This is in question, as unlike other faiths, there is no description of Hell or Heaven in Gurbani save for consequences of not doing His Simran, so these are reduced to references only.
Heaven and hell as concepts do in fact appear several times in Gurbani in contexts related to sinners and reward, and not merely as a consequence of doing Simran or not which wouldn't invalidate them anyway. Although I recognize there is an interpretation which says they are only symbolic, hence, referring only to heaven of doing Naam Simran, and hell of not doing, and not related to some kind of lokas. I assure you, the point under debate had nothing to do with interpretation, but showing the dozen or so points of similarity between Gurbani teaching and Vaishnav doctrine. If Gurbani is repeating the same fundamental doctrine and structure of life, existence, spirituality and mukti as Vaishnavism, it deserves to be looked at.
If you don't agree with the interpretation of narak surag, fine. But don't say it isn't in Gurbani, or is invalidly there because it relates to something which disproves it's validity, because this can be shown not only relating to Naam Simran, but to sinners as well in traditional context. These concepts appear in Gurbani, regardless of anyone's interpretation is parallel with the spiritual philosophy of Vaishnav Upanishads.
ਹਰਿ ਭਗਤਾ ਨੋ ਦੇਇ ਅਨੰਦੁ ਥਿਰੁ ਘਰੀ ਬਹਾਲਿਅਨੁ ॥
har bhagathaa no dhaee anandh thhir gharee behaalian ||
The Lord bestows bliss upon His devotees, and gives them a seat in the eternal home.
ਪਾਪੀਆ ਨੋ ਨ ਦੇਈ ਥਿਰੁ ਰਹਣਿ ਚੁਣਿ ਨਰਕ ਘੋਰਿ ਚਾਲਿਅਨੁ ॥
paapeeaa no n dhaeee thhir rehan chun narak ghor chaalian ||
He does not give the sinners any stability or place of rest; He consigns them to the depths of hell.
ਹਰਿ ਭਗਤਾ ਨੋ ਦੇਇ ਪਿਆਰੁ ਕਰਿ ਅੰਗੁ ਨਿਸਤਾਰਿਅਨੁ ॥੧੯॥
har bhagathaa no dhaee piaar kar ang nisathaarian ||19||
The Lord blesses His devotees with His Love; He sides with them and saves them. ||19||
~SGGS Ji p. 91
ਰਾਹ ਦੋਵੈ ਇਕੁ ਜਾਣੈ ਸੋਈ ਸਿਝਸੀ ॥
raah dhovai eik jaanai soee sijhasee ||
One who recognizes that all spiritual paths lead to the One shall be emancipated.
ਕੁਫਰ ਗੋਅ ਕੁਫਰਾਣੈ ਪਇਆ ਦਝਸੀ ॥
kufar goa kufaraanai paeiaa dhajhasee ||
One who speaks lies shall fall into hell and burn.
ਸਭ ਦੁਨੀਆ ਸੁਬਹਾਨੁ ਸਚਿ ਸਮਾਈਐ ॥
sabh dhuneeaa subehaan sach samaaeeai ||
In all the world, the most blessed and sanctified are those who remain absorbed in Truth.
ਸਿਝੈ ਦਰਿ ਦੀਵਾਨਿ ਆਪੁ ਗਵਾਈਐ ॥੯॥
sijhai dhar dheevaan aap gavaaeeai ||9||
One who eliminates selfishness and conceit is redeemed in the Court of the Lord. ||9||
~SGGS Ji p. 142
ਬਿਆਪਤ ਹਰਖ ਸੋਗ ਬਿਸਥਾਰ ॥
biaapath harakh sog bisathhaar ||
It torments us with the expression of pleasure and pain.
ਬਿਆਪਤ ਸੁਰਗ ਨਰਕ ਅਵਤਾਰ ॥
biaapath surag narak avathaar ||
It torments us through incarnations in heaven and hell.
ਬਿਆਪਤ ਧਨ ਨਿਰਧਨ ਪੇਖਿ ਸੋਭਾ ॥
biaapath dhhan niradhhan paekh sobhaa ||
It is seen to afflict the rich, the poor and the glorious.
ਮੂਲੁ ਬਿਆਧੀ ਬਿਆਪਸਿ ਲੋਭਾ ॥੧॥
mool biaadhhee biaapas lobhaa ||1||
The source of this illness which torments us is greed. ||1||
ਮਾਇਆ ਬਿਆਪਤ ਬਹੁ ਪਰਕਾਰੀ ॥
maaeiaa biaapath bahu parakaaree ||
Maya torments us in so many ways.
ਸੰਤ ਜੀਵਹਿ ਪ੍ਰਭ ਓਟ ਤੁਮਾਰੀ ॥੧॥ ਰਹਾਉ ॥
santh jeevehi prabh outt thumaaree ||1|| rehaao ||
But the Saints live under Your Protection, God. ||1||Pause||
~SGGS Ji p. 182
To continue this analysis, it proves helpful to show not only the prevailing Hindu or Vaishnava school of thought, but also the thought of related sampradyas such as Kabir-panthis. We know a relationship exists between Kabir ji and Sikhism, so what do Kabir panthis think about concepts of narak surag? Do they even believe in them? And here is the answer:
The ordinary members of the Panth believe that the souls of Panthis after death enter Heaven (Baikanth) or Hell (NaraK) and there remain till they have been sufficiently rewarded or punished for deeds done in the body. They then return to earth, but always apparently clothed in a human body. This succession of lives continues till the soul freed from desire becomes absorbed in God. A member of the Panth quoted to me the following saying attributed to Nanak : "We want neither Baikanth nor Abra^, -but true life(fitir{ zindagrf), and that is obtained when there are no more links with this earth.
digilib.bu.edu/dspace/bitstream/handle/2144/678/kabirandthekabir020544mbp.txt?sequence=1
So we can see in the Kabir panthis a cosmology which is accepting a literal narak surag within a context of reincarnation, just as appears in the Vaishnava Upanishads. So here is in fact, another link, that the blending of Sufism with Vaishnavism did not fundamentally change this context or modernize it in any way. Further there is allusion that Guru Nanak is saying, we don't want either heaven or hell, but mukti. This is entirely possible to be a true quotation because it doesn't violate any Sikh teaching and underscores that Guru Nanak Dev Ji was a supreme spiritual Master directing people to authentic mukti, rather then states below it, such as deva lokas.
The Veda knows not the extent of the Name. All declare, We know not, we know not'. The Pandit reads and gropes in the dark; he knows not the existence of the Adi Brahma. The acquisition of knowledge produces pride and is of no use in the hour of death. Eighteen Puranas have been written and of these the Bhdgawata is the best. It explains the glory of Brahma and establishes the efficacy of devotion. Foots read, but to no purpose; they think not of that which is obtainable through the intellect. Those only OuUiu sv^dora who fall in with the Sat Guru, Of what use is the boat without the boatman ?
digilib.bu.edu/dspace/bitstream/handle/2144/678/kabirandthekabir020544mbp.txt?sequence=1
It's also interesting that Kabir panthis are able to articulate many concepts which are in line with Gurbani, while still retaining respect for the Puranas and elevating the Bhagavata Purana. So teachings which parallel those taught in Gurbani do in fact have association with Vaishnava Puranas, chiefly Bhagavata Purana (Srimad Bhagavatam) which extols the message of Bhagavan Krishna. While the translator here has written "It explains the glory of Brahma.." I believe English writers sometimes confuse terms. Because the Bhagavata Puranas don't extoll the glory of Brahma deva, but of the Supreme Brahman which is concept of the nirguna. The very message of Vaishnava Puranas, is that the sarguna is Bhagavan Krishna and his lineage of avtaaras. So we see in Kabir Panthis this interpretation that no one, no pandit, no deva knows the limits of the Adi Brahman. Yet devotion (bhagti), the Naam (chanting names of God), and following a Satguru (boatman of mukti) are all related to teachings from the Srimad Bhagavatam of how to obtain this devotion. And acknowledging as Shri Guru Granth Sahib that devotion is superior path to God than intellect and ego.
So here is an unmistakable association between what is clearly Vaishnava teaching directly from Vaishnav scriptures, and linking this particular interpretation with concepts found in Gurbani. But the interpretation is different from what the average Sikh is taught post Singh Sabha. The interpretation doesn't simplistically say, "pandits can't know the limits of the Adi Brahman, devas can't know the limits of the Adi Brahman, therefore Guruji was invalidating Hindu religion as a path to mukti." When in fact, the Kabir panthis are pointing out what is obvious, this very teaching comes from the Vaishnava Puranas. So how these concepts be interpreted as a correction of, or invalidation of Vaishnav Vedanta?
ਕੇਤੇ ਕਹਹਿ ਵਖਾਣ ਕਹਿ ਕਹਿ ਜਾਵਣਾ ॥
kaethae kehehi vakhaan kehi kehi jaavanaa ||
Some speak and expound, and while speaking and lecturing, they pass away.
ਵੇਦ ਕਹਹਿ ਵਖਿਆਣ ਅੰਤੁ ਨ ਪਾਵਣਾ ॥
vaedh kehehi vakhiaan anth n paavanaa ||
The Vedas speak and expound on the Lord, but they do not know His limits.
ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥
parriai naahee bhaedh bujhiai paavanaa ||
Not by studying, but through understanding, is the Lord's Mystery revealed.
ਖਟੁ ਦਰਸਨ ਕੈ ਭੇਖਿ ਕਿਸੈ ਸਚਿ ਸਮਾਵਣਾ ॥
khatt dharasan kai bhaekh kisai sach samaavanaa ||
There are six pathways in the Shaastras, but how rare are those who merge in the True Lord through them.
ਸਚਾ ਪੁਰਖੁ ਅਲਖੁ ਸਬਦਿ ਸੁਹਾਵਣਾ ॥
sachaa purakh alakh sabadh suhaavanaa ||
The True Lord is Unknowable; through the Word of His Shabad, we are embellished.
ਮੰਨੇ ਨਾਉ ਬਿਸੰਖ ਦਰਗਹ ਪਾਵਣਾ ॥
mannae naao bisankh dharageh paavanaa ||
One who believes in the Name of the Infinite Lord, attains the Court of the Lord.
~SGGS Ji p. 148
Naraka is the Sanskrit word for the underworld; literally, of man. According to Hinduism and Buddhism, Naraka is a place of torment, or Hell...
Naraka or Neraka in Hinduism, is compared to the Abrahamic concept of Hell. It is mentioned especially in dharmaśāstras, itihāsas and Purāṇas but also in Vedic samhitas[1][2], Aranyakas[3] and Upaniṣads.[4][5][6][7] Some Upanisads speak of 'darkness' instead of hell.[8] A summary of Upaniṣads, Bhagavad Gita, mentions hell several times.[9] Even Adi Sankara mentions it in his commentary on Vedanta sutra 4.3.14. Still, some people like members of Arya Samaj don't accept its existence or consider it metaphorical.
In Puranas like Bhagavata Purana, Garuda Purana and Visnu Purana there are elaborate descriptions of many hells. They are situated above Garbhodaka ocean.[10]
Yama, Lord of Justice, puts human beings after death for appropriate punishment, for example, in boiling oil. Even Mukti-yogyas (souls eligible for mukti or moksha, liberation), and Nitya-samsarins (forever transmigrating ones in Dvaita theology) can experience Naraka for expiation.[11] After the period of punishment is complete, they are reborn on earth[12] in human or animal bodies.[13] Therefore neither naraka nor svarga[14] are permanent abodes.
At the time of death, sinful souls are vulnerable for capture by Yamadutas, servants of Yama (who comes personally only in special cases). Yama ordered his servants to leave Vaishnavas alone.[15][16] The attributes of Vaishnavas are urdhva pundra tilaka (Tiruman and Sri Choornam for Sri Vaishnavas or Gopi Chandan for Gaudiya Vaishnavas), tapa samskara (shoulders branded with Sankha and Chakra), and tulasi mala (necklace/garland of tulasi beads).
Naraka - Wikipedia, the free encyclopedia
So I am showing clearly, despite objections of personal or established interpretation, that the concepts of Narak Surag, Jambhootas, Yama or Dharamraj, are directly taken from Vaishnava Upanishads. The parallels between Guruji's teaching and Vaishnavism are too numerous to ignore.
Dasam Granth has been in controversy since its inception so it is not advisable to question Sikhism’s originality by taking its references, we better stick to the original, Shree Guru Granth Sahib Ji
Dasam Granth is a valid part of the history of the Sikh Panth. Recently Akal Takhat Sahib declared hukamnama that any discussion of Dasam Granth Sahib Ji must be conducted respectfully and not criticizing the bani. This year the Akal Takhat supported a Dasam Granth teaching seminar which came to my area and included dozens of scholars all validating the bani as belonging to Dasam Pita Ji. So simply because you have an opinion which is different, and I can respect that, does not mean any discussion of Dasam Granth bani is meaningless or not validly a part of Sikh history. Regardless of disputes, it is Panthically accepted at this time. And even if it weren't Panthically accepted, it would still be worthy of analysis because these concepts and interpretations do exist within the Panth, and this is clearly a source of them. So any relationship between Vaishnava Vedanta and Shri Dasam Granth bani, particularly when you can parallel side by side almost exact quotes from Shri Guru Granth Sahib Ji, it is evidentiary proof of some kind of "valid" relationship. An example would be mention of the das avtaara which occurs in both Granths.
Why would it be "inadvisable" to analyze what the bani is saying? From an impartial view, it is further supporting evidence that these are Guruji's views and correct interpretation. You don't have to accept that. You can write a long post about why you don't agree Shri Dasam Granth is Guruji's bani, and I'm sure you will share some good views. But to make wild claim that this bani is invalid simply because YOU don't accept it, when clearly the major Takhats of the Sikh Panth have publically accepted it, weakens your objection. For purposes of analyzing Vaishnavism in Sikh philosophy, it cannot be ignored. To ignore Dasam Granth bani is simply to pad the evidence in favor of a particular viewpoint and is no real anaysis at all. It exists! It has been generally accepted by Panthic authority. Major Jathas and Tahkats accept it. Dasam Granth bani explains certain teachings within sanatani Jathas which have been criticized with no knowledge of the basis of those teachings. What do it's teachings mean in relation to a broader context of reclaiming a heritage of Vaishnavism which has been negated, denied, and deliberately ignored by scholars of the Singh Sabha reform?
This genie will not go back into the bottle.
Teaching of Mahadeva Trimurti in association with creation.
It was modified as only HIS act only
ਏਕੋ ਸਾਹਿਬੁ ਏਕੁ ਵਜੀਰੁ ॥੫॥
एको साहिबु एकु वजीरु ॥५॥
Ėko sāhib ėk vajīr. ||5||
The Lord Himself is the sole sovereign and the sole Minister.
ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਇਕ ਮੂਰਤਿ ਆਪੇ ਕਰਤਾ ਕਾਰੀ ॥੧੨॥
brehamaa bisan mehaes eik moorath aapae karathaa kaaree ||12||
Brahma, Vishnu and Shiva are manifestations of the One God. He Himself is the Doer of deeds. ||12||
~SGGS Ji p. 908
The worship of Lord Vishnu is very popular among Hindus,
especially among the followers of the Vaishanava tradition (Vaishnavism). He is
the second member of the Hindu Trimurti (trinity). He is also known by other
names , such as Vasudeva, Hari, Kesava, Purusottama and Narayana...
The worshippers of Vishnu, known as Vaishnavas, recognize in him the Supreme Being, out of whom emerge Brahma, the active creator, Vishnu himself the preserver, and Shiva or Rudra, the destructor. Vishnu's preserving, restoring and protecting powers have been manifest on earth in a variety of forms, called Avataras, in which one or more portions of his divine attributes were embodied in the shapes of a human being or an animal or a human-animal combined forms. He is bleu-skinned and in all images and relief he is seen in rich ornaments and regal garments.
Trimurti - (Lord Brahma, Lord Vishnu & Lord Shiva) - Audarya Fellowship
Veer ji, does your objection relate to the issue that mention of Trimurti and three gunas given in Shri Guru Granth is parallel to what is described in Vaishnav Upanishads? Does it really matter how it is interpreted, so much that it even appears? It is not even a point of interpretation I am giving, but a reference to all the concepts which appear in Gurbani which have an origin in Vaishnava Upanishads. Your objection isn't disproving anything at all. In fact, you only prove how close is the teaching of Guruji and Vaishnavism.
Guruji did not even modify Vaishnava philosophy at all, but actually teaches it. The fact that Guruji includes the Trimurti as subordinate sargun manifestations of the Supreme Brahman and three gunas as part of the creation, again, is taken directly from Vaishnava scriptures. No other sampradhya has this teaching. It is Vaishnavism.
We have a reference to the trimurti conception Brahma, Vishnu and Siva in IV. 5, which also indicates the late date of the Upanishad. The three forms are traced to the three gunas, rajas, sattva and tamas in V. 2. ~Maitreyaniya Upanishad
ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਤ੍ਰੈ ਗੁਣ ਰੋਗੀ ਵਿਚਿ ਹਉਮੈ ਕਾਰ ਕਮਾਈ ॥
brehamaa bisan mehaadhaeo thrai gun rogee vich houmai kaar kamaaee ||
Brahma, Vishnu and Shiva suffer from the disease of the three gunas - the three qualities; they do their deeds in egotism.
ਜਿਨਿ ਕੀਏ ਤਿਸਹਿ ਨ ਚੇਤਹਿ ਬਪੁੜੇ ਹਰਿ ਗੁਰਮੁਖਿ ਸੋਝੀ ਪਾਈ ॥੨॥
jin keeeae thisehi n chaethehi bapurrae har guramukh sojhee paaee ||2||
The poor fools do not remember the One who created them; this understanding of the Lord is only obtained by those who become Gurmukh. ||2||
~SGGS Ji p. 735
According to Advaitins, by analyzing the three states of experience -- waking, dreaming and deep sleep -- Shankara exposed the relative nature of the world and established the supreme truth of the Advaita: the non-dual reality of Brahman in which atman (the individual soul) and Brahman (the ultimate reality expressed in the trimurti) are identified absolutely. The three states of consciousness, in fact, are subsumed into a fourth transcendental state known in the Upanishads as 'turiya.' The manifold nature of the phenomenal world and their ultimate unity is symbolized by Aum, the most sacred of Hindu mantras.
Advaita - Vedantas - Vedas - Shankara - Sankara - Upanishads - Haryana Online - India
ਪੂਰੈ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥
poorai sathigur sabadh sunaaeiaa ||
The Perfect True Guru has revealed the Shabad;
ਤ੍ਰੈ ਗੁਣ ਮੇਟੇ ਚਉਥੈ ਚਿਤੁ ਲਾਇਆ ॥
thrai gun maettae chouthhai chith laaeiaa ||
it eradicates the three qualities, and attunes the consciousness to the fourth state.
ਨਾਨਕ ਹਉਮੈ ਮਾਰਿ ਬ੍ਰਹਮ ਮਿਲਾਇਆ ॥੮॥੪॥
naanak houmai maar breham milaaeiaa ||8||4||
O Nanak, subduing egotism, one is absorbed into God. ||8||4||
~SGGS Ji p. 231
I do not see any teaching of Gurbani here which objects to or is fundamentally different from classical Vaishnavism. So the common objection that Guruji was correcting errors of Hinduism must be modified to state, Guruji was correcting errors of political Brahmanism and hypocrisy in general, and not Vaishnava Vedanta as a philosophic teaching.
ਨਿਰੰਕਾਰੁ ਆਕਾਰੁ ਹੋਇ ਏਕੰਕਾਰੁ ਅਪਾਰੁ ਸਦਾਇਆ ।
nirankaaru aakaaru hoi aykankaaru apaaru sadaaiaa|
The formless Lord has made His self known in the form of Ekaiikar, the one boundless Being.
ਏਕੰਕਾਰਹੁ ਸਬਦ ਧੁਨਿ ਓਅੰਕਾਰਿ ਅਕਾਰੁ ਬਣਾਇਆ ।
aykankaarahu sabad dhuni aoankaari akaaru banaaiaa|
From Ekanka came up Oankar, the Word vibration which further came to be known as the world, full of names and forms.
ਇਕਦੂ ਹੋਇ ਤਿਨਿ ਦੇਵ ਤਿਹੁ ਮਿਲਿ ਦਸ ਅਵਤਾਰ ਗਣਾਇਆ ।
ikadoo hoi tini dayv tihu mili das avataar ganaaiaa|
From the one Lord came out three gods (Brahma-, Visnu and Mahes'a) who further got themselves counted among the ten incarnations (of the supreme Being).
ਆਦਿ ਪੁਰਖੁ ਆਦੇਸੁ ਹੈ ਓਹੁ ਵੇਖੈ ਓਨ੍ਹਾ ਨਦਰਿ ਨ ਆਇਆ ।
aadi purakhu aadaysu hai aohu vaykhai aonhaa nadari n aaiaa|
I salute this primal Being who sees them all but is Himself invisible.
~SGGS Ji p. 26
If thou beest competent for it, O Bharata, do thou practise that religion duly. Even thus did the highly-blessed Narada explain to my preceptor,--the Island-born Krishna--the eternal and immutable course, called Ekanta, (ending in One) followed by the Whites 1 as also by the yellow-robed Yatis. Vyasa gratified with Dharma's son Yudhishthira, imparted this religion to king Yudhishthira the just who was possessed of great intelligence. Derived from my preceptor I have also communicated it to thee! O best of kings, this religion is for these reasons, exceedingly difficult of practice. Others, hearing it, become as much confounded as thou hast suffered thyself to be. It is Krishna who is the protector of the universe and its beguiler. It is He who is the destroyer and the cause, O monarch."
192:3 What is stated here is this the deities and Rishis are certainly endued with Sattwa. But then that Sattwa is of a great form. Hence, they cannot attain to Emancipation. It is only that Sattwa which is of subtile form that leads to Emancipation. The deities, without being able to attain to Emancipation, remain in a state that is mutable or fraught with change.
192:4 That is, the practices which constitute the religion of the Ekantins are not really different for those laid down in the scriptures adverted to above.
193:1 Who are the Whites referred to in this place? The commentator explains that the word has reference to persons leading the domestic mode of life. Yatis wear robes that are coloured yellow or yellowish red. Households, however, use cloth that is white.
~Mahabharata, Book 12: Santi Parva, Section CCCXLIX
The Mahabharata, Book 12: Santi Parva: Section CCCXLIX
Ekayāna is a Sanskrit word that can mean "one path" or "one vehicle". The word took on special significance as a metaphor for a spriritual journey in the Brihadaranyaka Upanishad (II.iv.11 and IV.v.12). Notably, in that text the phrase vedānāṃ vāk ekayānam translates approximately to "the one destination of the Vedas is the spirit of the word".
Ekay& - Wikipedia, the free encyclopedia
"I regard the destination of Ekantins (persons devoted to the One as their end) as superior to that of Brahmans who perfectly study the Vedas, including the Upanishads, according to rule, as well as those who follow the practices of ascetics (yatis)." ~ Commentator on Sandilya's Bhakti sutra, 83 p. 60, from the Mahabharata, Santiparvan, Moksha dharma verses 13, 551.
Original Sanskrit Texts On the Origin and History of the People of India
First let us clarify the Vaishnava doctrine of simultaneous oneness-and-difference in the Godhead. Both the Catholic teaching of the Trinity and the teachings of Gaudiya Vaishnavism affirm that there are real differences between the Persons of the Godhead. Still, “God is One”. In fact the Hebrew word for this mysterious Oneness of God is ECHAD and the Sanskrit Name of Sri Krishna-Baladeva-Vishnu-Paramatma is EKA. Hebrew ECHAD and Sanskrit EKA both mean ONE and are both Names of God. In fact, in ancient times the Vaishnavas were called EKANTINS because they worshiped the ONE GOD (were MONOTHEISTS). Their ONE GOD was called EKA-NATHA, EKA-DEVA and similar names. So despite the fact that this ONE / EKA God was worshiped with countless Names and in countless Forms (NAMA-RUPA) according to His countless loving relations with His devotees, the Supreme Mystery of His Oneness was well-grasped by His devotees. ~Bhaktananda gosvami Is Narad a complete incarnation? - Audarya Fellowship
So even here we see the Vaishnava tradition has always worshipped the (Eka) One God in many forms as part of the spiritual philosophy of Guru Nanak Dev Ji, and no proof that Guruji invalidated Vaishnava Vedanta at any point. A relationship can be inferred to the sect which pre-dated the ancient Vaishnavas who were known as the Ekantins who worshipped only the One Supreme All-pervading (Vishnu) of Bhagavan Krishna, with the very root definition of Ek Onkar.
Only superficial readings and negative inferences by politicized organizations within Sikhism have made these exaggerated claims and recklessly associated the worst excesses of hypocritical Brahminism with Viashnava Vedanta and created a void of misunderstanding and lack of knowledge as to the Vaishnavist origins in Nanakian philosophy.
4. criticism and correction of caste system, janeo, pandits, yogis, brahmins and even devas as not being able to find the limits of the nirguna.
As they came by, Guru ji reacted about them since he found them as big hindrance on the path of real spirituality.
Veer ji, if you do even a superficial study of Vaishnavism, you will see the same identical objections and corrections which they also found to be a "big hindrance on the path of spirituality." And it is clear, as these are far older documents, that Vaishnavism is the origination of the reform teaching found in Gurbani.
The big hearted Raamanuja fought against caste distinctions and gathered under his doctrine, people from all walks of life and caste and religion and occupation and said henceforth they shall be known as one community. Thus he created the Iyengar community, and told them to always work for reform of society. Some of the earlier vaishnava and bhagaavata adherents also merged into the iyengars. Later there was a large immigration of Ramaanandi vaishnavas from north India and another large migration from Gujarat. While they too merged, slight differences arose.
The great Raamanuja specifically included among his followers sc's, tribals, immigrant foreign soldiers, arabs and turks, destitutes women, jains, etc. Raamanuja's efforts are glossed over by modern pseudo-secular writers. Ramanuja and his later disciples running the movement, certainly saw to it that there was no more exclusivism of caste groups inside the community. All the same it appears they made sure that the brightest were selected as iyengars, evangelizers of vaishnavism, without any regard to their former caste or other origins. It is however true, after some centuries this reformist movement became just another caste, not quite sure about its place in the hierarchy.
The immense and lasting influence of Raamanuja is probably not realised by many Indians. Here are some direct and indirect descendants of his thought: ---the entire actual live vaishnava tradition of today, and including offshoots and modifications and the movements heavily influenced like those of Raamananda, Kabir, Ravidas, Nanak, Tulsidas, Vallabhacharya, Nimbaarka, Madhvacharya, Raghavendra, Chaitanya, Ramdas. ...even recent reformers like Phule and isckon and others. One characteristic method used by the gurus was community dinners, where everybody sat together without distinction. This went a long way towards reduction of old discriminations.
www.vedah.net/manasanskriti/Brahmins.html
5. teaching Dharma Bull of the 4 yugs.
Dharma Bull is questioned by stating Dharm and pity with passion are actually holding earth not that BULL.
This is a superficial overview of passages in Gurbani where Singh Sabha scholars have made an effort to distance Gurbani from Vedantic origins. Dharma Bull is not accepted literally, as Guruji refers to it as "mythical." But the teaching of the deteriorating spirituality of the cycle of yugs which the Dharma Bull represents, are cited repeatedly throughout Gurbani. The fact that compassion is holding up the bull, and not a literal bull is no negation whatsoever of this Vedantic teaching, which has always been symbolic. And it is Dharma (righteousness) which the Bull is upholding. To falsely attribute superstition of a real literal Bull holding up the earth to the wisdom teachings of the Bhagavata Puranas is the false view and deliberate distortion by Singh Sabha reformists.
Upon enquiry he came to know that the cow was mother earth who was lamenting her fate after the departure of her beloved Lord Krishna. The bull was Dharma whose three legs, which represent Austerity, Purity, and Compassion, were mutilated because of the conditions in the Kali yuga. Its fourth leg, the only one left, represents Truthfulness. The man hurting the animals represents the spirit of Kali. Moved and outraged at the pitiable plight of Dharma, King Pareekshit healed its condition by reestablishing the four pillars of Dharma... With the establishment of Dharma once again, mother earth was no longer anguished. This episode is a reminder to us that it is in our hands to establish righteousness in our own lives and unless we do so consciously, values in society will deteriorate very quickly.
http://www.chinmaya-sanjose.org/new/2007AprilYagna-BhagavatamCanto1.shtml
6. teaching that Naam jap is the boat of mukti for the Kaliyug.
Mukti is questioned by Fifth Sroop specially in “Mukt n chaoo..”, that was quoted earlier. Kalyug turns better when His Name is sung( M-1, M-3, M-5).
Mukti is questioned? You're trying to say Guruji doesn't believe in mukti? Can you please clarify this objection?
ਕਲ ਮੈ ਮੁਕਤਿ ਨਾਮ ਤੇ ਪਾਵਤ ਗੁਰੁ ਯਹ ਭੇਦੁ ਬਤਾਵੈ ॥
kal mai mukath naam thae paavath gur yeh bhaedh bathaavai ||
In this Dark Age of Kali Yuga, liberation comes from the Naam. The Guru has revealed this secret.
~SGGS ji p. 831
Although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Krishna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. (Srimad-Bhagavatam 12.3.51)
Whatever result was obtained in Satya-yuga by meditating on Visnu, in Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting the Hare Krishna maha-mantra. (Srimad-Bhagavatam 12.3.52)
Those who are actually advanced in knowledge are able to appreciate the essential value of this age of Kali. Such enlightened persons worship Kali-yuga because in this fallen age all perfection of life can easily be achieved by the performance of sankirtana. (Srimad-Bhagavatam 11.5.36)
ਹਰਿ ਕੀਰਤਿ ਕਲਜੁਗਿ ਪਦੁ ਊਤਮੁ ਹਰਿ ਪਾਈਐ ਸਤਿਗੁਰ ਮਾਝਾ ॥
har keerath kalajug padh ootham har paaeeai sathigur maajhaa ||
In this Dark Age of Kali Yuga, the Kirtan of the Lord's Praise brings the most noble and exalted status; the Lord is found through the True Guru.
~SGGS Ji p. 697
Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he is able to commit. (Brhad-visnu Purana)
ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ਜਿਤੁ ਸਿਮਰਤ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਲਹਾਤੀ
har har naam japahu man maerae jith simarath sabh kilavikh paap lehaathee ||
Chant the Name of the Lord, Har, Har, O my mind; meditating on it, all sins and misdeeds shall be erased.
~SGGS Ji p. 88
During the first stage of Kali-Yuga, the Indian caste system breaks down and god-worship is forsaken by man. All through the second, third, and fourth stages, man forgets the name of god and no longer offers Yagya (offerings) to the Devas. It is at this point when Lord Vishnu reincarnates as Kalki in the name of the Devas and all of mankind to rid the cosmos of Kali's dark influence. ~From the Kalki Purana
Kali (demon) - Wikipedia, the free encyclopedia
ਸਤਗੁਰਿ ਮਿਲਿਐ ਤ੍ਰਿਕੁਟੀ ਛੂਟੈ ਚਉਥੈ ਪਦਿ ਮੁਕਤਿ ਦੁਆਰੁ ॥੨॥
sathagur miliai thrikuttee shhoottai chouthhai padh mukath dhuaar ||2||
Meeting the Guru, the bondage of the three qualities is cut away, and in the fourth state, the Door of Liberation is attained. ||2||
ਗੁਰ ਤੇ ਮਾਰਗੁ ਪਾਈਐ ਚੂਕੈ ਮੋਹੁ ਗੁਬਾਰੁ ॥
gur thae maarag paaeeai chookai mohu gubaar ||
Through the Guru, the Path is found, and the darkness of emotional attachment is dispelled.
ਸਬਦਿ ਮਰੈ ਤਾ ਉਧਰੈ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥
sabadh marai thaa oudhharai paaeae mokh dhuaar ||
If one dies through the Shabad, then salvation is obtained, and one finds the Door of Liberation.
~SGGS Ji p. 33
Again, these are just voicing of objections to nothing. I made a list of teachings which appear in Gurbani which originate in Vaishnava Upanishads, and nothing more. No attempt was even given to interpret them one way or another. What is the point to say, "This isn't true, or Guruji didn't mean that?" The teachings are there, regardless of interpretation, and they do originate in the Upanishads and Puranas, most notably those referred to as Vaishnavist such as Bhagavata Purana and Mahabharata. So there is a unifying theme in all these teachings.
“All these evils of Kaliyuga will surely disappear at the very chanting [or recitation] of Srimad-Bhagavatam, even as wolves take to flight at the very roar of a lion. Then Bhakti (devotion) and Jnana (knowledge) and Vairagya (detachment) will dance in every heart and in every home.” ~Bhagavata Mahatmya
bhuta-matrendriya-dhiyam
janma sarga udahritah
"The elemental creation of sixteen principles of matter - namely the five gross elements (pancha-bhutas), the five objects of sense perception (tan-matras), the five knowledge acquiring senses (jnanendriyas) and the mind - is known as sarga."
The five gross elements (pancha-bhutas) are earth, water, fire, air and ether; the five objects of sensual perception (tan-matras) are sound, form, taste, smell, and touch; and the five knowledge acquiring senses (jnanendriyas) are the eyes, ears, nose, tongue and skin. Together with the mind, these sixteen principles are created by the first purusha incarnation, Maha-Vishnu. Within these sixteen principles eight other principles exist subtly, making there a total of twenty-four principles of material existence.
VEDA - Vedas and Vedic Knowledge Online - Vedic Encyclopedia, Bhakti-yoga in vedas, Library
ਪਾਂਚ ਪਚੀਸ ਮੋਹ ਮਦ ਮਤਸਰ ਆਡੀ ਪਰਬਲ ਮਾਇਆ ॥
paanch pachees moh madh mathasar aaddee parabal maaeiaa ||
It is defended by the five elements, the twenty-five categories, attachment, pride, jealousy and the awesomely powerful Maya.
~SGGS Ji p. 1161
ਨੈਨ ਸਲੋਨੀ ਸੁੰਦਰ ਨਾਰੀ ॥
nain salonee sundhar naaree ||
I may have a beautiful woman with fascinating eyes;
ਖੋੜ ਸੀਗਾਰ ਕਰੈ ਅਤਿ ਪਿਆਰੀ ॥
khorr seegaar karai ath piaaree ||
she may decorate herself with the sixteen adornments, and make herself appear gorgeous.
ਬਿਨੁ ਜਗਦੀਸ ਭਜੇ ਨਿਤ ਖੁਆਰੀ ॥੩॥
bin jagadhees bhajae nith khuaaree ||3||
But without meditating on the Lord of the Universe, there is only continual suffering. ||3||
~SGGS Ji p. 225
So Shrimad Bhagavatam is talking about
24 elements (tattvas), and Guru ji is talking about
25 elements. Why the difference?
According to the Sāńkhya system of philosophy, there are twenty-five elements. The twenty-four elements already described plus the time factor make twenty-five.
http://vedabase.net/sb/3/26/18/
As can be seen, this entire philosophical system is not new, but describing in Punjabi the pre-existing teachings of Vaishnavism.
sthitir vaikuntha-vijayah
"The true situation (sthanam) is the realm of Vaikuntha."
The entire creation by the Lord is to enable the conditioned souls to satisfy their material desire to lord over the material energy. As such, according to their desires, the Lord creates a suitable situation (sthanam) for them to dwell in. Within the universe, these situations can be divided into fourteen main categories, known technically as bhuvanas, or planetary systems, and 8,400,000 sub-categories, commonly known as species of life. From the topmost sthanam of Brahma-loka (the abode of Lord Brahma) down to the lowest sthanam of Patala-loka, all situations are destructible. In every situation the conditioned living entity is conquered by birth and death. Only by attaining to our eternal constitutional situation in the spiritual realm of Vaikuntha can we conquer the birth and death of this material world. Thus the true sthanam of the living entity is the realm of Vaikuntha. All other temporary situations within this material world cause one to become a victim of material suffering, simply shifting from one situation to the next.
http://www.veda.harekrsna.cz/encyclopedia/tensubjects.htm
ਲਖ ਚਉਰਾਸੀਹ ਜਿਨਿ ਸਿਰੀ ਸਭਸੈ ਦੇਇ ਅਧਾਰੁ ॥
lakh chouraaseeh jin siree sabhasai dhaee adhhaar ||
The One who created the 8.4 million species of beings gives sustenance to all.
~SGGS Ji p. 27
ਨਰਕੁ ਸੁਰਗੁ ਦੁਇ ਭੁੰਚਨਾ ਹੋਇ ਬਹੁਰਿ ਬਹੁਰਿ ਅਵਤਾਰ ॥੨॥
narak surag dhue bhunchanaa hoe bahur bahur avathaar ||2||
You are subject to both heaven and hell, and you are reincarnated over and over again. ||2||
ਸਿਵ ਪੁਰੀ ਬ੍ਰਹਮ ਇੰਦ੍ਰ ਪੁਰੀ ਨਿਹਚਲੁ ਕੋ ਥਾਉ ਨਾਹਿ ॥
siv puree breham eindhr puree nihachal ko thhaao naahi ||
The realm of Shiva, the realms of Brahma and Indra as well - no place anywhere is permanent.
~SGGS Ji p. 214
To stress that even so called Devtas, couldn’t know HIM, alone this negates all concept of Devtas importance Bhagat Kabir ji questions concept of Muslims His being up there by saying how can their HE can listen to him. Even today, we ourselves quote all others just to insert our views...
But veer ji, Vaishnavs don't worship the devas. They worship the One without form, Maha Vishnu, the All-pervading, and also the lineage of Vishnu avtaaras as sarguna. So you are wrong to draw this conclusion without having studied Vaishnav teachings and wrongly attribute brahminism or any other school of philosophy. Hinduism isn't one teaching, and it's incorrect to lump everything together as if it were. Because Guruji subordinated the devas proves His spiritual philosophy was taken from Vaishnava Vedanta, and doesn't prove any disconnection from Hinduism at all.
* Vishnu is accepted as the Supreme God in Vaishnavism, or Vishnu monotheism. Followers of Vishnu believe that he is the Supreme Being and distinguish him from Devas, or demigods, who are celestial beings similar to angels as discussed in Judeo-Christian traditions.
* It is considered that he manifested Himself as a living being in ten avatars. He is also worshiped in the form of these avatars.
It is not clearly known when or how the worship of Vishnu began. In the Vedas, and the information on Hindu beliefs, Vishnu is associated with Indra. However, Shukavak N. Dasa, a Vaishnavite scholar, in reference has commentated that Srivaishnavites would note that:
* The praise of Indra and other devas in the Vedas are not intended for the particular deity, but for the Supreme Being, Vishnu, who is the inner soul of devas and all other beings.
* The various deities addressed in the hymns are simply different forms of this one Supreme Being.
* Vaishnavas cite Rigveda 1.22.20, for the supremacy of Vishnu, "As the blazing sun pervades the entire sky like an eye fixed in the heavens, so the divine seers eternally perceive that supreme abode of Vishnu."
* The foreword of P. Sankaranarayan's translation of Vishnu sahasranama, Bhavan's Book University, cites Rig Veda V.I.15b.3, for the importance of chanting Vishnu's name, "O ye who wish to gain realization of the supreme truth, utter the name of Vishnu at least once in the steadfast faith that it will lead you to such realization."
Nevertheless, it was only later in Hindu history that Vishnu became a member of the Trimurti and hence is one of the most important forms of God in contemporary Hinduism.
* Om Namo Narayana, a mantra
* Om Namo Bhagwate Vaasudevaye - Mantra. Full Mantra: Dwadashaakshar
* Purusha Sukta, a Vedic hymn said to describe Vishnu.
* Vishnu sahasranama, a hymn describing the 1000 names of Vishnu.
Avatars
There are ten primary avatars of Vishnu (dashavatara), apart from other, less significant, incarnations.
They are (in order of avatar)
* Matsya (Fish)
* Kurma (Turtle)
* Varaha (Pig/Boar)
* Narasimha (Lion man / from the torso upwards lion, below, human)
* Vamana (First fully human form as a dwarf sage who has the ability to grow very tall)
* Parashurama (Fierce man / Hunter)
* Rama (Greatest Warrior/ Ideal man)
* Krishna (Mentally advanced man) and sometimes Balarama (Rama with the plough) is mentioned as an avatar, who appeared as the elder brother of Krishna
* Buddha (The all knowing one) who appeared in the 5th century BCE.
* Kalki (Prophesied, yet to take place)
Vishnu is always to be depicted holding the four attributes associated with him, being:
1. A conch shell or Shankhya, named "Panchajanya", held by the upper left hand, which represents creativity. The Panchajanya is the originator of the five elements or Panchabhoota - water, fire, air, earth and sky or space. The sound that evolves from blowing this conch is the primeval sound of creation.
2. The chakra, a sharp-spinning discus-like weapon, named "Sudarshana", held by the upper right hand, which symbolizes the mind. The name Sudarshana is derived from two words - Su, which means good, and Darshan, which means vision. The chakra as a weapon thus indicates the necessity of destroying one's ego and illusory self-existence and developing the vision to identify the eternal truth. The discus has six spokes and symbolizes a lotus with six petals, thus representing the power that controls all six seasons.
3. A mace or Gada, named "Kaumodaki", held by the lower left hand, which represents individual existence. The mace symbolizes the primeval force from which all mental and physical strength is derived.
4. A lotus flower or Padma, held by the lower right hand, which represents liberation or dispersion. The lotus symbolizes the power from which the universe emerges. It represents the concentration of truth or Satya, the originator of the rules of conduct or Dharma, and knowledge or Gyana in a single symbol.
Kathasaritsagara I,1,27 - 46
ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਹੈ ਧਾਰੀ ਮਹਾ ਸਾਰਥੀ ਸਤਸੰਗਾ ॥੧੦॥
sankh chakr gadhaa hai dhhaaree mehaa saarathhee sathasangaa ||10||
He carries the conch, the chakra and the war club; He is the Great Charioteer, who stays with His Saints. ||10||
ਪੀਤ ਪੀਤੰਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥
peeth peethanbar thribhavan dhhanee ||
The Lord of yellow robes, the Master of the three worlds.
ਜਗੰਨਾਥੁ ਗੋਪਾਲੁ ਮੁਖਿ ਭਣੀ ॥
jagannaathh gopaal mukh bhanee ||
The Lord of the Universe, the Lord of the world; with my mouth, I chant His Name.
~SGGS Ji p. 1082
13. Naam jap is taught using Gurmantra
In Guru Granth Sahib, Jap is addressed as “ simran of all Gurbani,( Guru Guru Jap), remembering HIM with all Names as HE is praised with that Name. His Nam also as WAHEGURU is called mantra by Bhai Gurdaas ji, it is not limited only to mool mantra only
I never made any reference to Moola Mantara, but was referring specifically to Naam jap, as in the practice of Naam abhiyaas, to jap Vaheguru Gurmantara which Bhai Gurdas Ji expressly states is Vishnu, Vasudeyva, Hari Krishan, Gobinda, Rama.
In Hinduism, Hari (Sanskrit: हरि) is another name of Viṣṇu and Kṛṣṇa, and appears as the 650th name in the Vishnu sahasranama of Mahabharata.
Hari - Wikipedia, the free encyclopedia
when in the world the sinful ways will be on the rise and noble behavior will vanish, as the disappearance of the moon when on its wane on the darkest night, there will appear Vishnu as a prominent Prophet from the Keshatra Clan and will manifest in consecutive form through 10 Prophets to bring back the ways of virtue to the ailing world." ~Mandala 7, Ush 5, Mantra 5 and Chapter 6 Rig Veda
That is not prediction, it was a simple statement to advocate Krishna being the incarnation of God which we Sikhs refuse to accept as we say HE infests but do not take birth. If that is propagated in context of Ten Masters, what happened today, where are another series of Ten Masters because times now are worse than the time of Guru Nanak and his nine Sroop?
Veer ji, it is a prophecy of Guru Nanak Dev Ji of which there are several in Vedic literature, referring to Him as a Vishnu avtaara in 10 forms, and ending in an 11th form which is silent except when you ask a question, Shri Guru Granth Sahib Ji.
"Eeth eethei Vishnu reinn chakramei threihaa nathathei patham"
"The Prophet in the Kali Yuga will manifest three attributes. As an Avtar propounding Truth, as a Householder establishing family life and at the same time be a Raja Yogi" ~Vedas, Mandala 1 Soothak 5 and in the 7th Mantra www.hinduweb.org/home/sikh/
"Vishnu bee chakrageih treithaa neikthei patham samudhseiaa paaeh serei swahaa"
"Vishnu will appear again, manifesting three main characteristics, Avtarhood, Householder family life and be a Rajah Yogi as well" ~Yujar Veda
"Guru thaa Brahma, Guru raa Vishnu, Guru raa dev maheshra saakhyaar Parbrehem Thasmei NANAK nameh"
"The Guru of the prophets, Brahma, Vishnu and Shiv ji is God almighty himself. This very Creator will manifest itself as a human, in the form of one whose name will be NANAK ~Bhavishya Purana
ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੁ ਗੁਬਿੰਦ ਜੀਉ ॥
sathiguroo sathiguroo sathigur gubindh jeeo ||
The True Guru, the True Guru, the True Guru is the Lord of the Universe Himself.
ਬਲਿਹਿ ਛਲਨ ਸਬਲ ਮਲਨ ਭਗ੍ਤਿ ਫਲਨ ਕਾਨ੍ਹ੍ਹ ਕੁਅਰ ਨਿਹਕਲੰਕ ਬਜੀ ਡੰਕ ਚੜ੍ਹੂ ਦਲ ਰਵਿੰਦ ਜੀਉ ॥
balihi shhalan sabal malan bhagio falan kaanh kuar nihakalank bajee ddank charrhoo dhal ravindh jeeo ||
Enticer of Baliraja, who smothers the mighty, and fulfills the devotees; the Prince Krishna, and Kalki; the thunder of His army and the beat of His drum echoes across the Universe.
~SGGS Ji p. 1403
If Gurbani doesn't mention prophecy (bhavekvani) why is Kalki avtaara mentioned in context with the Satguru who is God Himself?
we Sikhs refuse to accept as we say HE infests but do not take birth.
Don't say "we Sikhs" as if you only have a monopoly on correct interpretation, even when part of the recognized Panth accepts Vedanta as part of Sikhism. There have always been points of dispute. Are you suggesting Nihang Jatha is not part of the Panth and are "not Sikhs" because of different interpretations within Sikhism since modern Tat Khalsa reform and the time original janam sakhis were written?
ਤਨ ਤ੍ਰਿਭਵਣ ਮਹਿ ਰਹਿਓ ਸਮਾਈ ॥
than thribhavan mehi rehiou samaaee ||
the body remains embroiled in the three worlds.
ਜਉ ਤ੍ਰਿਭਵਣ ਤਨ ਮਾਹਿ ਸਮਾਵਾ ॥
jo thribhavan than maahi samaavaa ||
But when the Lord of the three worlds enters into the body,
ਤਉ ਤਤਹਿ ਤਤ ਮਿਲਿਆ ਸਚੁ ਪਾਵਾ ॥੨੨॥
tho thathehi thath miliaa sach paavaa ||22||
then one's essence merges with the essence of reality, and the True Lord is attained. ||22||
~SGGS Ji p. 341
ਜਰਮ ਕਰਮ ਮਛ ਕਛ ਹੁਅ ਬਰਾਹ ਜਮੁਨਾ ਕੈ ਕੂਲਿ ਖੇਲੁ ਖੇਲਿਓ ਜਿਨਿ ਗਿੰਦ ਜੀਉ
jaram karam mashh kashh hua baraah jamunaa kai kool khael khaeliou jin gindh jeeo ||
He took birth in the Incarnations of the Fish, Tortoise and Wild Boar, and played His part. He played games on the banks of the Jamunaa River.
ਨਾਮੁ ਸਾਰੁ ਹੀਏ ਧਾਰੁ ਤਜੁ ਬਿਕਾਰੁ ਮਨ ਗਯੰਦ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰ ਗੁਬਿੰਦ ਜੀਉ ॥੪॥੯॥
naam saar heeeae dhhaar thaj bikaar man gayandh sathiguroo sathiguroo sathigur gubindh jeeo ||4||9||
Enshrine this most excellent Name within your heart, and renounce the wickedness of the mind, O Gayand the True Guru, the True Guru, the True Guru is the Lord of the Universe Himself. ||4||9||
~SGGS Ji p. 1403
ਨ ਸੰਖੰ ਨ ਚਕ੍ਰੰ ਨ ਗਦਾ ਨ ਸਿਆਮੰ ॥
n sankhan n chakran n gadhaa n siaaman ||
God has no conch-shell, no religious mark, no paraphernalia; he does not have blue skin.
ਅਸ੍ਚਰਜ ਰੂਪੰ ਰਹੰਤ ਜਨਮੰ ॥
ascharaj roopan rehanth janaman ||
His Form is Wondrous and Amazing. He is beyond incarnation.
ਨੇਤ ਨੇਤ ਕਥੰਤਿ ਬੇਦਾ ॥
naeth naeth kathhanth baedhaa ||
The Vedas say that He is not this, and not that.
~SGGS Ji p. 1359
It is characteristic of Vaishnavism to teach that the unknowlable, limitless and formless God can also be a personal God in His sargun saroop. So we will find in Gurbani different descriptions of the God which are nirguna and sarguna, without attributes, and with attributes. But the clarity of this teaching is in the Ek Onkar, the formless One has manifested in the Trimurti and the One has become the many. So the creation is ultimately the sargun face of the Creator. Because Maha-Vishnu, Parabrahm the All-pervading Oneness is beyond sarguna, even sarguna is subordinate to Him because His limitless true nature can't even be known. And hence, that is the purpose of having sargun saroop, that the sansaaric realm of His creation might know Him, as Creator, and as it's very own Self. This is the philosophy of Vaishnava Vedanta, and this is the philosophy of Shri Guru Granth Sahib ji. If you believe differently, why are the das avtaara even mentioned? Why the Naams of God are called after Vishnu avtaaras? Why jap Raam, Har? Why did Bhai Gurdas Ji explain Vaheguru Gurmantra as he did, in terms of das avtaaras? To make it easier for Hindus? Veer ji, you can't explain away why Gurbani expresses praise for the Vaishnav, or praise for Ramachandra and Har Krishan. You cannot, except by ignoring or calling it mythology to reach the masses (with a non-Hindu spirituality which is pretending to be Hindu) by using these names for God, referring to das avtaara as the Lord God Himself, but only meaning it as mythological stories. Not only would that be absurd, it would be manipulative fraud to the Hindu people who trusted such teachings. While Gurbani calls Allah also a Naam of God, where is there Islamic philosophy to manipulate the Islamic masses, who would be pushed away by japping Naams of Hindu avtaaras? There can be only one conclusion drawn by all this... Gurbani is a form of Vaishnavism. Guruji did not back down on names of Vishnu avtaaras to please the Muslims. He did not fraudulently pretend to believe in Hindu philosophy just to convert Hindu people. The whole message of Gurbani is filled with old, established Vaishnav spiritual teaching.
From above statement it is clear people of different faiths are just dreaming to call Guru Nanak incarnation of different Avtaras.
I mentioned the Buddhist view of Guru Nanak Dev Ji because Aad0007 ji had mentioned about Buddhist influences in Gurbani. As to the Buddhist opinion about Guruji's incarnation as Padmasambhava, I don't have enough information to have an opinion. There are certain similarities to make it interesting, such as uncut hair and martial arts. What interested me was Guruji is recognized as an avtaara of Vishnu by Hindus, Buddhists and is even called avtaara in Gurbani.
ਰਾਮਦਾਸਿ ਗੁਰੂ ਜਗ ਤਾਰਨ ਕਉ ਗੁਰ ਜੋਤਿ ਅਰਜੁਨ ਮਾਹਿ ਧਰੀ ॥੪॥
raamadhaas guroo jag thaaran ko gur joth arajun maahi dhharee ||4||
Guru Raam Daas, to save the world, enshrined the Guru's Light into Guru Arjun. ||4||
ਜਗ ਅਉਰੁ ਨ ਯਾਹਿ ਮਹਾ ਤਮ ਮੈ ਅਵਤਾਰੁ ਉਜਾਗਰੁ ਆਨਿ ਕੀਅਉ ॥
jag aour n yaahi mehaa tham mai avathaar oujaagar aan keeao ||
In the great darkness of this world, the Lord revealed Himself, incarnated as Guru Arjun.
ਤਿਨ ਕੇ ਦੁਖ ਕੋਟਿਕ ਦੂਰਿ ਗਏ ਮਥੁਰਾ ਜਿਨ੍ਹ੍ਹ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪੀਅਉ ॥
thin kae dhukh kottik dhoor geae mathhuraa jinh anmrith naam peeao ||
Millions of pains are taken away, from those who drink in the Ambrosial Nectar of the Naam, says Mat'huraa.
ਇਹ ਪਧਤਿ ਤੇ ਮਤ ਚੂਕਹਿ ਰੇ ਮਨ ਭੇਦੁ ਬਿਭੇਦੁ ਨ ਜਾਨ ਬੀਅਉ ॥
eih padhhath thae math chookehi rae man bhaedh bibhaedh n jaan beeao ||
O mortal being, do not leave this path; do not think that there is any difference between God and Guru.
ਪਰਤਛਿ ਰਿਦੈ ਗੁਰ ਅਰਜੁਨ ਕੈ ਹਰਿ ਪੂਰਨ ਬ੍ਰਹਮਿ ਨਿਵਾਸੁ ਲੀਅਉ ॥੫॥
parathashh ridhai gur arajun kai har pooran breham nivaas leeao ||5||
The Perfect Lord God has manifested Himself; He dwells in the heart of Guru Arjun. ||5||
ਜਬ ਲਉ ਨਹੀ ਭਾਗ ਲਿਲਾਰ ਉਦੈ ਤਬ ਲਉ ਭ੍ਰਮਤੇ ਫਿਰਤੇ ਬਹੁ ਧਾਯਉ ॥
jab lo nehee bhaag lilaar oudhai thab lo bhramathae firathae bahu dhhaayo ||
As long as the destiny written upon my forehead was not activated, I wandered around lost, running in all directions.
ਕਲਿ ਘੋਰ ਸਮੁਦ੍ਰ ਮੈ ਬੂਡਤ ਥੇ ਕਬਹੂ ਮਿਟਿ ਹੈ ਨਹੀ ਰੇ ਪਛੁਤਾਯਉ ॥
kal ghor samudhr mai booddath thhae kabehoo mitt hai nehee rae pashhuthaayo ||
I was drowning in the horrible world-ocean of this Dark Age of Kali Yuga, and my remorse would never have ended.
ਤਤੁ ਬਿਚਾਰੁ ਯਹੈ ਮਥੁਰਾ ਜਗ ਤਾਰਨ ਕਉ ਅਵਤਾਰੁ ਬਨਾਯਉ ॥
thath bichaar yehai mathhuraa jag thaaran ko avathaar banaayo ||
O Mat'huraa, consider this essential truth: to save the world, the Lord incarnated Himself.
ਜਪ੍ਯ੍ਯਉ ਜਿਨ੍ਹ੍ਹ ਅਰਜੁਨ ਦੇਵ ਗੁਰੂ ਫਿਰਿ ਸੰਕਟ ਜੋਨਿ ਗਰਭ ਨ ਆਯਉ ॥੬॥
japyo jinh arajun dhaev guroo fir sankatt jon garabh n aayo ||6||
Whoever meditates on Guru Arjun Dayv, shall not have to pass through the painful womb of reincarnation ever again. ||6||
ਕਲਿ ਸਮੁਦ੍ਰ ਭਏ ਰੂਪ ਪ੍ਰਗਟਿ ਹਰਿ ਨਾਮ ਉਧਾਰਨੁ ॥
kal samudhr bheae roop pragatt har naam oudhhaaran ||
In the ocean of this Dark Age of Kali Yuga, the Lord's Name has been revealed in the Form of Guru Arjun, to save the world.
~SGGS Ji p. 1409
~Bhul chak maaf karni ji
