The Truth of Deh Shiva

By Karminder Singh Dhillon PhD (Boston)

We have been told that Deh Shiva Bar Mohey is the “National Anthem” of the Sikhs. And that it is meant to be sung during the salami for our Nishan Sahib.

Is this the truth or have we been taken for a ride?

This article attempts to answer this question by exploring the origins of the composition and revealing the true meanings of Deh Shiva.

THE ORIGINS OF DEH SHIVA
This composition is NOT from the Sri Guru Granth Sahib Ji (SGGS). This raises the question as to how something that CANNOT be found in the 1430 pages of our Guru and is therefore NOT Gurbani could become our “national anthem.”

The Sikh Rehat Maryada (SRM) says clearly that Kirtan in the presence of the SGGS in a sangat can ONLY be from GURBANI or the explanatory compositions of Bhai Gurdas and Bhai Nand Lal ji.

Since Deh Shiva is NOT from the Varan of Bhai Gurdas Ji. It is NOT from the Ghazals of Bhai Nand Lal Ji. It is therefore UNFIT to be sung as Kirtan in our Gurdwaras. But there are other reasons to discard it.

WHERE IS DEH SHIVA FROM.
It can be found as one paragraph within a composition called Chandee Charitar Ukat Bilas. (Story of Goddess Chandee). This Chandee Charitar is found on page 74 till 99 of the Bachittar Natak Granth (Strange Drama Book). See Figure 1 below.

The Bachittar Natak was later re-named, without approval of the Sikh Panth, to Dasam Patshah Ka Granth, then to Dasam Granth, then to Sri Dasam Granth, then to Sri Dasam Guru Granth Sahib and now as Sri Guru Dasam Granth Sahib.

Figure 1: The composition that contains Deh Shiva – Chandee Charitar Ukat Bilas (Story of Chandee in Narrative). Page 74 Bachitar Natak / Dasam Granth.

The entire composition of Chandee Charitar in the Bachittar Natak / DG consists of 233 paras. Deh Shiva is the second last paragraph at number 231.

MEANING OF CHANDEE CHRITAR UKAT BILAS
Chandee is the name of the Hindu goddess. She has at least twenty two other names, some of which are mentioned in the section below. Chritar means narrative or stories from her life. The Malay word Cerita is an adaptation of the word Chritar.

Ukat Bilas translates as wondrous incidents that are exemplified in this composition. Chandee Charitar is therefore a story of the life of goddess Chandee as narrated through wondrous Incidents by the poet.

WHERE IS CHANDEE CHARITAR ORIGINALLY FROM?
All of these 233 paras of Chandee Charitar in the DG are lifted from the Markandey Puran (one of the 18 classic Hindu texts). These 233 paras are divided into 8 sections in the Markandey Puran; as they are in DG too. This lifting of all 8 sections is acknowledged by the author(s) of DG.

At the close of EACH of these 8 sections in the DG – the writers have included the following verse.

ਇਤ ਸ੍ਰੀ ਮਾਰਕੰਡੇ ਪੁਰਾਨੇ ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਕਤ ਬਿਲਾਸ ਮਧੁ ਕੈਟਭ ਬਧਿਹ ਪ੍ਰਥਮ ਧਯਾਇ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ।

Et Sri Markandey Puraney Chandee Chritar Ukat Bilas Madh Kaitabh Badhey Pritham Dhyaye Samapatum Sat Shubm Sat. See Figure 2 below.

Meaning: Here concludes the first chapter of the story of Chandee relating to the killing of Madh Kaitabh as narrated in Markandey Puran. All is well.

Figure 2: The Et Sri Markandey Puran verse at the end of the first section of Chandi Charitar. This verse acknowledges the lifting of Chandir Charitar from Markandey Puran. It appears at the close of all 8 sections.

This verse that acknowledges the lifting of Chandee Charitar from the Markandey Puran appears a total of EIGHT times in the entire Chandee Charitar in the DG.

These eight verses provide irrefutable internal evidence that the entire Chandi Charitar is lifted (copied) from the Markandey Puran by the writers of DG.

WHO IS MARKANDEY AND WHAT IS MARKANDEY PURAN.
Markandey was a devotee of Mahakaal, Durga and Shivji. He is highly revered amongst the Vaam Maragee sect devotees. The Markandey Puran is authored by him.

Bhai Kahan Singh Nabha says in the Encyclopedia of Sikhism that the Markandey Puran contains 9000 verses. It includes the narration of Durga which is known as Chandi Paath and Durga Shapatshati.

Two compositions known as Chandi Charitar Ukat Bilas, and Durga Kee Vaar (also known as Chandi Dee Vaar and Bhagautee Vaaar in later versions of DG) are lifted from Markandey Puran, translated into Brej language and included in the DG.

WHO IS CHANDEE ?
Bhai Kahan Singh Nabha, in the Enclopedia of Sikhism page 201 says Chandee is the consort of Shivji.

Shivji is depicted in the Shiv Puran and Markandey Puran as having two primary forms (Ardh Narishvar Saroop). The right side of Shivji is male and the left is female. Chandee is the left form of Shivji’s dual saroop as depicted in the picture below.

Figure 3: The left side of Shivji is Chandee in female form. She is also called Shera Walee because she rides a tiger. Her more popular name and description is Durga the demon slayer. She is also known as Shiva.

Bhai Kahn Singh Nabha says Chandee has a host of other names. She is also called Durga, Parvati, Kalika, Shera Walee, Maha Mayee, Chandika, Seetla, Bhagauti, and Shiva.

WHO IS CHANDEE CHARITAR DEVOTED TO
The first Dohra of Chandee Charitar reads:

ਕ੍ਰਿਪਾ ਸਿੰਧ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਜੋ ਕਛ ਮੋ ਪਰ ਹੋਏ। Kirpa Sindh Tumri Kirpa Jo Kach Mo Par Hoey

ਰਚੋ ਚੰਡਕਾ ਕੀ ਕਥਾ ਬਾਣੀ ਸੁਭ ਸਭ ਹੋਇ। Racho Chaindika Ke Kthaa Banee Sub Sabh Hoey

Meaning: O provider of blessings, if you will bless me I will write the story of Chandee and the entire narrative would become auspicious.

All the 233 paragraphs in Chandee Charitar are in praise of Chandee and her fighting and killing powers.

Para 116 for instance says: “Chandika fought with the Chund devil. She slammed her spear so hard that the head of the enemy was cut off, as if Shiva had severed the head of Ganesha with a trident.”

Para 166: “The Sumer Mountain erupted, the heaven was terrified, and the mountains began to fly about in all the ten directions. The earth caved in when Chandee Kali took the sword of death”.

Para 193 for instance says: “Chandee thrust her spear in the head of the enemy. Piercing the steel cap, it shattered the forehead and went straight through. The blood stream spurted above, how could that be narrated, as it seemed like the flame coming out of Shiva’s third eye.”

THE FINAL PARA OF CHANDEE CHARITAR.
The final paragraph of Chandee Charitar is Para 232. It comes immediately after Deh Shiva. It reads:

ਚੰਡ ਚਰਿਤ੍ਰ ਕਵਿਤਨ ਮੈ ਬਰਨਿਉ ਸਭ ਹੀ ਰਸ ਰੁਦ੍ਰਮਈ ਹੈ। Chand Chritar Kavtan Mey Baran Sabh Hee Rus Rudrmayee Hai.

I have narrated the story of Chandee in poetry form. The entire poetry is composed with devotion.

ਏਕ ਤੇ ਏਕ ਰਸਾਲ ਭਇਅਉ ਨਖ ਤੇ ਸਿਖ ਲਉ ਉਪਮਾ ਸੁ ਨਈ ਹੈ। Eyk Te Eyk Rasaal Bhayoe Nakh Te Sikh Sabh Upma So Nayee Hai.

Each story is better than the other and every praise that I sing from the nails of my toe till the hair of my head is all new.

ਜਿਹ ਨਮਿਤ ਪੜ੍ਹੈ ਸੁਨ ਹੈ ਸੋ ਨਿਸਚੈ ਕਰ ਤਾਹਿ ਦਈ ਹੈ। ੨੩੨। Jaye Namit Prhey Sun Hai Nur So Nischey Kar Tab Dayee Hai. 232.

Anyone who reads or listens to these stories with faith will surely be given a boon by Devi.

This final verse of the final paragraph is internal evidence that the entire composition of Chandee Charitar – all 233 paragraphs – is devoted to goddess Chandee.

THE CLOSING COUPLET OF CHANDEE CHARITAR.
The closing couplet of Chandee Charitar reads:

ਗ੍ਰੰਥ ਸਤ ਸਇਆ ਕੋ ਕਰਿਉ ਜਾ ਸਮ ਅਵਰ ਨਾ ਕੋਇ. ਜਿਹ ਨਮਿਤ ਕਵਿ ਨੇ ਕਹਿਉ ਸੋ ਦੇਹ ਚੰਡਕਾ ਸੋਇ। ੨੩੩।

Granth Satsya Ko Karo, Ja Sum Avar Na Koe. Jeh Namet Kav Ney Kaheo, So Deh Chandika Soe.

This eight-chapter granth is now complete, none other is equal to it. The object of this poet’s narration is wondrous Chandee.

Figure 4: The Closing Couplet of Chandee Charitar.

The closing admission relating to the copying / lifting of Chandee Charitar from Markandey Puran reads as follows.

Et Sri Markandey Puraney Sri Chandee Chhritar Ukat Bilas Dev Suresh Sahit Jaikar Shabad Kra Astmo Dhiaye Sampurnang Masta Subh Masat.

Meaning: Thus completed as the life of revered Chandee narrated through wondrous narratives as taken from the eight chapters of the revered literature of devta beings from Markandey Puran’s wondrous of wonders.

UNDERSTANDING DEH SHIVA
As stated above Deh Shiva is the second last para – para 231 of Chandee Charitar. It appears on page 99 of DG. See Figure 4.

After laying out paragraph after paragraph (230 in all) of praise of Chandee’s fighting, killing and destructive powers, it was time for the writer to say his PRAYER to Chandee. He says it in para 231 which is Deh Shiva. And NOW Chandee, Give Me This Boon (power).

ਦੇਹ ਸ਼ਿਵਾ ਬਰ ਮੋਹਿ ਇਹੈ ਸ਼ੁਭ ਕਰਮਨ ਤੇ ਕਬਹੂੰ ਨਾ ਟਰੋ। Deh Shiva Bar Mohe Ehey Subh Karman Tey Kabhu Na Taro

Please grant me this BOON, O Shiva (Chandee) that I may never shirk from doing good deeds.

Point to note: The seeking of a Boon (Bar / Var) is NOT a a Gurmat Principle. It is a Hindu one. If this is composed by Guru Gobind Singh ji as claimed by some, then why is Guruji asking for a BOON? And that too from from Shiva / Chandee/ Durga?

The “Shiva” of Deh Shiva Bar Mohey Ehey is Chandee because EVERY paragraph of the entire Chandee Charitar is devoted to Chandee, also known as Durga.

The addition of the vowel “a” to Shiv is to feminize the gender. It would thus be Mangal Ram (male) but MangalA Devi (female). Similarly, Kamal Daas, and KamalA Devi. Arjun Lal but ArjunA Kumari.

ShivA is thus feminine in gender. It refers to Chandee.

The question is “why is GGS inserting ONE para of Deh Shiva (number 231) into 233 paras of Chandee Charitar?

ਨਾ ਡਰੋ ਅਰ ਸਿਉ ਜਬ ਜਾਹਿ ਲਰੋ ਨਿਸਚੈ ਕਰ ਅਪਨੀ ਜੀਤ ਕਰੋ। Na Daron Ar Sion Jub Jahey Laro Nischey Kar Apnee Jeet Karon

When I go fight with my enemies, may I have no fear and obtain victory with certainty.

ਅਰ ਸਿਖ ਹੋ ਅਪਨੇ ਹੀ ਮਨ ਕੋ ਇਜ ਲਾਲਚ ਹੋ ਗੁਨ ਤਉ ਉਚਰੋ। Ar Sikh Ho Apney Hee Mun Ko, Eh Lalach Hon Gun Tao Uchro

And may I always advise my mind that I always have the desire to sing your praises Chandee.

Point to note: The word SIKH in this verse does not refer to the Sikh religion or a Sikh. In the original Markandey Puran the word is SISHYA meaning SIKHYA or advise. It is addressed to Chandee /Shiva because it is part of the BOON that is being requested from her.

ਜਬ ਆਵ ਕੀ ਅਉਧ ਨਿਧਾਨ ਬਨੈ ਅਤ ਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋ [ Jub Aav Kee Audh Nidhan Baney At Hee Runn Mein Tub Juujh Maron

When the end of my life comes, may I perish fighting in your battle. “Your “ here refers to Chandee because the BOON comes from Chandee, and to die fighting in her battle is the obligation that is created from the BOON, a sort of payback price.

WHO IS DEH SHIVA DEVOTED TO
Deh Shiva is one paragraph within Chandee Charitar Ukat Bilas (The story of goddess Chandee).

The FIRST para says: O ocean of blessings, if you will bless me I will write the story of Chandee / Chandika / Durga and the entire narrative would become auspicious.

The FINAL para says: I have narrated the story of Chandee in poetry form.

The FINAL couplet says: This eight-chapter granth is now complete, none other is equal to it. The object of this poet’s narration is awesome Chandee.

Each and every single one of the 233 paras is about the wonders of Chandee.

But some Sikhs are saying that Para 231 Deh Shiva Bar Mohey Ehay is SUDDENLY being expressed NOT to Chandee but to God. And that SHIVA has suddenly become Akaal Purakh? Waheguru? Satnam?

Such Sikhs must think that the rest of the Sikhs are indeed very dumb to swallow such distortion.

But dumb we have truly been to have been taken for a ride all along – singing this Chandee / Durga /Shiva song as “Kirtan” in our sangats in the presence of SGGS ji.

Dumb we have further been – singing this Chandee / Durga / Shiva song at every Nishan Sahib salami for the past 40 years. Standing before a flag gifted to us by Guru Gobind Singh, but doing the Selami to Durga !

Dumb we have also been – calling ourselves Akaal Purakh Kee Fauj but dedicating our Sikhi Flag to Goddess Chandee who has nothing whatsoever to do with Sikhi.

Dumb we have truly been – bowing down to the SGGS, but singing compositions that were lifted from books such as Markandey Puran and put into books such as Bachittar Natak / DG.

We can accept that we didn’t know. I myself stood in this line of ignorance for as long as I wasn’t aware.

But now that the entire scam has been laid bare, other than our stubbornness, what excuse do we have to carry on been taken for a ride?

THE INFILTRATION OF DEH SHIVA INTO SIKH PSYCHE
How did we Sikhs get to be taken for a ride on this Deh Shiva for so many decades? How did Deh Chandee Bar Mohe become part of Sikhi for so long?

The primary culprit in introducing Deh Shiva falsely as ”Kirtan” through surreptitious and subtle ways is the book called Amrit Kirtan.

This is the book that put together some 3,500 common shabads from the SGGS into a volume that could be placed on the harmonium for kirtan purposes. This was undoubtedly a benevolent endeavor. Amrit Kirtan has served the Sikh community well in making Gurbani shabads more accessible to kirtan learners.

But the publishers of Amrit Kirtan in 1951, included some 200 “Kachee Banee” – compositions from Bacittar Natak / Dasam Granth into this “Kirtan” book. They were blended in so well that most Sikhs did not realize it.

Deh Shiva is just one of these Kachee Banee compositions. Just because it appeared in the Amrit Kirtan book together with other SGGS shabads, it was sung as “kirtan”, and taught to all “kirtan” students.

IN COMES NANAK NAAM JAHAZ HAI.
The honor of making Deh Shiva our “national anthem” goes to more sinister groups.

The 1969 movie Nanak Naam Jahaz Hai can perhaps claim the dubious honor of such a huge deception.


Figure 5: Poster of Nanak Naam Jahaz Hai

The movie was touted as a Sikhi devotional movie; even though it was anything but. First of all the title is contradictory to Sikhi principles. The Dohra is Vaheguru Naam Jahaz Hai, not “Nanak Naam.” Guru Nanak never proclaimed his own name to be the savior of mankind.

But the non-Sikh producers of the movie thought they knew better. And many Sikhs thought so too.

The movie was directed by Ram Maheshwary and starred Prithviraj Kapoor, I. S. Johar, Nishi and Vimi in lead roles. Jagdish Raj, Som Dutt, David Abraham, Narayan Tiwari & Suresh play supporting roles.

There are a total of 11 “Shabads” that are sung by playback singers Mohamad Rafi, Manna Dey and Asha Bhonsle. Ragi Samund Singh sings two shabads from the SGGS.

Four of the 11 are compositions are taken from OUTSIDE of SGGS but presented as Kirtan nevertheless. Millions of Sikhs around the world packed the cinemas to hear Kachee Banee (adulterated or fake Banee) in the form of Mitar Pyare Nu, Deh Shiva, Prabh Ju Tokeh, and Rey Mun Aiso being rendered.

The climax of the story, namely the transfer of a “Jot” from the Darbar Sahib to the eyes of the blinded actor happens during the “kirtan” of kachee banee. Everything from the Jot, the transfer miracle and the composition is all Kachaa.

But the most damaging contribution of this movie was to popularize Deh Shiva Bar Mohey as the Sikh “National Anthem.”

As mentioned above, it is NOT from the SGGS. It is NOT mentioned in the SRM. A large proportion of Sikhs had no idea we even had a National Anthem.

Prior to the infiltration of Deh Shiva, Nishan Sahib change in gurdwaras was done with an avalanche of Jaikaras.

But here comes one movie – made, directed, produced and acted by non-Sikhs. And we adapted the lie of a national anthem taken from Chandee Charitar in praise of Durga.

We swallowed the lie hook line and sinker. And now we claim this one paragraph from 233 written in praise of Goddess Chandee aka Durga, was actually penned by Guru Gobind Singh Ji, miraculously inserted into Chandee Charitar, and that SHIIVA there refers to Akaal Purakh.

It doesn’t matter that the remaining 232 paragraphs are in praise of goddess Chandee. But this one that is inserted in between, the 232nd paragraph – is our National Anthem as written by the tenth Guru !

Humpty Dumpty makes more sense than such a claim. Hey Didle Didle’s cow jumping over the moon and the spoon running away with the fork makes more sense.

But we are Sikhs, aren’t we! We are entitled to swallow the most stupendous of claims. And we have the audacity to object when the original owners of Chandee call us disciples of Shivji and Shiva!

We react in disbelief when they refer to us As Santa and Banta! Aren’t we all Banta-Santas for standing before a Nishan of Guru Gobind Singh and crying out to Chandee / Durga to grant us some BOON!

Aren’t we Banta-Santas to call ourselves as Akaal Purakh Kee Fauj but ask to die in the battle field of Chandee!

Due perhaps to its tremendous success in propagating deceptive messages to Sikhs, Nanak Naam Jahaz was awarded the 1970 National Film Award for Best Feature Film in Punjabi, and given the National Film Award for Best Music Direction.

It is no wonder then that its HD version was re-released in 2015. Some Sikhs were beginning to realize the scam. A HD version would help keep the remaining ones in the shadows of this spiritual swindle called Deh Shiva.

QUESTIONS FOR SIKHS
For those Sikhs who, after being made aware of the above, still insist in full ignorance that Deh Shiva is Guru Gobind Singh ji asking for a boon from Shiva, the following questions are necessary.

Why would Guru Gobind Singh write about Chandee/Durga/Ma Shera Walee?

Why would He lift stuff from the Markandey Puran (one of the 18 Purans)?

Why would He venture to translate the Markandey Puran?

Why would He want Sikhs to read such stuff, do “kirtan” of such stuff, and make a national anthem of such stuff?

Why is Guru ji asking for a Bar / Var ? from Shiva when such is NOT a Gurmat Principle?

Doesn’t it strike us that the sinister forces who stole Chandee Charitar (and so much more) from the Purans and inserted it into Dasam Granth are desperately trying to make Guru Gobind Singh ji a disciple of Chandee ?

Doesn’t it strike us that Deh Shiva is an attempt to adulterate & corrupt Sikhi?

THE NEXT TIME YOU SING DEH SHIVA
The Next Time you stand in attention to Deh Shiva.

The Next Time you perform the Selami of our revered NIshan Sahib to the rendition of Deh Shiva.

The Next Time you sing or listen to Deh Shiva.

Do remember that it is Chandee, Durga, Sheran Walee that you are paying your respects to. Do remember that we are asking to die in Chandee’s battles.

This picture should pop out in our minds. And do remember that your request for that BOON to die fighting herbatles may just come true.

Figure 6: Chandee/ Durga/ Kalika/Shera Walee. She is the one who is the object of Deh Shiva.

WHAT CAN SIKHS DO? WHAT CAN PARBHANDAKS DO? WHAT CAN OUR ORGANIZATIONS DO?
The first thing we can all do is to ask for forgiveness from SGGS ji, from Guru Gobind Singh ji for our grossly wrong ways. We were taken for a ride by very powerful forces. Guru ji will forgive us provided we are prepared to change.

The second thing to do is to stop all our association with Deh Shiva right away. It is NOT Gurbani.

The third thing we can do is to start singing Shabads from the SGGS during the Selami for the Nishan Sahib. Guru ji will surely bless us.

Parbhandhaks and leaders of Sikh Organizations need to rise to the occasion. That “we have been doing this for so long” is not acceptable. That some die-hards will object is not acceptable. As Parbhandakhs you have a duty to protect the integrity of Sikhi, the Gurdwara and our Nishan Sahib. Do it without fear or favor.

Instruct your Granthis, Ragis and Kirtenias to sing shabads from the SGGS when the Nishan Sahib is being changed.

Khalsa Diwan Malaysia – please stop Deh Shiva from being sung at PEC classes. Two generations have been corrupted already. Please do not allow yet another generation of young to be corrupted in their Sikhi.

Sikh Naujwan Sabha. I learnt my Deh Shiva from YOU when I was just 15. Many others in the past three generations have learnt it from you. It is time to realilze that there are some 6,000 shabads in the SGGS that could be sung at Selami of Nishan Sahib. Will you stand on the right side of Sikhi is the question.

SUGGESTED SIKH NATIONAL ANTHEMS FOR SELAMI
All Shabads in the SGGS are suitable to be sung as our National Anthem. Local sangats can make their own choices given that SRM does NOT mention Selami. Do so and get the true blessings of the SGSS ji.

Here are two examples of Shabads with full devotion and full Bir Rus from within the SGGS.

ਭੈਰਉ ਮਹਲਾ ੫ ॥ Bhairon M: 5

ਊਠਤ ਸੁਖੀਆ ਬੈਠਤ ਸੁਖੀਆ ॥ ਭਉ ਨਹੀ ਲਾਗੈ ਜਾਂ ਐਸੇ ਬੁਝੀਆ ॥ ੧ ॥

Uthat Sukhia Baithat Sukhia. Bhao Nahi Lagey Ja Aisey Bujheya.

ਰਾਖਾ ਏਕੁ ਹਮਾਰਾ ਸੁਆਮੀ ॥ ਸਗਲ ਘਟਾ ਕਾ ਅੰਤਰਜਾਮੀ ॥ ੧ ॥ ਰਹਾਉ ॥

Raakha Ek Hamara Suwamee. Sagal Ghata Ka Antirjamee. 1. Rahao.

ਸੋਇ ਅਚਿੰਤਾ ਜਾਗਿ ਅਚਿੰਤਾ ॥ ਜਹ ਕਹਾਂ ਪ੍ਰਭੁ ਤੂੰ ਵਰਤੰਤਾ ॥ ੨ ॥

Soe Achinta Jag Achinta. Jaha Kaha Prabh Tu Vartanta.2.

ਘਰਿ ਸੁਖਿ ਵਸਿਆ ਬਾਹਰਿ ਸੁਖੁ ਪਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਮੰਤ੍ਰੁ ਦ੍ਰਿੜਾਇਆ ॥ ੩ ॥ ੨ ॥

Ghar Sukh Vasia Bahar Sukh Paiya. Kaho Nanam Gur Mantar Dirrayea. GGS 1136.

CLICK HERE TO HEAR IT BEING SUNG.

ANOTHER SUGGESTED NATIONAL SIKH ANTHEM FOR SELAMI

ਸ਼ਲੋਕ ਮ: ੧ ॥ ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥

Salok M: 1. Jao Tao Prem Khelan Ka Chaao. Ser Dhar Talee Galee Meri Aao.

ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥SGGS 1412

Et Marag Paer Dhreejey. Ser Deejey Kaan Na Keejey.

॥ ਸਲੋਕ ਕਬੀਰ ॥ ਗਗਨ ਦਮਾਮਾ ਬਾਜਿਓ ਪਰਿਓ ਨੀਸਾਨੈ ਘਾਓ ॥

Salok Kabeer. Gagan Damada Bajeyo Pareyo Nisaney Ghao

ਖੇਤੁ ਜੁ ਮਾਂਡਿਓ ਸੂਰਮਾ ਅਬ ਜੂਝਨ ਕੋ ਦਾਉ ॥ ੧ ॥

Khet Jo Mandeyo Surma Ab Jhujan Ko Dao.

ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ॥

Soora So Pehchaneay Jo Larey Deek Kay Hayt

ਪੁਰਜਾ ਪੁਰਜਾ ਕਟਿ ਮਰੈ ਕਬਹੂ ਨ ਛਾਡੈ ਖੇਤੁ ॥ ੨ ॥ ੨ ॥ SGGS 1105

Purja Purja Kat Marey Kabhu Na Chadey Khet.

ਸਲੋਕ ਮ ੫ ॥ ਪਹਿਲਾ ਮਰਣੁ ਕਬੂਲਿ ਜੀਵਣ ਕੀ ਛਡਿ ਆਸ ॥

Salok M: 5. Pehla Maran Kabnool Jeewan Kee Chud Aas.

ਹੋਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁਕਾ ਤਉ ਆਉ ਹਮਾਰੈ ਪਾਸਿ ॥ GGS 1102

Hoh Sabhna Kee Reinka Tao Aao Hamarey Paas.

CLICK HERE TO HEAR IT BEING SUNG.

 

9 Replies to “The Truth of Deh Shiva”

  1. Veer ji its a clinical discourse which requires intellect to differentiate the two but the as dissected is absolutely true because it is contrary to the fundamental structure of Sikhism as expounded in Guru Granth.Dasam Granth is wrong title named to create confusion. Its full of contradictions and consequently various authors would have written it from different perspective.

  2. SATNAM SATNAM SATNAM SADA SATNAM …SGGS
    TQ BHAI SAHIB JI YOU HAVE SPOKEN THE TRUTH AND I FULLY AGREE THAT THE DASAM GRANTH OF SRI DASAM GRANTH JI COULD OR MUST GAVE BEEN ADULTERATED JI.
    WHY IS IT THAT NONE OF THE WRITINGS OR POETRY OF SRI GURU GOBINDCSINGH JI MAHARAJ ARE NOT IN THE SGGS JI??
    IT IS MY HUMBLE BELIEF AS FOLLOWS:
    GURU GOBIND SINGH JI WAS RECALLED BY AKAL PURUKH JI TO COME OUT OF HIS CONTINUOUS MEDITATION OF OVER OR ABOUT 3000 YEARS SNDCTO TAKE RE BIRTH AS SON OFVGURU TEGH BAHADUR JI. AS SUCH HE GROW UP TO FORM THE KHALSA.. DEG TEGH FATEH PANTH JI SRI SAHIB KI SAHAAE. HIS IBSTRUCTION WERE TO FIGHT EVIL FORCES OF THE MUGHALS AND TO BRING PEACE TO THE REGION. IN VIEW OFVTHIS REALISIBG THIS HE DID NIT INCLUDE HIS QRITINGS IN TBE SGGS AS HE HAD RAISED A SWORD AGAINST FELLOW SOULS. THE PRIOR NINE SIKH GURUS WERE SAINTS WHO DID NOT STAND UP TO SHED BLOOD OF FELLOW SOUL BEINGS.
    THUS THE VERSE..SAB SIKHAN KO HUKAM HAE GURU MANEO GRANTH. GURU GRANTH JI MANEO PARGAT GURA KI DAE… THIS VERSE AND ITS ORIGINS ARE ALSO IN DOUBT BUT IS FELT IT IS FROM GURU GOBIND SINGH JI MAHARAJ JI. WHAT HAPOENED YO THE JIT OF GURU NANAK D3V JI MAHARAJ JI??? IT WAS PASSED ON TO SRI RATNAGHAR RAO JI AFTER GURU JI LEFT CHAMKAUR DA KILLA . SRI RATMAGHAR RAO JI PASSED THE JOT TO SANT TULSI DAS JI THE 2ND HIS SON AND THE LATTER TO SWAMI SHIV DAYAL SINGH JI MAHARAJ JI. SWAMI JI PASSED THE KOT TO BABA JAIMAL SINGH JI AND THAN HE PASSED IT TO HAZUR BABA SAWAN SINGH JI AND HE PASSED IT TO SANT KIRPAL SINGH JI AND THAN THE JOT WENT TO SANT DARSHAN SINGH JI AND LATER IT WAS PASSED ON TO SANT RAJINDER SINGH JI MAHARAJ JI. THE GUST IF THE TEACHINGSVOF GURU NANSK DEV JI MAHARAJ JI AND THE SIKGS GURUS AND THE SGGS IS NAAM SIMRAN AND LISTENING TO THE ANHAD BANI. TBE HAPJI SAHIB SAYS TO OBTAIN NAAM AND NAAMDHAN A SIKH MUST FIND A SATGURU. THE SGGS ALSO SAYS SIKHS MUST NOT EAT SUUR MACHLI PANCHI PAAN TEMAKU..MEANIBG NO MEAT CONSUMPRION AND ANY THING INTOXICATING LIKE PAAN CONTAINNING DRUGS OR ALCOHOL. SIKHS ALSO MUST KEEP LONG UNSHORN HAIR MOCH DHARI AS SAID IN THE SGGS BY SAMT KABIR SAHIB JI..JAE MANN MUNDAEA NAHI ..SARIRR TOO CANNOT BE SHAVED..THIS IS BASIC SIKHI TO REACH STATUS OF GURSIKH OR GURMUKH JI. KHALSA PANTH IS A CREATION OF SRI GURU GOBIND SINGH JI MAHARAJ TO ORGANISE SIKHS SO THAT THEY COULD VEVOME A DISCIPLINED FAUJ OR FORCE THAT COULD PROTECT THEMSELVES AND THE WEAK AND DEFENSELESS. ITS PARTICIPATION IS VOLUNTARY. THE SGGS IS TI SJOW HUMAN BEINGS HOW TO COME OUT OF THE CHAKRAS OF THE LAW OF KARMA CONTROLLED AND RULED BY KAL NARANJAN OR SATAN AND HIS ASSISTANT DHARAM RAJ JI AND TO SHOW THE WAY ON HOW TO RETURN BACK TO GOD SATNAM JI ANAMI PURUSH JI AKAL PURUSH. FOLLOWING THE SGGS AND ITS TEACHNGS AND UNDERSTANDING THE HIDDEN MEANINGS OR SECRETS OF SPIRITUALITY AND DIVINITY IS A PERSONAL MATTER AND OR BETWEEN ONR SELF AS AN INDIVIDUAL AND GOD. THE SGPC OF AMRUTSAR AND THE GURDWARA COMMITTEES DO NOT TEACH THIS ON BEING VEGETARIAN NO ALCOHOL NO IMMORALITY ETHICAL PRINCIPLES NO SHORNING OF HAIR DOING MEDITATION ON OR NAAM SIMRAN LISTENING TO ANHAD BANI DOING SEWA DOING SIMRAN ON THE PANJ SHABADS CONTROLLING THE PANJ DHOOTS …KAAM KROD LOBH MOH AHKANKAR …ETC GURDWARAS AND THEIR COMMITTEES HABE BECOME VERY POLITICAL AND 5HUS ARE NOT TEACHING THE SECRET TEACHINGS OF THE SIKH GURUS WHO WERE SAINTS AND ARE TELLING SILHS NOT TO RESPECT SAINTS..THEY MUST READ THE GURBANI OF GURU ARJAN DEV JI MAHARAJ JI..THE SUKHMANI SAHIB JI.. AS FOR THE DEY SHIVA SHABAD ISSUES I FULLY AGREE WITH YOU DR JI. THE DASAM GRQNTH COULD HAVE BEEN OR US MIST CERTAINTLY ADULTERATED BY PROPONENTS OF HINDUISM TO PORTRAY GURSIKHI AS AN ARM OF HINDUISM BUT IT IS NOT. GURU NANAK D3V JI JI HAD HIMSELF SAID ..NA MEH HINDU NA MEH MUSALMAAM.. THEREFORE THE SGPC OF AMRITSAR MUST CALL FOR THE PANJ AKAL TAKTHS TO DECIDE ON THE ISSUE OF THE SHABAD ..DEH SHIVA BAR MOHE.. IT COULD ALSO BE REMOVED FROM THE DASAM GRANRH AND THUS A NEW EDITED VERSION OF DASAM GRANTH JI ISSUED.SIKH GURDWARAS TH3KR COMMITTEES GUNI GIANIAS GRANTHIS ACADEMICS ETC MUAT HIGHLIGHT THE ABOVE INFO ON GURSIKHI THAT OF IT IS MADE UP OF TWO FOLD ESTABLISHMENTS THE GURSIIKHS THE GURMUKHS ON ONE HAND AND ON THE OTHER THE KHALSA PANTH. THE FORMER WHO ADHERE STRICTLY TO THE TEACHINGS OF THE SGGS AND THE LATTER BOTH THE SGGS AND OR RULES OF THE KHALSA PANTH. SIMRAN MEETINGS OR SESSIONS MUST BE STARTED IN ALL GURDWARAS ALL OVER THE WORLD IN ALL COUNTRIES. SIKHS MUST BE FULLY VEGETARIAN NON ALCOHOLIC AND KESADHARIS AS THIS IS WRITTEN IN THE SGGS JI.
    SATNAM SATNAM SATNAM SADA SATNAM
    DR GURDIAL SINGH SANDHU

  3. I FULLY AGREE WITH YOU. DEH SHIVA OF DASAM GRANTH CAN NOT BE OUR ANTHEM. IT IS BASICALLY SUNG IN PRAISE OF HINDU DEVI, DEFINITELY NOT IN PRAISE OF WAHEGURU JUST LIKE “JAN GAN MAN” WAS SUNG BY RABINDER NATH TAGORE IN PRAISE OF KING OF ENGLAND. IT IS FOOLISHNESS ON BEHALF OF INDIAN GOVT. TO ACCEPT IT AS OUR NATIONAL ANTHEM. BOTH THE SHABADS AND MAY BE SOME OTHER PATRIOTIC SHABAD CAN BE SUNG BY SOME PROFESSIONAL WITH HEROIC MUSIC WITH ” BOLE SO NIHAL” AFTER EVERY STANZA. THIS CONCEPT SHOULD BE PROPERLY PROPAGATED. MY FULL SUPPORT TO YOU AND I CONGRATULATE YOU FOR SUCH A NICE EXPLAINATION.

  4. If the use of names of “Shiv” or “Hari” or “Ram” can have different meanings depending on the context they are used in gurbani, why can’t they have diiferent meanings in Dasam granth depending on the context trhey are used in?

    If the Raghunath in Guru Granth Sahib doesn’t mean Ram Chander and actually is used for Waheguru, why then can’t the “Devi” actually be a metaphor for sword, and the not the 8 armed Hindu goddess?

    1. simply because its not Metaphor in the BNG. Metaphors and context in SGGS are used as such but the authors of BNG are describing myths as if they actually happened as real events. In the SGGS, the real intnet of the composer is always shown in clear transparent way in the Rahao Tuks or is known after reading the entire Shabad. No such is seen in BNG.

      1. You’re wrong in thinking that the devi devte only represent metaphors in Guru Granth Sahib. Metaphors have to have some substance of truth to be used as a metaphor. Guru Granth Sahib is witness that the devi devte do exist. Dasam Granth is witness that they are all the the hukam of Sri Akaal Purkh.

    1. Not exacyly – its quite the opposite. A Sikh following along the lines of Authentic Sikhi as espoused by Guru Nanak Ji Sahib who rejected everything ritualistic and superstitious and fallacy for authentic Principles.

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