Concept of Akaal Shakti in Sikhism
and the wrong conclusions by non-Sikhs – part II
Did Chandi show up while doing the yajna?
This has been the topic
of debate among many Sikh scholars. From the prominent scholars like Bhai Vir
Singh ji, Giani Gian Singh ji, Bhai Santokh Singh ji, Giani Ditt Singh ji, etc.,
they have written articles in favour and against it. Many common Sikhs who have
not read any granths decline the
whole history of a scholar just because he talked about Chandi.
This
incident is seen by many non-Sikhs as a direct link between Hinduism and
Sikhism. Some even go far and say the Sikh Gurus worshipped the Hindu deities.
Both the Sikh scholars who are in favour or against the incident never say that
the Sikh Gurus followed any rituals of Hindus or teachings of the Vedas and
Shastras. Although some similarities are there among Sikhs and Hindu, but it
doesn’t imply the influence of the religion on another. Same is true between
Sikhs and Islam, Hindus and Islam, Christianity and Hinduism, Buddhism and
Hinduism, Judaism and Islam, etc. How many people will you find who will say
that Muslims are Christians or Jews because there were older religions available
before Islam?
People
with tiny brains go a little further and say that Christianity was influenced
by Hinduism, and Jesus Christ came to Indian to learn about astronomy. How much
truth is there in the story which is widespread on the Internet cannot be known
without looking into the history. And history is a very tricky endeavour for a
man who wants to know the past. It can be manipulated with the words and
incidents happenings that led to its making. Sometimes history is written,
sometimes it’s concluded.
We’re
going to talk about Twarikh Khalsa by Giani Gian Singh, and another article
named Devi Pujan Pratal by Bhai Vir Singh ji. Giani Gian Singh also wrote Panth
Parkash which is a tome describing the lives of Sikh Gurus and after that till
the time of the British. Panth Parkash is poetry, on the other hand Twarikh
Khalsa is written in non-poetry style.
Giani
Gian Singh ji debunked the story of Guru Gobind Singh ji doing some yajna to
get the blessings of some goddess as people talk about it. He clearly mentioned
the following verses in his tome Panth Parkash.
gurU aucwrI jyqk bwnI
[
nwih mnweI ikqY BvwnI
[
mMglcwr aucwrXo jhW [
purK Akwl DÎwXo qhW [
Banis that
Guru Sahib ji wrote.
Nowhere he
worshipped any deity.
Wherever
the maglacharan (beginning of a
prayer) is written.
Akaal
Purakh is worshipped there.
cMfI cirqR cMfI vwr [
joaU gurU ny krI
aucwr [
so jYsy AOrn ky jMg [
vrnY gurU AnykY FMg [
qYsy dyvI ky jMg vrny
[
is`Kn mWih bIr rs
Brny [
Chadi
Charitar and Chadi di Vaar.
That Guru
Sahib ji wrote.
Whatever
the wars were there.
Guru Sahib
ji wrote in different ways.
The same
way the war of the devi was written.
To fill
Sikhs with bir-ras.
doihrw
dyvI ieSt n gurU kw
bnq iksy prkwr [
pUjI mwnI nw kbI iksI
gurU ny Fwr ]11]
guru Gr mWih aupwsnw
iek Akwl kI Awih [
mwnq pUjq iqsI ko hy
dso guru cwih ]12]
Dohra
There is
no way that Guru Sahib was a devotee of a goddess.
No Sikh
Guru followed the tradition of that.
In Guru
Ghar (Sikhism) there is worship of only One.
All the
Sikh Gurus believed in Him and worshipped only Him.
He
elaborates it more in his book Twarikh Khalsa. Note that this is the first
group of people that we are going to talk about, those who believe that Guru
Sahib ji wasn’t seeking the blessing of some goddess.
1. Not in favour:
Below
is the exact translation of the chapters of Twarikh Khalsa.
Chapter 55. Kesho Das and starting
of the yajna
So
many kavishars (those who put the history in the odes, especially the
warrior-spirit type verses) lived around Guru Gobind Singh ji, and so many
debates were started on different topics at that time. One day, they started
talking about the Mahabharat. Once the Sikhs heard the characters which came in
the story of Mahabharat, like Arjun, Karan, Bheem, and their unexplainable
power, they asked the pandit if those incidents were just to praise those
warriors or they had such powers. The pandit said with pride that the Shastras
never lie. Whatever is written is the truth. The pandit said that with so many
of yajnas they got the blessings of the devta (a male
deity.) Then the Sikhs asked if the devta could be invoked these days. The pandit said that only a true brahman
can do that, and the devotee should trust that, and if he does he would have
the same powers as Bheem and Arjun had. He further said that the mantras were
all there but the ways were not the same anymore.
The Sikhs further asked if there’s
someone who could do that these days. The pandit said there’s a great pandit
called Kesho Das who’d the power to do it, whichever devta he wanted to invoke he could do that. But because of the Mughals he
didn’t do it.
When the Sikhs said this to Guru
Gobind Singh ji, Guru Maharaj said that the brahmgyaan is
more than devtas.
After around six months, someone
came to Guru Sahib and said Kesho Das pandit, whose knowledge of the Vedas was
widely known by many people, was going to do his prayers at Jawala Mukhi and
came here after listening about you; and he’s in the garden. Guru Sahib sent
Nand Chand and Dya Ram to Kesho Das with eatable things. Next day he came to
see Guru Sahib.
Pandit Kesho Das sang some verses
from the Vedas and put one coconut in front of Guru Sahib. Guru Sahib talked
with him. The pandit, looking around the place, thought that Guru Sahib was
very rich and he could get money from Guru Sahib as much as he wanted. He
thought he walked out of the house on some special auspicious time that he got
to see a rich person like Guru Sahib. Just to tell the Sikhs that these yajna
were not any worth these days and to Sikhs, Guru Sahib used his power and
Kirpal Chand ji (Uncle of Guru Gobind Singh ji) told the pandit that Guru Sahib
wanted to do something which’s good for all the people who were living there.
Kirpal Chand ji said many things like there’s not much water because of the
rains, and the Mughals were killing innocents, etc. Kesho Das said that it’d be
done only if a devta showed up in the place. Even Ram, Krishan,
Yudhistar, Jarasand, etc. did the yajna, you should do the same. For this task,
the money would be needed, secondly there should be a quiet place to do it and
no Mughals should be there as Aurangzeb was not allowing to do these things.
Guru Sahib ji said that these
things could be done, but are you sure some devtas would
show up? The pandit said if we got the full money, we can even do something to
make you see Maha Maaya. Mama Kirpal
Chand ji asked how much money would be needed. Kesho Das said that the pandits
would take one lakh and twenty-five thousand rupees; and bringing all the
required materials to do the yajna wouldn’t take less than the same amount.
Guru Sahib said (to tell the Sikhs that it’s not worth of doing) it should be
done and don’t care about the money.
Listening to that, the pandit
smiled and said you’re doing it for the people, it should work.
So many pandits came to the place.
All the required materials were
bought and the yajna started on 1754 bikarmi. Guru Sahib ji would go two times
in a day and ask Sikhs to be present there. So many Hindus and Muslims came to
see the yajna. After months, the pandit asked Guru Sahib that the yajna should
be done in a quiet place, but because of so many people coming here it’s not
possible to do that. Guru Sahib showed him the mountain of Naina Devi (this
mountain was the place of a man named Naina Gujjar. He built some mandir here
for a Hindu deity, later it was termed as Devi of Naina, means the temple built
by Naina Gujjar, with the passage of time, the place is known as Naina Devi
now). The pandits felt happy to see a quiet place.
Kesho Das, Kaali Das, Shivbakar,
Vishnupaal were present there. Sahib Chand, Gurbhaksh Rai, Mama Kirpal Chand,
Nand Chand, and some other Sikhs were giving them the required things. (All
these things were brought by Deep Chand, a Sikh, whose house was in Gurdaspur)
The place of Naina Devi was far from Anandpur and was on the mountain, so not
many Hindus or Muslims went there.
After seven months, Mama Kirpal
Chand ji asked the pandit when the devi would show up here. By seeing it’s not
working, he said even if the devi
didn’t show up, the boons of doing a yajna, which were mentioned in the Vedas,
would definitely be helpful.
56. Devi, and the ego of the
brahmins
After
eleven months, Guru Sahib ji asked the pandit when the devi would show herself. Kesho Das said if you stop hunting, the devi would show up. He thought that Guru Sahib
ji wouldn’t leave hunting, and it’s good for him. That day whatever Guru Sahib
hunted, Guru Sahib used his powers to bring them to life.
The day that the pandit had said
the devi would show up came, and Guru Sahib asked
him again, he said that the offering should be some nobleman. This was to point
out the son of Guru Sahib, and the pandit had thought that Guru Sahib would
never do it and he’d got a reason to tell why the devi was not coming.
Guru Sahib said according to your
shastras, Brahmans were above all, so we could use you as an offering. And when
the devta/devi showed up, would ask them to bring you back
to life and then ask what we need. Guru Sahib put his hand on the sword.
Sweating, the pandit told Guru Sahib that he needed to bathe and went away.
When Kesho Das didn’t come back,
the other pandits thought Guru Sahib might take their heads to offer to the devta/devi. They thought of saving their lives without asking for the money
that’s said at the beginning, they left the place. Guru Sahib did this just to
tell the Sikhs about his first words that brahmgyaan is above devta. (All the
other deities are nothing.)
At last Guru Gobind Singh ji put
everything in the yajna, and a blazing fire arose with that. As everything’s
happening at the top of the mountain, that blazing fire was seen from a very
long distance (and
called as Chandi was invoked by Guru Gobind Singh ji). Guru Sahib did everything to teach the Sikhs (as done by Guru
Nanak Dev ji in Hardwar when the pandits were offering water to the sun. These
days, some people come with logic that this’s done to concentrate on the sun
from the other side of the water when you pour out from a pot and doing that
would give you good eyesight. Don’t know the truth behind that, but as I’ve
said it many times that people are changing the definitions of the rituals to
attract the people of other lands. How many of the people would believe that the
water they are offering would go to the sun? None. So change the logic to
attract the crowd.)
But in the books written later,
it’s said Guru Sahib ji worshipped some deity (will talk about it in the other
section). By reading those books and
false information spread by some fanatic Hindus, the Sikhs are believing that
Guru Sahib ji worshipped some Hindu deity. They don’t think the devi who’s sweeping the floors of Guru Nanak Dev
ji, how could the Tenth Master of the same throne would invoke the same deity
for his help! He couldn’t have worshipped any Hindu deity, and he never did.
When Guru Sahib came back to
Anandpur, people met Guru Sahib.
This yajna incident was spread all
over the land, so many Sikhs wrote (these books were written after 70-80 years
after joti jot of Guru Sahib) Guru Sahib worshipped a
Hindu deity.
After waiting for those pandits,
Guru Sahib gave food to the Sikhs. Brahmans came later and got infuriated by
seeing Sikhs eating the food. They said that the food should be given to them
first, not these shudars (as many of the Sikhs present there
were from the so-called low caste.)
Guru Sahib ji said the following svaia to shatter their ego.
svYXw
jo kuC
ilKÎo ibDnw soeI pwXq imsr jU Sok invwro ]
myro
kCU AprwD nhIˆ gXo Xwd qy BUl n kop icqwro ]
bwgo
inhwlI pnY dYhoˆ Awj Bly qum ko inhcY jIA Dwro ]
CqRI
sBY ikRq ibpn ky ienhU pY ktwC ikRpw ko inhwro ]1]
juD
ijqy ienhI ky pRswid ienhI ky pRswid su dwn kro ]
AG AauG
trY ienhI ky pRswid ienhI kI ikRpw Pun Dwm Bry ]
ienhI
ky pRswid su ibdXw leI ienhI kI ikRpw sB sqRU mry ]
ienhI
kI ikRpw ky sjy hm hYˆ nhI mo so grIb kror pry ]2]
syv krI
ienhI kI Bwvq Aaur kI syv suhwq n jIko ]
dwn dXo
ienhI ko Blo Ar Awn ko dwn n lwgq nIko ]
AwgY
PlY ien hI ko dXo jg mY jsu Aaur dXo sB PIko ]
mo gRih
mY mn qy qn qy isr lau Dn hY sBhI ienhI ko ]3]
Daya Ram and Ram Kor told the
pandits so many things, and the pandits regretted and went to their houses
praising Guru Sahib.
The
second article that I want to discuss is by Bhai Vir Singh ji, another scholar
who worked 10+ years on the tome Suraj Parkash written by Bhai Santokh Singh
ji. Bhai Vir Singh ji wrote many inspirational books that changed the Punjabi
literature to such an extent which was never done by anyone else. His books
Sundri and Bijaye Singh are the most read books by the youngsters, which talk
about the Sikhs and the time when the Mughal Empire was ruling India. Of
course, Sundri is a fictional novel but it inspires so many people to know how
a woman’s life can change the people around her, and her sacrifices and the way
she does the things. I suggest everyone to give it a read.
Now,
let’s talk about Suraj Parkash. This tome is famous among Sikhs so much that
it’s placed in so many gurudwaras and read every day to the sangat. This tome talks about the Sikh
Gurus and their lives. Prominent scholars say that there’re few handful of
incidents which are not according to the gurmat.
Sometimes they skip them or talk about them how they don’t lie with gurbani. Chandi pargat hona is mentioned in the tome.
Bhai
Vir Singh ji put notes in his teeka
of Suraj Parkash to tell the readers how few incidents are not on a par with gurbani. His book has a big role to tell
the Sikhs about the mentioning of chandi
pargat hona in Suraj Parkash. Many Sikh Scholars, while writing the
history, would bring the article of Bhai Vir Singh in their books while talking
about the incident.
It’s
a book of 90+ pages and we might not be able to cover that in point-to-point
translation, but I will write the summary of what Bhai Vir Singh ji wrote.
Getting
in the core of Hinduism is very difficult because of the different sources and
sometimes the missing pieces that have to be put together to get to the
original source of their core beliefs. In general, if we talk about the devis in Hinduism, they happen to be wives
of some great deities or their powers. While talking about Kaali, a goddess in
Hinduism, Bhai Vir Singh ji mentioned that she was worshipped by the people who
were living in India before the Aryan race came to India.
Kaali
might not be some goddess but a princess who was living in India, but later
people of the land started worshipping her as a goddess. Sacrifices of the
animals to Kaali was very common (I’ve seen the sacrifices of animals too, but
I don’t know if they were for Kaali or some other goddess.) and sometimes human
beings too. Bhai Vir Singh ji mentioned that a Chinese traveller came to India
and he was thrown at the feet of Kaali for sacrifice. Somehow, he happened to
survive that.
Giani
Ditt Singh ji, another scholar who wrote several books on Sikhism, mentioned
that the devis that Hindus believe in
might be the princesses of Rajput Kings and when the outsiders tried to take
them away, they fought back with them, and their bravery might have raised them
as goddesses. Even in Dasam Guru Granth Sahib ji we have Chandi Charitar from
Markande Puran to tell the war-stories of the devi. The original source i.e. Markande Puran might have been
inspired by the battles of the Rajput Princesses.
On
the other hand, Kaali seems to be the representation of God. Like, from the
word Kaali means that it’s without any time, without any death. It is as if
Kaali is somehow the definition of God, not like that Kaali is from the
beginning but just a small mirror that reflects the attributes of God.
There’re
330 million gods mentioned in the Hindu scriptures. These days people say that
they’re not 330 million but 33 gods or 33 types, something like that. If some
people change the definition of ‘kot’
and say it means type, even then it’s wrong. Gurbani talks about 33 kror devi devta, but they are not above
Waheguru. They’re just the servants of Waheguru.
In
Sikhism, there’s no difference between Waheguru and His Power – Akaal Shakti.
Both are genderless and with gender. He doesn’t have any form and He’s all the
forms. It’s strange and can’t be comprehended with the brain which is
staggering in the worldly matters with no spiritual understanding. Following
are the verses that say that Waheguru is sargun
and nirgun both.
qUM
inrgun qUM srgunI ]2] – AMg 211
You are absolute,
without attributes, and also related, with
the
most sublime attributes.
inrMkwr
Awkwr Awip inrgun srgun eyk ] – AMg 250
He
Himself is formless, and also formed.
inrgunu
Awip srgunu BI EhI ] – AMg 288
He
Himself is formless, and also formed.
Devis and devtas, or deities, of any religion or culture are not above
Creator. Their presence is because of maaya,
and Waheguru Himself is above maaya,
He created it.
dyvI
dyvw mUlu hY mwieAw ] – AMg 129
The
source, the root, of the gods and goddesses is Maaya.
If
Guru Gobind Singh ji had worshipped any deity, then in his writings there
should be mentioning of it. Everywhere, Guru Sahib wrote only Waheguru (with
different names: Kaal, Mahakaal, Akaal, Akaal Purakh, Sarbloh, Asdhuj, Jagmaat,
Sarab Kaal, etc.) Including the charitars,
Guru Sahib mentioned that all the yajnas and superstations wouldn’t help you in
the afterlife. There are many examples in Dasam Guru Granth Sahib ji. And the
deities were mentioned just like insects in front of Waheguru.
Considering
the vast majority of people claiming that Chandi showed up on the mountain of
Naina Devi, it seems nothing more than a made-up story after the joti jot of Guru Gobind Singh ji. Here,
we are not excluding the Singhs who believe that Chandi was there. Their context
and definition is completely different than those who say that it’s some Hindu
deity who blessed Guru Sahib. Guru Sahib who was Akaal Jot of Waheguru would
worship some Hindu deity? It’s just laughable. These are the same people who
say that Guru Nanak Dev ji’s gurus were Shivji, Brahma and Vishnu.
And
one of the best things that I liked most in the book written by Bhai Vir Singh
ji is that he mentioned Guru Sahib didn’t ask the blessings from Brahma to have
the descendants of Sikhs, or from Vishnu or his power to give food to Sikhs, or
Shivji or his power not to give death to Sikhs in a young age, then how could
Guru Sahib worship some war-goddess to help him win the battles or help him
start the Khalsa Panth when Guru Sahib himself mentioned in Bachitar Natak that
Waheguru ji told Guru Sahib to start a new panth?
mY Apnw
suq qoih invwjw ] pMQu pRcur krby khu swjw ]
I
made you my son. To start a new panth.
jwih qhW
qY Drmu clwie ] kubuiD krn qy lok htwie ]29]
Wherever
you go spread the path of righteousness. Guide the wrongdoers to walk on the
right path.
Here
we are talking about Suraj Parkash written by Bhai Santokh Singh ji. There are
other books too which were written by Bhai Santokh Singh ji. One of them was
Garab Ganjni Teeka of Jap Ji Sahib. In that, Bhai Santokh Singh ji mentioned
that all the deities are not above Waheguru, and the Sikh Gurus never
worshipped any deities. Bhai Vir Singh ji concluded that the chapters in Suraj
Parkash where the devi pujan parsang
is was taken from other sources which were available at that time.
Other
sources that were present at that time had their own advantages and
disadvantages. Bhai Sukha Singh wrote the same thing that was mentioned by Bhai
Santokh Singh ji, but he also mentioned that he heard about it so he was
writing that. History is written in two ways: you are present at the time of
happening, or you read the books of other contemporary authors or hear from the
people.
The
very first source that we’ve is the writing of Guru Gobind Singh ji. If we look
in the autobiography of Guru Gobind Singh ji, Guru Gobind Singh ji mentioned
the words Kaal, Mahakaal, Prabh, Gurdev, Kaalka, etc. to describe Waheguru, but
not once he mentioned it to be some kind of deity. The word Kaalka is where
many people point their finger at, but in the last article we’ve discussed
that. And in the next article of this series, we might be checking more examples
as they were mentioned in the original article present at http://www.adishakti.org/
and the author used those verses to conclude that Guru Sahib worshipped some
female deity.
There
was a letter which was found by Bhai Ram Kishan Singh ji, which was sent to
Aurangzeb by his emissary.
Everyone is equal, and all the
members of Khalsa shouldn’t have any inferior feelings. They shouldn’t think of
the Ganga and going there to rinse their sins. They shouldn’t believe in Ram
Chandar ji, Krishan, Brahma, deities, but Guru Nanak Dev ji and all the other
Sikh Gurus. They should take the pahul and eat in one platter without any second
thoughts of discrimination. Like that he said so many things. In there, some
Hindus were also present who blatantly disagreed and said that they wouldn’t do
something which was against Vedas and Shastras (like eating in the same platter
with the so-called low castes.) They said that they wouldn’t follow it, but
twenty thousand people took the pahul.
In
the letter, he didn’t mention of worshiping of any deity. This needs to be
noted because this’s at the time when everything was happening, not after 50 or
60 years later after the joti jot of
Guru Gobind Singh ji.
Next
we have Mahima Parkash (poetry), which was written in 1798 bikarmi (1741 AD.) In this also, there’s no mentioning of
worshipping of any deity. However, it’s mentioned that ‘Guru Sahib called the
pandits, they performed yajna, and the Khalsa Panth was created.’ It’s
according to what Giani Gian Singh ji mentioned in Twarikh Khalsa that Guru
Sahib ji did that to tell Sikhs how unimportant it’s to do a yajna in this age.
One thing that I forgot to mention is that Giani Gian Singh ji also first wrote
Guru Sahib ji worshipped some deity, but later he changed it and said it never
happened. The same was captured in Panth Parkash.
eyho bwq jgq ibdqweI ] jo Ab lO hY PYl
rhweI ]
is`Kn pusqkoˆ mYˆ ilK rwKI ] soeI ipK
mwKI pr mwKI ]
mYˆ BI mwrI Bul ky Kws ] pihly bIc pMQ
prkwS ]
so PYlÎo bhu jgq mJwrI ] Ab siqgur jb
ikrpw DwrI ]
bKSI suD bu`iD idF swcI ] Awpy pRyrÎo
siqgur swCI ]
swcI swKI qb Puir AweI ] ilKI soaU jo
guru ilKweI ]
Mahima
Parkash (without poetry): This is written by Saroop Das ji in 1833 bikarmi (1776 AD). It’s mentioned that
Guru Sahib ji went to the mountain with the pandits. Later, Pandit Kesho Das
said that he didn’t have the power to see Chandi, so he moved down from the
mountain but Guru Sahib ji stayed there. One important thing that is worth
mentioning here is that in the same book, it’s written that all the deities are
afraid of Guru Sahib. If that’s the case, why would Guru Sahib worship a goddess?
mwnuK dyvI dyvqy siB rwKq gur kI Awn [
Lala
Daulat Rai, Surendar Sharma, Dr. Gokal Chand, Giani Ditt Singh, these scholars
were not in the favour of Guru Sahib worshipping some deity. Giani Ditt Singh
wrote a book on that named Durga Parbodh, which is a conversation between a
Sikh and a pandit. They also mentioned in their work that some people say Guru
Sahib was follower of some Hindu deity as Guru Sahib wrote Chandi Charitar and
Chandi di Vaar, but these are just baseless stories created to spread the false
information among Sikhs.
Even
these days, the same stories have been circling, and we are believing them.
This is not Sikhi. Sikhi is believing in Guru Sahib and their teachings.
Bhai
Vir Singh ji mentioned so many points and the interesting one that I find is
that if there’s worshipping of some deity on the mountain of Naina Devi, Sikhs
would definitely go there and it would be their religious place, which is not
the case. We have Kesgarh Sahib in Anandpur Sahib, but I never saw any gurudwara
on the mountain of Naina Devi.
2. In favour: There’re some Sikhs too who believe that Chandi showed
up, and there also we have two different stories that I’ve heard. One is the
same as was mentioned in Suraj Parkash. It is available on www.gurmatveechar.com,
katha by Giani Inderjit Singh ji
Raqbe wale. Actually, this was the first time when I heard it and it made sense
to me, the way he explained it was so good and it’s not against gurmat. (I’ve still not made my mind
which story is true but writing this article to debunk the claims of those who
want to represent Sikh Gurus as the followers of some deities. Maybe the image
will be clear in my head with guru’s kirpa.)
This
thing we have already discussed in the first part, but let’s just recall
whatever we discussed earlier. Akaal Shakti is Chandi, it’s not some goddess or
deity but the Power of Waheguru, which is inseparable from Waheguru. Even Bhai
Vir Singh ji mentioned that that there’s no difference between Akaal and Akaal
Shakti. We can see it as the sun and sunlight; there can’t be the sunlight
without the sun. The existence of one is the outcome of another.
While
doing the katha of the parsang which came in Suraj Parkash,
Giani Inderjit Singh ji said that there’s no deity that people are believing
these days. It was the formless God (Akaal Shakti) that took a form to appear.
All are of His form and He’s no form. Both are opposite but both are the
attributes of Waheguru. He is the Father and He’s the Mother too. He is without
gender and He’s a gender too.
In
the life of Bhagat Namdev ji, there’s one incident that I want to mention here.
It was when he was in a young age and Waheguru ji appeared in the form of a
lion. All his friends ran away, but Bhagat Namdev ji started playing with him.
Now if a person says that Waheguru is a lion it would be very stupid of him.
The same is true for those who say that if Waheguru’s Shakti appeared in the
form of a woman, then it’s a female deity.
We
can’t have Akaal and His Shakti in any form. For some reason, Waheguru or His
Shakti takes a form, but in general He is formless. Like in the life of Namdev
ji. Calling Waheguru an animal would be stupidity.
I
read somewhere on a Sikh-site, a Sikh woman wrote a book and some extract was
available there. She said that there’s a feminine presence in the gurbani, which she was referring to
Akaal Shakti. I do not hold anything against her, but these days our minds are
wandering in the materialistic world and we’re grasping every single tiny
detail of what the people are talking about. We are not focusing on Rehat
Maryada but the reasoning of some slick person’s mind. I’m not concluding that
we should not hear them out, we actually should. Because without listening them
we cannot know if whatever he or she is talking about is correct of not. But we
forget to read history and gurbani,
taking santhea, and listening to katha. We start using our brains and
question the very basic thing that is very near to the heart of the Khalsa
Panth – Rehat Maryada. We are talking about changing the panj bania, panj kakaar,
meaning of gurbani just to have it to
be according to how we want it to be. We are destroying the roots of our own religion.
The
second story is that Guru Gobind Singh ji didn’t do any yajna but Akaal Shakti
showed up. When Guru Gobind Singh ji pulled his sword, It merged into the
sword. Later Guru Sahib said that the weapon is your Chandi. And that Akaal
Shakti is now in the form of weapons or Shri Sahib. Even Giani Inderjit Singh
ji said that some Hindus came to him to talk about Akaal Shakti and he told
them that we worship Akaal Shakti in the form of weapons.
Both
of the stories, and the one that said no Chandi was there, agreed that there’s
no Hindu deity. It’s not Durga or wife of Shivji. Gurbani says that there’re
crores of Durga in the universe. Have you heard someone say that Akaal Shakti
is in crores or there are crores of Waheguru (I am not talking in the sense of
souls but different beings)? If not, how can you say that it’s some Hindu
deity?
mhwdyv Aru kiblws ]
durgw koit jw kY
mrdnu krY ]
bRhmw koit byd aucrY
]1] – AMg 1162
Millions of Shivas and
Kailash mountains.
Millions
of Durga goddesses at His Feet.
Millions
of Brahmas chant the Vedas for Him. || 1 ||
So
Akaal Shakti is not some female or Hindu deity. Sometimes Waheguru ji is referred
as Father and Akaal Shakti as Mother. Sometimes Waheguru ji is referred as both
Father and Mother. Both the examples you can find in gurbani. Why? Because both are not different; they are same.
3. Idiots:
The third type of people are the idiots who have been trying hard to merge Sikhism
into their beliefs but are not successful. This fight has been going on for a
long time. Here, I am not only just talking about some few handful Hindus but
Muslims and Christians too.
One
incident that I remember is the misunderstanding of the word that came in gurbani. A Christian woman called out
that the word ‘Esha’ means Jesus Christ. When a Sikh educated her by saying
that it’s said in a context when Waheguru took a form (see, Akaal Shakti taking
a form we have heard, and in here it’s Waheguru taking a form, although both
are not different but same, and this story is the last charitar of Charitro Upakhyan in Dasam Guru Granth Sahib ji.) and
killed the demons. When asked if Jesus Christ fought a battle with the demons,
she didn’t have an answer. This is how they manipulate the scripts, taking it
out of context and then bring forward their theories.
Same
is true with other religions. I do not hold any grudge against any religion but
the fanatics who know nothing of gurbani
but talk about it, although they might have a good understanding of their religion;
but pushing your own conclusions in the form of facts is somewhat criminal.
