The God of Dasam Granth – Part 3

Karminder Singh Dhillon,
PhD (Boston), Kuala Lumpur.

In Part One and Two of the series aimed at examining the God of Dasam Granth (DG); the following facts were established from within the compositions of DG:
1. The primary God of the Dasam Granth (DG) is Mahakaal and the secondary God is Durga.
2. The authors of DG (Raam, Syam and Nul) belong to the Vaam Maragi SECT of Shivji; it is therefore natural that they attempt to portray their God as supreme.
3. Subjugation of other / rival deities is evident from within the rachnas of DG. Bhrama, Vishnu (and his 24 incarnations) including Ram, Krishen and also others such as Rishi Valmeek, Sita and the Gopis of Krishen are shown praying to to Durga and Mahakaal.

The subjugation of SIkhi by the Bippar tradition had actually begun on the day, when at 12 years of age, Guru Nanak refused to adorn the Janeyu.
The Bippar mindset saw Guru Nanak and his Sikhi as the biggest threat to his philosophy and his livelihood as well. The Janeyu was after all, the hallmark symbol of the Bippar tradition – its make and style of wearing differentiated the castes and put the Bhramin at the peak of the system.

Rejecting it was seen as laying the foundation for rejecting the entire system.
The subjugation continued, with full Bippar support, in the form of Sri Chand and his Udasi Sect, Datu, Prithi Chand, Ram Rai, Dhir Mall and others througout the Guru’s period. But the most glaring acts of subjugation were left to the post Guru Gobind Singh ji period.

The tenth master passed on in 1708 and the glory of Sikh Raj under Baba Banda Singh Bahadur that followed ended with his capture in 1720. The demise of Sikh Raj was followed by some 80 years of a difficult period for genuine Sikhs.

Known as the Shaheedee Yug (Sacrifical era: because a large majority of Sikh sacrifices including the two genocides happened duing this period) genuine Sikhs sought survival in the jungles of Punjab, Hills of Jammu, and the deserts of Rajasthan.

The same eighty years from 1720 – 1800 can well be termed the Sikh Subjugation Period. This is the time during which the Udasis, Nirmalas, and other anti-Sikh forces ran our gurdwaras; introduced bipran kee reet in the Sikh psyche; wrote out a plethora of what we now call “classical Sikh literature; ” and rewrote, adulterated and corrupted Sikh writings such as our Rehetnamas under the names of Sikhs who were contemporaries of Guru Gobind Singh ji.

It was during this same period that the various rachnas that constitute the DG wered intially composed. The largest collection of cokpositions then was titled Bachidttar Natak Granth which appeared in 1790. ( The DG as we know it today: a single Granth with a collection of compositions taken mainly from the Bachittar Natak Granth, lifted from Markandey Puran, Shiv Puran, Bhagvad Puran and other folklore; and put together into one granth was assembled by a self-appointed Sodhak (Repair) committee in 1897.

The subjugation of Guru Gobind Singh Ji would thus be undertaken by the authors of Bachittar Natak who chose to apply rather novel and hitherto untested ways to accomplish their task.

The first novel way of subjugating Guru Gobind Singh ji was to create a “past life” for the tenth master and to subjugate him in that past life. Anyone who is subjugated to Durga, Chandee and Mahakaal in his past life is deemed to be a disciple of these dieties in ALL his life forms.

The tenth Guru is given a fictitious name “Dushat Daman” and is shown as meditating for hundreds of years upon Mahakaal and Kalika Devi (Durga) while sitting in the snowy mountains of locations unknown.

The narrative that “Dushat Daman” was created from under the rug that had been sat on by a meditating Brahmin is blasphemous, obnoxious to the core and thus unworthy of description here. Yet the relevant verses that are ascribed to Guru ji by the authors of Bachittar Natak (Strange Drama) are as follows:
ਅਬ ਮੈ ਅਪਨੀ ਕਥਾ ਬਖਾਨੋ॥ ਤਪ ਸਾਧਤ ਜਹਿ ਬਧਿ ਮੁਹ ਆਨੋ Ab Mein Apnee Katha Bikhano. Tup Sadhat Jeh Bidh Mohe Ano
And now I shall narrate my biography.And the penacne method by which I came to being.

ਹੇਮਕੁੰਟ ਪਰਬਤ ਹੈ ਜਹਾਂ॥ ਸਪਤ ਸ੍ਰੰਿਗ ਸੋਭਤਿ ਹੈ ਤਹਾਂ । ੧Hemkunt Parbat Hai Jahan. Sapat Sring Sobhat Hai Tahan.
At the mountain of Hemkunt. Where seven peaks adorn.

ਸਪਤ ਸ੍ਰੰਗ ਤਹਿ ਨਾਮੁ ਕਹਾਵਾ । ਪੰਡ ਰਾਜ ਜਹ ਜੋਗ ਕਮਾਵਾ Sapat Sring the Naam Kahava. Pund Raah Jeh Yog Kamava.
The place is called Seven Peaks. The Pandav Kings had practiced Yoga there.

ਤਹ ਹਮ ਅਧਕਿ ਤਪਸਆਿ ਸਾਧੀ॥ ਮਹਾਕਾਲ ਕਾਲਕਾ ਅਰਾਧੀ॥ ੨॥ Teh Hum Adhak Tapasiya Sadhee. Mahakaal Kalika Aradhee.
There I conducted massive penance. Of contemplating / meditating on Mahakaal and Kalka (Durga).

ਇਹ ਬਧਿ ਕਰਤ ਤਪਸਆਿ ਭਯੌ॥ ਦਵੈ ਤੇ ਏਕ ਰੂਪ ਹਵੈ ਗਯੋ॥ ….॥ ੩॥ DG Page 54-55. Eh Bidh Karat Tapaseya Bhayo. Dvey Tay Ek Roop Havai Gayo.
While doing penance in such a manner. I became one with them.
And then

ਤਪ ਸਾਧਤ ਪ੍ਰਭ ਮੋਹਿ ਬੁਲਾਇਉ, ਇਮ ਕਹਿ ਕੇ ਇਹ ਲੋਕ ਪਠਾਇਉ। Tup Sadhat Prabh Mohe Bulayeo Em Keh Kay Eh Lok Pathayeo.
As a result of my penance and medication, my master summoned me, and sent me into this world.

In essence therefore, Guru Gobind Singh ji is being portrayed as doing what the Pandav Kings had done (Tup, Yoga and Penances) and at the same spot.
More crucially he is shown to be becoming one with Mahakaal and Kalika; albeit in his past life as “Dushat Daman.”

Most importantly he is being shown as coming into “this world” as a result of his penance and meditation to Mahakaal and Kalika (Durga).

For Sikhs imbued in the philisophy of the SGGS wherein all such practices are rejected, the suggestion that their tenth Guru did all that is prescibed to him in Bachitar Natak is blasphemous to the core.

But he subjugator-writers of DG were shrewd enough to pin these practices NOT on the tenth master, but on “Dushat Daman.”

Subjugation of the tenth master in his present life and his khandey da pahul will follow through with other distorted narratives and tainted literature that is outside the DG (such as the dubious 41st Vaar of “Bhai Gurdas the Second” and adulterated and re-written Rahetnamas). But the authors of Bachitar Natak in DG had clearly laid the foundation for it.

All else in the game of subjugation of Sikhi will be built on this foundation.

Sikhs have fallen prey to this ‘past life” narrative of Bachittar Natak. From a mere one sentence within this subjugated “autobiography” of “Dushat Daman”:
ਸਪਤ ਸਰਿੰਗ ਸੋਭਤ ਹੈ ਤਹਾਂ। Sapat Sring Sobhat Hai Tehaan . Meaning “Where Seven peaks adorn”;

Sikhs, with the very active support of the Indian government and the writings of Bhai Veer Singh have been able to pinpoin the exact GPS location where “Dushat Daman” is supposed to have obtained union with Mahakaal and Kalika.

Pandit Tara Singh Narotam, a Nirmala / Udaasi scholar and Sohan Singh of the Indian Army discovered the location of Hemkunt in 1934.
Designed by architect Siali Luddu of the Indian Army, the Hemkunt structure was constructed in the mid-1960s, by Major General Harkirat Singh, Engineer-in-Chief of the Indian Army.

Thus with the active assistance and involvement of the Indian governemtn, Sikhs accepted Hemkunt as a place of pilgrimage beginning 1960: forever cementing the subjugation of the authors of Bachittar Natak within the psyche of the Sikhs.

Freeing ourselves from such subjugation may be an impossible task.

One, is the Dushat Daman narrative and the concept of “past life” of any Guru in line with the philosphy of the SGGS? Should Sikhs be concerned with activities supposedly undertaken by Gurus in their “past lives” and then follow them as part of their spiritual duties?

Bhai Lehna ji for instance came to Guru Nanak at the age of 62. For the 62 years of his life prior to meeting Guru Nanak and becoming a Sikh he had visited 68 teeraths, was a devi devotee and the leader of teerath yatra (pilgrimage) groups. Are Sikhs supposed to follow what Guru Angad ji did in his “past life” of 62 years or are we to follow what Guru ji did AFTER becoming a Sikh and then becoming a Guru at 74?

Two, just how did one sentence “seven peaks adorn that location” allow some people to pinpoint the exact geographical location of this site called Hemkunt?

Given the nature and vastness of the Himalayan terrain, seven peaks would be visible within an area covering hundreds of thousands of miles.
But such is the determination of Sikhs who helped cement the subjugation of Bachittar Natak.

Three, why is the Indian Governement through its Army showing such benevolence in wanting to find the location, design a structure, and build it for the Sikhs? Does this have anything to do with the fact that “Dushat Daman” worshipped Mahakaal and Kalika there?

Four, when the verses says Eh Lok Pathayeo “he sent me into this world” was Hemkunt in another world? If so, then does whoever it is that sent him also stays in another world? Why is the Hemkunt that was discovered by the Indian Army still in this world? Are there places in other worlds / regions that have seven peaks?

Five, why is it that in the 294 years since Guru Gobind Singh ji was born – until 1960 – no Sikh had ever gone to this place? Why didn’t Guru Ji himself go there? Why didn’t the Punj Pyare go there? Why didn’t any other prominent or important Sikhs such as Bhai Mani Singh, Bhai Nand Lal, Baba Deep Singh etc go looking for this place?

Because it didn’t exist until the writers of Bachittar Natak created it?

The second novel way of subjugating Guru Gobind Singh Ji is to subjugate the tenth master’s father Guru Teg Bahadur Ji just up to the period of Gobind Rai’s birth.

The task of subjugating the ninth master is assigned to his son (again within Bachittar Natak). The follwing verses from the DG attest to such subjugation.
ਅਬ ਕਬ ਜਨਮ ਕਥਨੰ।ਚੌਪਈ । Ab Kab Janam Kathhanang. Chaupee
And now the story of my birth.

ਮੁਰ ਪਿਤ ਪੂਰਬ ਕੀਯਸ ਪਿਆਨਾ। ਭਾਂਤ ਭਾਂਤ ਕੇ ਤੀਰਥ ਨ੍ਹਾਨਾ॥ Mur Pet Purab Keeyas Pyaana. Bhant Bhant Key Teerath Nana.
My mother and father then went on pilgrimate to the East where they cleansed themselves by bathing in a variety of Teeraths (Hindu holy places).

ਜਬ ਹੀ ਜਾਤ ਤ੍ਰਬੇਣੀ ਭਏ ।ਪੁੰਨ ਦਾਨ ਦਨਿ ਕਰਤ ਬਤਿਏ ।੧। Jab Hee Jath Tribeni Bheae. Punn Dhan Dhin Karath Bitheae
They (my parents) reached Tribeni (Priyaag Teerath – the bigest place of pilgrimage where the three rives Yamuna, Ganga and Saraswati meet). There they spent their days undertaking religious offerings.

ਤਹੀ ਪ੍ਰਕਾਸ ਹਮਾਰਾ ਭਯੋ ।ਪਟਨਾ ਸਹਰ ਬਖੈ ਭਵ ਲਯੋ । Thahee Prakash Hamara Bhayo. Pattana Sehar Bikhai Bhav Layo.
There (Tribeni) I descended (into my mother’s womb). I took birth in the town of Patna.

As a result of the pilgrimages spanning thousands of kilometres (Patna to Tibeni is appraox 600 km one way), baths in a variety of Teeraths, Guru Teg Bahadur ji and Mata Gujri Ji are able to bear Gobind Rai as their son.

One, is there any independent (outside of Bachittar Natak) historical record of Guru Teg Bahadur ji going to Tribeni and doing the things that were suppposedly done (teerath baths, punn, daan, offerings etc)?

Two, how do we reconcile the Gurbani of Guru Tegh Bahadur ji that rejects teerath baths, cleansings, punn, dan etc; as follows:
ਤੀਰਥ ਬਰਤ ਅਰੁ ਦਾਨ ਕਰਿ ਮਨ ਮੈ ਧਰੈ ਗੁਮਾਨੁ ॥ ਨਾਨਕ ਨਿਹਫਲੁ ਜਾਤ ਤਿਹ ਜਿਉ ਕੁੰਚਰ ਇਸਨਾਨੁ ॥ ੪੬ ॥ GGS 1428. Teerath Brut Aar Daan Kar Mun Meh Dharey Gumaan. Nanak Nehfil Jaat Teh Jion Kunchar Isnaan.
Undertaking Teerath cleansing Baths, Keeping Fasts, and Making Offerings, Nanak, are as useless as an elephant cleansing itself (and dritying itself yet again) due to the egoistic mind.

Three, how do we reconcile Guruji’s “Tribani acts/punn/daan” with the remaining 141 verses in the SGGS that reject Teerath Baths alone in the SGGS? And the 44 that reject Daan (offerings). And the 54 verses that reject “punn”?

The third novel way of subjugating the tenth master was to ascribe the entire narrative of subjugation on Guru ji himeslf.

IF it was made to appear that it was he himself that wrote the Bachittar Natak (and DG), then all traces of subjugation would be automatically covered. There would thus be no subjugation of any sort.

The DG is thus ascribed to the tenth master with the addition of the words “Patshahi 10” (The 10th Majesty) to the beginning of each and every rachna (composition) that was chosen to be part of the DG by the Repair Committee of 1790.

It did not matter that the content of some of the compostiions went totally against the tenets of the SGGS, that one third of it talks about devi/devtas that have nothing to do with SIkhi, that some 600 pages of it contain sexually explicit narratives that cannot be read in the presence of one’s mother, sister or other family members, and that it did not exist prior to 1790.

It does not matter that the real names of the author poets Raam, Syam and Nul appear 181 times in the DG, sometmes right under the Patahsi 10 stamp as shown below on page 155 of DG.
ਪਾਤਸ਼ਾਹੀ ੧੦ ॥ ਅਥ ਚੌਬੀਸ ਅਵਤਾਰ ॥ ਚਉਪਈ ॥ ਅਬ ਚਉਬੀਸ ਉਚਰੋਂ ਅਵਤਾਰਾ ॥ ਜਿਹ ਬਿਧ ਤਿਨ ਕਾ ਲਖਾ ਅਖਾਰਾ ॥ ਸੁਨੀਅਹੁ ਸੰਤ ਸਭੈ ਚਿਤ ਲਾਈ ॥ ਬਰਨਤ ‘ਸਯਾਮ’ ਜਥਾ ਮਤ ਭਾਈ ॥੧॥ Patshahi 10-. Aath Cahubees Avtar. Chaupayee. Ab Chaubees Uchron Avtara. Jeh Bidh Tin Ka Lakha Akhara. Suneuyo Sant Sbhai Chit Layee. Barnat “Syam” Jtha Mut Bhaee.
Pathshai 10. Twenty Four Avtars, Chaupayee. Now I speak of the 24 Avtars. For whom this writing is composed. Listen with attention all Sants. Syam speaks to the extent of his intellect.
The stamp of Patshahi 10 is dubbed so carelessly that the real author’s name appears within the first five lines of the stamping.

The subjugation of Guru Gobind Singh ji culminated in the ending verses of DG as follows:
ਕ੍ਰਪਾ ਕਰੀ ਹਮ ਪਰ ‘ਜਗਮਾਤਾ’ ॥ ਗ੍ਰੰਥ ਕਰਾ ਪੂਰਨ ਸੁਭਰਾਤਾ॥ …॥ ੪੦੨॥ ਸ੍ਰੀ ਅਸਧੁਜ ਜਬ ਭਏ ਦਇਆਲਾ॥ ਪੂਰਨ ਕਰਾ ਗ੍ਰੰਥ ਤਤਕਾਲਾ॥ . .॥ ੪੦੩॥
Kirpa Karee Hum Pur Jug Maata. Granth Kra Puran Subhrata. Sri Astujh Jub Bhae Dyala. Puran Kra Granth Tatkala.
I have completed this wonderous Granth with the blessings of Durga Maa. I have also received the blessings of Sri Astujh (another of Mahakaal’s names) to complete this Granth.

As argued above, subjugating Guru Gobind Singh Ji to Mahakaal and Durga was the laying of the foundation stone.

The subjugation of the rest of Sikhi beginning with the Khande Dee Pahul would take place through an elaborate CREATION, REWRITING, and DISTORTION of a great deal of Sikh literature such as the dubious 41st Vaar of “Bhai Gurdas the Second,” Granths of various subject matters including historical and Janam Sakhis (some written by unknown authors such as Gurbilas Patshahi 6, Sarab Loh etc) and the Rehetnamas.
The subjugation of SIkhi will be dealt with in Part 4.