Praises of Krishna in gurbani­ – misconceptions and answers – Part I

Part 2

There’re many videos and articles on the Internet which talk about the praises of Krishna in Gurbani, and mainly these are those people who worship/follow Krishna. There’s no hatred towards those who worship a deity. I’ve said it several times that the beliefs of others shouldn’t affect us Sikhs unless they are changing our history or interpretation of Gurbani.

Exegesis needed to understand Gurbani is not just limited to the words but the deeper meaning that many people do not see but refer to the verses to convey that they’re right. The issue and most challenging part is when the Sikhs start preaching/writing against their own religion. Many names I’ve given in the earlier posts and videos, they will not be needed here.

Before moving on, I want to clarify that my intention to write this post is not to argue if what you follow is right or wrong but to clear the message given in the Gurbani. If you follow Krishna and reading this post, then it might hurt your feelings. And I apologize to you all first. But it’s to be done, I mean to give a clear and precise meaning of the wrong messages which are being spread on the Internet to do the propaganda. We just Google the things and start writing an article on the basis of that, even without knowing if whatever we are getting is true or not. And this’s been the case in India when the fake messages and videos are spreading widely to instigate violence in different parts of the country for votes.

The Indians are very attached to their religions, and the sentiments are so strong that sometimes they seduce our emotions to do the things which are bad. Yes, I am talking here about killing innocent people. They just play in the hands of the politicians to become the tools of them so that they could be used anytime. When you have become the tools of politicians, you just do what’s said to you, even if you do not know that you are getting controlled.

Anyways, let’s come to the topic without going hither and thither. We’ve started a video series on this topic. The first can be found here.

This’s how it all started. Someone commented on our YouTube channel about a blog which’s been exposing the lies of Ajit Vadakayil. We went to the blog written by Baljit Singh and found that he’s written some posts about AV and he gives his perspective about the points that the dilletante has made. We know two blogs of his at the time when the post is getting written.

An article which talks about Vithal and Pandharpur, written on 23th July 2018, goes on explaining that everything is Krishna, which suggests that the person who’s writing the post must be following Vishnu in the form of Krishna. Even I am okay if someone follows Krishna or Brahma or any deity, but I am NOT OKAY if the Gurbani is used to claim something which Gurbani is not aligning with.

Whenever this is discussed, the shabad which’s talked a lot is the below one.

ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਅਚੁਤ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਅੰਤਰਜਾਮੀ ॥
ਮਧੁਸੂਦਨ ਦਾਮੋਦਰ ਸੁਆਮੀ ॥ ਰਿਖੀਕੇਸ ਗੋਵਰਧਨ ਧਾਰੀ ਮੁਰਲੀ ਮਨੋਹਰ ਹਰਿ ਰੰਗਾ ॥੧॥
ਮੋਹਨ ਮਾਧਵ ਕ੍ਰਿਸ੍ਨ ਮੁਰਾਰੇ ॥ ਜਗਦੀਸੁਰ ਹਰਿ ਜੀਉ ਅਸੁਰ ਸੰਘਾਰੇ ॥
ਜਗਜੀਵਨ ਅਬਿਨਾਸੀ ਠਾਕੁਰ ਘਟ ਘਟ ਵਾਸੀ ਹੈ ਸੰਗਾ ॥੨॥

This shabad is on 1082 ang of Guru Granth Sahib ji. We will go in detail about this shabad. About the different meanings of the words, and then check if this shows the praises of Krishna or the One.

Many shabads in Guru Granth Sahib ji have uthanka. This shabad has one too.

Uthanka: One day when Guru Arjan Dev ji was sitting at Guru ke Baag, Manji Sahib, and many Sikhs were coming to pay their respect to the guru. The Sikhs requested Baba Budha ji and told to Guru Sahib that there’re many satotars of Brahma, Vishnu, and Shivji, so many sahansar naams are there. As you’re writing the Gurbani in which only the Naam is important, then please write a shabad too in which all the names of Waheguru would be included, and a person would know the sargun and nirgun names of Waheguru. Then the guru wrote the Kirtam Naam (names because of the actions/attributes) of Waheguru in the shabad.

ਮਾਰੂ ਮਹਲਾ ੫ ॥ – This shabad is written by Guru Arjan Dev ji in Maaru raag.

ਅਚੁਤ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਅੰਤਰਜਾਮੀ ॥

ਅਚੁਤ – Supreme, whose position can’t be taken by anyone; the One who can’t fall from His position.

Waheguru’s position can’t be taken by any person as He’s the highest in the whole hierarchy. Although He’s infused in the whole world, but with respect to the individual bodies, among them, nobody is there who can dispose Him with his all powers.

On the other hand, there are many incarnations of Ramchandra and Krishna. Their places were taken by other incarnations in different times, but it’s only Waheguru whose position is not taken by anyone.

ਏਕ ਸਿਵ ਭਏ ਏਕ ਗਏ ਏਕ ਫੇਰ ਭਏ ਰਾਮਚੰਦ੍ਰ ਕ੍ਰਿਸਨ ਕੇ ਅਵਤਾਰ ਭੀ ਅਨੇਕ ਹੈ ॥

ਪਾਰਬ੍ਰਹਮ – (ਪਾਰ+ਬ੍ਰਹਮ) Away from the sins. ਬ੍ਰਹਮ – Present everywhere – omnipresent. Transcendent Being.

ਪਰਮੇਸੁਰ – (ਪਰਮ+ਏਸੁਰ) Supreme Ishwar (One).

According to some people, Vishnu, Ganesh, Shivji, Shakti, and Sun are the ones who do the things by executing His Orders. But the One is the Reason of Everything.

ਅੰਤਰਜਾਮੀ – Inner-knower – Omniscient.

ਮਧੁਸੂਦਨ ਦਾਮੋਦਰ ਸੁਆਮੀ ॥

ਮਧੁਸੂਦਨ – Waheguru kills ego-like Madh demon in the minds of devotees.

There’s another meaning of this word which is taken to prove that it’s for Krishna and that’s that Vishnu killed Madhu and Kaitab demons, so called him Madhusudan, ‘hence proved that it’s for Krishna!’

In Sikhism, first of all, there’s no worshipping of any deities, but the jot of Waheguru which’s present in everything. I said the same thing on the blog of Baljit Singh but he took it in another direction, will come to his points too, first let’s discuss this whole shabad. The jot which’s omnipresent is also present in Vishnu, so that jot is the real Madhusudan because without His jot, Vishnu wouldn’t have done anything. Many names in this shabad are said to be of Vishnu, by those who’ve no understanding of Gurbani or who worship Vishnu/Krishan.

ਜਬ ਅਪੁਨੀ ਜੋਤਿ ਖਿੰਚਹਿ ਤੂ ਸੁਆਮੀ ਤਬ ਕੋਈ ਕਰਉ ਦਿਖਾ ਵਖਿਆਨਾ – ਅੰਗ ੭੯੭

Without that jot, we all are nothing. Same is true for the deities. I gave the above verse to Baljit Singh too but he didn’t understand why I was giving this reference.

So, Madhusudan is for Waheguru. There’re many shabads where this word comes.

ਮਧੁਸੂਦਨ ਮੇਰੇ ਮਨ ਤਨ ਪ੍ਰਾਨਾ ॥ ਹਉ ਹਰਿ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਜਾਨਾ ॥ - ਅੰਗ ੯੪

Here, Guru Ramdas ji says that there’s no one but Waheguru. If the word Madhusudan was for Vishnu, then Vishnu is not infused in the world but the jot of Waheguru is.

ਗੁਰਮੁਖਿ ਮਧੁਸੂਦਨੁ ਨਿਸਤਾਰੇ ॥ - ਅੰਗ ੯੮

So, according to the mistranslation, in this verse, it means that Gurmukh kills Madhu demon! But I thought that it’s Vishnu who killed the demons, no? How is it possible that Guru Sahib is saying that Gurmukh kills Madhu demon then? Well, check the first meaning of the word which’s mentioned, it will clear a thing or two. With Guru’s grace, Gurmukhs kill the ego-like Madhu demon and get emancipated.

ਮਨ ਅੰਤਰਿ ਬੋਲੈ ਸਭੁ ਕੋਈ ॥ ਮਨ ਮਾਰੇ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥੨॥
ਕਹੁ ਕਬੀਰ ਜੋ ਜਾਨੈ ਭੇਉ ॥ ਮਨੁ ਮਧੁਸੂਦਨੁ ਤ੍ਰਿਭਵਣ ਦੇਉ ॥੩॥੨੮॥ - ਅੰਗ ੩੨੮

Here Kabir ji is saying that mind kills Madhu demon? Not Vishnu? What’s this confusion? Isn’t there any clear message which makes me think it’s Vishnu? How can, first Gurmukh, and now mind kills Madhu demon? Here it means your mind is like Madhu demon, so powerful that wouldn’t let you do any devotion and cut all your chances of meeting the One, it’s become the king of the three worlds. There’re other deep meanings also.

ਆਪੇ ਨਿਰਮਲੁ ਮਿਹਰਵਾਨੁ ਮਧੁਸੂਦਨੁ ਜਿਸ ਦਾ ਹੁਕਮੁ ਨ ਮੇਟਿਆ ਜਾਈ ਹੇ ॥੧੪॥ - ਅੰਗ ੧੦੪੭

Guru Amardas ji says that Waheguru Himself is Madhusudan. Let’s say it’s for Vishnu, then Vishnu is not Nirmal (without the influence of Maaya.) Gurbani says it clearly that all the deities are because of Maaya, only Waheguru is without the influence of Maaya.

ਦੇਵੀ ਦੇਵਾ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਜਿੰਨਿ ਉਪਾਇਆ ॥ - ਅੰਗ ੧੨੯

ਦਾਮੋਦਰ – (ਦਾਮ+ਓਦਰ) 1) The One who has Maaya under His control; 2) the One who’s the whole universe inside of Him; 3) when the jot of Waheguru took a form of Krishan his mother fastened a rope around his belly, so it’s also about the form of jot that took the form of Krishan.

This’s not limited to Krishna, because there’s nothing but Waheguru. Guru Sahib used many names of Waheguru because of His actions performed in this universe. When we bring Krishna or Ramchandra, or any other deity, we live in duality. You can’t say there’re many gods. Some Hindus agree to the notion that the One is omnipresent so they, the Hindus, worship Him in many of His forms, like the deities. If that’s true then it’s really stupid to say the praises are of Krishna or Ramchandra. You’re living in duality.

ਗੋਬਿਦ ਦਾਮੋਦਰ ਦਇਆਲ ਮਾਧਵੇ ਪਾਰਬ੍ਰਹਮ ਨਿਰੰਕਾਰਾ ॥ - ਅੰਗ ੬੧੪

If Damodar is only for Krishan, then here Guru Arjan Dev ji wouldn’t have said Nirankara as Krishna has a form. Krishna is not formless. And in this verse, the guru used the names Gobind, Damodar, Madhave, which’re mainly associated with the deities by some BHs, and then the guru used the word Nirankara at the last to show all these names are of Waheguru. Doesn’t it make it so obvious that these are the names of that One Formless Being who’s omnipresent?

ਦਇਆਲ ਪ੍ਰਭੂ ਦਾਮੋਦਰ ਮਾਧੋ ਅੰਤੁ ਨ ਪਾਈਐ ਗੁਨੀਐ ਰਾਮ ॥

If Damodar is for Krishna only, then why Guru Sahib mentioned Ram at last? Because all these are the names of the One. In one of the answered, I said that Ram means omnipresent. And under the same question, one person commented that Ram’s meaning as omnipresent is propagated by us, Sikhs and Sikhi. People are really living in delusion. In the above verse, the guru again used many names of Waheguru and then said nobody could find the end of the One. The Gurbani specifically says the Three Deities couldn’t find the end of the One. So how could this be for Krishna?

ਏਕ ਰੂਪ ਜਾ ਕੇ ਰੰਗ ਅਨੇਕ ॥ ਗੋਪਾਲ ਦਾਮੋਦਰ ਦੀਨ ਦਇਆਲ ॥

Here, Gurbani says it again that it’s Waheguru who is infused in the world and then the names of Waheguru, not a deity. He’s one but present in multiple things. This’s what the guru is teaching us, that the jot of Waheguru is the essence of the life that exists all over the World.

ਸੁਆਮੀ – Supreme; Lord.

ਰਿਖੀਕੇਸ ਗੋਵਰਧਨ ਧਾਰੀ ਮੁਰਲੀ ਮਨੋਹਰ ਹਰਿ ਰੰਗਾ ॥੧॥

ਰਿਖੀਕੇਸ – (ਰਿਖੀਕ+ਏਸ) Lord of Senses (indiriya); 2) Lord of the Rishis; 3) He’s Chetan Saroop.

ਗੋਵਰਧਨ ਧਾਰੀ – By the worshipping of Earth, You protect it/her; 2) He Himself took the form of Krishna and had the mountain on His finger.

This is also one of the names which’s associated with Krishna because he raised a mountain on his finger. The story is very popular and can be seen in the books written about Krishna. So the argument that is brought here is it’s the Krishna in Dvapara who did the act, so this name is associated with him. And so are the praises in these verses.

The point which’s forgotten always during the expounding of the religious lectures and debates is the understanding of a religion. In Sikhism, many names are associated with the One because of His actions in multiple forms. Not only the gurus talked about this specific name but also said that the One is a beggar in the form of a beggar. Now how many people suggest that the One is a beggar because the guru mentioned it? In the same way the guru is not praising Krishna but the jot of Waheguru which resides in Krishna. By going through the same interpretation, those days are not far when the people from Abrahamic Religions would say the Sikh Guru worshipped the Darkness because we’ve the verses in Jaap Sahib; Darkness according to their own definition; the Lord of the Darkness – Satan.

Guru Gobind Singh ji mentioned the same that Waheguru’s jot is present everywhere!

ਪ੍ਰਿਥਮ ਉਪਾਵਹੁ ਜਗਤ ਤੁਮ ਤੁਮਹੀਂ ਪੰਥ ਬਨਾਇ ॥
ਆਪ ਤੁਹੀ ਝਗਰਾ ਕਰੋ ਤੁਮਹੀ ਕਰੋ ਸਹਾਇ ॥੧੫॥
ਮੱਛ ਕੱਛ ਬਾਰਾਹ ਤੁਮ ਤੁਮ ਬਾਵਨ ਅਵਤਾਰ ॥
ਨਾਰਸਿੰਘ ਬਊਧਾ ਤੁਹੀਂ ਤੁਹੀਂ ਜਗਤ ਕੋ ਸਾਰ ॥੧੬॥
ਤੁਹੀਂ ਰਾਮ ਸ੍ਰੀ ਕ੍ਰਿਸਨ ਤੁਮ ਤੁਹੀਂ ਬਿਸਨ ਕੋ ਰੂਪ ॥
ਤੁਹੀਂ ਪ੍ਰਜਾ ਸਭ ਜਗਤ ਕੀ ਤੁਹੀ ਆਪ ਹੀ ਭੂਪ ॥੧੭॥
ਤੁਹੀਂ ਬਿਪ੍ਰ ਛਤ੍ਰੀ ਤੁਹੀਂ ਤੁਹੀਂ ਰੰਕ ਅਰੁ ਰਾਉ ॥
ਸਾਮ ਦਾਮ ਅਰੁ ਡੰਡ ਤੂੰ ਤੁਮਹੀ ਭੇਦ ਉਪਾਉ ॥੧੮॥

ਮੁਰਲੀ – In His formless form, He plays Chetan-Satta like flute to run the world; 2) In the form of Vishnu (as jot is of Waheguru), He plays a flute too.

ਮਨੋਹਰ - With His power/grace, He kills the vices in mind (ਮਨ+ਹਰ); 2) Attracter of Mind.

ਰੇ ਮੂੜ੍ੇ ਆਨ ਕਾਹੇ ਕਤ ਜਾਈ ॥ ਸੰਗਿ ਮਨੋਹਰੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਰੇ ਭੂਲਿ ਭੂਲਿ ਬਿਖੁ ਖਾਈ ॥੧॥ - ਅੰਗ ੧੨੧੩
ਸਾਧ ਕੈ ਸੰਗਿ ਮਨੋਹਰ ਬੈਨ ॥ - ਅੰਗ ੨੭੧
ਦੀਨੁ ਦੁਆਰੈ ਆਇਓ ਠਾਕੁਰ ਸਰਨਿ ਪਰਿਓ ਸੰਤ ਹਾਰੇ ॥
ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਮਿਲੇ ਮਨੋਹਰ ਮਨੁ ਸੀਤਲ ਬਿਗਸਾਰੇ ॥੨॥੩॥੨੯॥ - ਅੰਗ ੫੩੪

ਹਰਿ ਰੰਗਾ – He is infused in everyone.

He is omnipresent. This’s what Guru Sahib is saying. Guru Sahib is not talking about one deity. No. Gurbani starts from Ik Oan(g)kaar. Those who have not understood it are trying to have another entity in front of Waheguru to praise him and then use the Gurbani to support their claims.

On the other hand, Gurbani says directly opposite of it. Guru Sahib is talking only the One who’s omnipresent and all-knowing. I’d not come across a person who says that Krishna/Vishnu is present everywhere, but when I visited Baljit Singh’s blog I was shocked to see that he’s written this that Krishna is present everywhere and then he used the following verse to prove his point.

ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ - ਅੰਗ ੪੮੫

I was really shocked to see how the manipulation can occur and to such an extent that it seems impossible to give a clear message to people if they already have prejudices of Gurbani that the Sikh Gurus were the followers of deities and Guru Nanak Dev ji didn’t start a new religion. The shabad is of Bhagat Namdev ji and it starts from this line:

ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥

That One, Waheguru, is infused in the whole world, wherever I see, I see Him.

I will not be bemused if someone brings that Krishna is at the top and then everything comes after that. So far, Baljit Singh and I agree that Waheguru is above all and then everything came from Him, even the deities. If everything came from Him, then how he translated the line to say it’s Krishna who was infused in the world?

ਮੋਹਨ ਮਾਧਵ ਕ੍ਰਿਸ੍ਨ ਮੁਰਾਰੇ ॥

ਮੋਹਨ – Attracter; 2) (ਮੋ+ਹਨ) He kills the attachments of worldly matters in the hearts of devotees.

ਮਾਧਵ – (ਮਾ+ਧਵ) Lord of Maaya – Waheguru; 2) under Whose command Maaya works.

ਆਵਨ ਜਾਨੁ ਇਕੁ ਖੇਲੁ ਬਨਾਇਆ ॥ ਆਗਿਆਕਾਰੀ ਕੀਨੀ ਮਾਇਆ ॥
ਸਭ ਕੈ ਮਧਿ ਅਲਿਪਤੋ ਰਹੈ ॥ ਜੋ ਕਿਛੁ ਕਹਣਾ ਸੁ ਆਪੇ ਕਹੈ ॥ - ਅੰਗ ੨੯੪

ਕ੍ਰਿਸ੍ਨ -

This word is what makes people jump to their feet and shout that they are correct because here the word is Krishan! ‘That’s what we were saying. Krishna is worshipped! See here!’ These people really do not know the meaning of the word but just the name and the deity associated with it.

Above we had the word Mohan, now think how many Mohans would have been there in the world; what if they started saying that it’s for them? It will be a very nonsensical way to interpret Gurbani. The meanings are very much important to talk about Gurbani.

Krishan has multiple meanings, not just the incarnation of Vishnu.

Krishan means the One Without any Weakness; 2) Parkash Saroop; 3) it also means black colour.

ਏਕ ਕ੍ਰਿਸਨੰ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਾ ॥ - ਅੰਗ ੪੬੯

There is only one Krishna(g) – the One Without any Weakness, Parkash Saroop, He’s the reason of the existence of deities because of His jot, He’s also the Jeev Atama (soul) of everyone.

If there’re some people who are going to use this verse that there’s only one Krishna (an incarnation of Vishnu) and he’s worshipped in Gurbani, then what about the following verses?

ਕਲਿ ਕਲਵਾਲੀ ਸਰਾ ਨਿਬੇੜੀ ਕਾਜੀ ਕ੍ਰਿਸਨਾ ਹੋਆ ॥ - ਅੰਗ ੯੦੩

How can Qazi be Krishna here? So we should worship Qazi now because they’ve become Krishna? And the Hindus worship Qazi in the form of Krishna? Does the above verse imply that? How have the Muslim men become Krishna – a Hindu god? If you’re really not understanding this, then read the other meaning of Krishna – black, means black-minded, people who do bad things.

ਕੋਟਿ ਬਿਸਨ ਅਵਤਾਰ ਸੰਕਰ ਜਟਾਧਾਰ ॥ - ਅੰਗ ੪੫੫

If the Krishna of Dvapara – an incarnation of Vishnu – is the One, the Source of Everything, then there’re millions of Vishnu in the world and their incarnations. If because of the devotion of the person, he says that only one of the Vishnus’ avatar can be Krishna, then what about the following verses?

ਏਕ ਸਿਵ ਭਏ ਏਕ ਗਏ ਏਕ ਫੇਰ ਭਏ ਰਾਮਚੰਦ੍ਰ ਕ੍ਰਿਸਨ ਕੇ ਅਵਤਾਰ ਭੀ ਅਨੇਕ ਹੈ ॥ - ਦਸਮ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ
ਓਅੰਕਾਰ ਆਕਾਰ ਕਰ ਏਕ ਕਵਾਉ ਪਸਾਉ ਪਸਾਰਾ॥
ਪੰਚ ਤੱਤ ਪਰਵਾਨ ਕਰ ਘਟ ਘਟ ਅੰਦਰ ਤ੍ਰਿਭਵਨ ਸਾਰਾ॥
ਕਾਦਰ ਕਿਨੇ ਨ ਲਖਿਆ ਕੁਦਰਤ ਸਾਜ ਕੀਆ ਅਵਤਾਰਾ॥
ਇਕਦੂੰ ਕੁਦਰਤ ਲੱਖ ਕਰ ਲੱਖ ਬਿਅੰਤ ਅਸੰਖ ਅਪਾਰਾ॥
ਰੋਮ ਰੋਮ ਵਿਚ ਰਖਿਓਨ ਕਰ ਬ੍ਰਹਮੰਡ ਕਰੋੜ ਸ਼ੁਮਾਰਾ॥
ਇਕਸ ਇਕਸ ਬ੍ਰਹਮੰਡ ਵਿਚ ਦਸ ਦਸ ਕਰ ਔਤਾਰ ਉਤਾਰਾ॥
ਕੇਤੇ ਬੇਦ ਬਿਆਸ ਕਰ ਕਈ ਕਤੇਬ ਮਹੰਮਦ ਯਾਰਾ॥
ਕੁਦਰਤ ਇਕ ਏਤਾ ਪਾਸਾਰਾ ॥੪॥ - ਭਾਈ ਗੁਰਦਾਸ ਜੀ, ਵਾਰ ਪਹਿਲੀ, ਪਉੜੀ ਚੌਥੀ

So Khalsa ji, there’re many meanings of a word. In Sikhism, there’s no place of worshipping of a deity but the jot of Waheguru, which is omnipresent. And there’s also no hatred towards those who worship the deities. But there’s no way that the Sikhs worship deities or Gurbani tells to do so.

ਮੁਰਾਰੇ – Destroyer of Ignorance.

This is again one of the words which’s connected to Vishnu. According to the story, Vishnu killed a demon named Mur, so the name Destroyer of Mur is his name. The way the Sikhs look at it is different than what the mainstream Hindus believe about Vishnu and his incarnations, or any other deity and their incarnations.

Sikhs do not deny that Vishnu didn’t kill Mur demon as mentioned in the Hindu scriptures. But the Sikhs follow the narrative that the One is working behind everything and everyone. So through His jot, He killed the Mur demon, so the name Destroyer of Mur is His, not Vishnu’s.

A Hindu came on one of our videos on YouTube and commented that if Sikhs believe that everything that happened is because of the jot of Waheguru, not Vishnu, then it would be right to say that the tenth guru didn’t start the Khalsa Panth, but Waheguru did. Here are my and his comments.

Similarly Khalsa was NOT initiated by Guru Gobind Singh, But was initated by Waheguru Himself!! Guru Nanak did NOT perform miracles but Waheguru did!! – His comment.

And gurbani supports that Waheguru was the one who told to do so. And then Guru Gobind Singh ji said. :)

ਪੰਥ ਚਲੈ ਤਬ ਜਗਤ ਮੈ ਜਬ ਤੁਮ ਕਰਹੁ ਸਹਾਇ ॥੩੦॥ – My comment.

All in all, I think people somehow suppose that if they bring some strong argument, then the Sikhs won’t be having any answer or counterargument against it. It’s so lame.

ਜਗਦੀਸੁਰ ਹਰਿ ਜੀਉ ਅਸੁਰ ਸੰਘਾਰੇ ॥

ਜਗਦੀਸੁਰ – Eshwar of the World – Lord of the World.

ਹਰਿ ਜੀਉ –

Har word has many meanings, one of them is Waheguru. Although in some places, especially if we talk about Krishna Avatar, Guru Sahib used Har word for Vishnu too. But whenever it comes for Waheguru, it’s not for Vishnu. One easy way to see this through is to check the context of the shabad and it will be clear. If we desire to change its interpretation to Vishnu, then the whole shabad should fall under that. Say, if, specifically, Vishnu is talked about or the deities under Waheguru, there its meaning will perfectly fall, but not here.

Its meaning will be clear in the next verse.

Here it means Waheguru. Jio is a word which is used for respect.

ਅਸੁਰ ਸੰਘਾਰੇ – Waheguru kills the vices in the minds of the devotees; 2) Waheguru kills the demons.

Waheguru sent different incarnations of deities to extirpate the demons. Even in Chandi di Vaar, Guru Sahib mentioned that Waheguru created Durga to fell the demons.

ਤੈਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸੁ ਕਰਾਇਆ ॥

Eventually the jot, which is present in everyone, is the cause of every action, without His jot, the bodies just drop dead. This is the main idea of this shabad.

ਜਬ ਅਪੁਨੀ ਜੋਤਿ ਖਿੰਚਹਿ ਤੂ ਸੁਆਮੀ ਤਬ ਕੋਈ ਕਰਉ ਦਿਖਾ ਵਖਿਆਨਾ ॥੨॥ - ਅੰਗ ੭੯੭

ਜਗਜੀਵਨ ਅਬਿਨਾਸੀ ਠਾਕੁਰ ਘਟ ਘਟ ਵਾਸੀ ਹੈ ਸੰਗਾ ॥੨॥

ਜਗਜੀਵਨ – He’s the cause of life on earth.

ਅਬਿਨਾਸੀ – Waheguru is indestructible/imperishable; 2) He’s Satt, Chetan, Anand.

We talked about the meaning of Har above, here the word is Abinaasi – naash to rehat. If Har has to be translated to Vishnu – a deity without considering the jot of Waheguru in him, then Guru Sahib says that he is under time, under death; and one day all the deities will die. How Har can be for Vishnu then? Considering Vishnu a separate identity without Waheguru will cause so many contorted translations of Gurbani. On the other hand, he can’t be taken as Waheguru because he is under Maaya. If the jot of Waheguru is considered, the whole shabad will be clear.

ਕਾਲ ਪਾਇ ਬ੍ਰਹਮਾ ਬਪੁ ਧਰਾ ॥ ਕਾਲ ਪਾਇ ਸਿਵਜੂ ਅਵਤਰਾ ॥
ਕਾਲ ਪਾਇ ਕਰਿ ਬਿਸਨ ਪ੍ਰਕਾਸਾ ॥ ਸਕਲ ਕਾਲ ਕਾ ਕੀਆ ਤਮਾਸਾ ॥

ਬ੍ਰਹਮ ਮਹੇਸਰ ਬਿਸਨ ਸਚੀਪਤਿ ਅੰਤ ਫਸੇ ਜਮ ਫਾਸ ਪਰੈਂਗੇ ॥

ਠਾਕੁਰ – Supreme Lord.

ਘਟ ਘਟ ਵਾਸੀ ਹੈ ਸੰਗਾ – Waheguru is in everyone and He’s always our companion.

This is what Guru Sahib mentioned earlier also that Waheguru is omnipresent. The same is said in the below verse. The omnipresence of Waheguru and His jot are the factors that should be considered before doing the commentary on Gurbani, otherwise the wrong translations are not hard to do.

ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥- ਅੰਗ ੪੮੫

ਧਰਣੀਧਰ ਈਸ ਨਰਸਿੰਘ ਨਾਰਾਇਣ ॥

ਧਰਣੀਧਰ – (ਧਰਣੀ+ਧਰ) – Waheguru is Merciful (here the meaning comes from Dharni means forgive, and Dhar means ‘have it’ – it will be translated to Merciful. ਪ੍ਰਿਥਵੀ ਨੂੰ ਧਾਰਨ ਵਾਲਾ)

ਈਸ – Eshwar; Supreme; King.

Sometimes in Gurbani, Eshar word comes for Shivji too. I will not be shocked if a devotee of Shivji will use the verses to prove that Sikhs worship Shivji. Read what happens when the devotion to a deity doesn’t get completed.

ਸਿਵ ਸਿਵ ਕਰਤੇ ਜੋ ਨਰੁ ਧਿਆਵੈ ॥ ਬਰਦ ਚਢੇ ਡਉਰੂ ਢਮਕਾਵੈ ॥੨॥
ਮਹਾ ਮਾਈ ਕੀ ਪੂਜਾ ਕਰੈ ॥ ਨਰ ਸੈ ਨਾਰਿ ਹੋਇ ਅਉਤਰੈ ॥੩॥ - ਅੰਗ ੮੭੪

ਨਰਸਿੰਘ – You are Motivator (ਨਰ). You are Shudh Brahm – Satt, Chetan, Anand (ਸਿੰਘ); 2) Narsingh is also an incarnation of Vishnu, who took a form under the command of Waheguru. Because of the jot of Waheguru present in Narsingh, he is also the form of Waheguru because without that jot, Narsingh is nothing.

Below verses are very important to contextualize the words and phrases of this shabad. The Sikh Religion is about the worshipping of the One; there’s no duality in Sikhism. 

ਜੋ ਜੋ ਭਾਵ ਦੁਤੀਆ ਮਹਿ ਰਾਚੇ ॥ ਤੇ ਤੇ ਮੀਤ ਮਿਲਨ ਤੇ ਬਾਚੇ ॥
ਏਕ ਪੁਰਖ ਜਿਨ ਨੈਕ ਪਛਾਨਾ ॥ ਤਿਨਹੀ ਪਰਮ ਤਤ ਕੱਹ ਜਾਨਾ ॥੨੨॥…
ਭਿੰਨ ਭਿੰਨ ਜਿਮੁ ਦੇਹ ਧਰਾਏ ॥ ਤਿਮੁ ਤਿਮੁ ਕਰ ਅਵਤਾਰ ਕਹਾਏ ॥
ਪਰਮ ਰੂਪ ਜੋ ਏਕ ਕਹਾਯੋ ॥ ਅੰਤ ਸਭੋ ਤਿਹ ਮੱਧਿ ਮਿਲਾਯੋ ॥੩੩॥
ਚੌਪਈ ॥
ਜਿਤਿਕ ਜਗਤਿ ਕੇ ਜੀਵ ਬਖਾਨੋ ॥ ਏਕ ਜੋਤ ਸਭ ਹੀ ਮਹਿ ਜਾਨੋ ॥
ਕਾਲ ਰੂਪ ਭਗਵਾਨ ਭਨੈਬੋ ॥ ਤਾ ਮੈ ਲੀਨ ਜਗਤਿ ਸਭ ਹ੍ਵੈਬੋ ॥੩੪॥ - ਚੌਬੀਸ ਅਵਤਾਰ

One important aspect of this is that the tenth guru is talking about the incarnations of Vishnu, but in the beginning he’s talking about the One. This is very important to understand because few Sikhs reject the writing of the tenth guru because they’ve assumed that only a person who follows these incarnations can write about them. Here, the guru showed a completely different picture by emphasizing everyone’s the jot of Waheguru inside them.

ਨਾਰਾਇਣ – (ਨਾ+ਰਾਇਣ) – Waheguru doesn’t have Avadiya; 2) Waheguru took the form of Vishnu (jot is of Waheguru in him) and lives on the water; 3) the One present in everyone (ਨਾਰ+ਆਇਣ).

ਨਾਰਾਇਣ ਹਰਿ ਰੰਗ ਰੰਗੋ ॥ ਜਪਿ ਜਿਹਵਾ ਹਰਿ ਏਕ ਮੰਗੋ ॥੧॥ - ਅੰਗ ੨੪੧

ਚਿਤਿ ਚਿਤਵਹੁ ਨਾਰਾਇਣ ਏਕ ॥ ਏਕ ਰੂਪ ਜਾ ਕੇ ਰੰਗ ਅਨੇਕ ॥ - ਅੰਗ ੨੯੫

Here again, ‘Narayan Ek’ tells the same story which’s been iterated so many times on this blog. Apart from Har and Ram words, Narayan is also becoming very popular among the worshipper of deities and one question is also available on Quora which states if Narayan in Guru Granth Sahib is same as the one that the Hindus worship. There’re many ways of doing the translation of Gurbani in the common words. The one that I liked the most is to translate the words using the words of Gurbani. In this way, the guru’s translating the words in other verses which’re useful to us to make a point.

ਜਹ ਜਹ ਪੇਖਉ ਤਹ ਨਾਰਾਇਣ ਸਗਲ ਘਟਾ ਮਹਿ ਤਾਗਾ ॥ - ਅੰਗ ੬੮੨

ਅਬਿਨਾਸੀ ਖੇਮ ਚਾਹਹਿ ਜੇ ਨਾਨਕ ਸਦਾ ਸਿਮਰਿ ਨਾਰਾਇਣ ॥੨॥੫॥੧੦॥ - ਅੰਗ ੭੧੪

If you want to have Imperishable Waheguru/Imperishable Spiritual Bliss, then meditate on Narayan.

It’s a known fact and it’s also said many times in Gurbani that Vishnu is under time. How can the word Narayan in the shabad be for him then? There’re clear-cut points to debunk the claims of the deity-worshippers about this shabad. Imperishable is only the One; all the deities, humans, animals … every single thing will be destroyed at last and then merged into the One, like it’s before the Beginning.

ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖਦਾਤਾ ਜਾ ਕਾ ਕੀਆ ਸਗਲ ਜਹਾਨੁ ॥
ਰਸਨਾ ਰਵਹੁ ਏਕੁ ਨਾਰਾਇਣੁ ਸਾਚੀ ਦਰਗਹ ਪਾਵਹੁ ਮਾਨੁ ॥੧॥ - ਅੰਗ ੮੨੭

The existence of the world is because of Waheguru, not because of some deity. If Waheguru hadn’t created Maaya and it hadn’t created the deities, then the world wouldn’t have come into existence.

ਚੌਪਈ ॥
ਪ੍ਰਥਮ ਕਾਲ ਸਭ ਜਗ ਕੋ ਤਾਤਾ ॥ ਤਾ ਤੇ ਭਯੋ ਤੇਜ ਬਿਖਯਾਤਾ ॥
ਸੋਈ ਭਵਾਨੀ ਨਾਮੁ ਕਹਾਈ ॥ ਜਿਨ ਸਿਗਰੀ ਯਹ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥੨੯॥
ਚੌਪਈ ॥
ਪ੍ਰਥਮੈ ਓਅੰਕਾਰ ਤਿਨ ਕਹਾ ॥ ਸੋ ਧੁਨ ਪੂਰ ਜਗਤ ਮੋ ਰਹਾ ॥
ਤਾ ਤੇ ਜਗਤ ਭਯੋ ਬਿਸਥਾਰਾ ॥ ਪੁਰਖ ਪ੍ਰਕ੍ਰਿਤਿ ਜਬ ਦੁਹੂੱ ਬਿਚਾਰਾ ॥੩੦॥

ਦਾੜਾ ਅਗ੍ਰੇ ਪ੍ਰਿਥਮਿ ਧਰਾਇਣ ॥

ਦਾੜਾ ਅਗ੍ਰੇ ਪ੍ਰਿਥਮਿ ਧਰਾਇਣ – The One has put the people of earth under His command-like cheek tooth, means the people are born and die because of the command of the One; 2) some translate this into the incarnation of Vishnu when he took the form of a pig to lift the earth.

This story is strange that the whole earth was lifted on the tusks. It’s related to the Vedas stolen by one demon and then Vishnu took the form of Varah and fought with him and rescued the earth. In Gurbani Arth Bhandar, it’s written that the egoistic devta living on Earth took a form of cow and he’s taken by the demon, who’s then saved by Vishnu. But on many sites which circulate the information about Hinduism show this was the Earth on the tusks.

ਬਾਵਨ ਰੂਪੁ ਕੀਆ ਤੁਧੁ ਕਰਤੇ ਸਭ ਹੀ ਸੇਤੀ ਹੈ ਚੰਗਾ ॥੩॥

ਬਾਵਨ ਰੂਪੁ ਕੀਆ ਤੁਧੁ ਕਰਤੇ – Waheguru took the form of Bavan Avtaar.

There’s a king named Bal, who was a grandson of Bhagat Prahalad. Because of his popularity he started having ego. He’d done 100 yajnas. And then he thought of having the rule of heavens too, so he started the 101^st yajna.

At that time Indra (and others) got upset and prayed to Waheguru to save him. It’s a fact, Khalsa ji, that there are not many people who want to give their kingdoms to someone, especially after the sacrifices made by them. After listening to the prayers of Indra, Waheguru ordered Vishnu and he took the form of Bavan. I even heard that he’d 52 fingers.

Shankaracharya was the guru of Bal, so he told him that Vishnu is there for a deceit and he shouldn’t fall for it. He didn’t listen to him and called Bavan in his house and said what a brahmin could do to stop this yajna!

After the Vedas’ verses were sung, Bal told Bavan to ask anything. He said to have a land not more than his two and a half steps. Bal agreed to that. Then Bavan took a gigantic form and measured the world with two steps and asked he needed a half more, then Bal said have his foot on him.

Bhai Gur Das ji mentioned this also.

ਬਲਿ ਰਾਜਾ ਘਰਿ ਆਪਣੇ ਅੰਦਰਿ ਬੈਠਾ ਜਗੁ ਕਰਾਵੈ ।

ਬਾਵਨ ਰੂਪੀ ਆਇਆ ਚਾਰਿ ਵੇਦ ਮੁਖਿ ਪਾਠ ਸੁਣਾਵੈ ।

ਰਾਜੇ ਅੰਦਰਿ ਸਦਿਆ ਮੰਗ ਸੁਆਮੀ ਜੋ ਤੁਧੁ ਭਾਵੈ ।

ਅਛਲੁ ਛਲਣਿ ਤੁਧੁ ਆਇਆ ਸੁ ਪੁਰੋਹਿਤੁ ਕਹਿ ਸਮਝਾਵੈ ।

ਕਰਉ ਅਢਾਈ ਧਰਤਿ ਮੰਗਿ ਪਿਛਹੁ ਦੇ ਤਿ੍ਰਹੁ ਲੋਅ ਨ ਮਾਵੈ ।

ਦੁਇ ਕਰਵਾਂ ਕਰਿ ਤਿੰਨ ਲੋਅ ਬਲਿ ਰਾਜਾ ਲੈ ਮਗਰੁ ਮਿਣਾਵੈ ।

ਬਲਿ ਛਲਿ ਆਪੁ ਛਲਾਇਅਨ ਹੋਇ ਦਇਆਲੁ ਮਿਲੈ ਗਲਿ ਲਾਵੈ ।

ਦਿਤਾ ਰਾਜੁ ਪਤਾਲ ਦਾ ਹੋਇ ਅਧੀਨੁ ਭਗਤਿ ਜਸੁ ਗਾਵੈ ।

ਹੋਇ ਦਰਵਾਨ ਮਹਾਂ ਸੁਖੁ ਪਾਵੈ ॥੩॥ - ਵਾਰ ੧੦, ਪਉੜੀ ੩

In the tenth vaar of Bhai Gurdas ji, there’re many stories of the old times that teach so much to us. Even the stories like these are ignored by some Sikhs just because they’ve the characters of Hindus. I believe they’re really fools if they do that because of a different religion. Humans can learn from anyone. On the other hand, the Hindus take these stories as evidence to prove the link of the Sikh Religion to Hinduism. Both are wrong.

In the above pauri, there’re two important points that I want to highlight here. First is that even when he’s warned about the deceit, he didn’t give up to do the good to others. Secondly, after the success of his religious rituals, he became egotistical.

One question that can come in mind is that if Bavan Avatar was of Vishnu, then why we Sikhs are denying and not worshipping him. The reason is simple and has been elaborated several times that we Sikhs do not say that Vishnu didn’t have any incarnations, he did; but without the jot of Waheguru, he’s nothing, and all the avatars that he took they’re under the command of Waheguru. Without His command, he wouldn’t have done that. In Jap Ji sahib we read it every day.

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥

  That Akaal jot is responsible for everything, without which the life will never exist. He’s said to be omnipresent, then how could He not be in Vishnu? But as Vishnu is under Maaya, we Sikhs do not worship him, but we do not even start walking on a hating road using cursive words all day long.

Guru Gobind Singh ji mentioned that the incarnation of Vishnu was under the command of Waheguru. Vishnu, Brahma, Shivji, etc., are all the servants of the One. If they’re serving the One, we’re nobody to suggest in any way that they’re bad and start humiliating them every day just because some people assume them to be God.

ਭੁਜੰਗ ਛੰਦ ॥

ਨ ਪਾਵੈ ਬਲੰ ਦੇਵਤਾ ਜੱਗ ਬਾਸੰ ॥ ਭਈ ਇੰਦ੍ਰ ਕੀ ਰਾਜਧਾਨੀ ਬਿਨਾਸੰ ॥

ਕਰੀ ਜੋਗ ਆਰਾਧਨਾ ਸਰਬ ਦੇਵੰ ॥ ਪ੍ਰਸੰਨੰ ਭਏ ਕਾਲ ਪੁਰਖ ਅਭੇਵੰ ॥੨॥

ਭੁਜੰਗ ॥

ਦੀਯੋ ਆਇਸੰ ਕਾਲ ਪੁਰਖੰ ਅਪਾਰੰ ॥ ਧਰੋ ਬਾਵਨਾ ਬਿਸਨ ਅਸਟਮ ਵਤਾਰੰ ॥

ਲਈ ਬਿਸਨ ਆਗਿਆ ਚਲਯੋ ਧਾਇ ਐਸੇ ॥ ਲਹਯੋ ਦਾਰਦੀ ਭੂਪ ਭੰਡਾਰ ਜੈਸੇ ॥੩॥ 

ਸਭ ਹੀ ਸੇਤੀ ਹੈ ਚੰਗਾ – The Bavan Avtar was a good form as it’s a very small person.

ਸ੍ਰੀ ਰਾਮਚੰਦ ਜਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ॥

ਸ੍ਰੀ ਰਾਮਚੰਦ ਜਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ - The One who doesn’t have any form, He took the form of Ramchandra; 2) The Beautiful Omnipresent One doesn’t have any form.

With regards to the first meaning, a question arises. If we are believing, as the norm goes, that Ramchandra was an incarnation of Vishnu, then Vishnu had a body and a form, how could Guru Sahib have said that Vishnu doesn’t have a form? These questions are very important to understand Gurbani. Just seeing the names and claiming something just because you follow someone is wrong. This way of going will raise so many questions/misconceptions. I will write them at the end of each post so that it could be understood that Guru Sahib is not talking about some deity, but Akaal Purakh, Waheguru, Parmeshwar, who is present everywhere.

Guru Gobind Singh ji wrote in Rama Avtar that Waheguru asked Vishnu to go on earth/have an incarnation.

ਬਿਸਨਾਦਕ ਦੇਵ ਲਖੇ ਬਿਮਨੰ ॥ ਮ੍ਰਿਦ ਹਾਸ ਕਰੀ ਕਰ ਕਾਲ ਧੁਨੰ ॥

ਅਵਤਾਰ ਧਰੋ ਰਘੁਨਾਥ ਹਰੰ ॥ ਚਿਰ ਰਾਜ ਕਰੋ ਸੁਖ ਸੋ ਅਵਧੰ ॥੪॥ - ਰਾਮਾ ਅਵਤਾਰ, ਚੌਬੀਸ ਅਵਤਾਰ

Khalsa ji, I heard in katha that the deities are so devoted to Waheguru that they do as Waheguru ji says, although there are some mistakes too that they have made like mentioned in Gurbani. But we can learn from them that how subservient they are who follow the orders. On the other hand, we call ourselves Sikhs and do not say/follow what the Guru Sahibaans taught us. We go astray to prove them wrong and us right. Like this trivial matter that Vishnu is worshipped. How far away we have gone from Sikhi and we think that the Sikh Gurus were just common people who preached nothing new!

Like I’ve said several times, listen Gurbani katha and the Sikh history. Sitting on the Internet and preaching totally opposite of Sikhi is just a wastage of time. If you are following some other religion, then it’s all right. Being a Sikh and doing the propaganda of RSS is very unethical of us, unless you are getting paid to do it.

In the second meaning, Ram Chand is same as mentioned in Nanak Parkash when it comes to the origin of the word Waheguru.

ਬਨਵਾਲੀ ਚਕ੍ਰਪਾਣਿ ਦਰਸਿ ਅਨੂਪਿਆ ॥

ਬਨਵਾਲੀ – (ਬਨ+ਵਾਲੀ) – Waheguru is the Protector of the World.

ਚਕ੍ਰਪਾਣਿ – He’s holding a command-like chakra of death in His hands; 2) It’s also translated He’s a chakra in His hand in the form of Vishnu.

If we specifically stay on how the history talks about, then Ramchandra didn’t have a chakra in his hand. This pauri starts with Ram Chand, and if it’s to be only translated into an incarnation of Vishnu, then it’s Krishna who’d a chakra on his finger, not Ramchandra. Then why in the pauri where Ramchandra is talked about the chakra is written? Simple. The jot of Waheguru which is talked in the whole shabad is mentioned and that jot is also present in Krishna too.

The next verse will clear this.

ਦਰਸਿ ਅਨੂਪਿਆ – His glimpse/darshan is so beautiful that it’s beyond all the praises.

ਸਹਸ ਨੇਤ੍ਰ ਮੂਰਤਿ ਹੈ ਸਹਸਾ ਇਕੁ ਦਾਤਾ ਸਭ ਹੈ ਮੰਗਾ ॥੪॥

ਸਹਸ ਨੇਤ੍ਰ ਮੂਰਤਿ ਹੈ ਸਹਸਾ – He’s thousands of eyes and thousands of forms.

Let’s say this shabad is to talk about the praises of Vishnu, then out of twenty-four incarnations of Vishnu which form has thousands of eyes? Which form has multiple forms? Can these questions be answered if we want to say that this shabad is for Vishnu? During a discussion a Hindu brought the Viraat form of Krishna which’s showed to Arjun. In here, it proves wrong too because the next half of the sentence talks about only One Giver.

So if you move your focus from Vishnu and think of the jot of Waheguru, you will see thousands of eyes and forms in the form of humans, deities, animals, birds, etc. This line clears the confusion that many people have. There is another line in this shabad which specifically talks about this, will cover that too, but just for reference here it is.

ਜੋਤਿ ਸਰੂਪੀ ਸਭੁ ਜਗੁ ਮਉਲੋ ॥

ਇਕੁ ਦਾਤਾ ਸਭ ਹੈ ਮੰਗਾ – There’s only one Giver, the rest just asks from Him.

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਰਿਖੀ ਮੁਨੀ ਸੰਕਰੁ ਇੰਦੁ ਤਪੈ ਭੇਖਾਰੀ ॥

ਮਾਨੈ ਹੁਕਮੁ ਸੋਹੈ ਦਰਿ ਸਾਚੈ ਆਕੀ ਮਰਹਿ ਅਫਾਰੀ ॥ - ਅੰਗ ੯੯੨

Vishnu is not the Giver, but the one who is under the command of Waheguru. Again, there are many Vishnus in the whole world, but there’s only one Giver.

ਕੋਟਿ ਬਿਸਨ ਕੀਨੇ ਅਵਤਾਰ ॥ ਕੋਟਿ ਬ੍ਰਹਮੰਡ ਜਾ ਕੇ ਧ੍ਰਮਸਾਲ ॥

ਕੋਟਿ ਮਹੇਸ ਉਪਾਇ ਸਮਾਏ ॥ ਕੋਟਿ ਬ੍ਰਹਮੇ ਜਗੁ ਸਾਜਣ ਲਾਏ ॥੧॥ - ਅੰਗ ੧੧੫੬

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਿਰੇ ਤੈ ਅਗਨਤ ਤਿਨ ਕਉ ਮੋਹੁ ਭਯਾ ਮਨ ਮਦ ਕਾ ॥ - ਅੰਗ ੧੪੦੬

ਕੋਟਿ ਬਿਸਨ ਅਵਤਾਰ ਸੰਕਰ ਜਟਾਧਾਰ ॥ - ਅੰਗ ੪੫੫

On the other hand, Guru Sahib says that there’s only One – no Brahma, Vishnu and Shivji. How is that possible that in one shabad there’re many and in the other there is one? Is there a contradiction in Gurbani then?

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਇਕ ਮੂਰਤਿ ਆਪੇ ਕਰਤਾ ਕਾਰੀ ॥੧੨॥ - ਅੰਗ ੯੦੮

If you think of the jot of Waheguru, then it will make sense, which is the main point of Guru Sahib that Waheguru is omnipresent. Thinking of them as different will create confusions. Think of the jot of Waheguru, and then you will know everything.

In Charitropakhyan, Guru Gobind Singh ji also says that everything is Waheguru. But those who don’t believe in his bani doesn’t understand the meaning and claim it’s for some deity. Second are those who worship these deities, but not the jot of Waheguru in them, who say that it’s written in the praises of the deities. The same point mentioned above.

ਤੁਹੀ ਜੋਗ ਮਾਯਾ ਤੁਹੀ ਬਾਕ ਬਾਨੀ ॥ ਤੁਹੀ ਆਪੁ ਰੂਪਾ ਤੁਹੀ ਸ੍ਰੀ ਭਵਾਨੀ ॥

ਤੁਹੀ ਬਿਸੁਨ ਤੂੰ ਬ੍ਰਹਮ ਤੂੰ ਰੁਦ੍ਰ ਰਾਜੈ ॥ ਤੁਹੀ ਬਿਸ੍ਵਮਾਤਾ ਸਦਾ ਜੈ ਬਿਰਾਜੈ ॥੨॥

ਤੁਹੀ ਦੇਵ ਤੂੰ ਦੈਤ ਤੈ ਜਛੁ ਉਪਾਏ ॥ ਤੁਹੀ ਤੁਰਕ ਹਿੰਦੂ ਜਗਤ ਮੈ ਬਨਾਏ ॥

ਤੁਹੀ ਪੰਥ ਹ੍ਵੈ ਅਵਤਰੀ ਸ੍ਰਿਸਟਿ ਮਾਂਹੀ ॥ ਤੁਹੀ ਬਕਤ੍ਰ ਤੇ ਬ੍ਰਹਮ ਬਾਦੋ ਬਕਾਹੀ ॥੩॥

ਤੁਹੀ ਬਿਕ੍ਰਤ ਰੂਪਾ ਤੁਹੀ ਚਾਰੁ ਨੈਨਾਂ ॥ ਤੁਹੀ ਰੂਪ ਬਾਲਾ ਤੁਹੀ ਬੱਕ੍ਰਬੈਨਾਂ ॥

ਤੁਮੀ ਬੱਕ੍ਰ ਤੇ ਬੇਦ ਚਾਰੋ ਉਚਾਰੇ ॥ ਤੁਮੀ ਸੁੰਭ ਨੈਸੁੰਭ ਦਾਨੌ ਸੰਘਾਰੇ ॥੪॥ 

Also, in Shastra Naam Maala too, the gurus repeat it to talk about the One.

ਪ੍ਰਿਥਮ ਉਪਾਵਹੁ ਜਗਤ ਤੁਮ ਤੁਮਹੀਂ ਪੰਥ ਬਨਾਇ ॥

ਆਪ ਤੁਹੀ ਝਗਰਾ ਕਰੋ ਤੁਮਹੀ ਕਰੋ ਸਹਾਇ ॥੧੫॥

ਮੱਛ ਕੱਛ ਬਾਰਾਹ ਤੁਮ ਤੁਮ ਬਾਵਨ ਅਵਤਾਰ ॥

ਨਾਰਸਿੰਘ ਬਊਧਾ ਤੁਹੀਂ ਤੁਹੀਂ ਜਗਤ ਕੋ ਸਾਰ ॥੧੬॥

ਤੁਹੀਂ ਰਾਮ ਸ੍ਰੀ ਕ੍ਰਿਸਨ ਤੁਮ ਤੁਹੀਂ ਬਿਸਨ ਕੋ ਰੂਪ ॥

ਤੁਹੀਂ ਪ੍ਰਜਾ ਸਭ ਜਗਤ ਕੀ ਤੁਹੀ ਆਪ ਹੀ ਭੂਪ ॥੧੭॥

ਤੁਹੀਂ ਬਿਪ੍ਰ ਛਤ੍ਰੀ ਤੁਹੀਂ ਤੁਹੀਂ ਰੰਕ ਅਰੁ ਰਾਉ ॥

ਸਾਮ ਦਾਮ ਅਰੁ ਡੰਡ ਤੂੰ ਤੁਮਹੀ ਭੇਦ ਉਪਾਉ ॥੧੮॥ 

The same is what Guru Arjan Dev ji is saying in the shabad but people have taken the whole meaning in a wrong way because of the devotion of the deities. It really pains me when the influence of some preachers/writers/propagandists is on the Sikhs and they start linking Sikhism to Hinduism/Islam.

I remember while reading the history of the 19^th and 20^th centuries that there were some Sikhs who’d started following the practices of Hindus and started calling themselves Sanatani Sikh, instead of Sikh, and the movements of that time were to pull the Sikhs from those pits where they’d been feeling comfortable and delusional. Arya Samaj was also there which was attracting many Sikhs towards them, and then Giani Ditt Singh ji (and many other scholars) talked with them and wrote books to prove how these anti-Panthic people were wrong.

At that period, D. Petrie wrote a report about the Sikh politics as it was creating a problem for the British. In that, he wrote:

In later times the term Tat Khalsa has been applied by Hindus to what they are pleased to call the “separatist” party among the Sikhs, and every orthodox Sikh if questioned, would claim with pride that he belongs to the Tat or true Khalsa.

I talked about this report in length here, in a response to Ajit Vadakayil’s baseless and crappy article.

These days too it seems true to me that there’re some Sikhs who are still in dark and claiming that they have been enlightened by the ‘preachers/writers/propagandists’, who when asked to have a talk on camera, in front of sangat, will stay behind the curtains because their theories will not work when questioned.

ਭਗਤਿ ਵਛਲੁ ਅਨਾਥਹ ਨਾਥੇ ॥

ਭਗਤਿ ਵਛਲੁ – You are dear to the devotees; You love the devotees.

ਅਨਾਥਹ ਨਾਥੇ – You are Naathe (someone who takes care of everyone; Supreme) of Anathey (those who do not have anyone. Orphan will be a too sharp word for this, because it has many meanings, not just the ones who do not have parents); You do not have any Master, You keep everyone under (Naathe) Your command.

ਗੋਪੀ ਨਾਥੁ ਸਗਲ ਹੈ ਸਾਥੇ ॥

ਗੋਪੀ ਨਾਥੁ – You are the Chetan-form husband of the senses (indriya) (ਗੋ+ਪੀ), and you are the Master of All.

ਸਗਲ ਹੈ ਸਾਥੇ – You are always with everyone.

The last line again shows the omnipresence of the One.

ਬਾਸੁਦੇਵ ਨਿਰੰਜਨ ਦਾਤੇ ਬਰਨਿ ਨ ਸਾਕਉ ਗੁਣ ਅੰਗਾ ॥5॥

ਬਾਸੁਦੇਵ – You allow people to live in the world (ਬਾਸੁ+ਦੇਵ – ਬਾਸਾ ਦੇਣ ਵਾਲਾ); You are the son of Basudev – Krishna.

Both the meanings are given for this word. In general, Basudev is a word for Waheguru which comes many times in Gurbani. It’s an attribute of Waheguru, because of Him we all are living in this world, so called Basudev.

ਘਟਿ ਘਟਿ ਬਸੰਤ ਬਾਸੁਦੇਵਹ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰਹ ॥ - ਅੰਗ ੧੩੫੬

ਏਕ ਕਿ੍ਰਸਨ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਾ ॥ ਆਤਮਾ ਬਾਸੁਦੇਵਸਿੵ ਜੇ ਕੋ ਜਾਣੈ ਭੇਉ ॥

ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ ॥4॥ - ਅੰਗ ੪੬੯

ਬਾਸੁਦੇਵ ਬਸਤ ਸਭ ਠਾਇ ॥ ਲੀਲਾ ਕਿਛੁ ਲਖੀ ਨ ਜਾਇ ॥4॥ - ਅੰਗ ੮੯੭

ਵਾਸੁਦੇਵ ਸਰਬਤ੍ਰ ਮੈ ਊਨ ਨ ਕਤਹੂ ਠਾਇ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਸੰਗਿ ਹੈ ਨਾਨਕ ਕਾਇ ਦੁਰਾਇ ॥1॥ - ਅੰਗ ੨੫੯

ਵਾਸੁਦੇਵ ਜਲ ਥਲ ਮਹਿ ਰਵਿਆ ॥ - ਅੰਗ ੨੫੯

Don’t the above verses again show the omnipresence of the One? Check the name there is Basudev/Vasudev.

Bhai Gurdas ji mentioned the word Vasdev too his vaar, which’s mistranslated by many people for their own benefits.

ਸਤਿਜੁਗਿ ਸਤਿਗੁਰ ਵਾਸਦੇਵ ਵਾਵਾ ਵਿਸਨਾ ਨਾਮੁ ਜਪਾਵੈ ॥

ਦੁਆਪੁਰਿ ਸਤਿਗੁਰੁ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ ॥

ਤੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ ॥

ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਵਿੰਦ ਗਗਾ ਗੋਵਿੰਦ ਨਾਮੁ ਅਲਾਵੈ ॥

I will come to this pauri later because this is wholly mistranslated by Baljit Singh to prove his point. But just to tell a little about it, in Satyug there’s no incarnation of Vishnu by the name of Vasdev. These are just the names of Waheguru which were used by the people, not the names of incarnations of Vishnu.

ਨਿਰੰਜਨ – Waheguru is without the influence/under Maaya.

On the other hand, all the devis and devatas are because of Maaya. In Jap Ji Sahib, we read every day that Maaya created the Trinity of Gods. They’re born because of Maaya. But the One is beyond that. The same can’t be said about the One, that Maaya created Him. In many shabads, the gurus used some specific words which clear everything. Niranjan is one of them.

ਦੇਵੀ ਦੇਵਾ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥ - ਅੰਗ ੧੨੯

ਦਾਤੇ – Giver.

There is only Waheguru who’s the Giver, the rest just asks from Him.

ਇਕੁ ਦਾਤਾ ਸਭਿ ਮੰਗਤੇ ਫਿਰਿ ਦੇਖਹਿ ਆਕਾਰੁ ॥ - ਅੰਗ ੧੨੪੨

ਬਰਨਿ ਨ ਸਾਕਉ ਗੁਣ ਅੰਗਾ – Your virtues can’t be described, You are Dear of All.

ਮੁਕੰਦ ਮਨੋਹਰ ਲਖਮੀ ਨਾਰਾਇਣ ॥

ਮੁਕੰਦ – Liberator.

Waheguru liberates us from the cycles of birth and death. Nowhere in Gurbani it’s written that any deity can be the Liberator. In Bhagat Namdev ji’s bani, he talks with those people who were worshipper of deities, and one of them says that you can get the liberation from the devi, then Bhagat Namdev ji said that Bhagat Peepa ji was a devotee of a devi but she couldn’t liberate him.

ਤੂ ਕਹੀਅਤ ਹੀ ਆਦਿ ਭਵਾਨੀ ॥ ਮੁਕਤਿ ਕੀ ਬਰੀਆ ਕਹਾ ਛਪਾਨੀ ॥4॥ - ਅੰਗ ੮੭੪

ਮਨੋਹਰ – Attracter of Mind; Beautiful (ਮਨ ਨੂੰ ਹਰਨ ਵਾਲਾ)

ਲਖਮੀ ਨਾਰਾਇਣ – In the form of Vishnu, You sit near Lakshmi; You’re the Lord Husband of Maaya (who created everything.)

ਦ੍ਰੋਪਤੀ ਲਜਾ ਨਿਵਾਰਿ ਉਧਾਰਣ ॥

ਦ੍ਰੋਪਤੀ ਲਜਾ ਨਿਵਾਰਿ ਉਧਾਰਣ – You saved Dropati; You save the Dropati-like Thoughts of Brahm from the Five Thieves.

It’s a known story among the common Hindus and the Hindu scholars about how Krishna saved Dropati when she’s stripped in the hall of Duryodhana. This line is said to prove the praises of Krishna in the whole shabad because it’s Krishna who saved her. Sikhs do not say Krishna wasn’t there. What the Sikhs say is the presence of Waheguru in Krishna saved Dropati. The whole game is of the jot of Waheguru. That’s what Guru Gobind Singh ji mentioned in his writing.

ਕਮਲਾ ਕੰਤ ਕਰਹਿ ਕੰਤੂਹਲ ਅਨਦ ਬਿਨੋਦੀ ਨਿਹਸੰਗਾ ॥6॥

ਕਮਲਾ ਕੰਤ – You are the Husband of Lakshmi in the form of Vishnu; You’re the Lord Husband of Maaya.

Historical scriptures of Sikhs as well as in Gurbani, the word Shri Pat is used for both the wife of Vishnu and Waheguru, as He’s the Maaya under His command.

ਕਰਹਿ ਕੰਤੂਹਲ – You do the excitable miracles.

ਅਨਦ ਬਿਨੋਦੀ – Blissful and miraculous Doer.

ਨਿਹਸੰਗਾ – You are not attached to anyone.

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Questions:

1.      If Vishnu is under Maaya, how could he be the Liberator?

2.      If Vishnu is under Maaya, how could he be called Madhav?

3.      If Vishnu is under time, how could he be called Abhinasi?

4.      If there are multiple Vishnus in the world, how he happened to be called omnipresent?

5.      Which incarnation of Vishnu has thousands of eyes?

6.      Which incarnation of Vishnu has multiple forms?

7.      If Vishnu is under Maaya, how could he be called Niranjan?

8.      If Vishnu is under time, how could he be called Achut?

9.      If the jot of Waheguru in Vishnu be taken away, can he perform any actions?

10.   If Vishnu is same as Waheguru, then why is he under Maaya?

11.   If there is no difference between Vishnu and Waheguru, then why Vishnu is under time?

This will be the first part of this series. It takes so much efforts and time to write all these things, but those who have no study will just copy the lines from the English translation of Gurbani, or sometimes do the wrong translations, and spread the incorrect messages among the masses.

This shabad has 21 pauria. We have covered only 6, so I am thinking that this series can’t be described in two parts. I firstly thought of completing it into two parts and then answer the questions of Baljit Singh ji, but that might not be possible in the third post. Anyways, I will try completing the translation of this shabad so that we can come to the questions fast.

At last, I am saying again that I didn’t write this article to spread hatred among those who worship Vishnu or any other deity. They can worship anyone as they wish, but no one, I say again, NO ONE has the right to change/bend the meanings of Gurbani for their own benefits. If you want to take this shabad’s verses to prove your point, you have to take ਮੈ ਨ ਗਨੇਸਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸਨ ਬਿਸਨ ਕਬਹੂੰ ਨਹਿ ਧਿਆਊਂ ॥ verses too. You shouldn’t be a bigot who just ignores the whole message of Gurbani and sticks to one verse, without understanding the whole part.

Guru Granth Sahib ji, Dasam Guru Granth Sahib ji and Sarabloh Granth ji are the granths of Sikhs containing the bani of Guru Sahibaans, if you are considering one of the granths and ignoring the others, or you’re cherry-picking the verses from one granth, you prove that you are just a fraudulent person who has no knowledge of Gurbani.

By saying all this, I am not convincing you all that I know everything and have all the answers, no. I am still seeking many more things related to Sikhi, but I am not seeking/buying what you are selling. I want to stick to the Khalsa Panth, not your organisations which are translating the Gurbani to allude the messages which were never the part of Gurbani.

I am not against Krishna or Vishnu or any deity. I believe that many things can be learned from the past/history that’s why Guru Sahib wrote Chobees Avtaar, and I believe it to be the bani of Guru Gobind Singh ji, doesn’t matter how many of you out there call that it’s not.

If you have the beliefs of worshipping a deity, you shouldn’t bring other religion into yours. If you want to learn about Sikhi, you have to do it the way it’s in the Khalsa Panth, not some organization based in Nagpur.

At last, just remember the following verses:

ਮੈ ਨ ਗਨੇਸਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸਨ ਬਿਸਨ ਕਬਹੂੰ ਨਹਿ ਧਿਆਊਂ ॥

Part 2