Dasven Paadshah da Granth - popularly known as the Dasham Granth - contains compositions of the tenth Guru of Sikhs, Guru Gobind Singh . It comprises hymns, philosophical writings, Hindu mythological tales, and autobiographical verses composed by the Guru.
The chapter dealing with Rama is called Chaubis Avatar - 24 incarnations of Vishnu. This chapter was composed in Anandpur Saheb . In his narrative, the Guru candidly admits that 'Puranas speak of Ram, and Quran of Rahim...Smritis, shastras, Vedas, all proclaim various mysteries, but I do not recognise a single one of them.'
Dasham Granth is also unique in that it includes Brahma and Shiv as two of the 24 avatars of Vishnu. In Hindu mythology , the trilogy of Brahma, Vishnu and Mahesh are independent of each other and have different functions of creating, sustaining and destroying the universe. The Guru agrees that objective of each avatar is to overcome evil forces and restore good in the world.
Guru Gobind Singh elaborated pros and cons of the events of Ramayan in his Bani - narrative, in a lucid language and commented on characteristics of Ram.
He laid more emphasis on describing in detail, Ram's expertise in martial arts and planning war strategy. While some verses faithfully narrate incidents as per scriptures, the Guru has also used his imagination to further elaborate and dramatise these facts to suit his purpose. The Guru's main purpose is to 'raise courage in hearts of all those who read them.' It was to inspire his audience to rise above their cowardice and fight against tyrants.
Since victory of good and destruction of evil necessarily involve war and a great deal of violence, the tone of Guru's narratives is martial. He also categorically asserts that these avatars are not God Himself, but His agents because the Divine is formless and the one who is never born nor dies. As the moola mantra of the Japuji Saaheb says: "There is only one God Truth is His name; He is the creator, protector, without fear, has no enmity; He is the first entity, never born, Self-existing and Self-perpetuating..."
Ram takes birth and passes away. If we consider Ram, 'the Lord as Unborn, then how did he take birth from the womb of Kaushalya?' Like all other beings, he was also devoured by kaal, time, death. He could not destroy or win over kaal. Ram, who is said to be the destroyer of death, was also subjugated to the cycle of birth and death, so the Guru concludes he is an avatar.
In his narrative the Guru depicts Ramavtar as 'a source of inner peace , inspiration and bravery' and praises him. Nowhere in his writings does the Guru accept the incarnation in the form of Ram as anything other than the creation of the Akal Purukh. He refers to Ram in a generic sense, in which he is the inner soul of every being.
Authored by: Ashok Vohra
The chapter dealing with Rama is called Chaubis Avatar - 24 incarnations of Vishnu. This chapter was composed in Anandpur Saheb . In his narrative, the Guru candidly admits that 'Puranas speak of Ram, and Quran of Rahim...Smritis, shastras, Vedas, all proclaim various mysteries, but I do not recognise a single one of them.'
Dasham Granth is also unique in that it includes Brahma and Shiv as two of the 24 avatars of Vishnu. In Hindu mythology , the trilogy of Brahma, Vishnu and Mahesh are independent of each other and have different functions of creating, sustaining and destroying the universe. The Guru agrees that objective of each avatar is to overcome evil forces and restore good in the world.
Guru Gobind Singh elaborated pros and cons of the events of Ramayan in his Bani - narrative, in a lucid language and commented on characteristics of Ram.
He laid more emphasis on describing in detail, Ram's expertise in martial arts and planning war strategy. While some verses faithfully narrate incidents as per scriptures, the Guru has also used his imagination to further elaborate and dramatise these facts to suit his purpose. The Guru's main purpose is to 'raise courage in hearts of all those who read them.' It was to inspire his audience to rise above their cowardice and fight against tyrants.
Since victory of good and destruction of evil necessarily involve war and a great deal of violence, the tone of Guru's narratives is martial. He also categorically asserts that these avatars are not God Himself, but His agents because the Divine is formless and the one who is never born nor dies. As the moola mantra of the Japuji Saaheb says: "There is only one God Truth is His name; He is the creator, protector, without fear, has no enmity; He is the first entity, never born, Self-existing and Self-perpetuating..."
Ram takes birth and passes away. If we consider Ram, 'the Lord as Unborn, then how did he take birth from the womb of Kaushalya?' Like all other beings, he was also devoured by kaal, time, death. He could not destroy or win over kaal. Ram, who is said to be the destroyer of death, was also subjugated to the cycle of birth and death, so the Guru concludes he is an avatar.
In his narrative the Guru depicts Ramavtar as 'a source of inner peace , inspiration and bravery' and praises him. Nowhere in his writings does the Guru accept the incarnation in the form of Ram as anything other than the creation of the Akal Purukh. He refers to Ram in a generic sense, in which he is the inner soul of every being.
Authored by: Ashok Vohra
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