The Dasam Granth Sahib

The Chandi Vars are followed by Gian Prabodh. This consists of 336 verses , the opening 125 are a eulogy of God as in the Akal Ustat and the rest are riddles and stories from the Mahabharata. The tales include those of Raja Yudhistra, Arjun, Bhimsain and Sahudav

What follows next is the Chaubis Avtar, which lists twenty four Avtars, of these, the accounts of Rama (864 verses) and Krishna (2496 verses) are the longest. These accounts are not mere adaptations from the Puranas, but they have been retold with a shift in emphasis and reinterpreted so as to fall in line with Sikh thought.

At the time it was the custom to recite on the eve of battle the praises and warlike deeds of the brave, so that the hearts even of cowards might be inspired with eagerness of the fray. On that account Guru Sahib Ji maintained fifty two bards to translate the Mamahbarat, the Ramayan and the gallant achievements of Sri Ram Ji and Bhagawan Krishan Ji and others. It does not follow from this that Guru Sahib Ji worshipped those whose acts were thus celebrated. This was done only for the purpose of inciting bravery, dispelling cowardice and filling the hearts of the Sikhs with valour to defend the faith. At the end of Ram Avtar is found a special blessing on those who hear and those who sing this story, and thanks are given to God for help in completing the story of Sri Ram Chander Ji. Guru Sahib Ji says that he does not accept the opinions of the Puranas or of the Quran, nor the doctrine of the Simrities, Shastas or Vedas. Guru Ji says he is only the mouthpiece of Aspani, the Sword-Bearer himself (vs 863) .

In the concluding of Ram Avtar, it is stated that the book is finished in the year 1755 Bikrami (AD 1698) in the month of Har (June-July) on the bank of the Sutlej River near the foot of the NainaDevi Mountain. It is stated in the Krishan Avtar, that 1192 verses were completed at Anadpur Sahib and that the remaining 1300 verses were written at Paonta Sahib.

Machh Avtar rescues the Vedas from the ocean, where they were carried by the demon Sankh. A battle between the fish armies and the demons is described, with eh Huries (heavenly beauties) gloating in anticipation of many slain heroes. In the end the demons are defeated.

Kachh Avtar supports the Mandarachal mountain while the Gods churn the ocean to secure the fourteen jewels in it.

In Nar Narayan, the demons are not satisfied with the distribution of the loot from the churning, so another battle takes place between them and the Gods. Nar Singh battles for eight days and nights to rescue Bhagat Parhlad from the wrath of Raja Hiranachh who id finally clawed to death.

In the story of Paras Ram, the Chhatris stole the calf of Kemdhenu, the Wonder Cow and killed Paras Rams father. A battle follows in which the mighty warrior-Brahmin, Paras Ram eventually kills the guilty rajas with an axe and finishes of the rest of the Chhatris.

In Rudhr Avtar, the population problem is solved when Rudhr destroys enough wicked people to ease the sitiation.

Arhant was a Jain. He put an end to sacrificial ceremonies , he taught there was no need for a creator, not pf ceremonial bathing so the demons who had taken over from the gods by performing vedic rites became weak and were easily destroyed. Raja Manu was then sent as an incarnation of Vishnu, and he wrote the Manu Smriti and so brought back the people form the delusions of Jainism.

Dhanantar Veid, the physician, wrote the Ayur Veda to cure the ills of people.

The chariot of the Sun Avtar was hindered by the demon Diragh Kaya and a battle followed in which the suns arrows finally win through. The Chardra, moon became proud and committed adultery with the wife of Brahmin Brahasapti. Both Brahaspati and Gotum Muni cursed him, hence the dark spots on the moon and the waxing and waning from shame.

The last incarnation is Kalki. He is to come in the Kali age, "the age of ignorance and spiritual darkness." The world has fallen deep in sin, family life has broken down, castes are in confusion , religious sects multiply. Then, "to destroy all sin, Kalki will come in Kal yug to establish righteousness." A terrific battle between the forces of good and evil will follow.

Following the Chaubis Avtar are several smaller compositions in different musical meters. These ten verses are know as Shabad Hazaray and would take perhaps five minutes to recite. Several raags are used: Ramkali, for singing at dawn, Sorath, for midnight, Kalyan, for the evening, Tilang Kafi, for the afternoon, Bilawal, for noon in a joyous mood and Devgandhari, four hours after sunrise. These verses exhort men to worship only the one God and not His manifestations or His creation. "Worship none but the Creator, not the creation (vs5) .

This includes a shabad in Punjabi, another on the Khalsa known as Khalsa Mahima and Shastra Nam Malla, listing a catalogue of weapons praised as deliverers and protectors. Five different weapons - Sword, Chakra, arrow, pash (noose of cotton and leather) and gun - are referred to comprising of 1318 verses.The weapons are given fanciful names, like for the arrow - Bow-roarer, Skin-piercer, Deer-slayer.

The opening verse sets the mood:

The Charito Pakhyan is the longest composition with 7559 verses. This is a collection of Indian and foreign tales wherein consequences of adulterous and immoral relations of men and women have been described. It is not just the wiles of women that are presented here, rather several stories deal with the wiles of men also. The main thrust of these stories is to remain faithful to one's spouse.

There are 78 tales of the bravery, devotion and intelligence of women. 269 stories of deceitfulness and unscrupulousness of women with 26 of men. 10 stories on the folly of gambling, drinking, opium-eating and there are 21 folk tales. 404 tales in all.

Hikayatan follows with 752 verses and 11 stories. All that the salutation of the Khalsa, Waheguru Ji ka khalsa. They are supposed to contain moral instruction for the emperor Aurangzeb.

The Zafarnama is in Persian and is a historical document, a letter from Guru Gobind Singh ji to the Emperor Aurangzeb. The opening 12 verses are an invocation whereas the following part describes the treachery of the Emperors viceroys and generals. As the title suggests (Epistle of Victory) Guru Ji always firmly believed in the ultimate victory of Good over Evil.

Guru Sahib Ji rebukes Aurangzeb for braking his oath taken on the Quran. This refers to the treachery of his generals in the Battle of Anandpur when, after promising safe conduct to Guru Ji's forces for leaving the city, they attacked and looted, only to find that Guru Sahib Ji had anticipated treachery and filled the baggage sacks with rubbish. Guru Sahib Ji calls the emperor 'Paiman Shikan', 'Oth Breaker.' The Zafarnama is said to have shaken the emperor and as his end was coming near he realised the his folly. The last days of the emperor were sad, and in contrast to the hope in victory that buoyed up Guru Sahib Ji, Aurangzeb felt that his life had offered him defeat.

(Please see elsewhere on this site for a full english translation of the Zafarnama.)