Gurbani : on Gods and Goddesses
What Gurbani says about gods and goddesses is as follows:
ਮਾਇਆ ਮੋਹੇ ਦੇਵੀ ਸਭਿ ਦੇਵਾ ॥
All the gods and goddesses are enticed by Maya. (Guru Granth Sahib Ji, Ang 227)
ਬਰਹਮਾ ਬਿਸਨ ਮਹਾਦੇਉ ਮੋਹਿਆ ॥ ਗਰਮਖਿ ਨਾਮਿ ਲਗੇ ਸੇ ਸੋਹਿਆ ॥2॥
She has bewitched Brahma, Vishnu and Shiva. Only those Gurmukhs who are attuned to the Naam are blessed. ||2|| (Guru Granth Sahib Ji, Ang 394)
ਬਰਹਮੈ ਬੇਦ ਬਾਣੀ ਪਰਗਾਸੀ ਮਾਇਆ ਮੋਹ ਪਸਾਰਾ ॥ ਮਹਾਦੇਉ ਗਿਆਨੀ ਵਰਤੈ ਘਰਿ ਆਪਣੈ ਤਾਮਸ ਬਹਤ ਅਹੰਕਾਰਾ ॥2॥
ਕਿਸਨ ਸਦਾ ਅਵਤਾਰੀ ਰੂਧਾ ਕਿਤ ਲਗਿ ਤਰੈ ਸੰਸਾਰਾ ॥ ਗਰਮਖਿ ਗਿਆਨਿ ਰਤੇ ਜਗ ਅੰਤਰਿ ਚੂਕੈ ਮੋਹ ਗਬਾਰਾ ॥3॥
Through Brahma, the hymns of the Vedas were revealed, but the love of Maya spread. The wise one, Shiva, remains absorbed in himself, but he is engrossed in dark passions and excessive egotism. ||2|| Vishnu is always busy reincarnating himself - who will save the world? The Gurmukhs are imbued with spiritual wisdom in this age; they are rid of the darkness of emotional attachment. ||3|| (Guru Granth Sahib Ji, Ang 559)
ਕੋਟਿ ਦੇਵੀ ਜਾ ਕਉ ਸੇਵਹਿ ਲਖਿਮੀ ਅਨਿਕ ਭਾਤਿ ॥ ਗਪਤ ਪਰਗਟ ਜਾ ਕਉ ਅਰਾਧਹਿ ਪਉਣ ਪਾਣੀ ਦਿਨਸ ਰਾਤਿ ॥
Millions of gods and goddesses of wealth serve Him in so many ways. The invisible and visible beings worship Him in adoration, along with wind and water, day and night. (Guru Granth Sahib Ji, Ang 455)
ਬਰਹਮਾ ਬਿਸਨ ਰਿਖੀ ਮਨੀ ਸੰਕਰ ਇੰਦ ਤਪੈ ਭੇਖਾਰੀ ॥
ਮਾਨੈ ਹਕਮ ਸੋਹੈ ਦਰਿ ਸਾਚੈ ਆਕੀ ਮਰਹਿ ਅਫਾਰੀ ॥
Brahma and Vishnu, the Rishis and the silent sages, Shiva and Indra, penitents and beggars - whoever obeys the Hukam of the Lord's Command, looks beautiful in the Court of the True Lord, while the stubborn rebels die. (Guru Granth Sahib Ji, Ang 992)
ਬਰਹਮਾ ਬਿਸਨ ਮਹੇਸ ਨ ਕੋਈ ॥ ਅਵਰ ਨ ਦੀਸੈ ਝਕੋ ਸੋਈ ॥
There was no Brahma, Vishnu or Shiva. No one was seen, except the One Lord. (Guru Granth Sahib Ji, Ang 1035)
ਮਹਿਮਾ ਨ ਜਾਨਹਿ ਬੇਦ ॥ ਬਰਹਮੇ ਨਹੀ ਜਾਨਹਿ ਭੇਦ ॥…
ਸੰਕਰਾ ਨਹੀ ਜਾਨਹਿ ਭੇਵ ॥ ਖੋਜਤ ਹਾਰੇ ਦੇਵ ॥
The Vedas do not know His greatness. Brahma does not know His mystery…. Shiva does not know His mystery. The gods gave grown weary of searching for Him. (Guru Granth Sahib Ji, Ang 894)
ਬਰਹਮ ਮਹੇਸਰ ਬਿਸਨ ਸਚੀਪਤਿ ਅੰਤ ਫਸੇ ਜਮ ਫਾਸ ਪਰੈਂਗੇ ॥ ਜੇ ਨਰ ਸਰੀ ਪਤਿ ਕੇ ਪਰਸ ਹੈਂ ਪਗ ਤੇ ਨਰ ਫੇਰ ਨ ਦੇਹ ਧਰੈਂਗੇ ॥8॥
Even the god of creation, god of death, the god of sustenance and king of heaven would have to die at last. Those who have adorned God, would be made free from the cycle of transmigration. ||8|| (Akal Ustat, Guru Gobind Singh Ji)
ਲਖ ਲਖ ਬਰਹਮੈ ਵੇਦ ਪੜਹ ਇਕਸ ਅਖਰ ਭੇਦ ਨ ਜਾਤਾ॥ ਜੋਗ ਧਿਆਨ ਮਹੇਸ਼ ਲਖ ਰੂਪ ਨ ਰੇਖ ਨ ਭੇਖ ਪਛਾਤਾ॥
ਲਖ ਅਵਤਾਰ ਅਕਾਰ ਕਰ ਤਿਲ ਵੀਚਾਰ ਨ ਬਿਸ਼ਨ ਪਛਾਤਾ॥ ਲਖ ਲਖ ਨਉਤਨ ਨਾਉਂ ਲੈ ਲਖ ਲਖ ਸ਼ੇਖ ਵਿਸ਼ੇਖ ਨ ਤਾਤਾ॥
ਚਿਰ ਜੀਵਨ ਬਹ ਹੰਢਣੇ ਦਰਸਨ ਪੰਥ ਨ ਸਬਦ ਸਿਞਾਤਾ॥ ਦਾਤ ਲਭਾਇ ਵਿਸਾਰਨ ਦਾਤਾ ॥13॥
Even after reading lakhs of Vedas, Brahma did not understand syllable (paramatama) Siva meditates through lakhs of methods (postures) but still could not recognise the form, hue and guise (of the Lord). Visnu incarnated himself through lakhs of creatures but he could not recognise even a bit of that Lord. Sesanag (the mythical snake) recited and remembered many a new name of the Lord but still could not know much about Him. Many long-lived persons experienced life variously, but they all and many a philosopher could not understand Sabda, the Brahma. All got engrossed in the gifts of that Lord and that bestower has been forgotten. (Bhai Gurdas Ji, Vaar 18)
In Sikh religion only Waheguru is the object of belief and adoration and we are enjoined to worship Him alone.
ੴ ਸਤਿ ਨਾਮ ਕਰਤਾ ਪਰਖ ਨਿਰਭਉ ਨਿਰਵੈਰ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗਰ ਪਰਸਾਦਿ ॥
One Universal Creator God. The Name Is Truth. Creative Being Personified. No Fear. No Hatred. Image Of The Undying, Beyond Birth, Self-Existent, accessible by the grace of the Guru. (Guru Granth Sahib Ji, Ang 1)
ਸਾਹਿਬ ਮੇਰਾ ਸਦਾ ਹੈ ਦਿਸੈ ਸਬਦ ਕਮਾਇ ॥ ਓਹ ਅਉਹਾਣੀ ਕਦੇ ਨਾਹਿ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥
ਸਦਾ ਸਦਾ ਸੋ ਸੇਵੀਝ ਜੋ ਸਭ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥ ਅਵਰ ਦੂਜਾ ਕਿਉ ਸੇਵੀਝ ਜੰਮੈ ਤੈ ਮਰਿ ਜਾਇ ॥
ਨਿਹਫਲ ਤਿਨ ਕਾ ਜੀਵਿਆ ਜਿ ਖਸਮ ਨ ਜਾਣਹਿ ਆਪਣਾ ਅਵਰੀ ਕਉ ਚਿਤ ਲਾਇ ॥
ਨਾਨਕ ਝਵ ਨ ਜਾਪਈ ਕਰਤਾ ਕੇਤੀ ਦੇਇ ਸਜਾਇ ॥1॥
My Master is eternal. He is seen by practicing the Word of the Shabad. He never perishes; He does not come or go in reincarnation. So serve Him, forever and ever; He is contained in all. Why serve another who is born, and then dies? Fruitless is the life of those who do not know their Lord and Master, and who center their consciousness on others. O Nanak, it cannot be known, how much punishment the Creator shall inflict on them. ||1|| (Guru Granth Sahib Ji, Ang 509)
ਦਬਿਧਾ ਨ ਪੜਉ ਹਰਿ ਬਿਨ ਹੋਰ ਨ ਪੂਜਉ ਮੜੈ ਮਸਾਣਿ ਨ ਜਾਈ ॥
I am not torn by duality, because I do not worship any other than the Lord; I do not visit tombs or crematoriums. (Guru Granth Sahib Ji, Ang 634)
ਝਕੋ ਜਪਿ ਝਕੋ ਸਾਲਾਹਿ ॥ ਝਕ ਸਿਮਰਿ ਝਕੋ ਮਨ ਆਹਿ ॥
ਝਕਸ ਕੇ ਗਨ ਗਾਉ ਅਨੰਤ ॥ ਮਨਿ ਤਨਿ ਜਾਪਿ ਝਕ ਭਗਵੰਤ ॥
ਝਕੋ ਝਕ ਝਕ ਹਰਿ ਆਪਿ ॥ ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਪਰਭ ਬਿਆਪਿ ॥
ਅਨਿਕ ਬਿਸਥਾਰ ਝਕ ਤੇ ਭਝ ॥ ਝਕ ਅਰਾਧਿ ਪਰਾਛਤ ਗਝ ॥
ਮਨ ਤਨ ਅੰਤਰਿ ਝਕ ਪਰਭ ਰਾਤਾ ॥ ਗਰ ਪਰਸਾਦਿ ਨਾਨਕ ਇਕ ਜਾਤਾ ॥8॥19॥
Meditate on the One, and worship the One. Remember the One, and yearn for the One in your mind. Sing the endless Glorious Praises of the One. With mind and body, meditate on the One Lord God. The One Lord Himself is the One and Only. The Pervading Lord God is totally permeating all. The many expanses of the creation have all come from the One. Adoring the One, past sins are removed. Mind and body within are imbued with the One God. By Guru's Grace, O Nanak, the One is known. ||8||19|| (Guru Granth Sahib Ji, Ang 289)
ਇਕ ਬਿਨ ਦੂਸਰ ਸੋ ਨ ਚਿਨਾਰ ॥ ਭੰਜਨ ਗੜਨ ਸਮਰਥ ਸਦਾ ਪਰਭ ਜਾਨਤ ਹੈ ਕਰਤਾਰ ॥ ਰਹਾਉ ॥
Do not accept anyone except God as God. God, the creator and destroyer of all, is capable of anything so only accept Him as God. (Guru Gobind Singh Ji, Shabad Hazaray)
ਗਰਮਖ ਸਖ ਫਲ ਸਾਧ ਸੰਗ ਪਰਮ ਹੰਸ ਗਰ ਸਿਖ ਸਹੰਦੇ॥
ਇਕ ਮਨ ਇਕ ਧਿਆਇੰਦੇ ਦੂਜੇ ਭਾਇ ਨ ਜਾਇ ਫਿਰੰਦੇ॥
The pleasure fruit of gurmukhs is the congregation of holy persons wherein gurmukhs in the form of superior swans adorn the place. With single-minded devotion they concentrate upon the Lord and do not go astray to any other thought. (Bhai Gurdas Ji, Vaar 16)
Dear Hindu: There is a difference between your way of worship and that of ours. Your worship with material such as Chandan, Kungu and perform arti. This is the way of worship in our religion.
ਤੇਰਾ ਨਾਮ ਕਰੀ ਚਨਣਾਠੀਆ ਜੇ ਮਨ ਉਰਸਾ ਹੋਇ ॥
ਕਰਣੀ ਕੰਗੂ ਜੇ ਰਲੈ ਘਟ ਅੰਤਰਿ ਪੂਜਾ ਹੋਇ ॥1॥
ਪੂਜਾ ਕੀਚੈ ਨਾਮ ਧਿਆਈਝ ਬਿਨ ਨਾਵੈ ਪੂਜ ਨ ਹੋਇ ॥1॥ ਰਹਾਉ ॥
ਬਾਹਰਿ ਦੇਵ ਪਖਾਲੀਅਹਿ ਜੇ ਮਨ ਧੋਵੈ ਕੋਇ ॥
ਜੂਠਿ ਲਹੈ ਜੀਉ ਮਾਜੀਝ ਮੋਖ ਪਇਆਣਾ ਹੋਇ ॥2॥
I would make Your Name the sandalwood, and my mind the stone to rub it on; for saffron, I would offer good deeds; thus, I perform worship and adoration within my heart. ||1|| Perform worship and adoration by meditating on the Naam, the Name of the Lord; without the Name, there is no worship and adoration. ||1||Pause|| If one were to wash his heart inwardly, like the stone idol which is washed on the outside, his filth would be removed, his soul would be cleansed, and he would be liberated when he departs. ||2|| (Guru Granth Sahib Ji, Ang 489)
ਦੂਜੈ ਭਾਇ ਅਗਿਆਨੀ ਪੂਜਦੇ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥
ਆਤਮ ਦੇਉ ਪੂਜੀਝ ਬਿਨ ਸਤਿਗਰ ਬੂਝ ਨ ਪਾਇ ॥
The ignorant worship the love of duality; in the Lord's Court they shall be punished. So worship the Lord, the Light of the soul; without the True Guru, understanding is not obtained. (Guru Granth Sahib Ji, Ang 88)
ਮਨ ਸੰਪਟ ਜਿਤ ਸਤ ਸਰਿ ਨਾਵਣ ਭਾਵਨ ਪਾਤੀ ਤਰਿਪਤਿ ਕਰੇ ॥
ਪੂਜਾ ਪਰਾਣ ਸੇਵਕ ਜੇ ਸੇਵੇ ਇਨ” ਬਿਧਿ ਸਾਹਿਬ ਰਵਤ ਰਹੈ ॥3॥
Wash your mind in the pool of Truth, and let it be the vessel of the Lord; let this be your offering to please Him. That humble servant who dedicates and offers his life, and who serves in this way, remains absorbed in his Lord and Master. ||3|| (Guru Granth Sahib Ji, Ang 728)
ਅਚਤ ਪੂਜਾ ਜੋਗ ਗੋਪਾਲ ॥
ਮਨ ਤਨ ਅਰਪਿ ਰਖਉ ਹਰਿ ਆਗੈ ਸਰਬ ਜੀਆ ਕਾ ਹੈ ਪਰਤਿਪਾਲ ॥1॥ ਰਹਾਉ ॥
The imperishable Lord God is worthy of worship and adoration. Dedicating my mind and body, I place them before the Lord, the Cherisher of all beings. ||1||Pause|| (Guru Granth Sahib Ji, Ang 824)
ਹਰਿ ਕੀ ਪੂਜਾ ਦਲੰਭ ਹੈ ਸੰਤਹ ਕਹਣਾ ਕਛੂ ਨ ਜਾਈ ॥1॥
ਸੰਤਹ ਗਰਮਖਿ ਪੂਰਾ ਪਾਈ ॥
ਨਾਮੋ ਪੂਜ ਕਰਾਈ ॥1॥ ਰਹਾਉ ॥
ਹਰਿ ਬਿਨ ਸਭ ਕਿਛ ਮੈਲਾ ਸੰਤਹ ਕਿਆ ਹਉ ਪੂਜ ਚੜਾਈ ॥2॥
It is so hard to obtain that devotional worship of the Lord, O Saints. It cannot be described at all. ||1|| O Saints, as Gurmukh, find the Perfect Lord, and worship the Naam, the Name of the Lord. ||1||Pause|| Without the Lord, everything is filthy, O Saints; what offering should I place before Him? ||2|| (Guru Granth Sahib Ji, Ang 910)
Hindu: You state that Gurmat condemns the worship of gods and goddesses. But the Tenth Guru himself worshiped goddesses as is written in Bachittar Natak.
ਮਹਾਕਾਲ ਕਾਲਿਕਾ ਅਰਾਧੀ ॥2॥
“Mahakal Kalika Aradhi”
And it appears that the Guru wrote Chandi Charitar in praise of goddess Chandi and has described the importance of its recitation, e.g.
ਜਾਹਿ ਨਮਿਤ ਪੜਹੈ ਸਨਹੈ ਨਰ, ਸੋ ਨਿਸਚੈ ਕਰਿ ਤਾਹਿ ਦਈ ਹੈ ॥232॥ (ਚੰਡੀ ਚਰਿਤਰ ਉਕਤਿ ਪਾ: 10)
ਫੇਰ ਨ ਜੂਨੀ ਆਇਆ ਜਿਨ ਝਹ ਗਾਇਆ ॥55॥ (ਵਾਰ ਚੰਡੀ ਪਾ: 10)
Sikh: Dear Hindu brother, Guru has described the Eternal as:
ਨਮੋ ਪਰਮ ਗਿਆਤਾ ॥ ਨਮੋ ਲੋਕ ਮਾਤਾ ॥52॥
Salutation to Thee O Supreme Knower Lord! Salutation to Thee O Universal Mother Lord! ||52||
In the above quotation Kalika does not mean anything different from Eternal. To dispel all your doubts we show the condemnation of the worship of goddess in these six statements.
a) Guru Gobind Singh Ji has ordained the Sikhs:
ਬਿਨ ਕਰਤਾਰ ਨ ਕਿਰਤਮ ਮਾਨੋ ॥
Except Waheguru (God), do not accept anyone as the ruler and controller of the world.
And it is written in the Vaar (ode) of Chandi:
ਤੈਂ ਹੀ ਦਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾਂ ਦਾ ਨਾਸ ਕਰਾਇਆ ॥
O Lord! By creating Durga, Thou hast caused the destruction of demons.
It proves that there is a Creator of Durga and she is His Creature. Is it possible that the Guru counsels his Sikhs one thing and he himself does the totally opposite? It is not possible.
b) Guru Sahib makes this supplication and promise:
ਤਮਹਿ ਛਾਡਿ ਕੋਈ ਅਵਰ ਨ ਧਯਾਊਂ ॥ ਜੋ ਬਰ ਚਹੋਂ ਸ ਤਮ ਤੇ ਪਾਊਂ ॥ I may remember none else except Thee; and obtain all the required boons from Thee. (Chaupai Sahib)
ਇਕ ਬਿਨ ਦੂਸਰ ਸੋ ਨ ਚਿਨਾਰ ॥
Do not accept anyone except God as God. (Shabad Hazaray)
ਭਜੋਂ ਸ ਝਕ ਨਾਮਯੰ ॥ ਜ ਕਾਮ ਸਰਬ ਠਾਮਯੰ ॥
I recite only the Name of the Lord, which is useful at all places. (Bachittar Natak)
ਨ ਧਿਆਨ ਆਨ ਕੋ ਧਰੋਂ ॥ ਨ ਨਾਮ ਆਨ ਉਚਰੋਂ ॥38॥
I do not meditate on anyone else, nor do I repeat the Name of anyone else. ||38|| (Bachittar Natak)
From the above quotes it is clear that Guru Sahib worshipped none other than one Supreme Creator. Is it possible that Guru Sahib acts against his own promise?
c) Author of a Granth writes the name of the deity he worships in the beginning of the Granth. There he writes the invocation. Scholars can tell which deity the author worships from the invocation.
Guru Gobind Singh Ji has always used the invocation:
ੴ ਸਤਿਗਰ ਪਰਸਾਦਿ ॥
One Eternal, True, accessible by the grace of the Guru.
ੴ ਵਾਹਿਗਰੂ ਜੀ ਕੀ ਫਤਹ ॥
One True Eternal, Victory to the Wonderful Lord.
Then how can anyone come to the conclusion that Guru Sahib worshipped Durga? It simply never happened.
d) Sikhs believe that the Ten Gurus were in reality One. Guru Gobind Singh Ji’s ideas and objectives were the same as those of Guru Nanak Dev Ji. This is written in Guru Granth Sahib Ji:
ਭਰਮੇ ਸਰਿ ਨਰ ਦੇਵੀ ਦੇਵਾ ॥
The angelic beings, goddesses and gods are deluded by doubt. (Ang 258)
ਦੇਵੀਆ ਨਹੀ ਜਾਨੈ ਮਰਮ ॥
The goddesses do not know His mystery. (Ang 894)
ਮਹਾ ਮਾਈ ਕੀ ਪੂਜਾ ਕਰੈ ॥ ਨਰ ਸੈ ਨਾਰਿ ਹੋਇ ਅਉਤਰੈ ॥3॥
ਤੂ ਕਹੀਅਤ ਹੀ ਆਦਿ ਭਵਾਨੀ ॥ ਮਕਤਿ ਕੀ ਬਰੀਆ ਕਹਾ ਛਪਾਨੀ ॥4॥
One who worships the Great Goddess Maya will be reincarnated as a woman, and not a man. ||3|| You are called the Primal Goddess. At the time of liberation, where will you hide then? ||4|| (Ang 874)
Then Guru Gobind Singh Ji himself says in the Akal Ustat:
ਚਰਨ ਸਰਨ ਜਿਹ ਬਸਤ ਭਵਾਨੀ ॥ The goddess Durga takes refuge at the feet of Eternal and abides there.
Guru Ji further says:
ਠਾਕਰ ਛੋਡਿ ਦਾਸੀ ਕਉ ਸਿਮਰਹਿ ਮਨਮਖ ਅੰਧ ਅਗਿਆਨਾ ॥
The blind, ignorant, self-willed manmukhs forsake their Lord and Master, and dwell on His slave Maya. (Ang 1138)
Guru Angad Dev Ji describes the goddess as sweeper of the court of Guru Nanak Dev Ji. Then how is it possible that a descendant of that tradition could go against the ideas of his ancestors and against his own writings and worship the goddess?
e) It has been established that Guru Gobind Singh Ji only worshipped One Eternal Waheguru and taught His Sikhs to do the same. Now, let’s look at the Shabad and analyze it some.
The word ਕਾਲਿਕਾ does not refer to goddess Kalika but to the One Eternal Lord. The word in fact is a compound word, made up off two separate words.
The first word is: ਕਾਲਿ - Death
The second word is: ਕਾ - of
This is not an attempt to break up words so Gurbani can be misinterpreted as in Guru Granth Sahib Ji the word ਕਾਲਿ has been used numerous times.
ਬਿਨ ਨਾਵੈ ਬਾਧੀ ਸਭ ਕਾਲਿ ॥1॥ ਰਹਾਉ ॥
Without the Name, all are held in the grip of Death. ||1||Pause|| (Ang 152)
ਜੋ ਉਪਜੈ ਸੋ ਕਾਲਿ ਸੰਘਾਰਿਆ ॥
Whoever is created shall be destroyed by Death. (Ang 227)
ਜਾਂ ਪਕੜਿ ਚਲਾਇਆ ਕਾਲਿ ਤਾਂ ਖਰਾ ਡਰਾਵਣਾ ॥
When death seizes him, and marches him away, then he looks absolutely hideous. (Ang 645)
Therefore, the line in correct form would be: ਮਹਾਕਾਲ ਕਾਲਿ ਕਾ ਅਰਾਧੀ ॥2॥
ਮਹਾਕਾਲ - Death
ਕਾਲਿ ਕਾ - of death
ਅਰਾਧੀ - worshipped
This means that Guru Ji worshipped the One Supreme Power that is death of death. By reading the next lines it becomes quite clear that these in fact are the correct meanings.
ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਸਿਆ ਭਯੋ ॥ ਦਵੈ ਤੇ ਝਕ ਰੂਪ ਹਵੈ ਗਯੋ ॥ In this way, my meditation reached its zenith and I became One with the Omnipotent Lord.
It is a well accepted belief in Sikhi as well as in Hinduism that a goddess is not Waheguru but His creation. If we assume that Guru Ji worshipped goddess then we must admit that before Guru Ji started meditating there were three forms in existence: Lord (Waheguru), Goddess (Kalika) and Guru Ji himself. After a long period of meditation He became one with Waheguru which means three forms then became two. But what Guru Ji says totally contradicts this baseless theory. He clearly states that there were only two in existence: Himself and Waheguru. After meditation Guru Ji merged with the Light of the true Lord and thus became one with Him. Therefore, two became one. This proves that the worship of goddesses by Guru Sahib never happened. Not only are these stories a fabrication of the truth but they are a grave misinterpretation of the message of Guru Gobind Singh Ji.
f) Bhai Mani Singh Ji received his baptism from Guru Gobind Singh Ji and learned the meanings of Gurbani. He begins the Gyan Ratnavali with the invocation:
ਨਾਮ ਸਭ ਦੇਵਾਂ ਦਾ ਦੇਵ ਹੈ । ਕੋਈ ਦੇਵੀ ਨੂੰ ਮਨਾਂਵਦਾ ਹੈ, ਕੋਈ ਸ਼ਿਵਾਂ ਨੂੰ, ਕੋਈ ਗਣੇਸ਼ ਨੂੰ, ਕੋਈ ਹੋਰ ਦੇਵਤਿਆਂ ਨੂੰ, ਗਰੂ ਕੇ ਸਿਖ ਸਤਿਨਾਮ ਨੂੰ ਆਰਾਧਦੇ ਹੈਨ, ਜਿਸ ਕਰਕੇ ਸਭ ਵਿਘਨ ਨਾਸ ਹੰਦੇ ਹਨ, ਤਾਂ ਤੇ ਸਤਿਨਾਮ ਦਾ ਮੰਗਲਾਚਾਰ ਆਦਿ ਰੱਖਿਆ ਹੈ ।
Name of God is gods of all. Some believe in goddess, some in Shiva and some others in Ganesha and other god. Sikhs of the Guru do not contemplate anybody else other than Sat Naam (True Name) that destroys all disturbances and imperfections. That is why Sat-Naam is invoked in the beginning.
Had the Tenth Master believed in the goddess is it possible that His student Bhai Mani Singh Ji would write the above? Praise of the goddess is not the counsel of the Tenth Master. The work of Guru Gobind Singh Ji is really a translation of “Durga Saptshati” in Markandya Purana. That is evident from Chandi Charittar as well.
ਸਤ ਸੈ ਕੀ ਕਥਾ ਯਹਿ ਪੂਰੀ ਭਈ ਹੈ ॥...॥232॥
This is the end of the story of seven hundred.
In fact, in the original Sanskrit text the ending is given with great detail. In brief:
ਦੇਵੀ ਕਹਿੰਦੀ ਹੈ ਜੋ ਮੇਰੀ ਇਸ ਉਸਤਤਿ ਨੂੰ ਸਣਦਾ ਔਰ ਨਿਤ ਪੜਹਦਾ ਹੈ, ਉਸ ਦੇ ਸਭ ਦਖ, ਪਾਪ, ਦਰਿਦਰ ਆਦਿਕ ਨਾਸ ਹੋ ਜਾਂਦੇ ਹਨ । ਦਸ਼ਮਨ, ਚੋਰ, ਰਾਜਾ, ਸ਼ਸਤਰ ਔਰ ਅਗਨੀ, ਇੰਨਹਾਂ ਸਭਨਾਂ ਦਾ ਡਰ ਜਾਂਦਾ ਰਹਿੰਦਾ ਹੈ, ਯੱਧ ਵਿਚ ਪਰਸ਼ਾਰਥ ਵਧਦਾ ਹੈ, ਵੈਰੀ ਮਰ ਜਾਂਦੇ ਹਨ, ਮਕਤੀ ਮਿਲਦੀ ਹੈ, ਕਲ ਦਾ ਵਾਧਾ ਹੰਦਾ ਹੈ, ਗਰਹਾਂ ਦੀ ਪੀੜਾ ਨਹੀਂ ਰਹਿੰਦੀ । ਰਾਖਸ਼, ਭੂਤ, ਪਰੇਤ, ਔਰ ਪਿਸ਼ਾਚਾਂ ਦਾ ਨਾਸ ਹੋ ਜਾਂਦਾ ਹੈ । ਅੱਗ, ਚੋਰ, ਵੈਰੀ, ਸ਼ੇਰ, ਜੰਗਲੀ ਹਾਥੀ ਇੰਨਹਾਂ ਤੋਂ ਘਿਰਿਆ ਹੋਇਆ ਛਟਕਾਰਾ ਪਾਉਂਦਾ ਹੈ । ਰਾਜੇ ਤੋਂ ਜੇ ਮਾਰਨ ਦਾ ਹਕਮ ਹੋ ਜਾਵੇ ਅਥਵਾ ਕੈਦ ਹੋਵੇ, ਸਮੰਦਰ ਵਿਚ ਤੂਫਾਨ ਆ ਜਾਵੇ, ਇਨਹਾਂ ਸਭ ਦੱਖਾਂ ਤੋਂ ਬਚ ਜਾਂਦਾ ਹੈ । (ਇਤਿਆਦਿਕ) (ਦਰਗਾ ਸਪਤਸ਼ਤੀ ਅ: 12 ਸਲੋਕ 1-29)
Goddess says, he who listens to and recites daily her praise he loses fear of the thief, king, arms and fire. He becomes strong in battle, his enemies are destroyed. He gets emancipated, offspring multiply, troubles of the house go away, Rakhshas, and ghosts are destroyed. If one is surrounded by thieves, enemies, wild lions, elephants, one gets liberated. If under punishment of death from the king or sentenced for prison, there is storm in the sea, one is saved from all these troubles. Etc., etc. (Durga Saptshati Ch.12 Salok 1-29)
Guru Gobind Singh Ji has covered all of this briefly in his translation:
ਜਾਹਿ ਨਮਿੱਤ ਪੜੈ ਸਨਿ ਹੈ ਨਰ ਸੋ ਨਿਸਚੈ ਕਰਿ ਤਾਹਿ ਦਈ ਹੈ ॥232॥
For whatever purpose a person ready it or listens to it, the hgoddess will assuredly grant him that. ||232|| (Chandi Charittar)
ਫੇਰ ਨ ਜੂਨੀ ਆਇਆ ਜਿਨ ਇਹ ਗਾਇਆ ॥੫੫॥ And that person who sings it, will not take birth again. ||55|| (Vaar Chandi)
The above given information which is backed with Gurbani and Sikh History makes it crystal clear that Guru Gobind Singh Ji never worshipped the Kalika Devi.
Hindu: At Ardaas (congregational prayer) Sikhs always recite:
ਪਰਿਥਮ ਭਗੌਤੀ ਸਿਮਰ ਕੈ...॥
In the beginning I remember Bhagauti..
It clearly shows that in Khalsa Dharma there is worship of the goddess. In fact the word “Bhagauti” is ‘Bhagwati’ which means goddess. Guru Gobind Singh Ji used to write poetry in Persian script and hence Bhawati and Bhagauti are written in the same way. The writers of the Gurmukhi script, without understanding the concept pronunciation made it into Bhagauti.
Sikh: In Gurmat Sudhakar the word ‘Bhagauti’ is discussed in details that will remove your doubt. Here are a few questions that should satisfy you.
a) It is written in the Vaar of Chandi:
ਲਈ ਭਗਉਤੀ ਦਰਗਸਾਹ ਵਰ ਜਾਗਨ ਭਾਰੀ ॥ ਲਾਈ ਰਾਜੇ ਸੰਭ ਨੋ ਰਤ ਪੀਝ ਪਿਆਰੀ ॥ Durga held out her sword, appearing like great lustrous fire; She struck it on the king Sumbh and this lovely weapon drinks blood.
If ‘Bhagauti’ means goddess then does the above mean “Durga caught hold of bhagauti (goddess) and hit her on the head of Raja Sumbh and she tasted his blood?” What kind of goddess is this bhagauti? Is she a tool that can be used to hit others?
b) Do you also believe that Guru Arjan Dev Ji also wrote in Persian script from which Bhai Gurdas Ji was mislead in copying.
ਭਗਉਤੀ ਭਗਵੰਤ ਭਗਤਿ ਕਾ ਰੰਗ ॥ ਸਗਲ ਤਿਆਗੈ ਦਸਟ ਕਾ ਸੰਗ ॥
ਮਨ ਤੇ ਬਿਨਸੈ ਸਗਲਾ ਭਰਮ ॥ ਕਰਿ ਪੂਜੈ ਸਗਲ ਪਾਰਬਰਹਮ ॥
ਸਾਧਸੰਗਿ ਪਾਪਾ ਮਲ ਖੋਵੈ ॥ ਤਿਸ ਭਗਉਤੀ ਕੀ ਮਤਿ ਊਤਮ ਹੋਵੈ ॥…..
ਹਰਿ ਕੇ ਚਰਨ ਹਿਰਦੈ ਬਸਾਵੈ ॥ ਨਾਨਕ ਝਸਾ ਭਗਉਤੀ ਭਗਵੰਤ ਕਉ ਪਾਵੈ ॥3॥
The true Bhagaautee, the devotee of Adi Shakti, loves the devotional worship of God. He forsakes the company of all wicked people. All doubts are removed from his mind. He performs devotional service to the Supreme Lord God in all. In the Company of the Holy, the filth of sin is washed away. The wisdom of such a Bhagaautee becomes supreme……… The Lotus Feet of the Lord abide in his heart. O Nanak, such a Bhagaautee attains the Lord God. ||3||
You should pay attention and tell us is it Bhagauti or Bhagwati? And what is its gender? The word ‘Bhagauti’ here is used as masculine and hence it cannot mean goddess.
c) In the Bhagauti Stotar (Panegyric verse) and in the writings of Bhai Gurdas Ji we find:
ਨਮੋ ਸਰੀ ਭਗੌਤੀ ਬਢੈਲੀ ਸਰੋਹੀ ॥ (ਭਗਉਤੀ ਸਤੋਤਰ ਸਤਰ 1)
Hail to Siri (mighty) Bhagauti (Sword) that cuts sharp.
ਨਾਉ ਭਗਉਤੀ ਲੋਹ ਘੜਾਇਆ ॥
Name Bhagauti made of iron. (Bhai Gurdas Ji, Vaar 25)
Does it mean that Bhagauti (goddess – if that is the meaning) is made of iron? In Dabistan-Mazahib, Mohsanfani has given an event to which he himself was a witness. That should show how much respect the Sikhs had for goddess Durga.
ਗਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਕੀਰਤਪਰ ਪਹੰਚੇ, ਜੋ ਤਾਰਾ ਚੰਦ ਦੀ ਰਾਜਧਾਨੀ ਵਿਚ ਸੀ । ਉਥੋਂ ਦੇ ਲੋਕ ਮੂਰਤੀ ਪੂਜਕ ਸਨ । ਪਹਾੜ ਦੇ ਸਿਰ ਪਰ ਇਕ ਨੈਣਾਂ ਦੇਵੀ ਦਾ ਮੰਦਰ ਸੀ, ਜਿਸ ਨੂੰ ਪੂਜਣ ਲਈ ਆਸ ਪਾਸ ਦੇ ਲੋਕ ਆਇਆ ਕਰਦੇ ਸਨ । ਇਕ ਭੈਰੋਂ ਨਾਮੀ ਗਰੂ ਦੇ ਸਿਖ ਨੇ ਮੰਦਰ ਵਿਚ ਪਹੰਚ ਕੇ ਨੈਣਾਂ ਦੇਵੀ ਦਾ ਨੱਕ ਤੋੜ ਸੱਟਿਆ । ਇਸ ਗੱਲ ਦੀ ਚਰਚਾ ਸਾਰੇ ਫੈਲ ਗਈ । ਪਹਾੜੀ ਰਾਜਿਆਂ ਨੇ ਗਰੂ ਸਾਹਿਬ ਪਾਸ ਪਹੰਚ ਕੇ ਸਿੱਖ ਦੀ ਸ਼ਿਕਾਇਤ ਕੀਤੀ । ਗਰੂ ਸਾਹਿਬ ਨੇ ਭੈਰੋਂ ਸਿੱਖ ਨੂੰ ਰਾਜਿਆਂ ਦੇ ਸਾਹਮਣੇ ਬਲਾ ਕੇ ਪੱਛਿਆ, ਤਾਂ ਉਸ ਨੇ ਆਖਿਆ ਕੇ ਦੇਵੀ ਤੋਂ ਪੱਛਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਓਸ ਦਾ ਨੱਕ ਕਿਸ ਨੇ ਤੋੜਿਆ ਹੈ । ਇਸ ਪਰ ਰਾਜਿਆਂ ਨੇ ਭੈਰੋਂ ਨੂੰ ਆਖਿਆ ਕਿ ਹੇ ਮੂਰਖ! ਕਦੇ ਦੇਵੀ ਭੀ ਗੱਲਾਂ ਕਰ ਸਕਦੀ ਹੈ? ਭੈਰੋਂ ਨੇ ਹੱਸ ਕੇ ਜਵਾਬ ਦਿੱਤਾ ਕਿ ਜੋ ਦੇਵੀ ਬੋਲ ਨਹੀਂ ਸਕਦੀ ਔਰ ਆਪਣੇ ਅੰਗਾਂ ਨੂੰ ਨਹੀਂ ਬਚਾ ਸਕਦੀ, ਤਸੀਂ ਓਸ ਤੋਂ ਨੇਕੀ ਦੀ ਕੀ ਉਮੈਦ ਰਖਦੇ ਹੋ? ਇਸ ਗੱਲ ਨੂੰ ਸਣ ਕੇ ਰਾਜੇ ਚੱਪ ਹੋ ਗਝ ।
Guru Gobind Singh Ji reached Kiratpur, which was in the state of Raja Tara Chand. People of that state worshipped the goddess. On the hill top there was a temple of Naina Devi (goddess) and people used to come there for worship. There was a Sikh Bhairo. He cut the nose of the goddess (idol). News spread all over, the hill kings complained to the Guru. The Guru enquired from the Sikh in front of the kings. He said, “It should be asked from the goddess who has cut her nose.” On this the kings said, “Bhairo, are you an idiot? You know the goddess cannot speak.” Bhai laughed and replied, “if the goddess (idol) cannot speak and cannot protect the body then what good you expect of her?” Then the kings were quiet.
Here it will be worthwhile to say something about the goddess to our Sikh brethren.
Dear followers of Guru Nanak: First of all, consider who goddess was and what good she has done for the world? From the Puranas we learn that she was daughter of Himalayas and was married to Shiva. That is why she is known by various names such as Parvati, and Girja. She helped the gods and fought against demons. She helped a number of times Indra to gain his throne and Indra is that god who spends all his day in watching the dance and show of beautiful maidens and passes his time in pleasures. From the Puranas we learn that there is hardly a Rishi (saint) whom Indra has not disturbed in his meditation and for that he sent bad character women. He himself indulged with the wives of the saints. One such story is that of Aahaleya. What comfort the goddess procured for the world by helping such as indulgent and bad character person? What reforms Indra introduced on taking his throne?
The story about Naina Devi and Jwala Mukhi is as follows. In a Yajna arranged by Dakhsha his daughter came there without invitation. She saw that there was no share in the Yajna for her husband Shiva and she jumped in the Havan Kund (sacred fire). Having come to know this Shiva picked the burning Sati on his trishul (three pronged spike). At that time parts of her body were scattered all over. Wherever a part of the body fell that place became worthy of worship. The place where eyes fell that became Naina Devi, where fell the tongue that became Jwala Mukhi and so forth.
From this story if we learn any lesson that is that women should also learn how to fight and they should respect their husbands, even more than their life. Beyond that this story does not serve any purpose.
Some self-willed say that they do not worship the daughter of Himalaya, i.e. the goddess with eight arms, but they believe in the Eternal power of God. We ask them, is God’s power separate from Him? Is it Eternal? If you accept Devi (goddess) separate from God, conscious, primal and eternal and worship that, then you do not accept Ik Oankar (One God) concept of Guru Nanak Dev Ji. And that is not Sikhi. If goddess is not separate from God then to worship her by giving her a separate image is ignorance and lack of sagacity. If goddess is some transient (non-eternal) identity even then according to Sikh religion she is not worthy of worship. In principle there is no justification for the worship of goddess.
Dear Sikh brothers, in our religion there have been noble women such as Bibi Nanaki, Bibi Amro, Bibi Bhani Ji, Bibi Veero Ji, Mata Sahib Kaur Ji and Mayee Bhaag Kaur Ji. Study their lives, remember their good deeds, follow them and instruct your daughters to gain good qualities like theirs. Thereby your human birth will be fruitful and you will be worthy of being called the sons of Guru Gobind Singh Ji. That will make you reformers in the country.
There is another goddess with which Guru Gobind Singh Ji has blessed you. Without that you are much away from religion. By dint of that goddess you removed injustice from this country and you were respected by Muslims and British. That goddess is:
ਨਮੋ ਸਰੀ ਭਗੌਤੀ ਬਢੈਲੀ ਸਰੋਹੀ ॥ ਕਰੇ ਝਕ ਤੇ ਦਵੈ ਸਭਟ ਹਾਥ ਸੋਹੀ ॥
(ਭਗਉਤੀ ਸਤੋਤਰ ਸਤਰ 1-2)
Hail to Siri (mighty) Bhagauti (Sword) that cuts sharp. That makes two of one and is beautiful in hand.
ਜੋਊ ਮੰਯਾਨ ਤੇ ਬੀਰ ਤੋ ਕੋ ਸੜੱਕੈ ॥ ਪਰਲੈ ਕਾਲ ਕੇ ਸਿੰਧ ਬੱਕੈ ਕੜੱਕੈ ॥
ਧਸੈ ਖੇਤ ਮੈਂ ਹਾਥ ਲੈ ਤੋਹਿ ਸੂਰੇ ॥ ਭਿਟੈ ਸਾਮੂਹੈ ਸਿੱਧ ਸਾਵੰਤ ਸੂਰੇ ॥
(ਭਗਉਤੀ ਸਤੋਤਰ ਸਤਰ 21-24)
When the brave take thee out of the sheath, they roar and pass the ocean of death. They advance in the battle field and fight advancing forward.
By turning your backs on these devis (noble women) you have offered many riches to these blood thirsty goddesses. If you had spent that on the well being of your daughters, the name of the Sikhs would have been known like the sun all over the world and coming generations would have been grateful to you. Still there is time. If you want progress for your Quam (community) and country, establish schools and colleges where Sikh character can be infused and reinforced and nourish devis (noble women) who are strong, praise worthy and worthy of Dharma. By that your decedents will learn of the counsel of Guru Nanak Dev Ji and they will change the kali-age (age of darkness) into Satyug (age of truth).
