ ਤਮਕਿ ਤਨਕ ਮੋ ਖਾਪੇ ॥ ਤਿਨ ਕੀ ਠਉਰ ਦੇਵਤਾ ਥਾਪੇ ॥

ते हम तमकि तनक मो खापे ॥ तिन की ठउर देवता थापे ॥
I destroyed them in no time and created gods in their place.

ਤੇ ਭੀ ਬਲਿ ਪੂਜਾ ਉਰਝਾਏ ॥ ਆਪਨ ਹੀ ਪਰਮੇਸੁਰ ਕਹਾਏ ॥੭॥
ते भी बलि पूजा उरझाए ॥ आपन ही परमेसुर कहाए ॥७॥
They were also absorbed in the worship of power and called themselves Ominipotednt.7.

ਮਹਾਦੇਵ ਅਚੁੱਤ ਕਹਾਯੋ ॥ ਬਿਸਨ ਆਪ ਹੀ ਕੋ ਠਹਿਰਾਯੋ ॥
महादेव अचु्त कहायो ॥ बिसन आप ही को ठहिरायो ॥
Mahadeo (Shiva) was called Achyuta (blotless), Vishnu considered himself the Supreme.

ਬ੍ਰਹਮਾ ਆਪ ਪਾਰਬ੍ਰਹਮ ਬਖਾਨਾ ॥ ਪ੍ਰਭ ਕੋ ਪ੍ਰਭੂ ਨ ਕਿਨਹੂੰ ਜਾਨਾ ॥੮॥
ब्रहमा आप पारब्रहम बखाना ॥ प्रभ को प्रभू न किनहूं जाना ॥८॥
Brahma called himself Para Brahman, none could comprehend the Lord.8.

Then continuing Guru sahib writes

ਜੋ ਪ੍ਰਭ ਸਾਖ ਨਮਿਤ ਠਹਿਰਾਏ ॥ ਤੇ ਹਿਆਂ ਆਇ ਪ੍ਰਭੂ ਕਹਵਾਏ ॥

जो प्रभ साख नमित ठहिराए ॥ ते हिआं आइ प्रभू कहवाए ॥
All those whom God established for the revelation of His Supremacy, they themselves were called Supreme.

ਤਾ ਕੀ ਬਾਤ ਬਿਸਰ ਜਾਤੀ ਭੀ ॥ ਅਪਨੀ ਅਪਨੀ ਪਰਤ ਸੋਭ ਭੀ ॥੧੨॥
ता की बात बिसर जाती भी ॥ अपनी अपनी परत सोभ भी ॥१२॥
They forgot the Lord in their race for supremacy. 12

ਜਬ ਪ੍ਰਭ ਕੋ ਨ ਤਿਨੈ ਪਹਿਚਾਨਾ ॥ ਤਬ ਹਰਿ ਇਨ ਮਨੁਛਨ ਠਹਿਰਾਨਾ ॥
जब प्रभ को न तिनै पहिचाना ॥ तब हरि इन मनुछन ठहिराना ॥
When they did not comprehend the Lord, then I established human beings in their place.

Sri Bachitter Natak Dasam Granth sahib

Some people have habit of writing self willed things that are not written in scriptures.For example writer writes that

Guru sahib writes in Dasam Granth that he reincarnated from these devtas.This is contrary to what is written in

Dasam Granth sahib.

Dasam Granth sahib teachings say that these devtas were sent to this world but they failed in their mission as they

started calling themselves as Gods and indulged in self worship.

Status of tese devtas in Dasam Granth sahib is no different that that in Guru Granth sahib. Rather Dasam bani comes very harshly

on these deities.

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In Sri Guru Granth Sahib Ji, there are gurbani quotes where- Krishan maharaj is praised as avtar of akaal purkh is praised as bhagvan very Clearly. However, In Dasam Guru Granth- Krishan is called a worm..smalll worm nothing as failed conquered by KAAL.

How do you reconcile the two?

The only plausible explanation I have gotten from scholars- Nirmala/Taksali which make sense that- We need to look at it from relative-bhagti reality in duality and from Non Dual- absolute-nirgun truth-bhramgyan Reality.

From Relative truth or reality perspective- Krishan (pointer) is avtar of akaal purkh is praised as bhagvan just like Narsingh (we read in rehras sahib ASA di vaaar)

However, from absolute truth- Krishan (pointer) is nothing jot in krishan and jot in the worm is one and same...This krishan (pointer) is nothing but some joe blow punk- significance of this pointer is totally been destroyed to uphold Absolute Truth where there are no distinctions- It's only - ONE NON DUAL TRUTH- IKONGKAR- ONE IN ALL, ALL IN ONE and also to raise the surti of seekers from form (Sargun) to Formless(Nirgun).

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