M.A. (S IKH STUDIES ) PART -I PAPER -VI SIKH SCRIPTURE AND LITERATURE II LESSON NO. : 5 WRITER : DR. SHAMSHER SINGH
KRISHNAVTAR – IDEAL WAR FARE OUTLINE • Introduction • Krishnavtar • Guru Gobind Singh War Policy • Krishnavtar Religious Ideal War Fare (Dharam Yudh) • Krishna as Man • Dharam Yudh • Conclusion A collection of twenty-four incarnations of God Vishnu forms a part of Bachitra Natak in Guru Gobind Singh's Dasam Granth. The complete work of Chaubis Avtar contains a total of 4,371 verses of which 3,356 are accounted for Ramavtar and Krishnavtar , the longest is Krishnavtar with 2492 verse – units. It is said whenever evil predominates, saviours of mankind or Avtar emerge by His divine order to re-establish Dharma, to save the holy person and to punish the wicked. On the other hand it is also said that the writer of this composition asserts his firm faith in one monotheistic qualified, omnipotent, ominiscient and omnipresent. In the epilogue to one of the episodes in Krishnavtar occur a statement repudiating the worship of Ganesha, Krishna and Vishnu. (Krishnavtar verses – 434-440) The composition of Chaubis Avtar is the largest portion of Dasam Granth. The mythological twenty-four incarnations of Vishnu reveal the idea of puranic literature that saviours come from time to time to –re-establish the righteousness, to protect the meak and weak and to uproot the evil, Chaubis Avtar Katha begins with Patshahi Das and with an other name Shyama is used, who is no other than Guru Gobind Singh. The idea expressed above i.e. the saviours come deeply impressed Guru Gobind Singh. Guru Gobind Singh view about Avtar appears to be quite different from that of puranas as he firmly believed that avtars are not incarnations of God, they are rather elevated souls blend with the Almighty God – Guru Gobind says: I do not at the outset propitiate ganesha I never meditate on Krishna or Vishnu I have heard of them but I know them not It is only god's feet I love. (Macauliffe, Vol.V., p.310-311) In the Chaubis Avtar compositon Krishna Avtar comes at No.21. This Katha of Krishna Avtar further divided into four sub-sections. 1. Balpan Khand (pkbgB yzv) 2. Ras Lila Khand (ok; bhbk yzv) 3. Verho Khand (fpoj[ yzv) 26 M.A. (Sikh Studies) Part-I 27 Paper-VI
4. Yudh Khand (:[ZX yzv) The first three sectinos are related with Krishna's incarnat status, these three are mentioned only in a usual wal while the last one yudh khand comprising 874 chhands is the biggest portion and is mainly related with Krishna's ordinary status of a man of the battle field. This status of man depicted by the writer simply with the purpose of inspiring the general people to fight with the enemies. The writer of Krishnavtar presented him as warrior of battlefield not as incarnate of Vishu with divine powers. The presentation of Krishnavtar in Dasam Granth is entirely different from the tradition of Hindu literature; He is an ideal warrior instead of divine incarnate. The personificaton of the Divine personalities was a important step taken by the writer. This presentation was a big source of inspiring the ordinary men of India. This spirit of enthusiasm was the need of the time. The purpose of this Katha of Krishnavtar is clear from the outgoing version but it needs little more clarificatino, which is necessary to put here. Miltarism implies three main points. 1. Martial valour 2. Martial prowess and 3. Martial aptitude Guru Gobind Singh the writer of this Katha possessed these three heroic charactristics. This militant motif was the dominant element of Guru's magnetic powerful personality. He was not only a brave soldier and general but also a matchless military organiser par excellence who turned weak people of India in war heroes. He infused a new spirit in the dead bones of a coward Hindu. He converted sparrows into hawks. The low born men of the Indian soil raised to the level of sardars who exirpaitated the forces of enemy and changed the destiny of Indian slave people to freedom and honour. It was all the motivaton and inspiration of heroic poetry – Guru says: I have rendered in the vulgar dialect the tenth chapter of the Bhagawat with no other object than to inspire for religious war (Dharam Yudh). ( Krishnavtar, Patshahi -10) His predecessors, i.e. Guru Nanak and Guru Hargbind, gifted this heroic spirit presented in Krishnavtar by Guru Gobind Singh. The teachings of Sikh Gurus pointed to the inevitable truth that selfless service and sacrifice for the depressed mankind are the honourable course of life. If men and nations have to live in honour and to maintain dignity. Royality is futile if it is not accompanined by a corresponding and compelling divinity. Guru Nanak says: Come whosoever wants to play this game of love (love for God, mankind and country). Come determined, with thy head on thy palm. If you wish to tread this path remain ready to part with thy head. (Sri Rag M.1) Dr. G.C. Narang expressed the idea that Guru Gobind Singh and his work was natural product of the process of evolution of the foundation of Sikhism. The harvest ripened in the time of Guru Gobind Singh had been sown by Guru Nanak and watered by his successors. The sword, which carved Khalsa wy to glory, was undouhtedly forged by Guru Gobind Singh but Guru Nanak had provided the steel. The sixth Guru tied two swords to his bet one for royality, and the other for saintlyhood.