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 • Gobind Singh War Policy • Krishnavtar Religious Ideal War Fare (Dharam Yudh) • as Man • Dharam Yudh • Conclusion A collection of twenty-four incarnations of God forms a part of Bachitra Natak in 's . The complete work of 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 , 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 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. and Guru Hargbind, gifted this heroic spirit presented in Krishnavtar by Guru Gobind Singh. The teachings of Sikh 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 . 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 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.

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These two aspects Guru Gobind Singh blended in his heroic poetry. Cunningham says: It was reserved for Nanak to percieve the true principles of reform and to lay those foundations which enabled his successor Gobind to fire the minds of this countrymen with new nationality. In the epilogue to Krishnavtar the combination of sainthood and militarism is unique. The background of Krishna attached with Hindu mythology and his purpose of fighting here in Dasam Granth is clearly for the sole of inspiration of heroic spirit against the evil and wicked. Guru says: Glory to noble souls Who on their earthly way Carry upon their lips The name of the Lord And ever contemplate Deep with in their hearts The Good fight's spirit Knowing that the body Is fleeting vesture They make the Lord's Name A boat to carry them Over life is rought ocean They wear as a garment That is as a fortress serene detachment Divine knowledge is the light of their minds Their cleaner's broom in their wise hands Is the broom of wisdom? With it they sweep all cowardice And all falsehood. (Krishna Avtar , The Sacred Writings of the , pp. 274-275) In the words of Dharam Pal Astha, “the saint warrior poet has thrown together in these composition such inspiring sentiments as would urge one to resist the destroyers of Civilsation, its virtues, peace, truth and justice and fight against political cruelty and oppression”…the heroic poetry of Dasam Granth is mythological and the characterological poetry. It is interesting to study the evolution of Guru’s art under the stress of circumstances. He was essentially a saint, who look to the sword and then wrote martial verse to breathe fire into the minds of his fellow – soldiers with sole purpose of inspring the people with the will to be perpetual fighters in the battle for Dharma…The heroic poetry of Dasam Granth may be classified into two types: the realistic and conventional. This mythical poetry. It describes war between gods, fought against their demons. The war scenes describes preparations, actions and victory over enemy. This trend is easly available in Krishnavtar . The basic description of Krishnavtar inspires the warrior spirit in man. Here the writer concentrated on the last portion of Yudh Khand instead of childhood and Ras Lila. Here Krishna is presented as an ideal warrior. From the internal evidence of Avtar Katha it appear that the Chaubis Avtar is not the work of one period. According to Encyclopeadia of Sikhism (p.452). It was a long project, which was in execution for a decade, or more

M.A. (Sikh Studies) Part-I 29 Paper-VI while Krishnavtar is stated in verse 2,490-91 to have been composed in Samvat 1745/A.D. 1688 at Paunta when Guru Gobind Singh was residing there. Dr. Mohan Singh Oberoi Diwana says: “Now this poetical account of Sri Krishna incarnation of Vishnu written under the pen-name of Shyama, was started at Anandpur, countinued at Paunta and finished at Paunta in 1688 A.D. 10 years before the foundation of Khalsa. An interesting phenomenon observable in Krishnavtar is the sliding of the poet from Krishna mythical career into his own contemporary scene. Among the heroes mentioned some bear medievel Rajput names (Gaj Singh, Dhan Singh, Surat Singh etc.) some Muslim like Nahar Kahn, Tabir Khan and Sher Khan. In verse 1602 word malechh is used which was the pejorative term used for Muslim. The name of city Delhi appears…how the poet's consiousness was touchhed by the turmoil in contemporary Mughal times (Ibid, p.452) under the crual the Indian were compelled to adopt the Islamic culture i.e. language ceremonies, dress etc. This type of slavery degraded all the Hindus. They were oppressed and depreseed. Guru Nanak says: ysoh sk Xow S'fvnk wb/P Gkfynk rjh] Out of four castes. Kashtri caste was considered brave. They proud of their bravery and ruling class. Krishnavtar the work of Guru Gobind Singh is related to Kashtrya caste. It is sign of bravery to inspire the Indian to fight for gaining the post status of their brave heritage of India. Guru says: I am the son of brave man ( Kashtry ) not of a Brahman How can I perform austerities? How can I turn my attention to Thee, O Lord and forasbe domestic affairs Now be pleased to grant me the boon I crave with clasped hands That when the end of life cometh I may die fighting in a mighty battle. (Tr. Macauliffe, Vol.V., p.312) Finally we can say, in the words of cunningham that the last apostle of the Sikhs effectually roused the dorment energies of a vanquished people, and filled them with a lofty thought fitful longing for social freedom and national as cendancy, the proper adjunts of that punish of worship which had been preached by Nanak. Nanak had aimed at spiritual freedom while Gobind emphasised political advancement and miltary glory. BOOKS SUGGESTED 1. Encyclopaedia of Sikhism (Chaubis Avtar) 2. Indubhushan Banerjee, Evolution of Khalsa , Vol.II. 3. The Sacred Writings of the Sikhs-UNESCO . 4. Hari Ram Gupta, History of Sikhs . 5. The Sikh Review, Guru Gobind Singh third Birth centenary number . 6. Gopal Singh, History of Sikh People . QUESTIONS 1. Krishnavtar Katha expresses on Ideal warfare. Explain. 2. Krishavtar Katha is an episode of brave Indian heritage. Explain.