Shiva - Part 2 - Shiva in Gurbani

Painting by Bhagat Singh. Please see website sikhiart.com

For other posts in the Indian Mythology in Gurbani Series: Table of Contents

Click for Shiva - Part 1

In Part 1, we established the character of Shiva according to Hindu literature and tradition. This was and still is the Shiva that is familiar to Indians and increasingly to the rest of the world. Because of the explosion in the popularity of yoga many non-Indians have become aware of the Mahayogi and some even go on to become his devotees. In such an environment it is important for Sikhs to become aware of what there Guru says about this immensely influential deity. Further, there have been suggestions that the Gurus were perhaps Shiv bhagats themselves. Instead of arguing among ourselves let's now seek the Guru's Word (Bani).

Shiv as a name for Waheguru

At the time of the Gurus, worship of Shiv Ji was likely very popular in Punjab and the surrounding region. Living in and around the foothills of Shiv Ji’s abode fosters a natural attachment to mountain dwelling Mahayogi. As these people went to pray to Shiv Ji - whether they knew it or not - they were actually reaching out to Waheguru who is the source of all power.

Raag Gauri, Mehla 5, SGGS Ji, p.207

ਸੁਰਗ ਪਇਆਲ ਮਿਰਤ ਭੂਅ ਮੰਡਲ ਸਰਬ ਸਮਾਨੋ ਏਕੈ ਓਹੀ ॥

In heaven, the netherworld, the land of the dead, the universe, pervading them all is that One.

ਸਿਵ ਸਿਵ ਕਰਤ ਸਗਲ ਕਰ ਜੋਰਹਿ ਸਰਬ ਮਇਆ ਠਾਕੁਰ ਤੇਰੀ ਦੋਹੀ ॥੧॥

Saying, “Shiv, Shiv” all put their hands together; “give us the support of your Mercy, Master”. 1.

Here Guru Sahib is using Shiv as a name for Waheguru rather than referring to Shiva himself much in the same way that Guru Ji refers to Waheguru by the names Raam, Allah, etc. If one doubts this, then one has only to go to Japji Sahib to gain insight.

Jap Ji Sahib, SGGS Ji, p.2

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥ 

Gur (is) Ishvar, Gur (is) Gorukh, Brahma, Gur (is) Mother Parvati.

According to Bhai Sahib Vir Singh, Guru Nanak Dev Ji is saying that the Guru is my Ishvar (Shiv), the Guru is my Gorukh (Vishnu), the Guru is my Brahma and the Guru is my Mother Parvati (Goddess). That is, for the Gurmukh, Guru and Waheguru encompasses all these deities.

Guru Sahib begins with One and all of Gurbani comes back to One. So, sometimes Shiv or another name that is generally associated with Shiv Ji is used to refer to Waheguru just as names of Vishnu or Islamic names for Allah are used to refer to Waheguru. Other times Guru Ji uses the name Shiv to refer to the being and concept as described in Part 1.

Shiv Ji, a creation of Waheguru

Raamkali Ki Vaar, Guru Amar Daas, SGGS Ji, p. 948:

ਪਉੜੀ ॥

Pauri.

ਦੂਜਾ ਭਾਉ ਰਚਾਇਓਨੁ ਤ੍ਰੈ ਗੁਣ ਵਰਤਾਰਾ ॥

Established the love of duality and spread out the three gunas.

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਇਅਨੁ ਹੁਕਮਿ ਕਮਾਵਨਿ ਕਾਰਾ ॥

Created Brahma, Vishnu, Mahesh (Shiva) and by Hukam (they) do (that which they) do.

ਪੰਡਿਤ ਪੜਦੇ ਜੋਤਕੀ ਨਾ ਬੂਝਹਿ ਬੀਚਾਰਾ ॥

Pandits read their books, (yet) they do not understand or (correctly) contemplate.

ਸਭੁ ਕਿਛੁ ਤੇਰਾ ਖੇਲੁ ਹੈ ਸਚੁ ਸਿਰਜਣਹਾਰਾ ॥

Everything is your play, True Creator.

ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਬਖਸਿ ਲੈਹਿ ਸਚਿ ਸਬਦਿ ਸਮਾਈ ॥੪॥

As it pleases You, you have mercy on them; (You) infuse (them) with the True Shabad. 4.

It comes up often in Gurbani that the Trimutri including Shiv Ji are created by the True One, Waheguru. The three great devtas are created out of the essence of Waheguru just as all of creation is. Shiv Ji is a part of Waheguru but is not equivalent to the True Creator (ਸਚੁ ਸਿਰਜਣਹਾਰਾ). However, to believe Shiv Ji could be a being independent from Waheguru, is to believe in duality which the Guru warns us against at the beginning of the above Pauri. Whether Shiv is representative of Waheguru’s powers of destruction or an actual being that is charged with destruction is beyond the scope of my understanding. What I do understand is that Shiv is created by the True Creator and is therefore not equal to That One. In fact, the Guru teaches us that Waheguru creates many universes with many Shivs who carry out their destructive duties. These Destroyers are ultimately subject to the power of the One who can destroy them if that is his Hukam (Will).

Bhairo, Guru Arjun Dev Ji, SGGS Ji, p. 1156

ਕੋਟਿ ਬਿਸਨ ਕੀਨੇ ਅਵਤਾਰ ॥

Millions of Vishnus and (his) many avataars.

ਕੋਟਿ ਬ੍ਰਹਮੰਡ ਜਾ ਕੇ ਧ੍ਰਮਸਾਲ ॥

Millions of universes that are dharamsalas.

ਕੋਟਿ ਮਹੇਸ ਉਪਾਇ ਸਮਾਏ ॥

Millions of Mahesh (Shiva) brought up and laid down.

ਕੋਟਿ ਬ੍ਰਹਮੇ ਜਗੁ ਸਾਜਣ ਲਾਏ ॥੧॥

Millions of Brahmas charged with creating worlds. 1.

All that exists, exists because Waheguru pleases and as such all that exists, exists to worship the One. Shiv Ji, as a creation of Waheguru is also created to worship Waheguru and fulfills his destiny by doing just that.

Maroo, Guru Raam Daas Ji, SGGS Ji, p. 995:

ਸੁਰਿ ਨਰ ਗਣ ਗੰਧਰਬੇ ਜਪਿਓ ਰਿਖਿ ਬਪੁਰੈ ਹਰਿ ਗਾਇਆ ॥

Devas, men, heavenly heralds chant (That One's) virtues; the enlightened ones sang, Har.

ਸੰਕਰਿ ਬ੍ਰਹਮੈ ਦੇਵੀ ਜਪਿਓ ਮੁਖਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਿਆ ॥

Shankar (Shiva), Brahma, Devi chant; (from their) mouths, the Naam, Har Har, (they) chanted.

ਹਰਿ ਹਰਿ ਨਾਮਿ ਜਿਨਾ ਮਨੁ ਭੀਨਾ ਤੇ ਗੁਰਮੁਖਿ ਪਾਰਿ ਪਇਆ ॥੨॥

Those Gurmukhs who have drenched their minds with the Har Har Naam, they have reached the shore. 2.

Just as the rest of Waheguru’s creation, Shiv Ji’s goal is to worship Waheguru, become Gurmukh and cross over.

An Imperfect Being

As a created being, Shiv Ji cannot be equal to the Creator, the One. He can be a part of the One but cannot encompass that One's limitless entirety. Furthermore, Shiv Ji is not a perfect being and is especially vulnerable to rage (krodh) and egotistical pride (hankaar). Recall, in Part 1, we discussed the story of Shiva cutting of the head of a boy (perhaps Ganesh) in a moment of anger. Guru Amar Daas Ji drives the point home is Raag Vadhans:

Vadhans, Mehla 3, SGGS Ji, p.559

ਬ੍ਰਹਮੈ ਬੇਦ ਬਾਣੀ ਪਰਗਾਸੀ ਮਾਇਆ ਮੋਹ ਪਸਾਰਾ ॥

Brahma revealed the word of the Vedas (and) spread the love of maya.

ਮਹਾਦੇਉ ਗਿਆਨੀ ਵਰਤੈ ਘਰਿ ਆਪਣੈ ਤਾਮਸੁ ਬਹੁਤੁ ਅਹੰਕਾਰਾ ॥੨॥

The Giani, Mahadev who meditates on himself (is subject to much) tamas (and is) very prideful. 2.

According to traditional Indian philosophy, tamas is one of the three gunas (qualities) to which the entire universe is subject. Tamas is the guna that is associated with apathy, disorder and ignorance. It is a negative quality while the other two gunas are Rajas which is neutral and Sattva which is positive. Based on the legends of Shiv Ji in the brahmins’ own literature Guru Ji seems to be saying that Shiv Ji acts in ways that are prideful and that show his chaotic and sometimes arbitrary nature such as killing a boy who stands in his way. Is this really the deity we should be worshiping? The central message of the Shabad is that we should be thankful to Waheguru for bringing us to the Perfect Satguru, who teaches us to meditate on Naam. For a Sikh, that Guru is Sri Guru Nanak Dev Ji whose jot (light) passed on through the other nine human Gurus and is now residing in Sri Guru Granth Sahib Ji.

Shiv Ji in Dasam Granth 

 

Mahakaal - the Great-Destroyer, sketch by Bhagat Singh of sikhiart.com

I am not very knowledgeable on the Dasam Granth and for the time being I will keep the 'Hindu Mythology in Gurbani' series focused on Sri Guru Granth Sahib Ji. However, from the little darshan I have of the Dasam Granth, I can see that references to Shiv are plentiful and based on this some people have went so far as to say that Guru Gobind Singh Ji was a Shiv bhagat. First thing I want to say is that Guru Ji himself put Guru Granth Sahib on the Gurgaddi. In fact, Guru Granth Sahib is the jot of Guru Gobind Singh Ji and contains his teachings. Any Bani that Guru Gobind Singh Ji wrote cannot contradict Guru Granth Sahib and must be understood in the context of the teachings of Guru Granth Sahib. As you can see above, there is no way that Guru Gobind Singh Ji was a bhagat of  the Shiv of the Trimutri. Guru Ji was a bhagat of Waheguru and Guru Ji sometimes called Waheguru by the names of Shiv to show Waheguru’s destructive side (as opposed to only the creative side). Hopefully, the two parts of this series can provide enough context to help fellow students stay on the right track when studying the Dasam Granth.

Conclusion

The above Shabad Veechar should give fellow students a good idea of Guru Sahib's teachings about Shiv Ji. It is not exhaustive and is not meant to be so. It is also the simple veechar of one student who could be wrong and therefore none of the analysis here is above criticism. In fact, criticism and corrections are always welcome. 

When not used as a name for Waheguru, Shiv Ji, according to Gurbani is an imperfect being, created by Waheguru for the same ultimate purpose as all of Waheguru's creation - to live according to Hukam and to worship Waheguru so as to become One with the One. Further, when looking at the above Shabads, we can see that Shiv Ji is rarely mentioned alone, instead, he is often mentioned alongside Vishnu, Brahma or Devi. The conclusions we reach about Shiv Ji can be extended to the entire Trimutri as well as the Goddess in her various forms. That is none of these deities are independently powerful and all are subject to the Hukam of Waheguru. Whether they are actual deities that exist in some plane of existence or whether they are representative of the powers of the One is above what this student can understand. What does seem obvious is that the Guru sought to teach their Sikhs that the worship of the One, the True Creator (ਸਚੁ ਸਿਰਜਣਹਾਰਾ) is the direct path to mukhti. Guru Maharaj taught their Sikhs that other deities (or the powers they represent) are subject to Waheguru and are under Hukam. Instead of praying to one aspect, one extension of Waheguru why not pray directly to the source?


Tilang, Ghar 2, Mehla 5, SGGS Ji, p.723

ਸਭ ਊਪਰਿ ਪਾਰਬ੍ਰਹਮੁ ਦਾਤਾਰੁ ॥

Above all is Paarbrahm (Supreme-Divine) Daatar (Giver).

ਤੇਰੀ ਟੇਕ ਤੇਰਾ ਆਧਾਰੁ ॥ ਰਹਾਉ ॥

(You give) Your calm, Your Support. Refrain.

Forgive any negligence and mistakes.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh!