The purpose of this paper is in no way to compare these Scriptures in any manner whatsoever it may be presumed. This is to simply focus the circumstances and the role they have played in building up the Indian Society in their respective age and environment.
Gita comes from the word Geet i.e., the song. Thus it is poetry for singing and definitely for conveying some message. There are several Gitas in Sanskrit and other Indian languages. The Gita of this paper is “ Bhagwat Gita ” of Shri Krishan Ji, who uttered with all his divine knowledge, wisdom and experience in the age of 84 years amidst the battlefield of “ Kurukshetar ”. The other Gitas are for divine prayer, worship and submission before the God. Whereas this Gita, in addition to this, teaches something more and unique for taking up arms to uphold righteousness i.e., Dharam in all unfavourable circumstances and to win the battle with dedication, devotion and cleverness.
About five thousand years back, Arjun has to come across a war of Mahabharat. After seeing his Guru and all other elders of his family, he puts down his arms. Then his friend, philosopher and guide Shri Krishan Ji comes to his rescue by the advice, which have later taken the shape of Bhagwat Gita. Arjun was warrior par excellence, and was fighting to regain his kingdom. When the words of wisdom could not stop him from retreating from the battlefield, Shri Krishan Ji as a last resort was compelled to tell him “ impotent ”, to incite him for the war.
The concept of Indian Dharam was changed with the slogan of “ Ahimsa Parmo Dharma ” (non-violence is the supreme Dharam), with the influence of the teachings of Jainism and Buddhism, which has opened a chapter of slavery of this Great Indian Nation since 2500 years right from the invasion of Alexander. Earlier Dravidians, the original inhabitants of this land were conquered by the Aryans and declared low castes to serve their needs. The Indian rulers of all ages became shepherds, and continued to make recite the Mantra of Ahimsa for their subjects to make the people submissive as sheep.
Shri Guru Nanak Sahib Ji took up the challenging task of converting these slaves to the masters. He gave a new slogan, “ If you live even after your self-respect is snatched away, it is sinful to eat food ” (Shri Guru Granth Sahib – p.142). His revolutionary efforts for awakening the Indian Nation for liberating the mother land have been side lined and forgotten, and cornered him just founder of a new faith of Sikhism. He visualised the dangers of the foreign invasion on the land, language, culture and religion. He boldly condemned the Jazia Tax imposed on the Hindus and their temples. He opposed the conversion of religion. He was arrested for his revolutionary songs and the hardships of Babar’s prison could not change his ideas. For completion of his mission, he felt the need to change the psychology of the general masses, and made them fearless from the death. He declared, “ If you want to play the game of love, come with your head in the palm of your hand. Whoever wants to step in my path, he should not hesitate to offer his head ”. (Shri Guru Granth Sahib – p.1412)
He was the eyewitness of Zahiruddin Babar’s victory over Ibrahim Khan Lodhi. He has described it saying that, “ There was a severe battle between Mughals and Pathans ”. (Shri Guru Granth Sahib – p.418) In his mission of harmony among the human beings, he was very balanced in describing the invasion and never said it against Hindus. He was dead against all sorts of political, social and religious oppressions and prepared the masses to fight against it. He started his mission of revolution by all means in all fields. At all times, it is the common, poor, helpless and innocent people that suffered the most. In that period, they were not only trodden down by uncontrolled and unscrupulous military hoards, but also because they held religious views indifferent to the rulers. As a result, they were subjected to harsh repression and tyranny. This has made Shri Guru Nanak Dev Ji to revolt and to resist those forces. He saw his people would have to be hardened for resistance through generations. His movement was further strengthened by his 9 successors during the period of 239 years during their lives. It has transformed the Sikhs of the Guru (disciples of the spiritual teacher) in to Wahguru Ji Ka Khalsa i.e., sovereign people of the Wonderful God. Khalsa is an Arabic word used for the land of king, which is not possessed by any individual person, and also for the pure.
For this transformation, the holy Shri Guru Granth Sahib has ample verses of Sikh Gurus and others saints, which vanishes the fear of death for the cause of righteousness. That is the reason the Sikhs has become a Nation of Crusaders and Martyrs, who love the art of dying. In Sikhism, the activities of welfare and warfare were simultaneously prospering day by day. The movement advanced a step further from resisting to striking, by the 6th Guru Shri Guru Hargobind Ji (1595-1644), who took up arms, after his father the 5th Guru Shri Guru Arjan Dev Ji (1563-1606) was tortured for five days at the orders of emperor Jahangir and attained martyrdom on May 30, 1606. From merely saintliness the Sikhs were developed to be the saint soldiers. They imbibe further the martial spirit of heroism in living and fighting. Shri Guru Gobind Singh Ji (1666-1708) required some characters for describing the scenes of battles in his poetry to depict as heroes and heroines of war and worship. Instead of any imaginary characters, he preferred to choose the mythological characters of Upanishads and Puranas, which were familiar to the folk, and other famous tales of the world. Some people are wrongly quoting it to prove that Sikhism is an offshoot of Hinduism. Our so-called writers, for cheap popularity and mental reservation, create unwarranted one or other controversies about Shri Dasam Granth Sahib without going through the text and its spirit. The magazines are availing the opportunity of publishing such articles for increasing their circulation and keeping alive the controversy to meet their commercial needs.
Shri Dasam Granth Sahib is the Scripture of 10th Guru Shri Guru Gobind Singh Ji’s compositions. Bhai Mani Singh Ji was a Diwan (minister) of Guru Sahib and had an acquaintance since childhood. He spent nine years for tracing and collecting whatever could be salvaged or whatever Sikhs had preserved. And compiled it at Amritsar in 1734 some 26 years after the death of Guru Sahib. He was an eminent theologian entrusted with the care of Shri Harmandir Sahib. At the instance of the Guru Sahib, he prepared the final and present recension of Shri Guru Granth Sahib. His another significant contribution was the emergence of the medium of Ardas, the daily supplicatory prayer of the Sikhs, as a continuous-evolutionary process which continues till today, recounting the deeds of Sikh heroes and martyrs to serve as a beacon light to the community in those hard pressed days. It is in continuation of the opening “ Var Shri Bhagvati Ji Ki ”, a chapter of Shri Dasam Granth Sahib on page No.119. After Bhai Mani Singh Ji was martyred in 1738, the controversy aroused over the authenticity of the compositions included and referred to the Sikhs divines. The discussions were prolonged and made to depend on the fate of a military expedition. In1740, Massa Rangadh committed a heinous crime of converting Harmandir Sahib into a dancing hall where he smoked and wined. It was agreed that if Bhai Mehtab Singh Ji of Mirankot returns successful, the volume of Shri Dasam Granth Sahib would be kept intact. He killed the Massa and returned alive thus the controversy was solved.
During the last decade of the 19th century, the question of Sikh identity was posed with great frequency. This was a very crucial period in the Sikh history, when Sikh masses revolted against all the un-Sikh practices infiltrated in their culture. The un-Sikh practices including idol worship, pictures and statues of Gods, Goddesses, Scriptures and its recitations and festivals of other faiths, and other Brahminical practices, at Harmandir Sahib (Golden Temple) and other Gurdwaras, were firmly opposed. The Sikh greeting ‘ Sat Sri Akal ’, which is actually a Jaikara (War Cry – Jo Bole So Nihal, Sat Sri Akal), which replaced ‘ Wahguru Ji Ka Khalsa, Wahguru Ji Ki Fateh ’ was revived. The term Sehajdhari coined by the non-believer infiltrators for themselves, who intend to claim Sikh but not willing to take “ Amrit ” (Sikh Baptism) to sincerely join the Sikh faith and adopt practices, and so many other un-Sikh rituals were also opposed. During this period the question of authenticity of the contents of Shri Dasam Granth Sahib was once again revived. This time after detailed academic exercises from 1895 to 1897, the scholars were unanimous on the recension now current and first published in 1902.
The language of Shri Dasam Granth Sahib is largely Brij veering towards Sanskrit at one extreme and simple colloquial Hindi at the other, and the Zafar Nama and Hikayats are in Persian. Guru Sahib has used Prakrit, Apabharansh, Arabic and Persian words and tried the novel experiment of juxtaposing oriental and Semitic terminology by using compound expressions derived from both sources. He also coined words half Arabic half Sanskrit and sometimes words without any meaning just to create a musical effect. The text may be taken as a finest example of the blending of Indian and Semitic linguistic cultures that gave birth to the Urdu language. 
The epic poetry of Shri Dasam Granth Sahib is unparalleled in any language of the world. His hair-raising description of fierce battles and the hymns chosen are in such tunes that any layperson reciting or listening, feels currents of heroism in his personality. Some verses are at the tune of beating the drums of battles. Some capture the sounds as well as the swift movements. Metres are changed frequently with a view to describe types of combat. The style of using the weapons has been described in such a way that even a layperson is made acquainted and inspired to come into action.
Martial valour and weapons of war go hand in hand. Guru Sahib regarded weapons as objects of great sanctity. According to the Sikh faith, God does not have any particular name but has innumerable names, which have been attributed to Him by His worshipers in view of His different qualities. Thus Guru Sahib has also attributed several names of the weapons to the Formless God, to inculcate the martial spirit in His worshipers. Shri Guru Nanak Sahib Ji had also described God as Asur Sanghar i.e., destroyer of demons. In his hymns, he had spoken of God applying the necessary corrective to a series of demi-Gods and destroying the demons to save His saints. That led to evolving the common masses of Indian Nation for the doctrine of Dharam Yudh i.e., of waging righteous war against the forces of evil, tyranny and oppression of all sorts using religion as a social catalyst. Shri Guru Gobind Singh Ji did not deviate from the guideline laid down by Shri Guru Nanak Sahib Ji. Rather he brought to culmination the salient aspects of its philosophy in tune with the teachings of universal humanism and strict monotheism. This left no doubt about his attitude to the heroes of his unparalleled Hindi Epic Poetry, which he took up for his mission. In furtherance of the Sikh movement, Shri Guru Gobind Singh Ji has to his credit for the climax of creating a section of people always armed with Kirpan i.e., sword, which is symbol of sovereignty, out of the lot of slaves, ruined and demoralised people not for their own personal interest but for sacrificing their lives and safeguarding the pride of others.
He declared in Shri Dasam Granth Sahib p.57 that, "I came to the world charged with the duty to uphold the right and destroy the wicked and the evil. My birth is to see that the righteousness may flourish, that the good may live and tyrants be torn out by their roots." True to his heroic mission, the concept of the Supreme Being God was reinterpreted emphatically, to bring out His martial attributes. He envisaged God as a mighty, invincible warrior armed to the teeth and ever ready to use His powers in support of the good. Shri Guru Gobind Singh Ji also viewed himself in the role of a saviour divinely commissioned to uphold the cause of weak and the oppressed.
In the most disputed (ignorantly) verses of “ Pakhiyan Charitra ”, tales of bravery, devotion, intelligence, deceitfulness and unscrupulousness of men and women have been described to boost moral and morale. In chapter No.331 the story of Queen of Holland is beautifully described. How she miraculously fought and won the war, when the mighty army of British attacked her weak kingdom. Her king husband died with the shock of attack, yet she managed to conceal his death till she won the battle, planned the strategy and created a new history of warfare.
In December 1705, in the utmost and unspeakable distressed circumstances, Guru Sahib wrote a letter to emperor Aurangzeb with the title “ Zafar Nama ” i.e., the letter of victory and Hikayats (moral stories) in reply to his advise to surrender. Zafar Nama is a masterpiece and most forceful epic poetry written in Persian. Apart from this, it contains moral instructions given to Aurangzeb. Bhai Daya Singh Ji and Bhai Dharam Singh Ji delivered this letter to the emperor at Ahmednagar, now in Maharashtra State.
Shri Dasam Granth Sahib is revered equally with the Shri Guru Granth Sahib. But it does not enjoy the same status, nor does it rank theologically as Shabad-Guru as Shri Guru Granth Sahib. In earlier days, they were seated side by side at the high pedestal in Gurdwaras. During the reform movement in the first part of the 20th century, it was opposed to keep anything equal to the present Guru Shri Granth Sahib, as several un-Sikh rituals entered into Gurdwras. But, in some Gurdwaras still it is kept side by side, but is not given the status of Guru.
Jan 20, 2010