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

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!