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Re: Text of Dasam Granth
Posted by Serjinder Singh Send Email to Author on Saturday, 8/21/1999 12:39 PM MDT
Waheguru ji Ka Khalsa
Waheguru ji ki Fateh

The text of the "sabad" Deh Siva Var Mohi ihai..." can be found in the composition called "Chandi Charitar -Ukat Bilas" which is a part of the Dasam Granth.

In this sabad, the prayer to Siva is not meant to be a prayer to Akal Purkh. Siva is the goddess Chandi. Chandi being the wife of Shivji or Shiv is called Siva. The writer is praying the Goddess Chandi.

Generally it is assumed that this prayer is by Guruji praying to Akal Purkh which is not the case.

Some time ago I wrote about it and the impact of creeping Brahmanistic rituals in Sikhism in response to a query about Sampat Path.

Dear Jasjit ji
Sat Sri Akal

A SAMPAT Path is a path where you read a Sabad and at the end you read another Sabad, line, or part of a Sabad, and then continue the same for the next Sabad. For instance, you read the first line of a Sabad and then the mulmantar, then the second line and then again the mulmantar. This way a Sampat Path would finish after several weeks rather than 48 hours. This as mentioned is being done for Sukhmani Sahib where after every Pada of the Ashtapadi one recites the last pada of Sukhmani Sahib i.e. Sukhmani Sukh Amrit Prabh Nam. Such Sampat path was done by the Nihang Singhs and would continue for months.

The idea is borrowed from Brahmans who had a stake in prolonging the Yagya and would devise all sorts of ways to lengthen the ceremonies. In fact, Akhand Path which began long after the time of the Guru jis is a subconcious substitute for the Hindu Yagya. The Namdhari Sect made it popular only recently. Their Akhand Path is more close to Havan. They use havan samagri and Jot, and other paraphernalia. The Sikhs recently adopted these practices which are now considered part and parcel of Sikhism. Sampat Path is the further development of this trend.

Irony is that the more we condemn Brahamanism the more we accept it subconciousely. Karam Kand or ritualism is the mainstay of Brahamanism which was thoroughly condemned by Guru Nanak Dev ji. Be it Janjoo, Tilak, Pooja, Archa, Bhog, or ritual cleaning, pilgrimage, considering themselves separate from others (caste). Those who consider themselves true Sikh or true Khalsa and say so on the basis that like the Janjoo they have the 5K, like the tilak the keski, Pooja, archa, bhog are part of the Akhand Path and Sampat Path, bathing at the Bauli Sahib at Goindwal, pilgrimage to Hemkunt similar to that to Haridwar or Badrinath. Stress on Bana as against Bani is the sign of Brahamanism creeping in, brought in by those who shout the most against Brahamanism.

Health or ill health of a religion can safely be judged from the extent of emphasis on rituals as compared with that on the theology.

It is not just Brahamanism, other influences such as Tantarism and Shakatism which in Hinduism are totally distinct from Brahamanism are already well entrenched in Sikhism. The writers (other than Guru ji) of most compositions of Dasam Granth made Sikhs accept these trends long ago.

For instance, Siva in the SIKH NATIONAL ANTHEM "Deh Siva Var Mohe Ihe ...." is the name of goddess who is the consort of Shiv. And Sikhs pray to her when they sing this at the beginning of a function etc. It is a stanza in Chandi Charitar Ukat Bilas and is a continuation of the praise of goddess Siva. The writer of this composition is not Guruji but a goddess loving brahman named Munishar from western UP as is made clear in the beginning of this composition. Mahakal mentioned in Dasam Granth is a deity of the Tantrics and not Akal Purakh as some would make us believe. The Tantric texts and the temples dedicated to Mahakal leave no doubt about that. The largest temple of Mahakal is in Ujjain. The benati chaupai mentions Mahakal because it is part of a much larger composition known as Charitro Pakhyan which most scholars vehemently say is not written by Guruji because of the pornographic nature of the writing. To give you the idea of esoteric nature of Tantrism, there are five Makaars of Tantrism comparable to

five kakaars. These Makaars (words beginning with M) are Mad (wine), Maans (meat), Matasya (Machhli or fish), Maithun (sexual intercourse), Mudra (sexual posture). It is considered by Tantrics that to have union with the deity these makaars are essential and facilitate the union. Charitro Pakhyan is full of the mention of these five Makaars all over.

The offerings of meat to the deity is part of the Tantric worship. During the difficult years of Sikhi after Banda Bahadur, neophytes who had tantric past brought in meat eating and called it Mahaparsad, exactly the term used by Tantrics (Banda had to disagree with this and was made to leave Amritsar, meat eating among others was one of the lesser reasons).

The history of Budhism, Jainism indicates that Brahmanism swallowed up these religions gradually making inroads while the followers of these religions were not even aware of what was happening.

If one points this out to the Sikh zealots one gets a typical knee jerk reaction pointing fingers at you and saying that the future of Sikhi is bright only if one takes care of the Bana and the rituals.



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