This doesn't even make sense, "giving credit to them." It's not like the nirguna is "True" God, and the sarguna is something else. The sarguna is "created saroop" since nirguna has no saroop, but is still Jyot of the One nirguna. Even the Vaishnavs worship Krishna and Raam BECAUSE they are the nirguna manifestated in sansaara. Or how else would the Naam of the avataaras have any potency to be shabad Naam of the Naad, nirguna? Veer ji, when you are japping the Naams of the sargun manifestation as a boat of mukti, this says something about the intricate relationship between sarguna and nirguna of the All-pervading Unborn One. They are the same One being, one in form and one without which subsumes within itself the sarguna. The fact that Sikhs are enjoined to jap the Naams of sargun manifestations, which Gurbani calls incarnations of the nirgun God, with devotion, bhakti is really no difference. Both schools of philosophy acknowledge the sarguna is transient and the nirguna is permanent. Both schools acknowledge the nirguna is the One All-pervaiding Unborn Supreme.
It is a hallmark of Vaishnavism to have belief in the avataars of the nirguna. It is hallmark of Vaishnavism to jap the sargun Naams of God with bhakti to obtain moksha. Please explain where Sikhism is so radically distinct in this regard as to realistically qualify itself as a new religion. I've been waiting to hear the radically new spiritual teachings within Gurbani, and not over-generalizing social differences such as idols, caste and corruption, which equally, to a degree can be seen within Sikhism today. All sects have their differences, while remaining true to the general outline of original source scriptures. The source of the teachings of sargun avataars of One All-pervading nirguna, and Naam jap bhakti and sankirtana, are the Vaishnava Upanishads. To me, it is hair-splitting to judge whether Vaishnavs are "worshipping sarguna" and "Sikhs are worshipping nirguna" despite the fact that both are devotionally japping the same Naams of sarguna, because it implies Sikhs are "spiritual" and Vaishnavs are "corrupted." I feel that is an inaccurate and artificial imposition based on ethnocentric prejudice of preferring Sikhism to Vaishnavism. I really don't believe we can judge people's individual intentions this way. Vaishnavas are "monotheistic" and "Dvaitic," because they worship the nirguna and not the demi-gods. They are "pantheistic" and "Advaitic" because they believe that One is pervading all creation, including the demi-gods and avataaras, and everything is actually only He.
Again, as you acknowledge you don't have knowledge of actual Vaishnav teaching, yet persist in trying to correct it's deficiencies or compare it with Sikhism, I must bring to your attention that Shiva is not an avataara, but a demi-god, and Vaishnava sampradhya disapproves of his worship as nirgun Narayana. So this is another example of where you make careless mistakes in defining what Vaishnavism is. Vaishnavism is NOT about worship of the demi-gods, but worship of the One Unborn who incarnates in His avataaras. It is not the sargun physicality of the avataaras which is worshipped, but the All-pervading One Jyot which is manifesting through them. Please stop distorting what Vaishnavism actually teaches in some pretense of differences between Vaishnav philosophy and Sikhism. :{-
ਜੁਜ ਮਹਿ ਜੋਰਿ ਛਲੀ ਚੰਦ੍ਰਾਵਲਿ ਕਾਨ੍ਹ੍ਹ ਕ੍ਰਿਸਨੁ ਜਾਦਮੁ ਭਇਆ ॥
juj mehi jor shhalee chandhraaval kaanh kirasan jaadham bhaeiaa ||
In the Jujar Veda, Kaan Krishna of the Yaadva tribe seduced Chandraavali by force.
~SGGS Ji p. 470
ਰੋਵੈ ਰਾਮੁ ਨਿਕਾਲਾ ਭਇਆ ॥
rovai raam nikaalaa bhaeiaa ||
Rama wept when he was sent into exile,
~SGGS Ji p. 953
Does Gurbani say that Raam and Krishna are any less the Supreme Lord God because of these descriptions? No! So why are we making artificial distinctions between the sargun saroop and the nirguna which Gurbani doesn't even make?
ਕ੍ਰਿਸ੍ਨਾ ਤੇ ਜਾਨਊ ਹਰਿ ਹਰਿ ਨਾਚੰਤੀ ਨਾਚਨਾ ॥੧॥
kirasaa thae jaanoo har har naachanthee naachanaa ||1||
Know that, through Krishna, the Lord, Har, Har, the dance of creation dances. ||1||
ਪਹਿਲ ਪੁਰਸਾਬਿਰਾ ॥
pehil purasaabiraa ||
First of all, there was only the Primal Being.
ਅਥੋਨ ਪੁਰਸਾਦਮਰਾ ॥
athhon purasaadhamaraa ||
From that Primal Being, Maya was produced.
ਅਸਗਾ ਅਸ ਉਸਗਾ ॥
asagaa as ousagaa ||
All that is, is His.
~SGGS Ji p. 693
There can be no doubt Gurbani recognizes the Unborn and undying nirguna as being Himself incarnate in the Sargun saroop of the das avtaaras. All the rest is just argumentation and refusal to accept it. Hence not only does Gurbani praise the sarguna as being manifestation of the nirguna, it positively clarifies that the sargun saroop of the avataaras are the Lord Himself which the Sikh worships.
ਅਚੁਤ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਅੰਤਰਜਾਮੀ ॥
achuth paarabreham paramaesur antharajaamee ||
The Supreme Lord God is imperishable, the Transcendent Lord, the Inner-knower, the Searcher of hearts.
ਮਧੁਸੂਦਨ ਦਾਮੋਦਰ ਸੁਆਮੀ ॥
madhhusoodhan dhaamodhar suaamee ||
He is the Slayer of demons, our Supreme Lord and Master.
ਰਿਖੀਕੇਸ ਗੋਵਰਧਨ ਧਾਰੀ ਮੁਰਲੀ ਮਨੋਹਰ ਹਰਿ ਰੰਗਾ ॥੧॥
rikheekaes govaradhhan dhhaaree muralee manohar har rangaa ||1||
The Supreme Rishi, the Master of the sensory organs, the uplifter of mountains, the joyful Lord playing His enticing flute. ||1||
ਮੋਹਨ ਮਾਧਵ ਕ੍ਰਿਸ੍ਨ ਮੁਰਾਰੇ ॥
mohan maadhhav kirasa muraarae ||
The Enticer of Hearts, the Lord of wealth, Krishna, the Enemy of ego.
ਜਗਦੀਸੁਰ ਹਰਿ ਜੀਉ ਅਸੁਰ ਸੰਘਾਰੇ ॥
jagadheesur har jeeo asur sanghaarae ||
The Lord of the Universe, the Dear Lord, the Destroyer of demons.
ਜਗਜੀਵਨ ਅਬਿਨਾਸੀ ਠਾਕੁਰ ਘਟ ਘਟ ਵਾਸੀ ਹੈ ਸੰਗਾ ॥੨॥
jagajeevan abinaasee thaakur ghatt ghatt vaasee hai sangaa ||2||
The Life of the World, our eternal and ever-stable Lord and Master dwells within each and every heart, and is always with us. ||2||
ਧਰਣੀਧਰ ਈਸ ਨਰਸਿੰਘ ਨਾਰਾਇਣ ॥
dhharaneedhhar ees narasingh naaraaein ||
The Support of the Earth, the man-lion, the Supreme Lord God.
ਦਾੜਾ ਅਗ੍ਰੇ ਪ੍ਰਿਥਮਿ ਧਰਾਇਣ ॥
dhaarraa agrae prithham dhharaaein ||
The Protector who tears apart demons with His teeth, the Upholder of the earth.
ਬਾਵਨ ਰੂਪੁ ਕੀਆ ਤੁਧੁ ਕਰਤੇ ਸਭ ਹੀ ਸੇਤੀ ਹੈ ਚੰਗਾ ॥੩॥
baavan roop keeaa thudhh karathae sabh hee saethee hai changaa ||3||
O Creator, You assumed the form of the pygmy to humble the demons; You are the Lord God of all. ||3||
ਸ੍ਰੀ ਰਾਮਚੰਦ ਜਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ॥
sree raamachandh jis roop n raekhiaa ||
You are the Great Raam Chand, who has no form or feature.
ਬਨਵਾਲੀ ਚਕ੍ਰਪਾਣਿ ਦਰਸਿ ਅਨੂਪਿਆ ॥
banavaalee chakrapaan dharas anoopiaa ||
Adorned with flowers, holding the chakra in Your hand, Your form is incomparably beautiful.
ਸਹਸ ਨੇਤ੍ਰ ਮੂਰਤਿ ਹੈ ਸਹਸਾ ਇਕੁ ਦਾਤਾ ਸਭ ਹੈ ਮੰਗਾ ॥੪॥
sehas naethr moorath hai sehasaa eik dhaathaa sabh hai mangaa ||4||
You have thousands of eyes, and thousands of forms. You alone are the Giver, and all are beggars of You. ||4||
ਭਗਤਿ ਵਛਲੁ ਅਨਾਥਹ ਨਾਥੇ ॥
bhagath vashhal anaathheh naathhae ||
You are the Lover of Your devotees, the Master of the masterless.
ਗੋਪੀ ਨਾਥੁ ਸਗਲ ਹੈ ਸਾਥੇ ॥
gopee naathh sagal hai saathhae ||
The Lord and Master of the milk-maids, You are the companion of all.
ਬਾਸੁਦੇਵ ਨਿਰੰਜਨ ਦਾਤੇ ਬਰਨਿ ਨ ਸਾਕਉ ਗੁਣ ਅੰਗਾ ॥੫॥
baasudhaev niranjan dhaathae baran n saako gun angaa ||5||
O Lord, Immacuate Great Giver, I cannot describe even an iota of Your Glorious Virtues. ||5||
ਮੁਕੰਦ ਮਨੋਹਰ ਲਖਮੀ ਨਾਰਾਇਣ ॥
mukandh manohar lakhamee naaraaein ||
Liberator, Enticing Lord, Lord of Lakshmi, Supreme Lord God.
ਦ੍ਰੋਪਤੀ ਲਜਾ ਨਿਵਾਰਿ ਉਧਾਰਣ ॥
dhropathee lajaa nivaar oudhhaaran ||
Savior of Dropadi's honor.
ਕਮਲਾਕੰਤ ਕਰਹਿ ਕੰਤੂਹਲ ਅਨਦ ਬਿਨੋਦੀ ਨਿਹਸੰਗਾ ॥੬॥
kamalaakanth karehi kanthoohal anadh binodhee nihasangaa ||6||
Lord of Maya, miracle-worker, absorbed in delightful play, unattached. ||6||
ਅਮੋਘ ਦਰਸਨ ਆਜੂਨੀ ਸੰਭਉ ॥
amogh dharasan aajoonee sanbho ||
The Blessed Vision of His Darshan is fruitful and rewarding; He is not born, He is self-existent.
ਅਕਾਲ ਮੂਰਤਿ ਜਿਸੁ ਕਦੇ ਨਾਹੀ ਖਉ ॥
akaal moorath jis kadhae naahee kho ||
His form is undying; it is never destroyed.
ਅਬਿਨਾਸੀ ਅਬਿਗਤ ਅਗੋਚਰ ਸਭੁ ਕਿਛੁ ਤੁਝ ਹੀ ਹੈ ਲਗਾ ॥੭॥
abinaasee abigath agochar sabh kishh thujh hee hai lagaa ||7||
O imperishable, eternal, unfathomable Lord, everything is attached to You. ||7||
ਸ੍ਰੀਰੰਗ ਬੈਕੁੰਠ ਕੇ ਵਾਸੀ ॥
sreerang baikunth kae vaasee ||
The Lover of greatness, who dwells in heaven.
ਮਛੁ ਕਛੁ ਕੂਰਮੁ ਆਗਿਆ ਅਉਤਰਾਸੀ ॥
mashh kashh kooram aagiaa aoutharaasee ||
By the Pleasure of His Will, He took incarnation as the great fish and the tortoise.
ਕੇਸਵ ਚਲਤ ਕਰਹਿ ਨਿਰਾਲੇ ਕੀਤਾ ਲੋੜਹਿ ਸੋ ਹੋਇਗਾ ॥੮॥
kaesav chalath karehi niraalae keethaa lorrehi so hoeigaa ||8||
The Lord of beauteous hair, the Worker of miraculous deeds, whatever He wishes, comes to pass. ||8||
ਨਿਰਾਹਾਰੀ ਨਿਰਵੈਰੁ ਸਮਾਇਆ ॥
niraahaaree niravair samaaeiaa ||
He is beyond need of any sustenance, free of hate and all-pervading.
ਧਾਰਿ ਖੇਲੁ ਚਤੁਰਭੁਜੁ ਕਹਾਇਆ ॥
dhhaar khael chathurabhuj kehaaeiaa ||
He has staged His play; He is called the four-armed Lord.
ਸਾਵਲ ਸੁੰਦਰ ਰੂਪ ਬਣਾਵਹਿ ਬੇਣੁ ਸੁਨਤ ਸਭ ਮੋਹੈਗਾ ॥੯॥
saaval sundhar roop banaavehi baen sunath sabh mohaigaa ||9||
He assumed the beautiful form of the blue-skinned Krishna; hearing His flute, all are fascinated and enticed. ||9||
ਬਨਮਾਲਾ ਬਿਭੂਖਨ ਕਮਲ ਨੈਨ ॥
banamaalaa bibhookhan kamal nain ||
He is adorned with garlands of flowers, with lotus eyes.
ਸੁੰਦਰ ਕੁੰਡਲ ਮੁਕਟ ਬੈਨ ॥
sundhar kunddal mukatt bain ||
His ear-rings, crown and flute are so beautiful.
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
~Bhul chak maaf
