Devi - Part 2: Shiv-Shakti

Mosaic depicting Shiv-Shakti with Shiv on left and Shakti/Parvati on the right.

For other posts in Indian Mythology in Gurbani Series see Table of Contents

Suggested Pre-reading:
Devi - Part 1: The Goddess
Shiva - Part 1: Who is Shiva?

In Devi - Part 1 we established that the Devi is almost always associated with motherhood, abundance and the Earth. In this post we will explore how the concept of the Devi as Earth Mother developed into the complex philosophy of Shiv-Shakti and what the Guru said about this philosophy. 

The Sky Father and Earth Mother

As the Arya looked to nature to understand their own lives they found that at every corner nature was bounded by duality. That is, everything seemed to have an opposite yet coexisting counterpart. When they worried about the darkness of night they hoped for the light of day, while they shivered in the cold of winter they dreamed of the warmth of summer, as they nourished their life with food that food came from the death of plants and animals. Duality was inescapable. Even more astonishingly, it seemed that creation occurred when duality came together; when the male and female came together a child was born. They saw that this not only applied to human life but to the birth of their entire world. In every direction they saw the horizon, the meeting of the Sky and Earth and this meeting gave birth to the world. The Arya, like the ancestors of many people reflected the meeting of Sky and Earth - the unification of duality - in their hymns and mythology. Many hymns in the Vedas can be found praising and sacrificing to the Sky Father and Earth Mother.

The idea of the Sky Father and Earth Mother can be considered to be the origins of Shiv-Shakti philosophy. An interesting hymn from the Rig Veda addressing these primal parents seems to show one of the earliest mentions of the concept of Shiv-Shakti:

Rig Veda, Book 1, Hymn CLIX:

उत मन्ये पितुरद्रुहो मनो मातुर्महि सवतवस्तद धवीमभि |
सुरेतसा पितरा भूम चक्रतुरुरु परजाया अम्र्तंवरीमभि ||  

With invocations, on the gracious Father's mind, and on the Mother's great inherent power I muse.
Prolific Parents, they have made the world of life, and for their brood all round wide immortality. (2)

If the translation is correct then this hymn shows that the Arya believed not only in the creation of this world as a union between the Sky Father and Earth Mother but also as a union of the Mind and Power, Shiv-Shakti. The Sky - untouchable, uncontainable, swift and subtle - reflected the mind. The Earth - tangible, irresistible, immovable and heavy - reflected power manifested. While the Sky Father could be observed from afar, the Earth Mother’s power could be felt first hand. 

Sankhaya - Purusha and Prakriti

One of the six fundamental traditions of Snatan Dharam (ie. Hinduism) was the tradition of Samkhya or Sankhya. Sankhya means numbers or the study of numbers in Sanskrit. Why numbers? Although my knowledge of Sankhaya is very weak it seems that the philosophy favoured logic over pure spirituality and logic is often associated with mathematics. The name of the philosophy may also have something to do with it's belief that there are a number (ie. multiple) souls which are called Purusha (the word is plural) that interact with a singular but ever changing material phenomenon which is called Prakriti. Existence as we know it occurs at the union of Prakriti and Purusha. That is, between matter and souls. The echos of the fundamental duality of the Sky God and Earth Mother can be heard in this philosophy. The Purushas are associated with the Sky which is subtle while Prakriti is tangible matter much like the Earth. Prakriti is also closely associated with maya much like the Devi (as discussed in Devi - Part 1).

The Purusha interact with Prakriti by combining with it in the form of human and animal bodies. At the death of one body, the Purusha transmigrates to another body and therefore remains trapped in Prakriti. To escape this cycle of reincarnation the Purusha would have to realize its pure self as separate from Prakriti. Many of the ideas from Sankhya are present in later schools of Indian spiritual thought. But the most direct predecessor of Sankhaya philosophy seems to be Shiv-Shakti.

Shiv-Shakti

Shakti means force or power and in Snatan Dharam, Shakti is also a reference to the Devi. The wife of every God is known as that God's Shakti. For example, the Shakti of Vishnu is Lakshmi, Shakti of Brahma is Saraswati and the Shakti of Shiva is Parvati. Recall that devotees of the Devi believe her to be one with many forms; the idea of Shakti reflects this.

Shiv-Shakti philosophy gained significant traction among the followers of Shiva which is probably why we have the term Shiv-Shakti rather than Vishn-Shakti or Brahma-Shakti. However, the reasons for this may be manifold such as Shiv-Shakti is more pleasing to the ear since it is an alliteration. Also, Shiv Ji is associated with meditation, intellect and renunciation (see Shiva Part 1) which fits well with the attributes of the mind or soul. Shakti, on the other hand, represents creative force (fertility) and material phenomenon as the Devi usually does.

Much like how the Arya saw their world created from the union of the Sky Father and Earth Mother, the followers of Shiv-Shakti philosophy saw the creation of the universe as a result of the meeting of the intellect and the creative force. Without intellect, Shakti would be chaotic and without Shakti Shiv would be dormant. When Shiv unites with Shakti the intellect has the power to create and the power becomes focused. It should also be noted that Shiv-Shakti is closely related to Sankhaya and the imagery of Shiv-Shakti is often used to represent the Purusha (soul) and Prakriti (matter). 

Shiv-Shakti in Gurbani

Now that we've gained a very basic understanding of the Shiv-Shakti philosophy we can look to what the Guru said on this topic.

Most often the concept of Shiv-Shakti in Gurbani does not seem to refer to the combination of the Devta (God) Shiva and the Devi (Goddess) Parvati or Shakti. In almost all cases the Guru is actually referring to the unification of mind and matter or soul and matter. Most often the discussion of Shiv-Shakti in Gurbani can be traced back to the tradition of Sankhya but with Purusha (soul or consciousness) being referred to as Shiv and Prakriti (matter) being referred to Shakti. This can be seen in the following section of a Shabad by Guru Nanak Dev Ji where They are imploring us to become fearless and conquer our minds:

Shri Raag, Mehla 1 (Guru Nanak Dev Ji), SGGS Ji, Page 21

ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ ॥ 

Wherever (I) look there Shiv-Shakti is united. 

ਤ੍ਰਿਹੁ ਗੁਣ ਬੰਧੀ ਦੇਹੁਰੀ ਜੋ ਆਇਆ ਜਗਿ ਸੋ ਖੇਲੁ ॥ 

Within the three gunas is bound the body; who comes to this world that one plays (this game). 

ਵਿਜੋਗੀ ਦੁਖਿ ਵਿਛੁੜੇ ਮਨਮੁਖਿ ਲਹਹਿ ਨ ਮੇਲੁ ॥੪॥ 

The separated-one (is) in pain; the separated manmukh (does) not attain union (with Waheguru). (4)

Here, Guru Ji is saying that everywhere He looks He sees souls united with matter (recall Prakriti-Purusha) which is made clear in the second line of this section where Guru Ji says that the human body is trapped by the three-gunas of maya - Satvas, Rajas, Tamas which seems to be a clear reference to the philosophy of Sankhaya. Blinded and enticed by maya we become forgetful of our true nature which is ever connected to Waheguru and thus we suffer in pain. In order to break free we must overcome this lust for maya by controlling our mind and centering it on Waheguru. In the concluding section of the Shabad, following the above, Guru Ji says:

ਮਨੁ ਬੈਰਾਗੀ ਘਰਿ ਵਸੈ ਸਚ ਭੈ ਰਾਤਾ ਹੋਇ ॥

(That) Mind dwells within the detached house and is ever in True fear (of Waheguru).

ਗਿਆਨ ਮਹਾਰਸੁ ਭੋਗਵੈ ਬਾਹੁੜਿ ਭੂਖ ਨ ਹੋਇ ॥

(Receives) Much enjoyment of (Divine) Knowledge and Great-Essence; no longer hungers (for maya).

ਨਾਨਕ ਇਹੁ ਮਨੁ ਮਾਰਿ ਮਿਲੁ ਭੀ ਫਿਰਿ ਦੁਖੁ ਨ ਹੋਇ ॥੫॥੧੮॥

Nanak, kill this mind (that is enticed by maya) and unite (with That One) to be free of pain.

So, the unification of our souls with maya is what brings us pain because maya by its very nature obstructs us from seeing our ultimate oneness with Waheguru. But who united Shiv-Shakti in the first place? In a Shabad confirming that the source of everything is Waheguru, Guru Arjun Dev Ji explains that it is none other than Waheguru who puts Shiv-Shakti together (recall Shiv-Shakti as soul and matter). In fact, Guru Ji says that Waheguru is the source of maya and at the same time is the liberated soul. This is all the play of Waheguru:


Bhairo, Mehla 5 (Guru Arjun Dev Ji), SGGS Ji, Page 1150

ਆਪੇ ਵਣੁ ਤ੍ਰਿਣੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥ 

Yourself the root of forests, grasses, the three-fold world. 

ਜਾ ਕੈ ਸੂਤਿ ਪਰੋਇਆ ਸੰਸਾਰੁ ॥ 

By that One’s ability the universe was filled. 

ਆਪੇ ਸਿਵ ਸਕਤੀ ਸੰਜੋਗੀ ॥ 

Yourself the Uniter of Shiv-Shakti.

ਆਪਿ ਨਿਰਬਾਣੀ ਆਪੇ ਭੋਗੀ ॥੨॥ 

Yourself the Nirvana-attainer (or grantor), Yourself the Enjoyer.

In the next section of the same Shabad, Guru Ji re-affirms that the duality of Shiv-Shakti (soul and matter) is not real and that the source of everything is Waheguru:

ਜਤ ਕਤ ਪੇਖਉ ਤਤ ਤਤ ਸੋਇ ॥
Somewhere, everywhere I glance there, there is That-One. 

ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥
Other than That-One there is no other.

ਸਾਗਰੁ ਤਰੀਐ ਨਾਮ ਕੈ ਰੰਗਿ ॥
Swim across the ocean with love of Naam. 

ਗੁਣ ਗਾਵੈ ਨਾਨਕੁ ਸਾਧਸੰਗਿ ॥੩॥
Praise (That-One’s) virtues, Nanak, with the Saadhsang*. (3)

* Saadhsangat - congregation of holy people.

Recall that according the Shiv-Shakti philosophy the Shiv (soul or the mind) needs Shakti (tangible power) in order to create. Without Shakti, Shiv is dormant and without Shiv, Shakti is chaos. So, does the Guru accept this idea? In a Shabad about Waheguru being at the root of all creation, Guru Ji first explains that before creation there was no Shiv-Shakti:


Maroo, Mehla 1 (Guru Nanak Dev Ji), SGGS Ji, Page 1036

ਭਾਉ ਨ ਭਗਤੀ ਨਾ ਸਿਵ ਸਕਤੀ ॥
Love nor devotion; nor Shiv-Shakti.

ਸਾਜਨੁ ਮੀਤੁ ਬਿੰਦੁ ਨਹੀ ਰਕਤੀ ॥
(Nor) handsome friends; seed nor womb.

ਆਪੇ ਸਾਹੁ ਆਪੇ ਵਣਜਾਰਾ ਸਾਚੇ ਏਹੋ ਭਾਇਦਾ ॥੧੨॥
Yourself the banker, Yourself the merchant; this is what pleased the True-One. (12)

Guru Ji then explains that when Waheguru decided to hurtle forth the processes of creation, preservation and destruction Waheguru did so without support. In other words, Waheguru did not require a Shakti:

ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜਗਤੁ ਉਪਾਇਆ ॥
As it pleased You, so You welled up the world.

ਬਾਝੁ ਕਲਾ ਆਡਾਣੁ ਰਹਾਇਆ ॥
Without creative skill, supported the expanse.

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਦਾ ॥੧੪॥
Brahma, Bishn, Mahesh* were welled up; (You) spread the love of maya. (14)

*Brahma - God of Creation, Bishn (Vishnu) - God of Preservation, Mahesh (Shiva) - God of Destruction.

Recall that Shakti means creative-force or creative power. Guru Ji, in the above is not saying that Waheguru does not have creative-skill but that Waheguru does not require creative-skill or power in order to set forth the wheel of creation and destruction. All that Waheguru has to do is want the world to be created and it is done; Shakti is therefore unnecessary for Waheguru. There is no need for mind to be melded with power. The One is the source of all there is.

The idea that there needs to be duality and that the unification of this duality results in our reality was rejected by Sri Guru Granth Sahib Ji. There is no requirement for the duality of the sky and earth or the night and day or even the male or female. The following are a few excerpts from a Shabad where Guru Nanak Dev Ji rejects duality and affirms the belief in the One. I would implore all readers to read the Shabad in full.

Raag Gauri, Mehla 1 (Guru Nanak Dev Ji), SGGS Ji, Page 232

ਦੂਜਾ ਕਉਣੁ ਕਹਾ ਨਹੀ ਕੋਈ ॥
Who is Dooja (second or two)? Say no other.

ਸਭ ਮਹਿ ਏਕੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
Within all is that One Immaculate. (1) (Refrain)

ਦੂਜੀ ਦੁਰਮਤਿ ਆਖੈ ਦੋਇ ॥
By the dooji (second) impure-knowledge (they) say two.

ਆਵੈ ਜਾਇ ਮਰਿ ਦੂਜਾ ਹੋਇ ॥੨॥
Coming and going, dies the (one who says) Dooja. (2)

ਧਰਣਿ ਗਗਨ ਨਹ ਦੇਖਉ ਦੋਇ ॥
Sky and Earth do not see as two.

ਨਾਰੀ ਪੁਰਖ ਸਬਾਈ ਲੋਇ ॥੩॥
Woman and man within all (the same) light. (3)

ਰਵਿ ਸਸਿ ਦੇਖਉ ਦੀਪਕ ਉਜਿਆਲਾ ॥
(In) the Sun and Moon the (One) Lamp shines.

ਸਰਬ ਨਿਰੰਤਰਿ ਪ੍ਰੀਤਮੁ ਬਾਲਾ ॥੪॥
Inside all is the (Ever) Youthful Child. (4)

ਕਰਿ ਕਿਰਪਾ ਮੇਰਾ ਚਿਤੁ ਲਾਇਆ ॥
Given (That One’s) mercy my consciousness has become attached (to That One).

ਸਤਿਗੁਰਿ ਮੋ ਕਉ ਏਕੁ ਬੁਝਾਇਆ ॥੫॥
The Satguru made me to understand the One. (5)

May Satguru Sri Guru Granth Sahib bless us with understanding of the One.

Conclusion

In a way, the philosophy of Sri Guru Granth Sahib Ji is fundamentally opposed the philosophy of Shiv-Shakti. Gurmat teaches us that Waheguru does not need a Shakti to function; Waheguru encompasses both Shiv-Shakti simultaneously. However, the Guru uses the idea that the soul is trapped in Prakriti to show us that we often forget about Waheguru when we are blinded by maya. So, the soul which is a reflection of Waheguru, forgets about it's own divinity and connection to Waheguru. But this illusion of duality is just that - an illusion - the reality is that all that is created is from Waheguru by Waheguru. Only the One is True. EkOangKaar SatNaam.

ੴ ਸਤਿ ਨਾਮੁ

As always, the above interpretation is just this one student's understanding and should be considered both imperfect and incomplete.

Bhul chuk maaf karna. Forgive my mistakes and negligence.

WJKK WJKF

Continue reading series: Devi - Part 3: Durga, the Unassailable

Shiva - Part 2 - Shiva in Gurbani

Painting by Bhagat Singh. Please see website sikhiart.com

For other posts in the Indian Mythology in Gurbani Series: Table of Contents

Click for Shiva - Part 1

In Part 1, we established the character of Shiva according to Hindu literature and tradition. This was and still is the Shiva that is familiar to Indians and increasingly to the rest of the world. Because of the explosion in the popularity of yoga many non-Indians have become aware of the Mahayogi and some even go on to become his devotees. In such an environment it is important for Sikhs to become aware of what there Guru says about this immensely influential deity. Further, there have been suggestions that the Gurus were perhaps Shiv bhagats themselves. Instead of arguing among ourselves let's now seek the Guru's Word (Bani).

Shiv as a name for Waheguru

At the time of the Gurus, worship of Shiv Ji was likely very popular in Punjab and the surrounding region. Living in and around the foothills of Shiv Ji’s abode fosters a natural attachment to mountain dwelling Mahayogi. As these people went to pray to Shiv Ji - whether they knew it or not - they were actually reaching out to Waheguru who is the source of all power.

Raag Gauri, Mehla 5, SGGS Ji, p.207

ਸੁਰਗ ਪਇਆਲ ਮਿਰਤ ਭੂਅ ਮੰਡਲ ਸਰਬ ਸਮਾਨੋ ਏਕੈ ਓਹੀ ॥

In heaven, the netherworld, the land of the dead, the universe, pervading them all is that One.

ਸਿਵ ਸਿਵ ਕਰਤ ਸਗਲ ਕਰ ਜੋਰਹਿ ਸਰਬ ਮਇਆ ਠਾਕੁਰ ਤੇਰੀ ਦੋਹੀ ॥੧॥

Saying, “Shiv, Shiv” all put their hands together; “give us the support of your Mercy, Master”. 1.

Here Guru Sahib is using Shiv as a name for Waheguru rather than referring to Shiva himself much in the same way that Guru Ji refers to Waheguru by the names Raam, Allah, etc. If one doubts this, then one has only to go to Japji Sahib to gain insight.

Jap Ji Sahib, SGGS Ji, p.2

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥ 

Gur (is) Ishvar, Gur (is) Gorukh, Brahma, Gur (is) Mother Parvati.

According to Bhai Sahib Vir Singh, Guru Nanak Dev Ji is saying that the Guru is my Ishvar (Shiv), the Guru is my Gorukh (Vishnu), the Guru is my Brahma and the Guru is my Mother Parvati (Goddess). That is, for the Gurmukh, Guru and Waheguru encompasses all these deities.

Guru Sahib begins with One and all of Gurbani comes back to One. So, sometimes Shiv or another name that is generally associated with Shiv Ji is used to refer to Waheguru just as names of Vishnu or Islamic names for Allah are used to refer to Waheguru. Other times Guru Ji uses the name Shiv to refer to the being and concept as described in Part 1.

Shiv Ji, a creation of Waheguru

Raamkali Ki Vaar, Guru Amar Daas, SGGS Ji, p. 948:

ਪਉੜੀ ॥

Pauri.

ਦੂਜਾ ਭਾਉ ਰਚਾਇਓਨੁ ਤ੍ਰੈ ਗੁਣ ਵਰਤਾਰਾ ॥

Established the love of duality and spread out the three gunas.

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਇਅਨੁ ਹੁਕਮਿ ਕਮਾਵਨਿ ਕਾਰਾ ॥

Created Brahma, Vishnu, Mahesh (Shiva) and by Hukam (they) do (that which they) do.

ਪੰਡਿਤ ਪੜਦੇ ਜੋਤਕੀ ਨਾ ਬੂਝਹਿ ਬੀਚਾਰਾ ॥

Pandits read their books, (yet) they do not understand or (correctly) contemplate.

ਸਭੁ ਕਿਛੁ ਤੇਰਾ ਖੇਲੁ ਹੈ ਸਚੁ ਸਿਰਜਣਹਾਰਾ ॥

Everything is your play, True Creator.

ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਬਖਸਿ ਲੈਹਿ ਸਚਿ ਸਬਦਿ ਸਮਾਈ ॥੪॥

As it pleases You, you have mercy on them; (You) infuse (them) with the True Shabad. 4.

It comes up often in Gurbani that the Trimutri including Shiv Ji are created by the True One, Waheguru. The three great devtas are created out of the essence of Waheguru just as all of creation is. Shiv Ji is a part of Waheguru but is not equivalent to the True Creator (ਸਚੁ ਸਿਰਜਣਹਾਰਾ). However, to believe Shiv Ji could be a being independent from Waheguru, is to believe in duality which the Guru warns us against at the beginning of the above Pauri. Whether Shiv is representative of Waheguru’s powers of destruction or an actual being that is charged with destruction is beyond the scope of my understanding. What I do understand is that Shiv is created by the True Creator and is therefore not equal to That One. In fact, the Guru teaches us that Waheguru creates many universes with many Shivs who carry out their destructive duties. These Destroyers are ultimately subject to the power of the One who can destroy them if that is his Hukam (Will).

Bhairo, Guru Arjun Dev Ji, SGGS Ji, p. 1156

ਕੋਟਿ ਬਿਸਨ ਕੀਨੇ ਅਵਤਾਰ ॥

Millions of Vishnus and (his) many avataars.

ਕੋਟਿ ਬ੍ਰਹਮੰਡ ਜਾ ਕੇ ਧ੍ਰਮਸਾਲ ॥

Millions of universes that are dharamsalas.

ਕੋਟਿ ਮਹੇਸ ਉਪਾਇ ਸਮਾਏ ॥

Millions of Mahesh (Shiva) brought up and laid down.

ਕੋਟਿ ਬ੍ਰਹਮੇ ਜਗੁ ਸਾਜਣ ਲਾਏ ॥੧॥

Millions of Brahmas charged with creating worlds. 1.

All that exists, exists because Waheguru pleases and as such all that exists, exists to worship the One. Shiv Ji, as a creation of Waheguru is also created to worship Waheguru and fulfills his destiny by doing just that.

Maroo, Guru Raam Daas Ji, SGGS Ji, p. 995:

ਸੁਰਿ ਨਰ ਗਣ ਗੰਧਰਬੇ ਜਪਿਓ ਰਿਖਿ ਬਪੁਰੈ ਹਰਿ ਗਾਇਆ ॥

Devas, men, heavenly heralds chant (That One's) virtues; the enlightened ones sang, Har.

ਸੰਕਰਿ ਬ੍ਰਹਮੈ ਦੇਵੀ ਜਪਿਓ ਮੁਖਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਿਆ ॥

Shankar (Shiva), Brahma, Devi chant; (from their) mouths, the Naam, Har Har, (they) chanted.

ਹਰਿ ਹਰਿ ਨਾਮਿ ਜਿਨਾ ਮਨੁ ਭੀਨਾ ਤੇ ਗੁਰਮੁਖਿ ਪਾਰਿ ਪਇਆ ॥੨॥

Those Gurmukhs who have drenched their minds with the Har Har Naam, they have reached the shore. 2.

Just as the rest of Waheguru’s creation, Shiv Ji’s goal is to worship Waheguru, become Gurmukh and cross over.

An Imperfect Being

As a created being, Shiv Ji cannot be equal to the Creator, the One. He can be a part of the One but cannot encompass that One's limitless entirety. Furthermore, Shiv Ji is not a perfect being and is especially vulnerable to rage (krodh) and egotistical pride (hankaar). Recall, in Part 1, we discussed the story of Shiva cutting of the head of a boy (perhaps Ganesh) in a moment of anger. Guru Amar Daas Ji drives the point home is Raag Vadhans:

Vadhans, Mehla 3, SGGS Ji, p.559

ਬ੍ਰਹਮੈ ਬੇਦ ਬਾਣੀ ਪਰਗਾਸੀ ਮਾਇਆ ਮੋਹ ਪਸਾਰਾ ॥

Brahma revealed the word of the Vedas (and) spread the love of maya.

ਮਹਾਦੇਉ ਗਿਆਨੀ ਵਰਤੈ ਘਰਿ ਆਪਣੈ ਤਾਮਸੁ ਬਹੁਤੁ ਅਹੰਕਾਰਾ ॥੨॥

The Giani, Mahadev who meditates on himself (is subject to much) tamas (and is) very prideful. 2.

According to traditional Indian philosophy, tamas is one of the three gunas (qualities) to which the entire universe is subject. Tamas is the guna that is associated with apathy, disorder and ignorance. It is a negative quality while the other two gunas are Rajas which is neutral and Sattva which is positive. Based on the legends of Shiv Ji in the brahmins’ own literature Guru Ji seems to be saying that Shiv Ji acts in ways that are prideful and that show his chaotic and sometimes arbitrary nature such as killing a boy who stands in his way. Is this really the deity we should be worshiping? The central message of the Shabad is that we should be thankful to Waheguru for bringing us to the Perfect Satguru, who teaches us to meditate on Naam. For a Sikh, that Guru is Sri Guru Nanak Dev Ji whose jot (light) passed on through the other nine human Gurus and is now residing in Sri Guru Granth Sahib Ji.

Shiv Ji in Dasam Granth 

 

Mahakaal - the Great-Destroyer, sketch by Bhagat Singh of sikhiart.com

I am not very knowledgeable on the Dasam Granth and for the time being I will keep the 'Hindu Mythology in Gurbani' series focused on Sri Guru Granth Sahib Ji. However, from the little darshan I have of the Dasam Granth, I can see that references to Shiv are plentiful and based on this some people have went so far as to say that Guru Gobind Singh Ji was a Shiv bhagat. First thing I want to say is that Guru Ji himself put Guru Granth Sahib on the Gurgaddi. In fact, Guru Granth Sahib is the jot of Guru Gobind Singh Ji and contains his teachings. Any Bani that Guru Gobind Singh Ji wrote cannot contradict Guru Granth Sahib and must be understood in the context of the teachings of Guru Granth Sahib. As you can see above, there is no way that Guru Gobind Singh Ji was a bhagat of  the Shiv of the Trimutri. Guru Ji was a bhagat of Waheguru and Guru Ji sometimes called Waheguru by the names of Shiv to show Waheguru’s destructive side (as opposed to only the creative side). Hopefully, the two parts of this series can provide enough context to help fellow students stay on the right track when studying the Dasam Granth.

Conclusion

The above Shabad Veechar should give fellow students a good idea of Guru Sahib's teachings about Shiv Ji. It is not exhaustive and is not meant to be so. It is also the simple veechar of one student who could be wrong and therefore none of the analysis here is above criticism. In fact, criticism and corrections are always welcome. 

When not used as a name for Waheguru, Shiv Ji, according to Gurbani is an imperfect being, created by Waheguru for the same ultimate purpose as all of Waheguru's creation - to live according to Hukam and to worship Waheguru so as to become One with the One. Further, when looking at the above Shabads, we can see that Shiv Ji is rarely mentioned alone, instead, he is often mentioned alongside Vishnu, Brahma or Devi. The conclusions we reach about Shiv Ji can be extended to the entire Trimutri as well as the Goddess in her various forms. That is none of these deities are independently powerful and all are subject to the Hukam of Waheguru. Whether they are actual deities that exist in some plane of existence or whether they are representative of the powers of the One is above what this student can understand. What does seem obvious is that the Guru sought to teach their Sikhs that the worship of the One, the True Creator (ਸਚੁ ਸਿਰਜਣਹਾਰਾ) is the direct path to mukhti. Guru Maharaj taught their Sikhs that other deities (or the powers they represent) are subject to Waheguru and are under Hukam. Instead of praying to one aspect, one extension of Waheguru why not pray directly to the source?


Tilang, Ghar 2, Mehla 5, SGGS Ji, p.723

ਸਭ ਊਪਰਿ ਪਾਰਬ੍ਰਹਮੁ ਦਾਤਾਰੁ ॥

Above all is Paarbrahm (Supreme-Divine) Daatar (Giver).

ਤੇਰੀ ਟੇਕ ਤੇਰਾ ਆਧਾਰੁ ॥ ਰਹਾਉ ॥

(You give) Your calm, Your Support. Refrain.

Forgive any negligence and mistakes.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh!