Bhagat Prahlaad: Legendary Devotee

Narsingh tearing Harnaaksh. From Asian Art Museum of San Francisco

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

In Indian tradition the month of Chet (around beginning of March) marked the beginning of a new year rather than January, which was adopted only in modern times. To celebrate the new year the holiday of Holi is observed across India while in Punjab Holla-Mohalla is celebrated immediately following Holi. Even though Holi is more of a festival celebrating the return of spring (hence the connection to colours) many take some time during this holiday to remember the story of Prahlaad.

Importance of Prahlaad’s Story

The story of Prahlaad (Sk. Prahlada), the young devotee, has been a favourite among Indian-Dharmic religions since antiquity and has been mentioned by many Purans, particularly those that are devoted to Vishnu. However, it seems that its importance was amplified during the informal Bhakti (Devotion) Movement in Medieval India of which many of the Bhagats of Guru Granth Sahib were important proponents. Prahlaad was put forth by the proponents of this religious movement as the ultimate Bhagat (Devotee) of the Divine and as an example to be followed. Like him, many of the religious leaders of the Bhakti movement faced persecution by powerful overlords as well as religious authorities who saw the movement as a threat to the socio-political order of the time. For example, tradition holds that the Lodi emperor of Delhi ordered the execution of Bhagat Kabeer Ji by way of drowning (see Shabad) but Bhagat Ji continued to be protected by their unwavering devotion to Waheguru and did not drown. Similarly, Bhagat Naamdev was refused entry into a temple by its priests due to his low-caste birth. Bhagat Ji remained outside of the temple in devotion to the Divine and the temple was said to have turned to him to allow Bhagat Naamdev to take the darshan that he so lovingly desired (see Shabad).

Not only was the story of Bhagat Prahlaad held in great esteem by the Bhakti Movement but it was arguably chosen by the Gurus as one of the fundamental stories of Sikhi. Prahlaad or his story is referred to many times by Sri Guru Granth Sahib Ji and is even told in detail three separate times through the words of Bhagat Kabeer Ji, Bhagat Naamdev, and Guru Amar Das Ji (topic of this post). This is quite unique for Guru Granth Sahib since rarely has another legend or story been given such emphasis and space. Many readers may also have heard the following Tuk of Guru Raam Das Ji which is traditionally read at the end of kirtan in Harmandir Sahib:

Asa, Mehla 4 (SGGS, p. 451)

ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ ॥

(From) Jug (to) Jug, Har uplifted (His) Bhagats; the Raam Raja kept (their) honour.

ਹਰਣਾਖਸੁ ਦੁਸਟੁ ਹਰਿ ਮਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਤਰਾਇਆ ॥

Harnaakash, the villain, Har killed; Prahlaad (He) saved.

ਅਹੰਕਾਰੀਆ ਨਿੰਦਕਾ ਪਿਠਿ ਦੇਇ ਨਾਮਦੇਉ ਮੁਖਿ ਲਾਇਆ ॥

(To) The egotistical slanderers (He) turned (His) back; (to) Naamdev showed (His) face.

ਜਨ ਨਾਨਕ ਐਸਾ ਹਰਿ ਸੇਵਿਆ ਅੰਤਿ ਲਏ ਛਡਾਇਆ ॥

The humble Nanak serves such a Har (who) frees (his Bhagats) in the end.

Example – Watch at 57.00.

For those familiar with the story of Bhagat Prahlaad, it is no mystery why the Guru chose to highlight his story. The lessons that Prahlaad’s story teaches are among the most important taught by the Guru - unwavering and total devotion to Waheguru, maintaining a positive outlook under all circumstances, and the refusal to forsake your devotion and principles even in the face of death. Not only were these lessons taught to the Sikhs, they were also demonstrated by the Gurus with their own lives and the lives of their families, and then again re-demonstrated by the Gursikhs with their lives and the lives of their families. It is unfortunate that many Sikhs today know little of Bhagat Prahlaad. Let us begin the process of reviving this story among Sikhs and bringing it back to its rightful place in Sikhi.

A Few Notes

For the remainder of this post we will read through the first of two Shabads in Raag Bhairo written by Guru Amar Das Ji which appear back-to-back in Guru Granth Sahib on page1133. The first Shabad highlights the story of Prahlaad and the second conveys the moral of the story. This post will focus on the first. Details will be added to the story which may not be necessary but can be helpful in appreciating the story and understanding other references in Sri Guru Granth Sahib (some details are not referenced in this Shabad but appear in other Shabads).

Finally, we will look at the story from a Sikh lens which means the devotion of Prahlaad is focused on Waheguru who the Guru tells us created Brahma, Vishn and Mahesh (Shiv). Outside the Sikh tradition, Prahlaad is mostly interpreted through Vaishnav lens where Vishn Ji is the object of Bhagat Prahlaad’s devotion.

The Story of Prahlaad

The story of Prahlaad in Gurbani usually starts in the middle or towards the end. To begin we will explore some background to set up the story: 

Harnaaksh (sk. Hiranyakasipu) was an asura who was a devotee of Brahma. After a great tapsaya dedicated to the deity, Brahma is said to have offered Harnaaksh a boon. When asked what he desired, Harnaaskh replied “Immortality, my lord”. “Everything that is born must perish, I cannot grant you this boon. Ask for another, my child”, said Brahma Dev. Always clever, Harnaaksh said, “Grant me that I may never be killed by a human nor a beast, by a devta nor an asura, by a projectile nor a melee weapon, inside nor outside, on land nor air, and in the day nor the night.” “Let it be so”, responded Brahma bestowing the boon on Harnaaksh.

Being practically invincible, Harnaaksh set forth to conquer the three worlds: the underworld of the rakshas (demons, asuras), the human world and lastly the heavenly world of the devtas (celestial deities). Upon conquering these worlds and taking the throne of Inder-Devta, Harnaaksh considered himself to be the ruler of the Universe and thought of himself as a direct challenger to Waheguru, whom he now deemed his enemy, such was the ego and pride of Harnaaksh. (Many versions of the story say that at this point he forbade the worship of Naam and only allowed himself to be worshiped.)

Harnaaksh had a son named Prahlaad, a sensitive and intelligent boy who could always be seen smiling. It is said that Prahlaad was taught Naam simran (remembrance of Waheguru/Waheguru’s Name) directly by Waheguru while he was still in his mothers womb. Eventually, Prahlaad began receiving an education. After spending some time with his teacher Prahlaad was summoned to the royal court by King Harnaaksh and was then asked by the King to demonstrate what he had learned so far. Let us now turn to Guru Sahib’s Bani to see what the child, Prahlaad said:

ਭੈਰਉ ਮਹਲਾ ੩ ॥

Bhairo, Mehla 3.

ਮੇਰੀ ਪਟੀਆ ਲਿਖਹੁ ਹਰਿ ਗੋਵਿੰਦ ਗੋਪਾਲਾ ॥

On my tablet, write Har, Gobind, Gopal.

ਦੂਜੈ ਭਾਇ ਫਾਥੇ ਜਮ ਜਾਲਾ ॥

Dualistic thinking traps (one) in the net of death.

ਸਤਿਗੁਰੁ ਕਰੇ ਮੇਰੀ ਪ੍ਰਤਿਪਾਲਾ ॥

The Sat-Guru does my rearing and care.

ਹਰਿ ਸੁਖਦਾਤਾ ਮੇਰੈ ਨਾਲਾ ॥੧॥

Har, the Peace-giver, is with me (always). (1)

Commentary: This is the first section of the Shabad which shows the words the Guru is speaking through Prahlaad. Next follows the Rahao/Refrain, the message of which will become even more important in the proceeding sections of the Shabad. I encourage readers to come back to Rahao after reading each section.

ਗੁਰ ਉਪਦੇਸਿ ਪ੍ਰਹਿਲਾਦੁ ਹਰਿ ਉਚਰੈ ॥

By the Guru’s teaching, Prahlaad uttered Har.

ਸਾਸਨਾ ਤੇ ਬਾਲਕੁ ਗਮੁ ਨ ਕਰੈ ॥੧॥ ਰਹਾਉ ॥

About their warnings the child does not worry. (1). Refrain.

Commentary: Hearing his son praise Waheguru, who he perceived to be his enemy, the asura king became angry. He asked Prahlaad’s teacher if he taught him to worship Waheguru. The teacher denied that he did such a thing. Angrily, Harnaaksh ordered his son to never worship any other than Harnaaksh himself and if Prahlaad refused to listen the consequences would be dire. Thinking that Prahlaad might be more open to changing his ways if he was told in a more loving way, Prahlaad’s concerned mother spoke up in the court:

ਮਾਤਾ ਉਪਦੇਸੈ ਪ੍ਰਹਿਲਾਦ ਪਿਆਰੇ ॥

Mother lectures, “Prahlaad, (my) beloved”.

ਪੁਤ੍ਰ ਰਾਮ ਨਾਮੁ ਛੋਡਹੁ ਜੀਉ ਲੇਹੁ ਉਬਾਰੇ ॥

“Son, abandon Raam Naam and save your life.”

ਪ੍ਰਹਿਲਾਦੁ ਕਹੈ ਸੁਨਹੁ ਮੇਰੀ ਮਾਇ ॥

Prahlaad says, “Listen my (dear) mother”.

ਰਾਮ ਨਾਮੁ ਨ ਛੋਡਾ ਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥੨॥

“(I) will never abandon Raam Naam, by the Guru (I) was given (this) understanding.”

Commentary: Hearing this, Harnaaksh’s temper grew to the point that it was slipping out of his control. The King began to threaten the little child’s life unless he renounced Naam. The mother and indeed, the entire court became fearful that the King may order the execution of the child. Two Brahmin brothers, Sunda and Marka, who were renowned for their knowledge of rituals and Vedic chants stepped forward and volunteered to take the child under their tutelage. They told the king not to take his child’s words too seriously since children are prone to errors. The brothers convinced the kind that they would teach Prahlaad to correctly worship Harnaaksh.

Sunda and Marka then took Prahlaad back to their gurukul (school) where they begin to teach him Vedic rituals and chants. However, Prahlaad’s minds remained ever attached to Naam and during his leisure time Prahlaad began to teach Naam simran to the other students at the gurukol. Upon seeing this the Brahmin brothers become at once outraged and fearful. They were afraid the King would blame them for Prahlaad’s continued practice of Naam simran and further, for also corrupting the other youth. Fearing for their lives, they left at once for King Harnaakh’s court:

ਸੰਡਾ ਮਰਕਾ ਸਭਿ ਜਾਇ ਪੁਕਾਰੇ ॥

Sunda and Marka went to the (King’s) court and cried:

ਪ੍ਰਹਿਲਾਦੁ ਆਪਿ ਵਿਗੜਿਆ ਸਭਿ ਚਾਟੜੇ ਵਿਗਾੜੇ ॥

“Prahlaad himself is corrupted and corrupts the other students!”

ਦੁਸਟ ਸਭਾ ਮਹਿ ਮੰਤ੍ਰੁ ਪਕਾਇਆ ॥

In the court, (all) the villain(s) cemented a chant:

ਪ੍ਰਹਲਾਦ ਕਾ ਰਾਖਾ ਹੋਇ ਰਘੁਰਾਇਆ ॥੩॥

“Let Prahlaad’s (only) savior be (his) Ragurayia*!” (3)

*Ragu-rayia – Meaning the King of Light (and/or Colour), a reference to Waheguru. Ragu was also an ancestor of King Raam of the Ramayana.

Commentary: Harnaaksh was now convinced that Prahlaad was beyond teaching and not only refused to abandon his own worship of Naam but was beginning to teach others to worship Naam, as well. Harnaaksh and the courtiers came up with various plans to get rid of Prahlaad including having him thrown off a cliff, poisoned, drowned and burned by fire but Prahlaad always came out unscathed since he never once stopped meditating on Naam. (Although these trials are not referenced in this Shabad they do appear in Bhagat Naamdev Ji’s Shabad.)

Angered that he had been dishonoured and that his own son had (in his mind) become his enemy, Harnaaksh summoned Prahlaad to the court to give him one last chance. (Some versions say that Harnaaksh was indeed happy to see his son unscathed but his anger always overcame him.) Upon entering the court, Prahlaad, ever tranquil, paid the respect that is due to one’s father and king, and awaited his lord’s orders. The king asked Prahlaad one final time to abandon Naam. Everything would be forgiven and Prahlaad could once again take up his rightful place as prince but  nothing could deter Prahlaad from Naam. Peacefully and without his smile fading in the slightest, Prahlaad refused yet again. Harnaaksh’s patience had now run out:

ਹਾਥਿ ਖੜਗੁ ਕਰਿ ਧਾਇਆ ਅਤਿ ਅਹੰਕਾਰਿ ॥

Taking the sword into his hand, (he) jolted (out of his throne) with egotistical pride.

ਹਰਿ ਤੇਰਾ ਕਹਾ ਤੁਝੁ ਲਏ ਉਬਾਰਿ ॥

“Where is your Har, (the one) who will save you?!”

ਖਿਨ ਮਹਿ ਭੈਆਨ ਰੂਪੁ ਨਿਕਸਿਆ ਥੰਮ੍ ਉਪਾੜਿ ॥

Within a moment, (Waheguru) burst through a pillar in a fearsome form*.

ਹਰਣਾਖਸੁ ਨਖੀ ਬਿਦਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਲੀਆ ਉਬਾਰਿ ॥੪॥

Tore Harnaaksh with (His) nails and saved Prahlaad. (4)

*The fearsome-form is implied to be Narsingh (sk. Narasimha) the form of half-man (sk. nara), half-lion (sk. simha). This can be confirmed by the next line which says that Harnaaksh is torn with nails which is referring to claws. The Narsingh form is mentioned by name by both Bhagat Kabeer Ji and Bhagat Naamdev Ji.

Commentary: By taking Harnaaksh, putting him on his knee and tearing him open with claws in the form of neither a beast nor man, Waheguru was able to kill Harnaakh without breaking the word of his servant, Brahma. After the death of Harnaaksh, Prahlaad ascended to the throne of the asuras, returned the worlds of Heaven and Earth to their rightful rulers, and ruled his remaining days in peace.

ਸੰਤ ਜਨਾ ਕੇ ਹਰਿ ਜੀਉ ਕਾਰਜ ਸਵਾਰੇ ॥

The dear Har resolves the affairs of (His) humble saints.

ਪ੍ਰਹਲਾਦ ਜਨ ਕੇ ਇਕੀਹ ਕੁਲ ਉਧਾਰੇ ॥

He kept safe twenty-one generations of Prahlaad’s descendants.

ਗੁਰ ਕੈ ਸਬਦਿ ਹਉਮੈ ਬਿਖੁ ਮਾਰੇ ॥

The Guru’s Shabad kills the poison of ego.

ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਸੰਤ ਨਿਸਤਾਰੇ ॥੫॥

Nanak, through Raam Naam, the saints are carried-over. (5)

Commentary: And so ends the tale of Bhagat Prahlaad, an exemplary Bhagat of the Divine. This story was an important source of inspiration and moral teaching at the time of the first 10 Gurus when they faced hostile rulers and vindictive religious leaders but never abandoned their beliefs, principles and above all, Naam. They disregarded their worldly safety and put their trust in Waheguru, just as Prahlaad did. In return, Waheguru kept the Gurus’ honour and immortalized their teachings.

Concluding Note

The commentary in this post tells only one version of the story which, as most ancient legends, has many different versions. What was presented here is what I have pieced together from my own research and reading Gurbani. There are many versions of the story of Prahlaad, however, the message of all the stories remains the same.

Also, I felt it was important to give the story a full mythological treatment so that readers could learn as much as possible about the story. Many Sikhs will question multiple points of my telling such as whether Waheguru came in the form of Narsingh or simply sent down servant. Others will question whether there is any historical fact to the legend at all or whether it is only a tale used to portray a morality. In my opinion, the details of the story and how true they are don't really matter much. What matters is the moral lessons of the story which are clearly very aligned with Sikhi and that is probably why the Guru repeats this story three separate times in detail and why all Sikhs should be familiar with it.

Lastly, the Guru goes into the lessons and morals of the story of Prahlaad in the directly proceeding Shabad. I would encourage readers to read the Shabad in the near future to round out their knowledge on this topic.

As always, the above interpretation is just this one student's understanding.

Bhul chuk maaf karna. Forgive my mistakes and negligence.

Waheguru Ji Ka Khalsa, Waheguru Ji Ke Fateh!

Devi Part 3 - Durga, the Unassailable

Durga Devi decapitates Mahishasura, King of the Asuras.
Metropolitan Museum of New York

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

Suggested Pre-reading:
Devi - Part 1: The Goddess
Devi - Part 2: Shiv-Shakti

Much of the analysis of Gurbani related to the Devi was completed in Part 1 of the Devi series of posts. In that post, the case was made that the Devi in Indian mythology tends to be considered as one but with many forms with the majority of her forms relating to the Mother Earth and fertility. Tuks (lines) of Gurbani were examined and revealed that the Guru counts the Devi as a servant and creation of the One Lord, Waheguru and that the Guru encourages us to worship Waheguru directly rather than Devi-Devte (Goddesses-Gods). It was found that these conclusions about the Devi were upheld with regards to particular forms of the Devi including Lakshmi, Saraswati and Paarvati Devi. In the next post of the series we examined the dualistic philosophy of Shiv-Shakti and found that most references to this philosophy in Gurbani were used to refer to the binding of the soul with material phenomenon rather than referring to the Deva Shiva or the Devi Shakti. It was also found that Waheguru does not require a Shakti (Creative-force) in order to create and that duality is not fundamental to the nature of the Universe. Now, we turn to Durga in order to complete the Devi series. There are not many direct references of Durga Devi in Sri Guru Granth Sahib however references to her are abundant in Dasam Granth. This post will provide an overview of Durga and Kali Devi in order to provide some reference to students of the Dasam Granth and perhaps shed some light on why Guru Gobind Singh Ji may have chosen to invoke the imagery of Durga Devi in Their Bani.

Durga Devi

Durga is often thought to be the ultimate form of the Devi (Goddess). One of Durga Devi's most common names is Shakti which - as we established in the Shiv-Shaki post - means power or force. Recall that the concept of Shakti can be traced back to the ultimate mother as her ability to give birth to material phenomena is the ultimate proof of her power. Recall also that in traditional Indian philosophy every Devta (God) needs his Shakti (Power or Goddess) in order to fully function. Therefore, Shakti can be thought to refer to the all Devis and to the ultimate Devi simultaneously. Durga Devi tends to represent Shakti in her most pure form hence why Devi bhagats (devotees) prefer to call themselves Shaktas.

Other forms of Shakti such as Lakshmi, Saraswati and Paarvati tend to be depicted with their masculine husbands: Brahma, Vishn and Mahesh, respectively. However, Durga Devi is almost always depicted and referred to by herself, without a husband. As the embodiment of Shakti her iconography features symbols of power including a large number of weapons and shields which she holds in multiple arms. Also, she rides on a powerful mount which is either a tiger or a lion that further symbolizes her power and ferocity. While at once the very picture of feminine beauty she is also fearsome and awe-inspiring. She simultaneously reflects her two, interrelated roles of fertile mother and power-personified. In the Purans, it is this fearsome form of the Devi that the Devtas often call upon when a Rakshas (Demon) or Asura (God-Demon) become too powerful and threaten to plunge the world into adharma. Once on the warpath, Shakti becomes unstoppable and cannot be contained until the offending demons are slain and order is returned. She becomes a one woman army, charging on her roaring tiger, decapitating heads and launching piercing missiles into anyone that stands in her way. Durga Devi's most famous battle is with the nearly invincible King of Asuras, Mahisasur which is also the topic of Chandi di Vaar of Dasam Granth. This story is also found in multiple Purans (epic books related to Hindu Dieties) and other Hindu literature. The name Durga is believed to mean a fortress or that which is unassailable. Other names of Durga Devi that are important for Sikh students is Chandi meaning fierce and Bhagwati or better known to Sikhs as Bhaguati which the feminine noun of holy or divine (feminine version of Bhagwan).

Durga depicted with Rajput weapons and armour.
Painting by Kailash Raj

In Sir John Woodroffe’s translation of a hymn to the Devi from the Markandeya Puran we can see the Devi’s role as a slayer of demons: 

How can we describe Thy thought-transcending form, Or, Thy greatly abounding strength which destroyed the Asuras, Or, O Devī! those great deeds of Thine, Done in battle midst hosts of Devas, Asuras, and others? 

Due to her association with temporal power, her image as the wielder of many weapons and her legendary exploits in battle, Durga Devi became a favourite deity among the Rajputs and other Hindu warriors of India. As such she was often depicted on battle standards to inspire soldiers and was even used in the battle standards of Maharaja Ranjit Singh.

Durga Devi in Gurbani

References to the Devi in Gurbani can be considered to address Durga or Shakti Devi and the general message of those references was established in the Devi Part 1 post. In summary, the Guru teaches us that the Devi along with Brahma, Vishn and Shiv Ji are created by and subservient to Waheguru. We also learned that Waheguru is Without-Form (Nirankaar) and so is limited to neither male nor female. One of the few (perhaps only) reference to the Devi where Guru Granth Sahib specifically uses the name Durga is found in an Ashtpadee of Bhagat Kabir Ji, on page 1162. It re-affirms our previous conclusions:

ਕੋਟਿ ਸੂਰ ਜਾ ਕੈ ਪਰਗਾਸ ॥  

Millions of Suns shine forth. 

ਕੋਟਿ ਮਹਾਦੇਵ ਅਰੁ ਕਬਿਲਾਸ ॥  

Millions of Mahadevs (Shivas) and Mount Kalaishs. 

ਦੁਰਗਾ ਕੋਟਿ ਜਾ ਕੈ ਮਰਦਨੁ ਕਰੈ ॥  

Durgas, millions who massage (Your feet). 

ਬ੍ਰਹਮਾ ਕੋਟਿ ਬੇਦ ਉਚਰੈ ॥੧॥ 

Brahmas, millions uttering Vedas. 1.

So, clearly Durga Devi cannot be considered as an ultimate form of Waheguru and so worshiping Durga is considered unnecessary for Sikhs and can even be a distraction from realizing the true nature of Waheguru.

Kali Devi

Kali Devi in typical depiction stepping on Shiv Ji.

Kali or Kalika meaning black (or the feminine noun for time and/or destruction) is considered to be the Goddess of Death and Destruction by Shaktas (devotees of the Devi). She can be considered to be the feminine counterpart to the God of Destruction, Shiv and in fact, is sometimes is considered to be a form of Shiv Ji's wife, the Devi Paarvati. Kali Devi is also considered to be the more destructive and angry aspect of Durga. In the story of Mahisasur, Durga takes the form of Kali Devi toward the end of the climatic battle with Mahisasur and proceeds to rain down destruction even after he is slain. She only stops and returns to her Durga form when Shiv Ji interrupts her by laying down in her path.

Kali can easily be identified as she is often depicted with black (or dark blue) skin, a fearsome expression on her face, wearing a necklace of skulls and often brandishing bloody weapons in her hands. Although she is fear-inspiring as the Goddess of Destruction she is also considered to be the destroyer of evil things and obstacles in one's spiritual pursuits. References to Kali Devi are very few in Sri Guru Granth Sahib. However, there are many reference to the Kali Devi in Dasam Granth.

Durga Devi in Dasam Bani

As mentioned earlier, the names of Durga are used often in Dasam Granth and entire Shabads are composed under such names. For example, Chandi di Vaar is a vaar (ballad) written for Chandi  which we know is another common name of Durga. When reading such Shabads many have claimed that Guru Gobind Singh Ji was a bhagat of the Devi. As I am not familiar with the Dasam Granth I will not attempt to interpret it's Shabads here. However, one thing is clear to me and that is that the Guru could not be a bhagat of the Devi. Recall first that Guru Gobind Singh Ji compiled the Guru Granth Sahib and declared Them to be the Guru before merging His Light with the Light. As such, the Guru would not have violated His own beliefs with regards to the Devi which we have analyzed in the preceding section of this post as well as in the Devi Part 1 post. All interpretation of the Dasam Granth must conform to the Guru Granth Sahib. If there is a contradiction then the interpretation in incorrect.

At the risk of venturing on to a topic of which I have virtually no knowledge I will offer my incomplete opinions on the use of Durga's name by Guru Gobind Singh Ji. Please take the following with a huge grain of salt. Many Sikhs, in rejecting that the Guru was a bhagat of the Devi tend to swing so far to the other side that they reject the entire symbolism and imagery that the name of Durga conjures up (or should conjure up).

In my humble opinion, the Guru used the name of Durga to highlight an aspect of Waheguru that was needed to be brought forth to prepare the Khalsa for the trying times that lay ahead of it. In using the imagery and symbolism of Durga, Guru Ji wanted to highlight that Waheguru not only creates and nurtures but also wields awesome, destructive power. It is to remind the Sikhs of this powerful and destructive side of the Divine that Guru Gobind Singh Ji refers to Waheguru as Chandi/Bhagauti (Durga) and Rudr (the angry form of Shiv). It does not mean that Guru Sahib believed these to be the literal forms of Waheguru. Guru Ji wanted to prepare His Khalsa so that when they witnessed the horrors of war they saw Waheguru pervading even there. Guru Sahib wanted to show the Khalsa that sometimes to restore dharam in the world, Waheguru uses destructive means just as Chandi Devi used her destructive powers to kill Mahisasur and his generals to restore the natural order. Guru Gobind Singh Ji was preparing the Khalsa to become a weapon of Waheguru to be used to restore and protect dharam in Bharat (India).

In our modern, Westernized/Christianized thinking we often only associate that which is good, nurturing and beautiful as being the Hukam (Will) of Waheguru but the truth is that even the destruction, horrific and painful is the Hukam of Waheguru.  Waheguru is both the Creator and the Destroyer and we should remember Waheguru in Dukh (pain) equally as in Sukh (contentedness). As the Guru says in Japji Sahib:

ਕੇਤਿਆ ਦੂਖ ਭੂਖ ਸਦ ਮਾਰ ॥ 

Many pains, hunger and ever hurting. 

ਏਹਿ ਭਿ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰ ॥ 

Even these gifts are Your's O' Giver. 

Conclusion

With this final post of the series it should be clear that the concept of the Devi is very deep and complex in Indian mythology. However, Waheguru, who is without gender and without form should not be worshipped in the form of a Devi nor a Devta. But that also does not mean that we should completely discard and erase all memory of the imagery of these Devi and Devte because the Guru uses this imagery to teach us something. 

As always, the above interpretation is just this one student's understanding.

Bhul chuk maaf karna. Forgive my mistakes and negligence.

WJKK WJKF